Transcriber’s notes

Several volunteers have worked on the post-processing of this complex
e-book and I acknowledge the efforts of those who preceded me with
respect to correcting spelling and other errors. A limited list of
such corrections is appended. The original layout of the book was not
completely consistent in the formating of headings, subheadings, etc.
and cannot be truly replicated for digital reading devices, but the
textual content has been faithfully preserved including inconsistent
punctuation and other flaws. The original table of contents, which was
located at the end of the book, was incomplete and inconsistent with
respect to the hierarchy of headings and has been modified to be of
of greater assistance to the reader. It has also been repositioned to
the more usual location at the beginning. Some illustrations have been
moved nearer to the relevant text. In this plain text version, footnotes
have been numbered and located below the relevant paragraphs.




[Illustration: TIELEMAN VAN BRACHT.]




                                  THE

                            BLOODY THEATRE,

                                  OR

                            MARTYRS MIRROR

                                OF THE

                        DEFENSELESS CHRISTIANS,

     who baptized only upon Confession of Faith, and who suffered
        and died for the testimony of Jesus, their Savior, from
              the time of Christ to the year A. D. 1660.

      COMPILED FROM VARIOUS AUTHENTIC CHRONICLES, MEMORIALS, AND
                            TESTIMONIES, BY

                        THIELEM J. VAN BRAGHT.

        TRANSLATED FROM THE ORIGINAL DUTCH OR HOLLAND LANGUAGE
                       FROM THE EDITION OF 1660,
                          BY JOSEPH F. SOHM.

                             ILLUSTRATED.

                           ELKHART, INDIANA.
                     MENNONITE PUBLISHING COMPANY.
                                 1886.




        Entered according to Act of Congress, in the year 1886,

                   BY MENNONITE PUBLISHING COMPANY,

      In the office of the Librarian of Congress, at Washington.




CONTENTS.


                                                                 PAGE.

PUBLISHER’S PREFACE,                                                3

TRANSLATOR’S PREFACE,                                               4

INVOCATION,                                                         5

AUTHOR’S PREFACE,                                                   6

TO THE READERS IN GENERAL,                                         11

INTRODUCTION,                                                      15

OF THE TRUE CHURCH OF GOD, ITS ORIGIN, PROGRESS, AND IMMOVABLE
STABILITY, THROUGH ALL TIMES,                                      20

POEMS IN THE ORIGINAL LANGUAGE,                                    58


FIRST PART.

ACCOUNT OF HOLY BAPTISM IN THE FIRST            CENTURY,           61

   "    "    "     "     "  "  SECOND              "               97

   "    "    "     "     "  "  THIRD               "              114

   "    "    "     "     "  "  FOURTH              "              148

   "    "    "     "     "  "  FIFTH               "              181

   "    "    "     "     "  "  SIXTH               "              195

   "    "    "     "     "  "  SEVENTH             "              206

   "    "    "     "     "  "  EIGHTH              "              212

   "    "    "     "     "  "  NINTH               "              224

   "    "    "     "     "  "  TENTH               "              238

   "    "    "     "     "  "  ELEVENTH            "              249

   "    "    "     "     "  "  TWELFTH             "              260

   "    "    "     "     "  "  THIRTEENTH          "              288

   "    "    "     "     "  "  FOURTEENTH          "              309

   "    "    "     "     "  "  FIFTEENTH           "              321


ACCOUNT OF THOSE WHO SUFFERED IN THE FIRST        CENTURY,         65

   "    "    "    "      "     "  "  SECOND          "            101

   "    "    "    "      "     "  "  THIRD           "            121

   "    "    "    "      "     "  "  FOURTH          "            166

   "    "    "    "      "     "  "  FIFTH           "            190

   "    "    "    "      "     "  "  SIXTH           "            202

   "    "    "    "      "     "  "  SEVENTH         "            209

   "    "    "    "      "     "  "  EIGHTH          "            219

   "    "    "    "      "     "  "  NINTH           "            231

   "    "    "    "      "     "  "  TENTH           "            245

   "    "    "    "      "     "  "  ELEVENTH        "            254

   "    "    "    "      "     "  "  TWELFTH         "            279

   "    "    "    "      "     "  "  THIRTEENTH      "            292

   "    "    "    "      "     "  "  FOURTEENTH      "            314

   "    "    "    "      "     "  "  FIFTEENTH       "            327


SECOND PART.

TO MY BELOVED FRIENDS, ETC.,                                      341

PREFACE TO SECOND PART,                                           343

ACCOUNT OF HOLY BAPTISM IN THE SIXTEENTH CENTURY,                 351

ACCOUNT OF THOSE WHO SUFFERED IN THE SIXTEENTH CENTURY,           395

OLD BOOK OF THE MARTYRS MIRROR,                                   398

ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTEENTH CENTURY,        1042

INDEX                                                            1081




As the English language, year by year, becomes more prevalent among
our Mennonite people, the necessity of presenting to them in that
language the doctrines, teachings and practices, as well as the story
of the sufferings, the faithful endurance and the final triumphant
deaths, of those of like faith with us who lived in the earlier ages of
Christianity, becomes apparent to every reflecting mind.

These doctrines, teachings and practices together with the examples of
faithful devotion to Christ and his word, and the unfaltering endurance
under the severest persecution, are powerful incentives to Christians
to-day, to inspire many sincere souls to live a more consecrated life,
to practice greater self-denial, to live more separated from the world,
and show a greater zeal in the work of the Lord and the salvation of
souls; and they are especially precious to us, as Mennonites, because
through these people it pleased God to hand down to us the living
exemplification of the peculiar tenets and doctrines which we hold and
practice at the present day.

The reading of books of this kind will also help us to appreciate
more highly the privileges with which God has blessed us above our
forefathers. While they oftentimes were not permitted to have permanent
places of abode, and were driven about and hunted down like wild
beasts, compelled to dwell in caves and mountains, and other secluded
places, hold their meetings in secret, and suffer every imaginable form
of injustice and persecution, because to be a true follower of Christ
in those days was considered the very worst of crimes, we enjoy all the
privileges of citizenship and are protected in the fullest enjoyment of
our religion and forms of worship.

It is the duty of the Church to maintain and teach the pure gospel of
Jesus Christ and to transmit the same to coming generations, and as we
contemplate these facts, what a glorious treasure of pure Christian
devotion shines forth in these pages of the Story of the Martyrs, and
how much this grand record of their sufferings has done, and may yet
do to perpetuate the pure doctrines of the gospel, eternity alone will
reveal.

For these reasons and many others that might be referred to, the
publishers of this edition, have, in the fear of God, for the promotion
of his glory, undertaken the publication of “The Bloody Theatre or
Martyrs Mirror” and herewith give it to the public, in the hope that it
may be the means of promoting the glory of God and of doing much good
among the children of men.

NOTE.--The translation of this work was made from the Dutch Edition of
1660, and where questions of doubt occurred, the edition of 1685 as
well as the German editions were consulted.

  THE PUBLISHERS.




Translator’s Preface.


The principal object in writing this preface is to point out the
chief difficulties I had to contend with while engaged in this
truly laborious and exhaustive task. I do this not for the purpose
of exciting sympathy on my behalf, but to convey to the reader an
appropriate idea of the perplexing nature of the work that has
engrossed my closest attention, and absorbed so much of my energy and
care for nearly three years. The reader will thereby be prepared to
view with greater leniency the unavoidable inconsistencies and other
imperfections his critical eye may discover.

First of all, I will state, that the original is written in a language
that has now been obsolete for many years; which proved a very great
obstacle, since no dictionary obtainable could at all times give the
desired information; hence the meaning of many words and phrases had
to be ascertained by long and laborious research and comparison, which
necessarily did not always preclude the possibility of an error, though
I have taken great pains to give as correct a rendition as possible.

Another feature of the original, that frequently proved very trying
is, that it consists in great part of letters written by comparatively
illiterate persons, in consequence of which the language used is very
often ambiguous or obscure, necessitating an incalculable amount
of weighing and comparing, without affording certainty of having
apprehended the writer’s true meaning.

Still another perplexing obstacle was the fact, that, many proper names
occurring in the work, and foreign to the language of the original,
having apparently been incorrectly transcribed, it was not always
possible to determine the exact spelling of such names; which, though
desirable, is, however, not of any material consequence.

But the greatest and most harassing difficulty of all was the
circumstance that the version of the Bible used by the various authors
of the work differed in many, and, sometimes, in very essential points
from our English translation, making it an utter impossibility, to
adopt an inflexible rule, without involving one’s self in countless
errors and misconstructions. The course I generally pursued was, that
when the rendering of the passage, or passages, given or used in
the original, almost coincided with, or at least did not materially
differ from that of our English Bible, I would take the quotation in
question verbatim from the latter; while, when the discrepancy was
too considerable, or an argument depended on the exact rendition,
I translated the phrase or passage to be quoted literally from the
original. Hence the reader will perceive, that this made it an absolute
impossibility to adhere to one, invariable rule; and if he but knew
the amount of careful thought, and anxiety, expended in drawing the
line, when to quote from the English version, and when to translate
literally, he could not but heartily sympathize with the translator,
and kindly overlook any shortcomings he may discover.

With regard to the marginal notes or remarks, I would state that I
have invariably translated them when they contained anything necessary
for the complete understanding of the subject under consideration; but
frequently they are simply a resume of a paragraph, or side remarks of
the compiler, without any information or value for the reader; in this
case I have omitted them.

These are the chief points I would have the reader consider, for by
bearing them in mind he will be enabled to judge understandingly,
and also, charitably, of the manner in which the translator has
performed his task. To claim that this translation contains no errors
would be simply preposterous, when all circumstances are taken into
consideration; but I can truthfully say that I have conscientiously
striven to furnish the reader with as correct a translation as
it was in my power to give. How I have succeeded I leave to the
reader to judge. Trusting that the contemplation of the faith, the
self-sacrificing zeal, and the religious fervor of these martyrs of
former ages will leave its imprint for good upon the hearts of those
who shall read this book, I now consign it to the hands of the printer.

  JOSEPH F. SOHM.




Invocation.


_To God, my Lord, the Creator, Preserver and Redeemer of my soul, be
praise, honor and majesty, forever and ever._

Pardon me, O my Lord and my God! that I, who am but dust and ashes,
approach Thee. Gen. 18:27. I fear to come to Thee, because Thou art a
consuming fire, while I am wood, hay and stubble, subject to be burned;
yet I must not remain away from Thee, because I have that which is
Thine, yea, which is Thy most precious treasure, even the blood and
offering of the saints; I must needs come and offer it to Thee.

May it be well-pleasing to Thee, my dear Savior, that I offer that
which long since has been offered up to Thee. But I have full
confidence that Thou wilt not reject me. I believe I have the assurance
that this will be acceptable to Thee, for Thy servant David, a man
after Thine own heart, sang, “Precious in the sight of the Lord is the
death of his saints.” Ps. 116:15.[1]

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

Moreover Thou knowest, O my Savior and Redeemer, the steadfast faith,
the unquenchable love, and the faithfulness unto death, of those of
whom I have written, and who gave their precious lives and bodies as a
sacrifice to Thee.

Besides, Thou hast spared my life, that I, unworthy and weak as I
am for such a task, might yet perform it; for snares of death had
compassed me, keeping me bound nearly six months during last fall,
winter and spring, so that I often thought I could not survive;
nevertheless Thy power strengthened me, Thy hand rescued me, and by Thy
grace was I led safely through, so that in the midst of my difficulties
and contrary to the advice and opinion of the physicians (for the zeal
and love of Thy saints had taken complete possession of me), I wrote
and finished the greater part of this work.

The sacrifices which are acceptable unto Thee are a broken spirit, etc.
Ps. 51:17. But this offering, O God, was accompanied with many tears,
caused partly by my distress, as I, on account of the weakness of my
nature, called upon Thee for help, partly through joy, as I found and
experienced Thy comfort and help.

Yet that which more than all else caused my tears to flow was the
remembrance of the sufferings and the death of Thy martyrs, who
altogether innocent, as defenseless lambs, were led to the water, the
fire, the sword, or to the wild beasts in the arena, there to suffer
and to die for Thy name’s sake. However, I experienced no small degree
of joy as I contemplated the living confidence they had in Thy grace,
and how valiantly they fought their way through the strait gate.

Ah! how often did I wish to have been a partaker with them; my soul
went with them, so to speak, into prison;[2] I encouraged them in the
tribunal, to bear patiently, without gainsaying or flinching, their
sentence of death. It seemed to me as though I accompanied them to
the place of execution, scaffold or stake, saying to them in their
extremity, Fight valiantly dear brethren and sisters; the crown of life
awaits you. I almost fancied that I had died with them; so inseparably
was my love bound up with them, for Thy holy name’s sake.

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

I therefore entreat Thee once more, O my God, to let this sacrifice be
well-pleasing in Thy sight, and to accept it from me, Thy most humble
servant, as a token of love towards Thee as well as toward Thy blessed
martyrs.

But before I leave this, strengthen me with Thy good Spirit, and arm
me with the consolation of Thy grace, that I may not only confess
Thee here with my mouth, but also honor Thee by a virtuous and pious
conversation (Ps. 119:5), in the most holy faith, not refusing, if
necessity require it and Thy honor be promoted thereby, to give my life
and body into suffering and death, so that I may become like unto Thy
dearest friends, my slain fellow brethren and sisters, and receive with
them the same reward in the great day of Thy recompense. Song of Sol.
1:4.

This is the desire and petition of him, whose name is known to Thee,
and who entreats Thee for grace now and in the hour of his death, and
in the ages of eternity. O Lord, so let it be! For thine, O God, is the
kingdom, and the power, and the glory, forever and ever. Amen.

  T. J. van Braght.

_Dort_, July the 23d, 1659.

       *       *       *       *       *

NOTE.--The ADVERTISEMENT by the Dutch Publishers is omitted, as we
deem it irrelevant to the present Edition. It contains a few plain
statements of some amendments introduced in regard to obsolete words
and phrases; that many noteworthy additions compiled from authentic
records have been made, etc.--_Translator._




PREFACE.

TO MY BELOVED FRIENDS AND COMPANIONS IN CHRIST JESUS OUR SAVIOR.


_Next to God we are joined to our fellow-believers who have received
the same faith with us; and we shall therefore address ourselves to
them._

But most beloved, do not expect that we shall bring you into Grecian
theatres, to gaze on merry comedies or gay performances. Here shall not
be opened unto you the pleasant arbors and pleasure gardens of Atlas,
Adonis or Semiramis, which are said to have been built in the air, and
of which the ancients used to sing their merry lays; yet far be it from
us to conduct you to places of sadness, surely not to such as can, in
verity, be called places of sadness.

True enough, we shall lead you into dark valleys, even into the valleys
of death (Ps. 23:4), where nothing will be seen but dry bones, skulls,
and frightful skeletons of those who have been slain; these beheaded,
those drowned, others strangled at the stake, some burnt, others
broken on the wheel, many torn by wild beasts, half devoured, and
put to death in manifold cruel ways; besides, a great multitude who
having escaped death, bear the marks of Jesus, their Savior, on their
bodies, wandering about over mountains and valleys, through forests and
wildernesses, forsaken of friends and kindred, robbed and stripped of
all their temporal possessions, and living in extreme poverty.

Yet to look upon all this will not cause real sadness, for though the
aspect is dismal according to the body, the soul will nevertheless
rejoice in it, seeing that not one of all those who were slain
preferred life to death, since life often was proffered them on
condition that they depart from the constancy of their faith. But this
they did not desire; on the contrary, many of them went boldly onward
to meet death; some even hastened to outstrip others, that they might
be the first, who did not shrink from suffering anything the tyrants
could devise, nay more than could be thought possible for a mortal man
to endure.

Among a great number we perceived a godfearing hero and knight of
Christ,[3] who, advancing before others, went cheerfully unto suffering
and death, in which he acquitted himself so well that he fought or
pressed his way with such force through the strait gate, that he left
his flesh on the posts.

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

When we had beheld this with the eyes of faith, and had meditated upon
the matter, our spirit was kindled, and we almost seemed to welcome
him, and to wish him everything good, in these words:

    _Klimt op uw’ gulden Hoogtt’, Voor-vechter van de bende
    Der heyl’ge Zielen, die God’s roode Bloed-banier
    Navolgde, in’t gedrang, in’t midden der ellenden,
    Daer niet dan rook en damp van menschen offer-vyer
    Tot door de wolken vloog; noch gingt gy Held haer voor,
    Ja streed, door d’enge poort, ten ruymen Hemel door._

[Climb up your golden height, champion of the band of holy souls, who
followed God’s red banner of blood, in oppression and in the midst of
misery; where naught but the smoke and vapor of human burnt sacrifices
ascended to the clouds; yet thou, hero, didst go before them, yea,
didst fight thy way through the strait gate to the wide Heaven.]

Then followed a great multitude of very pious and virtuous people--men,
women, youths and maidens, all clothed with the same armor of faith
and walking in the same path. Some of these were, like their leader,
deprived of life; the rest were led to different places of execution,
where they beheld many of their fellow brethren and sisters whose lives
had been taken by the most dreadful means--burned and roasted at the
stake. They nevertheless were not terrified, though they had to expect
to be put to death in the same manner; but were of good cheer, calling
upon God for help, that they might not falter in their sufferings, but
prove steadfast to the end; this done, they also were burned.

This seemed almost to break our heart; our soul was horrified, and
filled with pity on account of their misery; but when we remembered
their constancy, and that now, for the heat endured, they found
refreshing with God, nay, could expect the blessed crown of immortal
glory, our grief subsided and sweet consolation filled our soul, so
that we, to their memory, wrote the following words for ourselves and
our fellow brethren:

    staken, Den smaed, die Zion leed, kon God’s verkoren volk Belet noch
    hinder doen, noch geensins angstig maken Te dragen Christi naem, als
    in sen witte wolk: Tot dat een heete vlam haer lyven heeft verslonden;
    Waer door haer zielen toen by God verkoeling vonden._

[The dreadful sacrificial fire, the shining stakes, the shame which
Zion suffers, could neither disturb nor hinder God’s chosen people, nor
make them afraid to bear the name of Christ, as in a white cloud: Until
a burning flame has consumed their bodies; whereby their souls found
refreshing with God.]

Some were not only bold, but went forth unto death rejoicing, which was
evident from their conduct. Others showed this by their words, as they
spoke of the consolation in their heart and the glad hope dwelling in
their soul, when they were placed at the stake. Many, when the fire was
kindled, and even when they were enveloped by the flames, sang with a
loud voice to the honor of their God and Savior, because they had been
counted worthy to be offered up as sacrifices for his holy name’s sake.
Acts 5:41.

Were we to relate the joy and consolation of those, who, having escaped
death, wandered about in foreign countries and solitary places, without
friends or kindred, help or assistance, time would fail us and words
be inadequate to sufficiently describe it. Here the testimony of Paul
is found true, “that all things work together for good to them that
love God.” Rom. 8:28. For those who were forsaken by friends and human
assistance, found help with the angels of God, and protection under the
wings of the Almighty. Those who had no eternal rest or dwelling-place
found rest and a mansion of content in their souls and hearts.
Those who went almost naked, having no clothes to put on, were most
preciously clothed and adorned according to the soul, with the robe of
righteousness and the garment of salvation and godly virtues. Those who
had to abandon their secular business, and submit to despoilment of
their money, goods and everything they had, so that outwardly they were
very poor, possessed great riches within themselves through the grace
of God which they received through the consolation of the Holy Spirit,
and the word of the Lord, which was more precious to them than many
thousand pieces of gold and silver.

The inconvenient seasons of the year, the heat of summer, the cold of
winter, the wetness of spring and fall, together with the contingencies
of thunder, lightning, hail, snow, rain, wind, hunger, thirst,
sickness, fatigue, and other innumerable troubles with which they met
while wandering about and suffering persecutions, were to them sweet
pleasures and recreations in the Lord, for they knew that this would
afterwards be turned into joy to them, since it is written: “Blessed
are ye that weep now: for ye shall laugh.” Luke 6:21. Again: “That we
must through much tribulation enter into the kingdom of God.” Acts
14:22. And, in another place: “If we suffer, we shall also reign with
him.” 2 Tim. 2:12.

This caused them to say with the apostle: “For our light affliction,
which is but for a moment, worketh for us a far more exceeding
and eternal weight of glory.” 2 Cor. 4:17. “For I reckon that the
sufferings of this present time are not worthy to be compared with
the glory which shall be revealed in us.” Rom. 8:18. “For whether we
live, we live unto the Lord; and whether we die, we die unto the Lord:
whether we live therefore or die, we are the Lord’s.” Rom. 14:8, etc.

Many of them would not have exchanged the darkest and severest
dungeons, or the caves of the earth, in which they had to hide
themselves, for royal palaces. The wilderness was to them a delightful
pleasure-garden, the howling of the wild beasts which surrounded them,
as sweet music or the song of birds; and water and roots or dry bread
delighted them more than the daintiest viands and drink from the tables
of the great.

All this was granted them by the munificent hand of God, on account
of the constancy of their faith, from which they could by no means be
made to swerve, nor brought to waver in it; on account of their living
hope, which begat in their souls a longing for the future riches, so
that they were enabled to esteem the present ones as of little worth
and to forget them; and on account of their unquenchable love for God,
his holy truth, and their beloved fellow-believers, whereby their souls
were kindled into a flame far more intense than were their bodies
through physical fire though these were reduced to ashes.

But can carnal men comprehend this? Will any of them believe these
things? We think not; for how can a carnal man partake of the Spirit
of God? How could one who is earthly-minded ascend to heaven in his
thoughts? 1 Cor. 2:14. How can one comprehend that which pertains to
salvation, who himself is altogether unsaved and possesses no desire to
obtain salvation through the grace of God? What fire of divine love can
he feel, whose heart is totally cold, and who loves nothing but sin and
sinful creatures.

We maintain, therefore, that these are things which belong not to the
blind worldly-minded, since they in their ignorance would not esteem
them; but to the heavenly-minded, who, as spiritual eagles, contemplate
with the eyes of the soul the mysteries of God; who seek their food
with God, and find their delight in his saints and well-beloved who
sacrificed their lives for his holy truth.

For this cause we have addressed ourselves to you, most beloved
brethren and sisters, who, with us, and with our slain friends, the
blessed martyrs of God, have received the same faith. This book, the
humble work of our hands, but which is nevertheless a precious jewel,
in view of the persons and matters contained therein, we have dedicated
to you. Receive it, then, with the same love with which it has been
dedicated to you. Read it again and again, and with the same attention
and emotion with which we have written and re-written it. We are fully
confident that, if you do this, it will not be unfruitful to you. But,
before all things, fix your eyes upon the martyrs themselves, note the
steadfastness of their faith, and follow their example.

Ruth, the Moabitess, said to Naomi, the mother of her husband: “Entreat
me not to leave thee, or to return from following after thee: for
whither thou goest, I will go; and where thou lodgest, I will lodge;
thy people shall be my people, and thy God my God: where thou diest,
will I die, and there will I be buried: the Lord do so to me, and more
also, if aught but death part thee and me.” Ruth 1:16,17.

With such inseparable love ought we, most beloved in the Lord, to be
joined to our blessed fellow brethren who have been slain for the
testimony of the Lord, that we might follow their footsteps unto the
end; for surely, the God whom they confessed and served, is also our
God; the Savior on whom they placed their hope is our Savior; the faith
which they all confessed is our faith (we speak of Anabaptists in
general); the laws and commandments of God which they received as their
rule of life are also our laws and commandments; they bowed their knees
before God; they obligated themselves by the words of their lips to
render obedience to God, and thereupon received holy baptism; we have
done the same; they promised to continue steadfastly all the days of
their life in the faith and due obedience, without departing therefrom
yea, if necessary, to suffer death for it; we have promised the same.
What difference, then, is there between us and them? Certainly only
this: that they all persevered unto the end, nay, unto a cruel death,
without departing to the right or to the left; which we have not yet
done. They have taken by force the blessed Fatherland, the Canaan rich
with milk, the true promised land which flows with honey; which we have
not yet done. They have therefore entered into rest, yea, have come to
the Lord; while we are yet in unrest, proceeding in our pilgrimage in
the absence of the Lord.

Therefore, my most beloved friends in Christ Jesus, let us also in this
last respect seek to be conformed to our beloved slain fellow brethren,
that we may continue steadfastly unto the end in the most holy faith
which we have confessed with them. Oh! be careful in this matter; watch
over your dear-bought souls; for it is highly necessary, yea, more
necessary than at any former time.


OF THE GREATER DANGER THERE IS AT THIS TIME, THAN IN THE BLOODY AND
DISTRESSING TIMES OF THE MARTYRS.[4]

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

These are sad times, in which we live; nay, truly, there is more
danger now than in the time of our fathers, who suffered death for
the testimony of the Lord. Few will believe this, because the great
majority look to that which is external and corporeal, and in this
respect it is now better, quieter and more comfortable; few only look
to that which is internal and pertains to the soul, and on which
everything depends, “for what is a man profited, if he shall gain
the whole world, and lose his own soul? or what shall a man give in
exchange for his soul?” Matt. 16:26.

These times are certainly more dangerous; for then Satan came openly,
through his servants, even at noon-day, as a roaring lion, so that
he could be known, and it now and then was possible to hide from
him; besides, his chief design then was to destroy the body: but now
he comes as in the night, or in the twilight, in a strange but yet
pleasing form, and, in a two-fold way, lies in wait to destroy the
soul; partly, to trample under foot, and annihilate entirely, if this
were possible, the only saving Christian faith; partly to destroy the
true separated Christian life which is the outgrowth of faith. Ps.
91:5,6.

He reveals himself on the one hand as an angel of light, 2 Cor.
11:14,15, as a kind, pleasant, yea, even divine messenger, with humble
countenance, downcast eyes, plain garb, and living in seclusion from
the throng of the worldly-minded, even as the holiest people, yea, the
martyrs of God, formerly did. His words are modest, trembling and full
of contrition--seemingly coming from deep meditation, inward fear and
apprehension, lest he might speak amiss or untruthfully. Meanwhile,
and before one is aware of it, he seizes hold and tears like a wolf
in sheep’s clothing, robbing the innocent lambs of Christ of their
precious faith, which, he pretends to be of small importance, but
without which faith it is impossible to please God, Heb. 11:6, nay,
without which we, according to the words of Christ shall be condemned,
Mark 16:16; for (says Paul), whatsoever is not of faith is sin, Rom.
14:23.

It grieves us to the heart that we must live to see these times, and
therefore speak in this wise. O Lord, strengthen our faith! help thy
weak, trusting lambs, that they may not be led into error, nor moved
from the foundations of the most holy faith.

On the other hand, through his instigation, the world now reveals
itself very beautiful and glorious, more than at any preceding time, in
a threefold pleasing form--the lust of the flesh, the lust of the eyes,
and the pride of life.[5] Almost all men run after her, to worship her
as a queen supreme; but all are deceived thereby; yea, many who have
drunk of the poisoned wine of her lusts from the golden cup of her
iniquities and deceptions, die a spiritual death.

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

As the first design is aimed at the faith, so this is directed against
the true Christian life. Here lies great danger. Who shall escape these
snares? He that would at no time be taken unawares by it, must indeed
be cautious and watchful. But our very flesh seems prone to it. Here
must be fasting, watching, praying, and calling upon God for help,
otherwise there is no escape.

Many of the ancients who supposed that they had been circumspect and
observed their duty, were deceived hereby[6]; some were lulled into a
careless sleep, so that they paid no heed to themselves or to their
vocation; others were brought to despair of the divine truth; others
were drawn away totally from God; some died a spiritual death; others
died both spiritually and bodily; and some have plunged themselves
helter-skelter into the abyss of the disfavor of God, to be punished by
him soul and body and forever.

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

These things which we tell you are no riddles or blind speeches, for
we speak the truth, or the word of God must be false; but as the word
of God cannot lie, what we have said is certain and infallible since
God in his word bears witness of it, yea, declares it emphatically
and abundantly. Other histories which make mention of this, we pass
by in silence and dismiss them altogether, because we do not hold
them in equal estimation with the holy Scriptures. It was the world
and its lusts that of old caused all the great calamities of which we
have spoken; and not only this, but it has also caused thousands who
live in the various cities, countries, kingdoms, empires, yea, on the
face of the whole earth, to mourn, weep and wail, on account of their
natural misery as well as on account of their experiencing the wrath of
God in their souls because of the magnitude and enormity of the sins
perpetrated by them.

It certainly was through worldly lusts that the old world perished;
that Sodom, Gomorrah, Zeboim, and Admah were consumed, overthrown and
totally destroyed by fire from Heaven; that in forty years, through
serpents, fire, and other plagues, the wanton and lustful people of
Israel perished to the number of over six hundred thousand in the
wilderness; and that the mighty maritime cities, Zidon and Tyrus,
whose ships were trimmed with embroidered, silken sails from Egypt;
whose rowers sat upon benches of ivory; where incalculable riches were
bought and sold, and, from carnal incentives, almost inconceivable
arts practiced were reduced to a heap of stones and so leveled to the
ground, that the fishermen stretch out their nets to dry on the rocks
upon which these cities stood. Gen. 7; Matt. 24:37,38; Luke 17:26,27; 2
Peter 2:5.--Gen. 19:24,25; Is. 13:19; Jer. 50:40; Hos. 11:8; Amos 4:11;
Luke 17:28,29; 2 Pet. 2:6; Jude 7.--compare Num. 1:2,3,46 with Num.
14:22,23. Also Num. 11:1 and 16:31–35; 21:6; Jude 5.--Is. 23:4,5; Ezek.
27:26–28; 28, the whole chapter.

I will not now speak of Jerusalem, Chorazin, Bethsaida, Capernaum, and
other mighty licentious and luxurious cities, which, with all their
inhabitants who had in this respect sinned against God, have borne his
wrath, and felt, to their destruction, the plagues of his afflicting
hand; for this would consume too much time.[7] O awful judgments of
God! O pernicious worldly-mindedness! O corroding and cankering luxury,
that draggest after thee such a train of unspeakable miseries! Help,
Lord, that our soul be delivered from all these dangers.

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

But what danger would there be, if none but the open enemies of God and
his holy truth were guilty in this matter? What harm could be done, if
they alone, and no others, would arouse and call down upon themselves
the wrath of God? For then every pious and serious soul would beware
of their example as of a savage beast, venomous serpent, or deadly
basilisk. But now such is the state of things that many commoners and
such as are not total strangers to religion or the worship of God;
who, as they say, would fain be saved; and who, therefore, though they
are not truly enlightened, glorify and praise God and his word with
their mouth, show nevertheless (to the seduction of the simple) that
the world is their dear friend, yea lies nearest to their heart, since
most of their works are directed to its service, that they may thereby
partake of its glittering but deceptive reward.

Hence arises that shameful and vast commerce which extends far
beyond the sea into other parts of the world, Ezek. 27, but which
notwithstanding cannot satisfy those who love it, but, on the contrary,
brings great danger, that that which has already been gotten, may be
lost, others defrauded, and they themselves, both in soul and body,
stripped and robbed of their possessions.

Numerous large, expensive and ornamented houses, country-seats of
splendid architecture and provided with towers, parks magnificent as
a paradise, and other embellished pleasure-grounds, which are seen on
every hand indicate this in no small degree. Dan. 4:29,30.

The wearing of clothes from foreign countries, whether of foreign
materials, uncommon colors or of strange fashions as obtain in the
course of time according to the custom of the openly worldly-minded
(which are as changeable as the moon), and which custom is followed by
many humble and seemingly plain people, confirms greatly what we have
before said. Gen. 35:2; Zeph. 1:8; Is. 3:16–24.

The giving and attending great dinners, lavish banquets and
wedding-feasts (though one may never be found in taverns or
tippling-houses), where everything is in profusion, and where the
beneficent gifts of the Lord which should not be used otherwise than
with great thankfulness, and of which a portion naturally belongs to
the poor, are squandered and consumed without the least necessity, even
by those who are considered sober and temperate, is an incontrovertible
evidence of a sensual and wanton heart; and proves also that those who
have much to do with these things, cannot be exculpated from living
after the flesh; for which carnal life certainly has no promise of
salvation, but, on the contrary, many severe threatenings of the wrath
and displeasure of God, nay, of eternal damnation, are recorded in the
blessed leaves of the word of God, which contains nothing but _the_
truth. Esth. 1:3–8; Dan. 5:1–3; Luke 12:19,20; 16:19.

O how different is this from the life of a true Christian, who has
forsaken himself and his lusts! How great the step that is between
their walk and that of the holy martyrs, who delivered up, not only
their carnal desires, but also their bodies and lives, unto death for
the Lord’s sake! But how great a difference will also be between the
two classes afterwards! when the former, having had their good things
in this life, shall be shut out from the true, heavenly riches, but the
latter, because they from love to God, renounced and abandoned their
possessions, which might have led them into sin, be admitted to the
true enjoyment of the heavenly riches and pleasures, and that for ever
and ever! Mal. 3:18.

Here shall obtain what is recorded concerning the end of the luxurious
rich man and that of poor Lazarus: that the rich man, when he saw
Lazarus in Abraham’s bosom, while he himself was in hell, received
this answer to his doleful lamentation: “Son, remember, that thou in
thy lifetime receivedst thy good things, and likewise Lazarus evil
things: but now he is comforted, and thou art tormented.” Luke 16:25.
Appropriate is here also Wis. 5:1,2.

Nevertheless, these and similar evil examples are constantly presented
to our eyes, and they are the more pernicious and dangerous for
the reason that some worldly-minded people pronounce them to be
non-essential, unimportant for either good or evil, and therefore,
allowable; while it is the same with them as with the fruit from the
tree of knowledge, which stood in the midst of Paradise, and was
pleasant to the eyes, but deadly in the use, for whoever ate of it,
had to die, Gen. 2:17; or with the apples which grow in the land of
Sodom, on the border of the dead sea; which possess a beautiful red
appearance, but contain, as some have written, only dust and ashes,
and are inedible, nay, even deleterious to health. _Bijb. Naemb.
edition 1632, fol. 881, col. 2, concerning the name Sodom, ex Philippo
Melanchthone. Also Bernh. Bredenb. in Tract, super Siddim. Also H.
Buntung, Itinerarium sacræ scripturæ, edition 1642, lib. 1, pag. 62,
col. 2, etc._

O that Satan would show himself, as he really is, and that the world,
too, might come forth without disguise or mask; then certainly no one
possessing reason would allow himself to be deceived by them. For in
Satan nothing would be seen but deadly snares, traps and murdering
daggers for the soul, poisoned arrows wherewith to destroy everything
good in man, through unbelief, apostasy from God, impenitent obduracy,
and despair; which are followed by a train made up of the fears of
hell and horrors of damnation. In the world men would perceive nothing
but vanity, mingled with much vexation, sorrow, grief and misery, and
this in such abundance, that if as many tears could be wept over it,
as there is water in all the sea and all the rivers, yet the weight
of the true sorrow that springs from them it could not be adequately
expressed, for they draw after them not only temporal but also
everlasting miseries.

But, O how lamentable! all this is hid under a beautiful appearance.
Satan appears to be a prince or king, and the world a noble princess
or queen. The servants and servant-maids who follow them as pages and
maids of honor, appear as cavaliers and ladies, reveling in joy and
delight; though, as regards the soul, they are poor and deformed,
yea, meaner than beggars, and without the true joy which delights the
upright soul in God.[8]

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

There is, therefore, great danger of being deceived. O, ye upright
children of God, be on your guard.[9] Let your simplicity be coupled
with prudence. Your faith as well as your life are the objects aimed
at. If Satan gain the mastery over you, your precious faith which has
been commended to your keeping as dearly as your soul, is ruined. If ye
are overcome by the world, it will soon put an end to your Christian
and virtuous life, without which latter the best of faith is of no
avail. Care, therefore, my dear friends, equally well for both, for the
one is as important as the other. Faith without the corresponding life,
or the life without the faith, can, will, and may not avail before God.
They are like two witnesses, who must agree, and of whom the one cannot
stand or be received without the other.

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

Knowing, then, that we must care for both, there remains nothing for
us but to do it; however, this work must certainly not only be begun,
but also finished, according to the example of the steadfast martyrs of
God; with which finishing, whether it be brought about in a natural or
a violent manner, according as liberty or persecution brings about we
must comfort ourselves, since it is certain that the crown is not to be
found in the beginning or in the middle, but at the end.[10]

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

But as necessary as it is to finish well, so necessary it is also
to begin well, and, having begun, to go on well; for without a good
beginning and a good progress it is impossible to attain to a good end.

We speak to you, then, most beloved in the Lord, who have begun with
us; received the same faith with us; and with us as a token of this
have been baptized.

Surely, we have made a vow to the Lord, which we cannot recall, as
David sings: “Offer unto God thanksgiving; and pay thy vows unto the
most High.” Ps. 50:14.

We have, through faith, received Christ, the Son of God, as our
Prophet, Priest, King, Shepherd, Friend, and Bridegroom; and in this
we must go on and grow stronger. This, Paul teaches us, saying: “As
ye have therefore received Christ Jesus the Lord, so walk ye in him:
rooted and built up in him, and stablished in the faith, as ye have
been taught,” etc. Col. 2:6,7. Hereby we have come from the darkness
of ignorance to the true light of knowledge; which we are commanded
to keep in perpetual remembrance. In this direction tend the words:
“But call to remembrance the former days, in which, after ye were
illuminated, ye endured a great fight of afflictions;” etc. Heb. 10:32.
In short: “Nevertheless, whereto we have already attained, let us walk
by the same rule, let us mind the same thing.” Phil. 3:16. “Building
up yourselves on your most holy faith, praying in the holy Ghost, keep
yourselves in the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life.” Jude 5:20. “Now unto him that is able to
keep you from falling, and to present you faultless before the presence
of his glory with exceeding joy, to the only wise God our Savior, be
glory and majesty, dominion and power, both now and ever. Amen.” Verses
24 and 25. Is. 40:30,31; Phil. 4:13.

We would now commend you, beloved brethren and sisters, to the Lord and
to the word of his grace, which is able to build you up, and to give
you an inheritance among all them which are sanctified. Our work which
has been done for your benefit, is now finished in this respect; that
you may make good use of it, is our friendly desire. Remember us always
in your prayers, until we depart this life; Phil. 1:23, that God may be
gracious unto us now and in eternity. We hope, on our part, to do the
same for you. O that God would grant, that we all, without one missing,
might behold one another, face to face, in the kingdom of God! 1 Cor.
13:12.

Meantime we rejoice in the salvation of the Lord; for it sometimes
seems to us, as if Heaven had come down upon earth; or that we were
ascending from earth to heaven, 2 Cor. 12:1–12, etc.; or that we, who
are still among men, held communion with God and his holy angels; or
that eternal heavenly joy and glory were offered to us; nay, that we
had a foretaste of those things which mortal eye hath never seen, nor
ear heard, nor heart experienced, in this life.[11]

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

We walk no longer upon earth with our thoughts; nevertheless, we are
still encompassed by a cloud of earth, a body of clay, a heavy load of
the soul. O, that we were free from it, and that our soul, liberated
from this load, might return to God in heaven, her true origin! like a
freed dove which has been confined in a strange place, returns to her
nest and abode. But we must wait for this until the time which God has
appointed, comes.

Let us be patient together, then, most beloved in the Lord, till the
day come, which, if we remain faithful unto the end, will assuredly
bring us that which we here wait for in hope. Then the tears, which
we, sighing and longing for the highest salvation of God, have wept
here, shall surely be wiped away from our eyes; then shall we no longer
see through a glass, darkly, but face to face; then shall the heavenly
be shown us no longer in thought or in spirit, but it shall be given
us, and we be made participants of it, by experience alone, in truth
and in deed. O great and precious subject! we can go no further: our
reason cannot comprehend it; our earthly tongue cannot express it!

  Yours very affectionally in the Lord,

  TH. J. VAN BRAGHT.

  _Dort_, July the 25th, 1659.




TO THE READERS IN GENERAL.

_Good friends and fellow citizens_:

Of old, among the heathen, the greatest and highest honors were
accorded to the brave and triumphant warriors, who, risking their lives
in the land of the enemy, conquered, and carried off the victory.[12]
Thus _Homer_, the foremost of the writers of heroic poetry in Greece,
has, in twenty-four books, extolled and embellished with many eulogies
the warlike deeds of Ulysses. _Quintus Curtius_ described, in ten
books, the deeds of Alexander, the son of Philip of Macedonia: how
triumphantly he conquered and subjugated Europe, Asia, India, and the
countries bordering on the eastern Ocean, till he ultimately lost his
life in Babylonia. _Plutarch_ composed a voluminous work devoted to
the praise of illustrious and valiant men. _Titus Livius_ has written
of the Roman heroes, how praiseworthily they acquitted themselves in
behalf of the country of Romulus. _Virgilius Maro_ and others eulogized
the emperor Augustus. And this usage has obtained from ancient times,
and obtains yet, in every land, yea, throughout the whole world.

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

We say nothing of the honor and praise, which, many years after their
death, was bestowed in public theatres, upon those who had been
sacrificed to idols, for the narration of it would consume too much
time.

But God, in his word, goes higher and farther yet, in this respect.
He has caused the conflict, the sufferings, and the triumphs of his
spiritual courageous heroes, children and favorites to be written, in
language the most touching, glorious and triumphant, as an everlasting
memorial for their descendants, and not only this, but as a full
assurance of their happiness; so that they should always be remembered,
and never forgotten. Yea, the whole volume of holy Scriptures seems
to be nothing else than a book of martyrs, replete with numerous,
according to the flesh, sorrowful, but according to the spirit, happy,
examples of the holy and steadfast martyrs, whose sufferings, conflicts
and triumphs have been recorded in as holy and worthy a manner as it is
possible to imagine.  However, they are variously spoken of, according
to the importance of their merits. Some of them suffered and fought
much, but not unto blood, nor unto death; there victory and their honor
are, therefore, not represented as of the highest degree. Others,
however, suffered and fought not only unto blood and death, for the
Lord’s name, but even to the greatest pain and most bitter death. We
shall first speak of the former class, and then of the latter; yet the
last shall surpass the first. _Abraham_, the father of the faithful,
and _Isaac_ and _Jacob_, to whom God had promised the possession of
the land of Canaan, lived, nevertheless, as strangers in the land of
promise, and, sometimes, had to endure hunger, thirst and oppression.
Compare Gen. 12:10; 26:20; 31:22,23 with Hebr. 11:9.

_Moses_, the friend of God, had to flee from Pharaoh into the land of
Midian, where he sat down by a well. Ex. 2:15. Afterwards he came very
near being stoned by the disobedient in Israel. Ex. 17:4.

_David_, a man after God’s own heart, was several times in peril of
being transfixed to the wall by a javelin, 1 Sam. 18:11; 19:10; yea,
his life was in such danger, that he complained to Jonathan: “There
is but a step between me and death.” 1 Sam. 20:3. For this reason he
often called upon God for help, that he might not meet with an untimely
death. Among other things he says: “Consider and hear me, O Lord my
God: lighten mine eyes, lest I sleep the sleep of death.” Ps. 13:2.

In the days of Ahab and Jezebel _a hundred prophets of the Lord_ had to
flee on account of persecution, and were hid in a cave, and fed with
bread and water, by one Obadiah. 1 Kings 18:13.

_Elijah_, for the same reason, was compelled to turn eastward and hide
himself by the brook Cherith, that is before Jordan. 1 Kings 17:3.
His life was afterwards made so bitter to him, that he fled into the
wilderness by Beer-sheba, sat down under a juniper tree, and prayed, “O
Lord, take away my life; for I am not better than my fathers.” 1 Kings
19:4.

When Elisha, the servant of Elijah, proclaimed the word of the Lord in
the city of Samaria, the king of Samaria swore, that the head of Elisha
should not stand on him that day. 2 Kings 6:31.

The prophet _Micaiah_, who had foretold in the name of the Lord the
truth to the king of Israel, had to eat the bread of sorrow, and drink
the water of sadness, in the prison in which he was confined, until the
king was slain in a battle. 1 Kings 22:27–37.

_Jeremiah_ was cast into a mire-pit, in which he sunk down so deeply
that he was in danger of death, until he was saved through Ebed-melech,
the Ethiopian. Jer. 38:6–13.

Amos was called a conspirator, and forbidden not only the city in which
he prophesied, but also the land of the ten tribes of Israel. Amos
7:10–13.

All these, and many more, endured much suffering and many conflicts yet
not unto blood or death. But those of whom we shall speak now, suffered
the bitterness of death, and are therefore, in this respect, of higher
rank than they who have preceded, just as the loss of life is a severer
test than to suffer in the body or to lose temporal possessions; which
is the only difference between the two classes named.

This bloody army of the spiritual champions, who fought unto blood
and death for the Lord, commenced with the beginning of the world, as
though God’s saints were born to suffer and fight; and as though God
had designed, that his church should be tried from the beginning and
all through, even as gold in the furnace that her purity might become
the more manifest.

In the beginning we see, Abel who, having in faith offered unto God a
lamb as a sacrifice, was slain in the field by Cain, his brother. Gen.
4:8; 1 John 3:12.

In the days of Ahab and Jezebel _many prophets of God_ were slain by
the sword of the rebellious and disobedient in Israel, so that Elijah
thought he alone was left. 1 Kings 19:14.

When the Spirit of God came upon Zechariah, the son of Jehoiada,
so that he said to the disobedient people: “Why transgress ye the
commandments, of the Lord, that ye cannot prosper? because ye have
forsaken the Lord, he hath also forsaken you,” they took stones and
killed him at the commandment of the king in the court of the house of
the Lord. 2 Chron. 24:21.

When _Urijah_, the son of Shemaiah, of Kirjath-jearim prophesied in the
name of the Lord against the city of Jerusalem, his life was sought, so
that he fled into Egypt. But Jehoiakim the king sent men who fetched
him back, and he slew him with the sword, and buried his dead body
among the common people. Jer. 26:20–23.

The god-fearing young men, named _Shadrach_, _Meshach_ and _Abed-nego_,
who refused to worship the image of King Nebuchadnezzar, were cast,
bound, in their coats, their hosen, and their hats, and their other
garments just as they were, into a fiery furnace, in which they would
have been immediately consumed, if God had not preserved them. Dan.
3:21–23.

The prophet _Daniel_, because he would not worship king Darius, but
only the true God of Israel, was cast into a den of lions, to be torn
by them; but God protected him as he did those mentioned before. Dan.
6:16.

_Onias_, the high priest, who, in a very praiseworthy and peaceful
manner, led and kept the people at Jerusalem, so that foreign kings
were moved to honor the city and the temple of God with gifts, was
falsely accused by Simon the Benjamite, removed from his office by
Jason, his own brother, and stabbed to death without regard of justice
and equity by perjured Andronicus; for the which cause not only the
Jews, but also many gentiles took great indignation. Compare 2 Macc.
3:1,2 with 4:1,34.

_Two women_, who had their children, circumcised according to the law
of God, were led round about the city, with their babes tied to their
breasts, and then cast down headlong from the wall. 2 Maccabees 6:10.

Some who had hid themselves in caves, to keep the Sabbath or day of
rest of the Lord, and who would not defend themselves against the
enemies, when it was discovered to Philip the tyrant, were burned. 2
Macc. 6:11.

Eleazar, an old man of ninety years, because he would not sin against
the law of God by eating forbidden meat, nor set an evil example to
young persons, nor dissimulate, had to carry his hoary hairs with blood
to the grave, and die a cruel death through many stripes. 2 Macc.
6:27–31.

_Seven brethren_, for the same cause, were scourged with rods and
thongs, had their tongues cut out, their hands and feet cut off, and
were roasted in pans, and killed in this terrible manner to the last
one, together with their mother, who had witnessed it all, and likewise
refused to depart from the law of God. 2 Macc. 7.

This last mentioned class, from Abel to the Maccabees, are the true
army of God and the heroes of the old covenant who, for the honor of
God and the law of their fathers, did not spare their lives.

These the writer of the epistle to the Hebrews has in view when he
speaks of the great cloud of witnesses, who, looking through faith
for the fulfillment of the promises of God and the coming of the Son
of God, in the flesh endured all sufferings, conflicts, and, at last,
death, bravely and with an undismayed heart. But the others, says
he, meaning the steadfast saints of God of whom we have spoken, had
trial of cruel mockings and scourgings, yea, moreover, of bonds and
imprisonment: they were stoned, they were sawn asunder, were tempted,
were slain with the sword: they wandered about in sheepskins and
goatskins; being destitute, afflicted, tormented; of whom the world was
not worthy. Heb. 11:36–38.

Hence the whole volume of holy Scriptures, especially the Old
Testament, seems to be almost exclusively, a book of martyrs, as we
have stated in the beginning; appearing from the examples which we
have adduced, and of which we could point out many more, if it were
necessary.

As regards the heroes of the new covenant, that is, those who since
the advent of Christ, and for the testimony of the holy gospel, have
fought the good fight, even unto blood, yea, death; have finished their
course; and steadfastly kept the faith, notwithstanding the various
horrible torments; it would be impossible to speak briefly of it here,
and do the subject full justice; for which reason we have done this in
the following two books, to which we would refer the reader.

All this was written for a perpetual remembrance of the steadfast and
blessed martyrs; concerning whom it is the will of God that they should
not only always be remembered here among men, but whom he himself
purposes never to forget but to remember them with everlasting mercy.


THE SEQUEL COMPARED WITH THE BEGINNING OF THIS HISTORY.

We have already spoken of the great honor which custom conferred upon
the brave and triumphant warriors; yet not one of all these, however
great, mighty, valiant and victorious he may have been, or how great
the honor and glory with which he may have been hailed, could in any
wise be compared with the least martyr who suffered for the testimony
of Jesus Christ.

Even aged and feeble persons, youths and maidens, and such as were
not noticed, yea whom the world did not esteem at all, did infinitely
more through the power of their faith, their ardent love to God, and,
especially, their steadfastness unto death, whereby they were enabled
to forsake, yea, despise, all visible things, and to put entirely out
of their thoughts, forget, and bid, as it were, eternal adieu to,
until the consummation of all things, money, property, houses, farms,
brothers, sisters, parents, children, dear friends and relatives, yea
their own bodies and lives, and everything pleasing and delightful
according to the flesh; whereas others, if possible, gladly enjoyed and
retained all this, and would fain have retained it always, or still
retain it.

The honor, therefore, which is due to the holy martyrs, is infinitely
greater and better than that of earthly heroes; just as the fight they
fought, was infinitely more profitable, and their victory, as coming
from the hand of God, infinitely more praiseworthy and glorious.[13]

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

Through earthly wars countries and their inhabitants are destroyed,
the innocent killed, the fugitive robbed of their property, and much
weeping and mourning caused among those who remain. But through the
warfare of the martyrs, at least through the martyrs themselves, the
prosperity of countries and their inhabitants was promoted because of
the fervent prayers offered up by the martyrs to God for those who did
them harm and for the common welfare of all the inhabitants.

The life of the innocent, who otherwise would have had to die, yea,
their spiritual and eternal life, was obtained and preserved through
the medicine of their good teachings, admonitions, examples, and
unwavering continuance to the end of life.

The estates of men generally, both according to the soul and the body,
they improved and multiplied, causing them to increase thirty, sixty,
and even a hundred fold, by their uprightness, fidelity, benevolence,
compassion, and incomparable mercifulness toward their fellow men.

They caused no one to lament or weep, by doing him the least damage or
injury, but they greeted everybody, even their enemies, with kindness,
embraced them with the arms of love, and gave them cause to rejoice and
be glad, outwardly as well as inwardly, bodily and spiritually, here
and (God granting them mercy) also hereafter.

O most delightful warfare, which did injury to none, but good to all.
O ye blessed heroes, who fought this fight! No princes or kings
can be compared to you; for all the honors won by earthly heroes on
earth shall vanish with the earth; but your honor is an everlasting
honor; your glory shall never cease, yea, shall endure, as long as God
endures, whom you served.


ADDRESS TO THE WORLDLY-MINDED.

Come now, ye earthly-minded and ungodly, and learn here to become
heavenly and godly-minded; ye impenitent, learn here to repent, and
believe in Jesus Christ. Hither must come also all the self-willed,
who, from a prejudiced opinion of their own do not consider the
external commandments and ordinances of Christ as necessary, saying
that there is not more required than repentance and faith, or a
so-called irreproachable civil life. These shall learn here that the
external commandments of Christ must be united with the internal, that
is, the signs with the things signified; or, to express it clearly:
one must be baptized on his faith and repentance; must keep the Lord’s
Supper in remembrance of him, etc.; for herein the holy martyrs were to
them an example.[14]

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

Here the passionate must learn patience and meekness from the most
patient and meek, who endured without murmuring the greatest reproach
and ignominy, yea, even death. Here the unmannered are taught modesty;
the proud, humility; the discontented, contentment; the avaricious,
benevolence; the insatiably rich, voluntary poverty; those who
live after their lusts, the forsaking of all carnal desires; the
irreligious, piety; and the wavering and inconstant, steadfastness unto
the end in all these things.

All this can be learned here, not so much by words as by deeds, from
those who not only commenced the above virtues, but continued in them
unto the end, yea, confirmed them through their death, and sealed them
with their blood.


TO THE YOUNG, THE MIDDLE-AGED, AND THE OLD.

Besides, persons of every age may enter this school of practice in
virtue; the young, the middle-aged and the old, all shall be led to
true godliness by the living examples of those who went before them.

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

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

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

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

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

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

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

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

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

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

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

  TH. J. VAN BRAGHT.

  _Dort_, July the 27th, 1659.




Introduction.


SUMMARY OF THE FOLLOWING WORK.

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

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

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


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

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

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


OF THE NAME: ANABAPTISTS.[17]

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

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

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

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

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


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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

The reason which has induced us is two-fold:

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


STATEMENT IN REGARD TO THE OLD WORK.

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

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

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

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

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

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

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

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

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

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

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

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


VALEDICTORY.

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

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

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

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

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

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

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

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

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

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

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

Yours very affectionately, as seeking your soul,

  THIELEM J. VAN BRAGHT.

  _Dort_, July the 31st, 1659.




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

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

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

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

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

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


OF THE DIVINE SERVICE OF THE CHURCH.

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

No small proof of this is furnished by the fact that about forty
years after the ascension of Christ, this very house was destroyed,
demolished and burned by Titus Vespasian, and has not yet been rebuilt,
though about sixteen hundred years have elapsed since; and, on account
of the continual quarrels of the Palestinean and other eastern rulers,
it is, viewing it from a human standpoint, not likely that it will ever
be done.

Since it is true, then, that by the words “the house of the Lord,” we
must understand the church of the Lord, there follows also what is said
in connection with it namely: that the same shall be firmly, _i. e._
invincibly, established on the mountain, that is, Christ, the immovable
foundation.

Besides the adduced prophecy, Isaiah 2:2, showing the firmness and
immovability of the house (or the church) of God, which is founded
upon the mountain of the Lord--Christ Jesus--the same prophet treating
of the durability, glory and divine dignity of this church, under the
type of the New Jerusalem, produces various commendatory testimonies
for this purpose, saying among other things, chap. 60, verse 11: “Thy
gates shall be open continually; they shall not be shut day nor night.”

This is a simile drawn from a peaceful city which has neither fear nor
care that enemies will attack her, and, therefore, leaves her gates
open by night as well as by day, for the accommodation of the citizens,
and the messengers and strangers who are traveling in the night. Thus,
he would say, will it also be with the future church of Jesus Christ.

Then, in verse 14, speaking of the enemies of the church of God, and of
those who had slandered her, he says: They “shall bow themselves down
at the soles of thy feet; and they shall call thee, the city of the
Lord, the Zion of the Holy One of Israel.”

When a city has become so great that even her deadly enemies who had
purposed to lay waste and destroy her, come bending their knees, and,
as begging for favor, bow down before her, as is shown here of the
enemies of the city and church of God; there is no probability that
such city will easily be conquered, laid waste, or subjugated. So it
is, in a spiritual sense, with the city and church of Jesus Christ; for
it is this to which this prophecy has reference.

Immediately after, in the 15th verse, the prophet declares that God
will make this city or church an eternal excellency, a joy of many
generations.

And, as though by this the durability and excellency of this city,
well-beloved of God, were not yet sufficiently expressed, he adds these
words, verse 19: “But the Lord shall be unto thee an everlasting light,
and thy God thy glory.”

And, lastly, verse 21: “Thy people, O God, also shall be all
righteousness: they shall inherit the land forever.” Here no further
explanation is required, since the text plainly and clearly expresses
our meaning; and we will, therefore let it suffice.

We then proceed to what Christ, the Son of God, himself testifies
concerning this matter. Matt. 16:18: “Upon this rock I will build my
church; and the gates of hell shall not prevail against it.”

Christ, in another place, speaking by parable of a man who built his
house upon the sand, adds the explanation: that the same was a foolish
man; because such a foundation, and, therefore, also the building which
is founded upon it, cannot stand before the floods, rains, and storms,
which beat against it.

On the other hand, he commends him as wise and prudent, who built his
house upon a rock; since the same, being well-founded, is able to
withstand all dangers.

But the foundation of which the Lord speaks here, that he will build
his church upon it, is much firmer than any material rock, for these
must all pass away with time; but the foundation which is Christ
himself, remains, shall remain, and shall never decay: for “the
foundation of God standeth sure,” 2 Tim. 2:19.

Yet not only the foundation, but also the building of the church shall
not decay, though in nature it is otherwise; for a house, church, or
tower, resting on an immovable foundation, but being not sufficiently
firm or strong in itself, finally decays, yea falls to the ground;
but here it stands so that no opposing agencies, not even the devil
himself, can prevail against it, which is evident from these words:
“And the gates of hell shall not prevail against it.”

In or under the gates councils were wont to be held; and the gates
were the strength and power of the cities. Compare Zech. 8:16 with
Ps. 147:13. Hence, by the words, “The gates of hell,” etc., we are to
understand the council and power of the hellish fiend. Yet, according
to the last mentioned place of Scripture, these shall not prevail
against the church of Christ;[37] and, consequently, no other opposing
agencies; for these are the most powerful and worst enemies.

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

We pass on to other Scripture testimony written for the same purpose.
Matt. 28:20: “And, lo, I am with you all the days, even unto the
consummation of the ages.” Nearly all translators, in order to follow
therein the Dutch way of speaking, render the last words of this
sentence: “unto the end of the world.” But we have, for good reasons,
preserved the Greek mode of expression, inasmuch as it serves better
and more clearly to the end we have in view. For we have found that,
after the common translation, the words, “unto the end of the world,”
have been misinterpreted, and stretched beyond their meaning, by some
inexperienced persons, so that these expound that which has been spoken
of the consummation of time, as referring to the end of locality; even
as though Christ had not here promised his apostles, to remain with
them till all time should have come to an end; but only until, for
the promulgation of the Gospel, they should have traveled unto the
uttermost parts of the earth, which, because it is not possible to
travel farther by land, are called the end of the world.

This is a great error, for, according to his explanation, this promise
would have belonged to the apostles alone, and been limited by their
life time, since they traveled everywhere to preach, so that their
sound went into all the earth, and their words unto the ends of the
world.[38] Compare Mark 16:20 with Rom. 10:18.

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

But, in order that all true followers of Christ and his apostles, to
the end of time, might comfort themselves with this promise, the Lord
has expressly spoken of the consummation of the ages, and declared
that so long (understand: spiritually) he will be with them.

We arrive now at the point we had in view from the beginning, and which
we shall now present more plainly and fully. It is certain that the
Lord has spoken here of the preaching of the holy Gospel, of faith, of
baptism, and of the manner of establishing and building up his church,
as it was his will that the same should be built up and maintained
through all ages. After saying this, he gave the before mentioned
promise.

It is settled, therefore, that the visible church of Jesus Christ
(for this is the one in whom the preaching of the holy Gospel, faith,
baptism, and whatever there is more besides, have place) shall exist
through all time, even unto the consummation of the ages; for,
otherwise, the promise, “Lo, I am with you all the days,” etc., can not
be fulfilled in her.

Even as, besides preaching and faith, baptism shall continue in the
church to the end of time, so also the holy supper. This appears from
the words of Paul, 1 Cor. 11:26: “For as often as ye eat this bread,
and drink this cup, ye do shew forth the Lord’s death till he come.”

Thus, if mention is made here of the eating of the bread, the drinking
of the cup, and the shewing forth of the Lord’s death, with the
additional clause that this shall be observed, and continue, till
the Lord come (that is, in the end of time, to judge the world), it
follows: that there will be, throughout all ages to the end of the
world, a church which will observe the external ordinances of Christ
not only in respect to holy baptism, but also to the holy supper, and
the shewing forth of the Lord’s death; unless it can be shown that the
words, “till he come,” have another signification, such as we have
never yet met with in any commentator, since the text is not only too
clear, but also too conclusive.[39] Compare this with Matt. 25:31; John
14:3; Acts 1:11; 1 Thess. 4:16; Jude 14; Rev. 1:7; 22:12,20.

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


THE CHURCH OF GOD OBSCURED AND RENDERED ALMOST INVISIBLE IN SOME
PLACES; AND WHAT HAS BEEN THE CAUSE OF IT FROM ANCIENT TIMES.

As the moon, notwithstanding her substance and body never perish, is
not always seen in her full light by the human eye, either, because she
sinks beneath the horizon, or, being too close to the sun, is obscured
by him, or, being far from the sun, is darkened by the shadow of the
earth, which is called an eclipse; even so it is with the substance
and appearance of the church of God on earth. The latter, though
never perishing entirely, does not always show herself in her full
form, yea, at times she seems to have vanished altogether, yet not in
all, but only in some places, either through the slothfulness of some
people, who, from want of regard, or for some other reason, neglect
the external, manifest commandments of God, or on account of some
misconceptions or errors that have arisen, and whereby sometimes many
of the true believers have been perverted, and seduced from the true
worship of God; or in consequence of persecution, violence and tyranny,
exercised against the faith and the practice of it, on account of which
the pious are compelled to hide and, as outcasts from mankind, seclude
themselves in forests, wildernesses, and solitary places; so that its
characteristics, light and virtue could not be seen, much less, known,
by the common world.

When the Church of God of the Old Testament was in Egypt, it could not
observe its divine worship, but had to request permission “to go three
days’ journey into the wilderness, and sacrifice to the Lord.” Ex.
8:26,27, compared with Ex. 10:26.

During the forty years that this same people was in the wilderness,
such remarkable events happened that all their children remained
uncircumcised, not receiving circumcision until they had become old,
and arrived in the land of Canaan, at mount Aralot. Josh. 5:2–8.

In the time of Elijah this church was so greatly obscured on account
of persecution, that he thought that he alone was left, though God had
reserved to himself seven thousand persons who served him, and had not
bowed their knees to Baal. 1 Kings 19:14,18; Rom. 11:3,4.

When this people had been carried away into Babylon, the house of God,
at Jerusalem, where divine worship was wont to be made, lay waste, and
the stones of the sanctuary were scattered in all the streets; yea,
among the people in Babylon, matters were in so bad a condition, in
regard to religion and the songs of praise with which they were wont to
worship God, that they had hung their harps on the willows that were
planted there by the rivers, Ps. 137:1–4; for which reason they were
numbered among the dead and among those that go down to the grave. Bar.
3:10–14.

After the Babylonian captivity, in the time of the Maccabees, many of
the church of Israel, because of the existing danger, hid themselves in
caves, in order that they might keep the Sabbath. 2 Macc. 6:11.

All these obscurations, like sad eclipses in the divine worship, have
happened in the church of God of the Old Testament, before the birth
and advent of Christ into this world; and much more might be said in
regard to this, if it were necessary, but we consider it sufficient to
have made simple mention of it from time to time.

The same took place also after the advent of Christ in the church under
the gospel, which was composed of Jews and Gentiles; she, too, could
not always raise her head with safety, but was ofttimes, like the sun
behind clouds, concealed from the common sight of men.

Even in the time when Christ dwelt bodily among men, and had risen
from the dead, his disciples, the chief members of his church, sat
concealed, with closed doors, for fear of the Jews. John 20:19.

After the ascension of Christ, the very numerous church which was at
Jerusalem, dispersed, on account of persecution, through the lands of
Judea and Samaria, except the apostles; so that this distinguished
church, which, it appears, was the chief one on the face of the earth,
had to sojourn secretly in a strange land. Acts 8:1.

Afterwards, when the emperor Domitian had banished John, the holy
apostle and evangelist, for the Gospel’s sake, to the island of Patmos,
the Holy Ghost revealed unto him the future state of the church of
Christ, namely, that she would have to flee into the wilderness, on
account of the persecution of Antichrist, and there be fed by God, a
thousand two hundred and threescore days, which, reckoned according to
prophetic language, means as many years. Rev. 12:6–11.

Whether we begin to reckon these years from the death of the apostles;
or with the year 300, when the so-called patriarchs had their origin;
or with the year 600; or a little later, when Mohammed rose in the east
among the Greeks, and the pope in the west among the Latins, and raised
no small persecution against the defenseless and innocent little flock
of the church of Christ, so that all who did not wish to be devoured,
either in soul or in body, had to hide themselves in deserts and
wildernesses; let it be reckoned as it may, say we, a very long period
is to be understood by it, which has extended to this, or, about, this
time.

Here the rose has blossomed very gloriously among the thorns. Song of
Sol. 2:2. Here the dove that was in the clefts of the rock and in the
secret places of the stairs, let her sweet voice be heard.[40] Verse
14. Here the Lord said: “A garden enclosed is my sister, my spouse; a
spring shut up, a fountain sealed.” Song of Sol. 4:12. Here the Son of
God has fed, sustained and preserved his church against the sentence
of worldly and carnal-minded men, who, because they are carnal, cannot
comprehend the things of the Spirit of God.

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

But, lest any should misconstrue our preceding proposition, let it be
understood, that when we speak of the obscuration, concealment, or the
becoming invisible, of the church of God, we do not mean the church in
general, or in all places, for the church in general has never been
obscured and hidden in all places at the same time; but we mean thereby
some parts of the church in general, namely, some particular societies,
belonging to the body of the general church which is spread over the
whole earth.

It must be stated, also, that by the term, general church, we do not
understand all the churches which bear the Christian name; but only
those who express the Christian name by their upright faith and pure
observance of the Christian and Evangelical commandments.

Now the question arises, whether our church of the present day, called
the Anabaptists, has truly descended, and derived her succession, from
the aforementioned church of God which has existed from the beginning,
and kept the commandments of God in purity.

But, in order to do this briefly and in the best manner, we shall leave
untouched the time and condition of the church from Adam to Christ,
as being an undisputed point; and only examine the time and condition
of the church after the advent of Christ; for the point of difference
relates solely to those who and which, by virtue of true succession,
have a right to the same.


THE SUCCESSION OF THE CHURCH OF GOD, PERSONAL SUCCESSION, AND
SUCCESSION OF DOCTRINE.

From the Latin word _succedo_, that is, to go under, or to take the
place of one, is derived the word, _succession_, which we, though
improperly, have mixed into our Dutch language. The various branches
proceeding from this root, that is, the numerous words taking their
origin from it, together with their significations, we leave untouched;
in general we understand by it, to follow any one in his place, right,
or reign.

There is a twofold succession, natural and spiritual, political and
ecclesiastical, or civil and ecclesiastical; but we have to speak here
only of the spiritual and ecclesiastical, and not of the natural,
political, or civil, succession; for only the former, and, by no means,
the latter, belongs here.[41]

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

Now, as succession is of a twofold nature and kind, so also is each
kind of the same twofold and distinct in itself. This will be shown
plainly in the spiritual and ecclesiastical succession.

In order to present this in a clear light, we say that the
ecclesiastical succession may be considered in two ways: firstly, with
respect to the succession of persons; secondly, with respect to the
succession of doctrine.

The latter is a sign and evidence of the former, so that the former
cannot subsist without the latter. Where the latter is, the former need
not be looked for so carefully. But where both are found in truth and
verity, it is not to be doubted that there is also the true and genuine
church of God, in which God will dwell and walk; which has the promise
of an eternal and blissful life; and about which the holy Scriptures
glory and teach so much.


PERSONAL SUCCESSION.

As a great building, house, or castle, can be considered, firstly,
with regard to it as a whole, and, secondly, with respect to its
different parts, so also the whole church of Christ can properly be
considered: firstly, in the whole or in general, as comprising all the
congregations in the whole world, which have in common the most holy
faith, and the practice, which, according to God’s holy Word, must
follow therefrom; secondly, in any particular part of the same, as,
this or that church which is in accord with it, as for instance, the
church at Amsterdam, Harlem, Dort, etc.

Likewise there is also (or, certainly can be) a twofold personal
succession; 1. a general, 2. a particular one. By the general is
understood that succession, which has been, in general, throughout
the whole world, through a succession of true teachers, whether few
or many, according to the opportunity of the times; who have rightly
taught the truth, and propagated it according to their ability;
concerning which (touching their doctrine, especially in regard to holy
baptism, etc.) we have shown, which the true succession is, which,
together with the observance of all the other commandments of Jesus
Christ, is recognized by us, according to the promise of the Lord given
to the true teachers, Matt. 28:20.

By the particular succession is understood the succession of teachers,
from person to person, in a particular church, at a separate place,
and sitting on a throne prepared for this purpose, as for instance, at
Constantinople, of which the Greeks boast; but principally at Rome,
about which the Latins, that is, the papists, make a great ado. But
concerning this there is no promise, law, or commandment to be found in
the whole Gospel, and we, therefore, pass on.[42]

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


SUCCESSION OF DOCTRINE.

Here the words of Tertullian are applicable. He says: “The Christian
church is called apostolic not just because of the succession of
persons, but on account of the kinship of doctrine, since she holds the
doctrine of the apostles.” _Lib. de_ praescript, etc.

This doctrine every one who boasts[43] of the true succession, must
prove from the true apostolic writings, as the means by which the
church was originally instituted, subsequently established, and
maintained through all times (we speak of the Christian and evangelical
church). Therefore, this doctrine must necessarily, also in these last
times be the mark of the true succession.

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

Now, if this is united with the common succession of teachers, we have
everything that is necessary for the demonstration of the true church.
This stands so fast that it cannot reasonably be disputed, much less,
refuted.

The question now will be, in what church the true apostolic doctrine
has been held from the beginning, and is still held; which is a
privilege boasted of by many. We leave it to them, and content
ourselves with the testimony of our conscience, compared with the holy
Gospel of Christ and the faith of the holy church, of which mention is
made, throughout, in the ancient church histories.

To give evidence, then, of the faith professed by us, we declare, that
we believe in our heart, and confess with our mouth:


THE APOSTLES’ CREED.

1. I believe in one God, the Father, the almighty Creator of heaven and
earth.

2. And in Jesus Christ, his only begotten Son, our Lord.

3. Who was conceived by the Holy Ghost, and born of the virgin Mary.

4. Who suffered under Pontius Pilate, was crucified, died, and was
buried.

5. Rose from the dead on the third day.

6. Ascended into heaven, and sitteth at the right hand of God, the
almighty Father.

7. From whence he will come to judge the living and the dead.

8. I believe in the Holy Ghost.

9. I believe in a holy general Christian church, the communion of
saints.

10. Forgiveness of sins.

11. Resurrection of the flesh.

12. And an eternal life.

This is the most ancient and simple creed, which, it appears, was
confessed already in or about the time of the apostles; and for which
many, yea the greater part of the first Christian believers, have
sacrificed their lives. But as, in the course of time, the true and
simple meaning of the confession set forth was assailed and disputed
by the contradiction and perverse interpretation of contentious and,
not less, erring persons going under the name of good Christians; the
true believers of the church of God were compelled, as often as this
happened, and necessity required, to declare how they understood and
interpreted this or that article.

Hence it has come that at this day there are found among those who are
called Anabaptists, various confessions, which differ in style, but not
in faith (we speak of the foundation of the same), in which confessions
the creed set forth above is more fully interpreted and explained.

Of these we shall present here principally three, which were
acknowledged and adopted without contradiction as a unanimous
confession, by a great number of teachers, assembled from various
districts, in the year 1649, in the city of Harlem. Two of these had
been drawn up at Amsterdam, in 1627 and 1630, and the third at Dort,
the 21st of April 1632; all on account of certain church unions which
took place subsequently in these years.


FIRST CONFESSION.

Drawn up at Amsterdam, the 27th of September, 1627, called “_Scriptural
Instruction_,” concerning who the people are, on whom the peace of God
rests, and how they are bound to peace and unity; given in answer to
the following several questions, of which the first is:

_What are the fundamental and unmistakable marks by which the children
of God and members of Jesus Christ (being the church of God) can and
must be known, according to the testimony of the word of the Lord?_

In order to answer this question correctly, we must consider what
the means are, by which men become children of God, members of Jesus
Christ, and the church of God. For although the blessed Lord Jesus
Christ is the only meritorious cause of the justification of man,
their adoption by God as his children, and the foundation of their
eternal salvation (Rom. 3:24,25; 1 Cor. 1:30; Tit. 3:7; Heb. 5:12;
Eph. 1:5; Col. 3:11; Acts 4:12); God, the heavenly Father, of whom
all things are, 1 Cor. 8:6; and who is the true Father of the whole
family in heaven and earth, Eph. 3:14,15, has nevertheless been pleased
to impute the merits of his Son Jesus Christ to man, and make him
partaker of the same, through the means of faith in his beloved, only,
and only begotten Son (Rom. 3:25; Gal. 2:16; Eph. 2:8; John 3:15,36;
6:40); whereby he owns them as children, and adopts them as heirs of
everlasting life, according to the testimony of John, who says: “He”
(that is, Christ) “came unto his own, and his own received him not.
But as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of
God.” John 1:11–13. Paul confirms this with these words: “Ye are all
the children of God by faith in Christ Jesus.” Gal. 3:26. Through this
means--faith--apprehended from the word of God, and confirmed by the
Holy Spirit, men are born of God; hence, the appellation, _children
of God_, truly belongs to them, since they have God for their father,
and Christ for their brother. God the Father acknowledges them as his
sons and daughters; and Christ, for this reason, is not ashamed to call
them his brethren. (Rom. 10:17; 2 Cor. 4:13; Rom. 8:16; John 1:12;
1 John 5:1; James 2:18; 1 Pet. 1:23; Matt. 5:45; John 1:12,13; 3:2;
20:17; Rom. 8:15; Gal. 4:6; Matt. 12:50; 2 Cor. 6:18; Heb. 2:11,12).
These children of God and brethren of Jesus Christ, are heirs of God,
yea, joint heirs in the inheritance of their brother Jesus Christ,
as has been promised to them by God the Father, through the means of
faith, all the acquired benefits of our Savior Jesus Christ, which are,
chiefly: forgiveness of sins, justification, and peace with God; and,
because they are children of the resurrection, they shall not come into
condemnation, but are passed from death unto life; they shall enjoy
salvation, eternal life, and unspeakable happiness, yea, possess all
things that the Lord Christ possesses. Rom. 8:17; Eph. 1:11; John 7:3;
Acts 10:43; Rom. 3:26; 4:5; 5:1; Gal. 2:16; Luke 20:26; John 5:24;
Matt. 16:16,17; Mark 16:16; Rom. 10:9; 1 Pet. 1:9; John 3:16; 6:47;
17:3; 20:31; 1 John 5:11; 1 Pet. 1:8; Luke 22; Rev. 21:7.

Hence, we reply, in conclusion to the question presented: That the
fundamental, certain mark of the children of God and members of Jesus
Christ, is that by virtue of which this appellation belongs to them in
truth according to the promise of God, namely, _the only saving faith
which worketh by love_; upon which God himself looks with gracious
eyes, and which alone avails before him (Gal. 5:6; Jer. 5:3; Hos.
2:2; Jer. 5:1; Acts 8:37; 15:11; Is. 26:2) wherefore we, being one or
unanimous with God, must have respect to it alone, seeing that the
Lord Christ himself, promising Peter salvation upon his faith and
confession, adds: “Thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it.” Matt.
16:18.

We shall now briefly show, what faith in Christ is, what is to be
believed, what its design is, and what are the internal and external
operations of faith.

This faith in Christ, by which men become partakers of all the acquired
benefits of Jesus Christ, is neither an uncertain opinion nor merely
a bare confession of the mouth, but a firm and sure confidence of the
heart, which doubts not the things promised by God in Christ; but has
a firm assurance that he who has promised them is able also to perform
them. Heb. 11:13; 3:6; Rom. 10:10; 4:20,21. By this firm and sure
confidence the believer in the promises of God is established in Jesus
Christ his Savior, because he knows that all the promises of God are
yea and amen in him; on which he lays firm hold, as on an anchor of his
soul, both sure and steadfast. Acts 10:43; 1 Pet. 1:10,11; John 8:56;
Heb. 11:26; 2 Cor. 1:20; Heb. 6:18,19. He believes with his heart that
God,--for the fulfilling of his gracious promises, willing to show his
great love toward mankind who, through sin, had fallen into death and
manifold corruptions, by redeeming them,--sent into this world for
this purpose, when the time of all prophecies was fulfilled, his only,
dear and beloved Son, who from eternity was with his Father in great
glory and beloved by him before the foundation of the world, possessing
great riches and being equal with God his Father, by whom all things
were made, and without whom not anything was made of all that was made
in heaven or upon earth, and in whom they all stand, since he upholds
all things by the word of his power. Gen. 22:18; Deut. 8:15; Is. 7:15;
9:6; 11:1; 40:9; Micah 5:2; John 3:16; Rom. 5:8; 9:31; 1 John 4:9,10;
Gen. 3:19; Wis. 2:24; 4 Esdr. 7:48; Rom. 4:5,12; 1 Cor. 15:21; Rom.
5:16; 4 Esdr. 3:7; Gen. 3:17; Rom. 1:2; 8:3; Col. 1:13; Eph. 1:7; Gal.
4:4; Mark 12:6; 1:11; Matt. 17:5; 3:17; Heb. 1:8; 7:3; 13:8; 1:3; John
16:28; 17:5,24; 2 Cor. 8:9; Phil. 2:6; Rev. 1:18.

He left his divine glory, form, and riches, went out from God, his
Father, and came down from heaven into this world, so that he was
conceived by a virgin, and she brought forth this Son at Bethlehem,
where God brings his first-born Son into the world in the likeness
of sinful flesh. John 13:3; 3:13,31; 6:38,51,62; Eph. 4:9,10; Is.
7:14; Matt. 1:23; Luke 2:21; Is. 9:6; Luke 3:6; Gal. 4:4; Micah 5:2;
Matt. 2:6; Heb. 1:6; Rom. 8:3. For the Word became flesh; that which
was from the beginning, which the apostles saw, which they heard with
their ears, and which their hands handled, of the Word of life; for
the life was manifested, so that there was seen that eternal life,
which was with the Father. John 1:14; 1 John 1:1,2; John 1:9; 20:25,27;
Is. 40:5,9. Therefore, all true believers must show and ascribe to
their Savior, not as to a creature, but as to the Creator, all divine
honor, even as they do unto the Father. John 5:23; 3:30,31; 20:28. For,
although, for a little while, he was made lower than the angels, yet
all the angels of God must worship him. Phil. 2:10; Matt. 14:33; Heb.
1:6; For he is worthy of this who hath so loved us that he purchased us
with his death, and washed us from our sins in his own blood; who died
for our sins and rose for our justification; who destroyed the power of
the devil, hell, and death; who abolished the sinful hand-writing of
the law, and has forgiven all sins, reconciling to God the Father all
things that are in heaven and earth, in that he made peace through the
blood of his cross; who brought life and immortality to light, and unto
whom we are appointed by God, to inherit eternal salvation. Rev. 5:9;
1:5; Rom. 5:10; Acts 20:28; Col. 1:14; 1 Pet. 1:19; Rom. 4:25; 5:6,8;
Col. 2:13,14,19,20; Heb. 2:14; 1 Cor. 15:54,55; Rev. 20:14; Is. 25:8; 2
Tim. 1:10; Eph. 1:10; 2:13; 1 Thess. 5:9.

Thus the Lord Jesus Christ, the Son of the living God, is the true
corner-stone, the way and door to eternal life, and there is no other
name given unto man, either in heaven or on earth, whereby he can be
saved, and become a child or heir of God, than the name of our Lord
Jesus Christ. Is. 28:16; Rom. 9:33; Eph. 2:20; 1 Pet. 2:6; John 14:6;
10:9; Acts 4:12.

The believer, seeing, by faith, that God in his weightiest and
unspeakably great promises is not mutable, but does, in truth, fulfill
them through the giving of his only, dear, and beloved Son, feels
assured by this, that there is nothing with God, which he shall not
also give us with his Son. He, therefore, has firm confidence, that
the benefits which God has promised in and through the suffering,
death, shed blood, resurrection and ascension of his Son, belong to
the believer, and that he shall in truth receive them. Heb. 6:17,18;
Ps. 33:4; John 3:16; 1 John 4:9; Eph. 1:6; Col. 1:12–14; 2 Tim. 4:8;
Eph. 1:11–13; Rom. 8:32,34,38; 2 Pet. 1:3; Gal. 2:21; Eph. 2:17; 2 Cor.
4:6,7.

This faith begets in the heart of the believer an inward taste of the
kindness of God, and of the powers of the world to come; which is
followed by gladness, joy, and a firm security of the Father’s favor
in the soul, whereby, in every time of need, he is enabled to say,
confident that he will be heard, “Abba, Father;” and doubts not, though
the thing promised be not apparent to human eyes, nay, seem contrary to
nature, and transcends the comprehension, understanding and capability
of man (Ps. 34:8; 1 Pet. 2:3; Eph. 2:7; Heb. 6:5,19; 2 Cor. 4:17; Rom.
12:12; 14:17; 2 Cor. 6:10; John 8:56; Rev. 19:7; Rom. 8:31,38; Ps.
32:1; 1 Pet. 5:7; Ps. 55:22; Rom. 8:15; Gal. 4:6; Rom. 4:20; James 1:6;
Heb. 11:1; Rom. 4:18,19; Heb. 11:11; Heb. 11:29), for the believer,
by faith, looks not only at the things which, through the creation
and government of God, exist in nature (which man may comprehend and
understand), but to the goodness and omnipotence of the Promiser, unto
whom nature and all creatural power in heaven, earth and sea, nay,
death itself, must bow. Upon this ground the believer stands fast, even
when, with Abraham, the father of the faithful, and with many of the
pious, he is tried of God by things seemingly contradictory; for he
is assured that God cannot lie. Ps. 52:9; Rom. 4:21; Heb. 11:19; Ps.
135:5; Is. 40:26; 4 Esdr. 3:21,23; Josh. 10:13; Heb. 3:10,11; Matt.
27:44; Is. 40:12; Rev. 20:11; Prov. 8:29; Jer. 5:22; Ex. 14:22; Heb.
11:10,35; 2 Cor. 1:10; Gen. 22:1; 1 Pet. 1:7.

But this faith of the heart is known the very best unto God, who also,
being the only discerner of the intents and thoughts of the heart,
will judge the internal signs of the faith of the heart, according as
he finds it to be upright or dissembling. Jer. 17:10; Acts 1:24; Rev.
2:23; Heb. 4:12. But to man, who has no other way of judging this faith
of the heart, than by the fruits of the same, which he hears and sees,
there are given as signs by which to distinguish it, the confession of
it with the mouth, and the obedience of faith as manifested in outward
works. Therefore the believer, according to the command of Christ, must
confess openly before men, to the honor of his Creator and Redeemer,
what he believes and experiences in his heart, no matter, what
sufferings may result to him on that account. He can not do otherwise,
for he must hearken unto God more than unto men (Mark 16:16; John 3:36;
1 Cor. 2:11; John 3:11; Rom. 10:10; 1:5,16,25; Acts 4:19,20); for the
Lord Christ hath said: “Whosoever therefore shall confess me before
men, him will I confess also before my Father which is in heaven.”
Matt. 10:32; Luke 9:26. John says: “Every spirit that confesseth that
Jesus Christ is come in the flesh is of God.” 1 John 4:2, and Paul
explains: “We having the same spirit of faith, according as it is
written, I believed, and therefore have I spoken;[44] we also believe,
and therefore speak.” 2 Cor. 4:13.

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

That, therefore, oral confession proceeding from sincere faith conduces
to salvation, Paul testifies with these words: “If thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be saved. For with the
heart man believeth unto righteousness; and with the mouth confession
is made unto salvation.” Rom. 10:9,10.

This faith exhibits also its outward fruits of love worthy of the
faith; wherefore the believer, according to the teaching of the apostle
Peter, must give all diligence to show forth from his faith, virtue,
knowledge, temperance, patience, godliness, brotherly love, and
charity; and walk in the Spirit, whose fruits, as love, joy, peace,
long suffering, gentleness, goodness, faith, meekness, temperance, are
seen on them outwardly. 2 Pet. 1:5–7; Gal. 5:16,22,23; 6:1; Eph. 5:9.
By these good fruits, and by brotherly love, as external signs of the
true faith, they are known as good trees, the salt of the earth, the
light of the world, a light which is put on a candlestick, to give
light unto all that are in the house, a city set on a hill which cannot
be hid. And thus they let their good works so shine before men, that
they, seeing them, may glorify God, the heavenly Father. Matt. 7:17,20;
12:35; 5:13–16.

For, as children who in their appearance and deportment show forth
their father’s form and qualities, are thereby judged and known to be
the children of such parent, even so the believers, having, through
the new birth, become partakers of the divine nature (inasmuch as they
pattern after God in virtues), are thereby judged or known to be his
children; and, in order that they might well express this image, they
are abundantly admonished by Christ and his apostles in regard to it.
So, for instance, with these words: “Be ye therefore perfect, even
as your Father which is in heaven is perfect.” “But as he which hath
called you is holy, so be ye holy in all manner of conversation;” “And
every man ... purifieth himself, even as he is pure.” “Be ye therefore
merciful, as your Father also is merciful.” Forgive one another, as God
hath forgiven you. 2 Pet. 1:4; 1 Pet. 1:23; John 3:6; 1 John 4:7; 5:1;
James 1:18; John 1:13; Rom. 8:16; Matt. 5:48; 1 Pet. 1:15; 1 John 3:3;
Luke 6:36; Eph. 4:2; Col. 3:13.

Again: “Blessed are the peacemakers: for they shall be called the
children of God.” Matt. 5:9. The Lord says further: “Love your enemies,
bless them that curse you, do good to them that hate you, and pray
for them which despitefully use you, and persecute you; that ye (show
that ye) are the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust.” Wherever, then, such similarity with
God appears, through the putting on of the new man, which after God
is created in righteousness and true holiness, these show forth the
image of Christ in their mortal flesh. Eph. 4:24; Col. 3:10; Gal. 2:20;
2 Cor. 5:17. They are an epistle of Christ, in which Christ can be
seen, and read by all men; and they are justly called Christians; and,
consequently, are true children of God, and members of Jesus Christ:
therefore they must be recognized and accepted by all those who truly
fear God, as belonging to one body, which is the church of the living
God; and as having through this fruitful faith, fellowship with God
the righteous Judge, with Jesus the mediator of the new covenant,
with the church of the firstborn, which are written in heaven, with
an innumerable company of angels, and with all the spirits of just
men made perfect. 2 Cor. 3:2; Acts 11:26; Rom. 12:5; Eph. 4:4,16; 1
Cor. 12:13; Acts 20:28; 1 Tim. 3:15. Of this church Christ is the
foundation, Head, King, Shepherd, Leader, Master and Lord. 1 Cor.
3:11; Eph. 4:15; Jer. 33:15; Luke 1:33; John 10:11,14; 13:14. She alone
is his body, adorned bride, dove, flock, and people, spiritual flesh of
his flesh, and bone of his bones. Rom. 12:5; Rev. 21:2; Sol. Song 2:14;
4:1.

Now, although this fruitful faith is the only certain fundamental mark
by which the children of God and members of Jesus Christ shall be
known, and through which alone they are also, by grace, made partakers
of the (by us unmerited) benefits of Christ, God has notwithstanding
been pleased to set forth and confirm to believers, by external,
visible signs, the benefits and merits of his Son Jesus Christ,
which, as has been said, are received only by faith, and retained by
obedience, in order that the things signified (of the promises of the
grace of God), might shine forth the more clearly by the external
signs, partly to assure the consciences of the believers, in the new
covenant of the grace of God, and partly to bind the members of Jesus
Christ together in unity, as members belonging to one body. For this
purpose he has instituted in the church of the New Testament especially
two such ordinances or signs suited to the things signified, in which
all true believers find great benefit and comfort. These are the _Holy
Baptism_, and the _Holy Supper_. Eph. 2:7; John 1:16; Mark 16:16; Luke
22:19; Acts 2:38; 1 Cor. 11:24; Jer. 31:31; 1 Pet. 3:21; 1 Cor. 12:13;
10:17; Rom. 6:5; Matt. 28:19,26.


OF HOLY BAPTISM.

Holy baptism is an external, visible ordinance, the rite of which
consists in this: that all those who hear believe, and receive gladly
with a penitent heart, the doctrine of the holy Gospel, are baptized,
for a holy purpose, with water, in the name of the Father, and of the
Son, and of the Holy Ghost, according to the institution of Christ, and
the usage of his apostles. Acts 2:41; Matt. 3:11; Acts 1:35–38; 10:48.

The benefit which the Lord God, on his part, declares through the sign
of baptism, is: The washing away of the sinful corruptions of the
soul, through the shedding of the blood of Christ; which signifies the
forgiveness of sins, obtained through this blood, to the assurance of
a good conscience with God, by which believers comfort themselves with
the promise of eternal salvation. Acts 22:16; Col. 1:14; 1 John 1:7;
Heb. 1:3; Rev. 1:5.

The obligations which baptism lays upon those baptized, are: That they,
burying their sins thereby into the death of Christ, bind themselves
to the newness of the life of Jesus, in order to employ, as members of
the body of Christ (having put on Christ), each his several gift, for
the maintenance and improvement of this body in spiritual and temporal
things; and further, that they as the true household of God, and
citizens of the heavenly Jerusalem, must obey the civil laws of their
King by observing all his commandments. Rom. 6:3,4; Col. 2:12; Gal.
3:27; 1 Cor. 12:25; Eph. 2:19; Matt. 28:20.


OF THE HOLY SUPPER.

The holy Lord’s Supper is an ordinance instituted by Christ Jesus in
remembrance of himself, to be observed until his coming, by all who
are baptized on true faith in Christ to one body, in the church of the
New Testament. Matt. 26:26; 22:19; 1 Cor. 11:24,26.

This rite consists in this, that a minister of the Gospel, according
to the institution of Christ, and the usage of his apostles, takes
bread and wine for a holy purpose, breaks the bread, and pours in the
wine, and, after preparation and giving of thanks, dispenses both to
the believing members. The broken bread is eaten, and the wine drank;
Christ’s passion or bitter suffering and death, and the shedding of
his precious blood; also the motives for this, together with the
benefits of his death, through which man receives the remission of his
sins, which is signified by this visible sign--all this is proclaimed
thereby, in order that the believing church may give thanks to God
for this benefit, and, as behooves members of one body, live and walk
together here, as one heart and soul, in peace and love and unity. Luke
22:19,20; Acts 2:42; 20:11; 1 Cor. 10:16,17; 11:23–25; Acts 4:32.

The sum of all that has been said is; 1. that the Lord Christ is the
foundation and only meritorious cause of eternal salvation; 2. that
true faith in him is the means whereby we become children of God and
partakers of his merits; 3. that the children of God are to be known
outwardly by the confession and fruits of their faith; 4. that God,
through the external signs of Holy Baptism and the Supper, sets before
the eyes of his children his gracious benefits, and binds them, as
members of Jesus Christ, to one body, that is, to a church of God and
Christ, whereby they are also admonished to the obedience they owe.

Here the answer to the first question might be concluded, but, since
the Lord God, for the welfare of his church, and the propagation of the
truth, as being promotive of the honor of his name and the salvation
of mankind, has instituted other ceremonies and laws, besides certain
offices, which, according to the circumstances of the case, the true
members of the church of God are bound to observe; we shall, as briefly
as is possible and proper, subjoin these to what has preceded; and this
the more, as our peace presentation to people of the same faith points
partly to them; that it may appear the more clearly, whether they agree
with us, and we with them, in the order of the Christian household,
to live according to it, through Christian obedience, together in
love, peace and unity, without thinking for any reason, ever again to
separate one from another.


OF THE OFFICE OF TEACHER AND DEACON IN THE CHURCH; ALSO HOW THE
ELECTION TO, AND THE CONFIRMATION IN, THESE OFFICES, MUST PROCEED,
ACCORDING TO THE ORDINANCE OF GOD.

As a body consists of different members, each of them having its own
and special function, according to the effectual working in the measure
of every part, making increase of the body unto the edifying of itself,
even so it is with the church of God; for although each believer is
a member of the body of Christ, yet not all are therefore pastors,
teachers, elders, or deacons, for these are those who have been
properly appointed to such offices. For this reason, the administration
of these offices, as: the public preaching of the word of God, the
administering of the holy ordinances of baptism and supper, according
to the institution of Christ, and the usage of his apostles, appertains
to persons thus ordained, and elected thereto--the pastors and
teachers; just as it is the province of the deacons, to provide for the
necessities of the poor. Rom. 12:4; 1 Cor. 12:12; Eph. 4:7; Acts 20:28;
Tit. 1:1; Rom. 12:7; 2 Tim. 4:2; 1 Pet. 5:2; Matt. 28; Mark 16; Acts 6;
1 Tim. 3:8; 5:9.

Concerning their calling and election to these offices, regard must
be paid to the conditions required in those persons who will worthily
fill said offices, according to the requirements of the apostle, 1 Tim.
3; Tit. 1. In order to obtain these, the church must prepare herself
by a devout fear, by fasting and prayer, with constant invocation of
the name of God, that as the discerner of all hearts he will show
through the unanimous vote of the church, whom he counts worthy of
such office; trusting that the Lord, who hears the prayers of those
who are assembled in his name, and grants the petition of the godly,
will, by his Holy Spirit, manifest his co-operation, and bring forth
those whom he knows to be fit for this office; whereupon, after having
been examined, they are confirmed to this office, before the church, by
the teachers, with the laying on of the hands. Acts 1:24; 6; Luke 6:8;
Matt. 8; 1 Tim. 3:10; 4:14; 5:22; 2 Tim. 1:6.


OF FEET-WASHING.

Feet-washing we confess to be an ordinance of Christ, which he himself
performed on his disciples, and, after his example, commended to true
believers, that they should imitate it, saying: “If I then, your Lord
and Master, have washed your feet; ye also ought to wash one another’s
feet. For I have given you an example, that ye should do as I have done
to you.” Again: “If ye know these things, happy are ye if ye do them.”
John 13:14,15,17.

The purpose for which the Lord has instituted this ordinance is
principally this: That we may remember in true humiliation, that by
grace, we are washed from sin through the blood of Christ, and that he,
our Lord and Master, by his lowly example, binds us to true humility
towards one another. John 13:8,10,14. The apostle classes feet-washing
among the good works. 1 Tim. 5:10.


OF MARRIAGE.

Marriage we hold to be an ordinance of God, which was first instituted
by God in paradise, and confirmed in our first parents, Adam and Eve,
who were created after the image of God, male and female, while they
both were yet in favor with God. Gen. 2:22; 1:27.

In accordance with this first institution, and agreeably to Christ’s
ordinance, Matt. 19:5, the marriage of children of God (who are not too
nearly related by consanguinity) must be entered into, after prayer,
and kept inviolable, so that each man shall have his own, only wife,
and each wife her own husband; and nothing shall separate them, save
adultery. Lev. 18; 20; 1 Cor. 5:1; Matt. 19; Rom. 7:2; 1 Cor. 7:2;
Matt. 5:32; 1 Cor. 9:5.

Thus, it is lawful for a brother, to take a sister to wife; a sister,
also, may be married to whom she will, _only in the Lord_, that is,
according to the ordinance and pleasure of the Lord, as mentioned
before. But we do not find, that God has anywhere, through his word,
ordained or instituted, that a believing member of the church should
enter into matrimony with an unbelieving, worldly person; on the
contrary, we find, that God the Lord was very angry with those who did
so, and declared that they were flesh, who would not be led by his
Spirit; therefore, we reprove all those who follow herein the lust of
their flesh, in the same manner as we do other carnal sinners. 1 Cor.
7:39; Deut. 7:3; Neh. 10:30; 13:25–27; Gen. 6:6.


OF THE OFFICE OF THE MAGISTRACY.

The secular power or magistracy is ordained by God in all countries,
and bears the sword not in vain, for it is the minister of God, and a
revenger, for the punishment of evil doers, and for the praise of the
good. Rom. 13:2,4; Sir. 17:18; 1 Pet. 2:14.

Every one is commanded to be subject unto the higher powers. Whosoever
therefore resisteth the power, resisteth the ordinance of God: and they
that resist shall receive to themselves damnation. Rom. 13:1,2.

All true believers are therefore in duty bound by the word of God, to
fear the magistracy, to render honor and obedience to the same, in
all things not contrary to the commandments of the Lord, and to pay
tribute, custom, and taxes to them, without gainsaying or murmuring,
seeing that, according to the words of Peter, we must submit ourselves
to every ordinance of man for the Lord’s sake, and pray to Almighty God
for them; also to give our greatest thanks to the Lord for good and
reasonable authorities. Rom. 13:7; Acts 4:19; 5:29; 1 Pet. 2:13; Jer.
29:7; Bar. 1:11; 1 Tim. 2:2.

Yet, we do not find, that the Lord Jesus Christ has ordained this
office of secular authority in his spiritual kingdom--the Church of
the New Testament--or added it to the offices of his church; nor has
he given them laws adapted for such office and government; but he said
to his disciples: The kings and lords of the Gentiles, and they that
exercise authority among them, are called gracious lords. But it shall
not be so among you. Matt. 20:25,26; Luke 22:25,26. Here we leave
the matter, as we do not consider it necessary to enter into farther
details.


OF THE SWEARING OF OATHS.

For the confirmation of a cause which was just and true in itself, the
Old Testament fathers were permitted to swear by the name of God. Deut.
6:13; Matt. 5:33.

But the Son of the living God, the King and Lawgiver of the New
Testament, whose command we are bound, through a voice from God out
of heaven, to obey, has forbidden Christians all swearing, as does,
likewise, the apostle James; therefore, the swearing of oaths is
forbidden to the believers of the New Testament. Matt. 3:17; 17:5;
5:34; James 5:12.


OF SEPARATION.

Separation, or the putting away from the church, is a decree or
sentence of the same, by virtue and authority of the word of God,
against a member, or members, of the church, who, through open sins,
a scandalous life, heresy, or stubbornness, have separated themselves
from God and the fellowship of Jesus Christ, and no longer belong into
Christ’s kingdom, or to his church; therefore, their brotherhood, or
sisterhood, is renounced, by virtue of the word of God, in the name of
the whole church. 1 Cor. 5:3; Matt. 18:18; 1 Cor. 5:1; Rom. 16:17; Tit.
3; Matt. 18:17; Is. 59; Tit. 1:16; 1 Cor. 6:9; Gal. 5:21; 1 Cor. 5:12;
2 Cor. 2:8.

The reasons for which this is done, and to which the church must
have respect in the separation, are principally these: 1. To show
that her doctrine does by no means permit such sins, but is wholly
opposed to them: that, by so doing, the doctrine may be preserved
pure, and the name of God glorified. 1 Tim. 1:20; Tit. 1:13; 2 Tim.
4:15,23; 2. Through separation to prove in fact that she is the enemy
of sin, and will in no wise tolerate it, in order that all causes for
reproach to the church may be averted. 1 Cor. 5:1,2; Tit. 2:8; 3. That
not, by constant intercourse and fellowship with the evil, the good
become leavened or corrupted. 1 Cor. 5:7; 2 Tim. 2:17; 4. That the
sinner, through excommunication and withdrawal may be convicted in his
conscience, and moved to shame and reformation, that he may be saved. 2
Thess. 3; 1 Cor. 5:5, and 5. That others, by hearing and seeing this,
may be admonished, so that they will fear to follow such evil.

But when the separated sinner shows genuine fruits of repentance,
we must at all times be ready to receive him again in peace to the
Christian communion of the church, if he earnestly requests it. 2 Cor.
2.


OF SHUNNING.

Since daily intercourse and mingling with ungodly apostates, in common
eating, drinking, buying, selling, and similar unnecessary temporal
or worldly transactions, is not only dangerous for the pious, who,
thereby, may become contaminated, or be counted as companions of the
apostate, but is also hurtful to the apostate himself, since he,
through such mingling, may probably harden in sin, and esteem his
offense of less consequence, therefore, we understand from the word of
God, that--in order to avoid, according to the unction of the Spirit,
the dangers of sin, and offenses, and to bring the apostate sinner to
shame and repentance--the true members of Christ must withdraw from the
daily intercourse and communion with impenitent apostates; must shun
them, and have nothing to do with them; and this without respect to
persons, as far as they are not bound to the apostate by any command
of God; for as one may do anything in the matter of shunning, which is
contrary to love, benevolence, Christian propriety and justice, which
supreme virtues a Christian is in duty bound to show unto all men,
even to his enemies, for which purpose God has given all laws, which
may, for no reason, be diminished, much less, broken or transgressed. 1
Cor. 5:5; 2 Tim. 2:21; 2 Thess. 3; Tit. 3; 2 Thess. 3:14; 2 Pet. 1:6;
Tit. 2:12; Rom. 13:8; Matt. 5:44; Rom. 13:9,10; 1 Tim. 1:5; Rev. 22:19;
Matt. 5:19; James 2:1.


OF THE SECOND COMING OF CHRIST, THE RESURRECTION OF THE DEAD, AND THE
LAST JUDGMENT.

Finally, we believe, that the Son of the living God, the Lord Jesus
Christ, our only Prophet, Priest and King, will visibly, as he
ascended, descend from heaven, in the clouds, and all the holy angels
of God with him, with power and great glory, with a shout, with the
voice of the archangel, and with the trump of God, which shall be heard
everywhere. Then all men who have lived upon earth, and have died, good
and evil, just and unjust, shall rise from the dead, in incorruption,
with their own body, in which they have lived; but those who still
live on that day, and have not tasted death, shall be changed, in the
twinkling of an eye, to incorruption, at the last sound of the last
trumpet. Acts 1:11; Rev. 1:7; 2 Thess. 1:7; 1 Thess. 4:16; Matt. 24:50;
Zeph. 1:16; Matt. 25:7; 2 Cor. 5:10; Rom. 14:11; Jer. 5:29; Acts 24:15;
1 Cor. 15:42; Jer. 26:19; 1 Cor. 15:38,52.

Thus, the whole human family shall be placed before the judgment seat
of Christ; that every one may receive in his body, according to that
he hath done, whether it be good or bad. For the Lord Jesus Christ
shall then, as a shepherd, separate the sheep from the goats. Those
who have done good, he shall set on his right hand, but those that
have done evil, on the left; and he shall there pronounce the eternal,
irrevocable sentence. 2 Cor. 5:10; Matt. 25:32,33,46; Jude 14.

To the true believers, who, through faith, have done works of love
and mercy, he shall say: “Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world.” These shall
be caught up in the clouds, to meet the Lord, who shall take them away
with him into life eternal, in the heavenly glory and splendor, where
they shall forever be with the Lord, in the innumerable company of
the holy angels, in the society of Abraham, Isaac, Jacob, and all the
pious, with great, unspeakable joy and gladness. 2 Pet. 1:5; Matt.
25:35; Luke 16:9; 2 Pet. 1:11; 1 Thess. 4:17,14; John 14:3; 17:24; Dan.
12:12; 1 Pet. 1:8,9.

But the unrighteous who have not known God, nor obeyed the Gospel
of our Lord Jesus Christ, and have done no works of love or mercy,
shall then be sentenced to everlasting fire, in these grievous and
intolerable words: “Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels;” “there shall be weeping and
gnashing of teeth.” 1 Cor. 6:9; 2 Thess. 1:8; Rom. 2:9; Matt. 25:41;
22:13.

These shall go, where their worm dieth not, and their fire is
not quenched. There will come upon them tribulation and anguish,
displeasure, wrath, and everlasting destruction from the presence of
the Lord, and from the glory of his power. Is. 66:24; Mark 9:46; Mal.
4:1; Rom. 2:9; 2 Thess. 1:9; 4 Esdr. 9:10; Luke 16:24.

May the God of grace and mercy preserve us, through Jesus Christ,
his dear and beloved Son, in the power of the Holy Spirit, from this
dreadful punishment of the ungodly, and grant us his grace, that we
may live holy here on earth, and die happy, to a glad resurrection and
joyful appearance in the presence of his glory, Amen.

Here follow two other questions and the answers to the same, which we
could adduce, but we deem it unnecessary, since the treatise given
embraces the substance or whole sum of the confession of saving faith,
if it is only well apprehended.

Added was also a letter, as a preparative for peace, and signed by
various persons (elders and teachers).

Given at Amsterdam, the 26th of September, 1627.


SECOND CONFESSION,

Also drawn up at Amsterdam, on the 7th of October, 1630, called:
Confession of Faith, and the principal articles of the Christian
doctrine.

[Not divided into separate articles, except the articles of belief in
God, and the manner of life in the church.]

We believe with the heart, and confess with the mouth, that there
is one only, eternal, incomprehensible, spiritual Being, which, in
Scripture, is called God; to whom alone is ascribed omnipotence, mercy,
righteousness, perfection, wisdom, all goodness, and omniscience, and
who is called a fountain of life, and the source of all good, the
Creator of all things, and the Preserver of the same; who in the Old
Testament bears various appellations--the God of Abraham, Isaac and
Jacob, the God Schadai, the God Jehovah, the God of Israel, I am that I
am, the Alpha and Omega, etc.; but who in the New Testament is called
by three distinct names--God the Father, Son, and Holy Ghost, whom we
confess to differ thus far, namely: that the Father, as far as he is
Father, is an other than the Son; and the Son, as far as he is Son, is
an other than the Father, and the Holy Ghost, as far as he is a true
Holy Ghost, is an other than the Father and the Son, and that they,
although differing in name, are nevertheless in their divine nature and
attributes, one only, undivided God, according to the testimony of the
Apostle: “For there are three that bear record in heaven, the Father,
the Word, and the Holy Ghost: and these three are one. Rom. 10:9; Deut.
6:4; Is. 45:5,21; Rom. 3:30; 1 Cor. 8:4; Eph. 4:6; Gen. 21:33; Ps.
90:2; Is. 49:28; Ps. 145:3; 4 Esdr. 8:21; Gen. 17:1; 2 Cor. 6:18; Ex.
34:6,7; Luke 6:36; Ps. 11:7; Col. 3; Lev. 19:2; Matt. 5:48; 1 Tim. 1:2;
Ps. 103:8; Matt. 19:17; Ps. 139; James 1:17; Gen. 1:1; Job 38 and 39;
Ex. 3:6; 6:6; 5:1; Rev. 1:8; 22:13; Matt. 28:19; John 14:16; 1 John 5:7.

That this Holy God, by his great power and incomprehensible wisdom,
created, in six days, out of nothing, heaven and earth, together with
all things visible and invisible; and on the sixth day prepared man a
body of the dust of the earth, breathed into his nostrils the breath of
life, and thus made him a living soul, or man; that he exalted this man
above all creatures, endowed him with wisdom, understanding and reason,
and made him Lord over all creatures; nay, above all this, created him
in his divine image, in holiness and righteousness, for immortality,
and placed him in the garden of Eden, where he might have been happy
forever, yet requiring of him true obedience, saying: “Of every tree
of the garden thou mayst freely eat; but of the tree of the knowledge
of good and evil, thou shalt not eat of it; for in the day that thou
eatest thereof thou shalt surely die.” From this we see the free will
of man. Gen. 1:6,9,14,24; Jer. 32:17; Acts 17:24; Gen. 1:26,28; 2:7;
Sir. 17:5; Wis. 2:23; Gen. 2:8,9.

That man, through the subtlety of the serpent and the envy of the
devil, was brought to disobey his Creator; whereby he, with all his
posterity, fell into death and condemnation, and thus, from the most
glorious, became the most miserable creature. Gen. 3:1; Wis. 2:24; 4
Esdr. 7:48; Rom. 5:12; 1 Cor. 15:21.

That the Lord God, seeing the fall of his most glorious creature, and
that he could neither through himself nor through any other creature
be redeemed therefrom, showed that he was a gracious and merciful God,
yea, the supreme or only goodness, in that he sought to reconcile unto
himself, out of pure grace and without any merit, man and all who had
fallen in him. Ps. 49:8; Rev. 5:3; Ps. 33:5; Matt. 19:17; Rom. 5:12;
3:24; 2 Cor. 5:19.

But, as the justice of God required, that the sin committed should not
go unpunished, and as no creature could satisfy the former, he not only
frequently promised man to send his only beloved Son as a Savior, but
prefigured it by various types. Gen. 3:15; 12:3,7; 16:18; 24:19; 7:14;
9:6; 11:10; 53; Jer. 23:5,6; 33:15; Dan. 7:13; 9:24; Micah 5:2; Hagg.
2:23; Matt. 3:1; Ex. 12:3; 25:17; Num. 21:9; Deut. 30:15; Sir. 15:14.

That the Lord, after as well as before the fall, left man his free will
to accept, through faith in the promised Savior, the proffered grace of
God, or to reject it, is evident not only from the sending out of his
prophets, apostles, and disciples, but also from the kind invitation
of his beloved Son; and this justly, in order that he, as a righteous
judge, might have just cause, on the last day, to punish the despisers
with the pains of hell, and reward the obedient lambs with the joys of
heaven. Matt. 28:19; Mark 16:15; Acts 17:31; Matt. 11:28; 22:9; 1 Tim.
1:15; Tit. 2:11; 2 Thess. 1:8; Acts 3:46; Rom. 2:5; Bar. 3:29; John
3:16,36; 1 Thess. 1:6; Heb. 6:10.

That the Lord, being a true God, who does not repent of that which he
has promised, when the time which he, in the secret counsels of his
divine will, had determined was fulfilled, sent his only, own and true
Son as a redeemer unto the world. 1 John 5:20; Deut. 7:8; Gal. 4:4.

And since there has been for many years, and still is daily, much
disputation, concerning this birth of our Savior, according to the
flesh; therefore, we believe and confess, that it is a supernatural
birth, which cannot be fathomed by human reason. Yet, we believe and
confess, by virtue of the Scriptures, that the eternal, not _spoken_,
but itself _speaking_, real Word, which was before the foundation of
the world in great glory with the Father, was before Abraham, was in
the beginning with God, and was itself God; whose goings forth have
been from of old, from everlasting, and through which all things
are created and have their being; that this same, real Word, in the
fullness of the time, came forth from the Father, and descended from
heaven into the lowest parts of the earth, and, according to the
prophecy (Is. 7), was (at Nazareth, that he might be called a Nazarene)
conceived in the virgin body of Mary (who, although betrothed to Joseph
of the house of David, yet was not known of him) by the power of the
most high God, and the overshadowing of the Holy Ghost, and became
flesh, remaining what he had been namely, God and the Son of God, and
becoming what he had not been, namely, man and the son of man; in this
manner, that we confess that the child which Mary bore, and which was
born at Bethlehem, grew up, and suffered on the cross, was outwardly
and inwardly, visibly and invisibly, as he sojourned here, the only,
own, and true Son of God, and the Redeemer of us all. John 1:1; 17:5;
8:58; Micah 5:1; John 1:3; 16:28; Eph. 4:9; Matt. 1:20; Luke 1:31;
Matt. 2:23; John 1:14; Rom. 9:5; Ps. 2:7; Matt. 3:17; Luke 2:6,40;
Matt. 27; 17:5.

We believe and confess also, that he came to redeem us from the curse,
and, therefore, became obedient unto the law, was circumcised on the
eighth day, and named after the name announced by the angel before he
was born, namely, Jesus, that he might make his holy name to agree with
his holy work, namely, to save his people from their sins. Gal. 3:13;
4:5; Gen. 17:12; Gal. 4:4; Luke 2:21; Matt. 1:21; 18:11; Luke 19:10.

We also confess that he is our only true high Prophet, High Priest, and
spiritual King, who, in his office as a prophet has proclaimed unto us
God’s great, secret counsel of the eternal peace with God, through the
holy Gospel, and, moreover, all that is necessary for us to the new
life. Deut. 18:15; Ps. 110:4; Heb. 3:1; Jer. 33:15; Matt. 21:5; 13:35;
Luke 10:5; John 3:3; Matt. 18:9.

Who, in his office as priest, has not only offered up on the cross a
sacrifice for his believing lambs that will avail forever; but, after
his glorious resurrection, has entered into the holy of holies, yea,
the most holy, namely heaven, not by the blood of goats and calves, but
by his own blood; by which he has obtained eternal redemption for all
those who believe in him, yea, sitteth on the right hand of God his
heavenly Father, where, as a high priest, he pours out his holy prayers
for the ignorance of his people, and obtains forgiveness for them. Eph.
5:2; Heb. 10:12; 9:12; Col. 3:1; Heb. 5:2,5.

Who, in his office as king, as a victorious prince has vanquished
death, the devil, hell, and all our enemies, and has prepared a place
for the members of his kingdom; ruling with the scepter of his word,
and protecting those who put their trust in him, helping them to
triumph till they receive the everlasting kingdom at his hand. 2 Tim.
1:10; Heb. 2:14,15; John 14:2; Ps. 45:6; Eccl. 29:25; 2 Cor. 2:14.

But since his kingdom was not of this world, he did not take possession
of it by carnal weapons of iron or steel, but through suffering and
fighting in the flesh; to which end he prepared himself for temptation,
tribulation and suffering, and took upon him the cursed death of the
cross, under Pontius Pilate; we confess, moreover, that this same
Lord Jesus Christ, who was crucified at Jerusalem, and tasted death
on mount Calvary, with exclamation of his groaning Spirit, and amidst
the convulsions of heaven and earth, was the only and own Son of God,
and that we are reconciled unto God by the blood and death of his Son,
who by himself purged our sins. John 18:36; Matt. 4:1; Luke 4:1; Matt.
16:21; Gal. 3:13; Deut. 21:23; 1 Tim. 6:13; Matt. 27; Luke 23; 1 John
3:16; Rom. 8:22; 5:10; Heb. 1:3.

Who, also, as a sign that he was really dead, was taken down from the
cross by Joseph of Arimathea; who wrapped him in a clean white cloth,
and laid him in a new hewn tomb, before which a great stone was rolled,
and a guard placed. Matt. 27:57.

But, since it was impossible that he should be held by the hands of
death, or that the Holy One should see corruption, therefore we believe
and confess also, that by the glory of the Father, according to the
predictions of the prophets, he was raised from the dead on the third
day, amidst the convulsions of heaven and earth, and arose bodily; and
that he certainly also confirmed his resurrection for forty days by
words, signs, and miracles, that he taught, comforted, and admonished
his disciples, and finally, on Mount Olivet, was received by a cloud,
and in their sight ascended visibly unto heaven, and entered into the
holy of holies, seating himself, as a true high priest, mediator, and
advocate between God and man, on the right hand of the Majesty on
high, where he appears continually before his Father’s face to make
intercession for his believers. Acts 2:24; Ps. 16:10; Rom. 6:4; Acts
13:34; Matt. 28:2; John 20:4; Luke 24:36; Acts 1:12; Heb. 9:12; 1 John
2:1; 1 Tim. 2:5; Rom. 8:34.

And since before his precious suffering he taught and comforted them,
not to let their hearts be afraid; that when he should have ascended
to heaven, he would send them another comforter, the Holy Ghost;
therefore, we believe that our Lord and Savior Jesus Christ, blessed
forever, was, as true God, also found true in this particular, and did
send, ten days after his ascension, the Holy Ghost in visible form
to, or upon, his apostles in Jerusalem; which Holy Ghost is a wisdom,
strength, and power of God, that proceeds from the Father through the
Son, and, no less than the Father and the Son, is with them an eternal,
undivided God; also a teacher, leader and guide to all godfearing
and consolation-seeking souls, showing them the way to and into the
spiritual Canaan. John 14:1; 15:26; 16:7; Matt. 21:3; Rom. 9:5; John
5:20; Acts 2:2; Luke 1:35; Acts 5:3; John 14:26.

We believe, also, that the Lord God chose, first, the holy angels in
heaven, then, two sanctified persons in paradise, and finally, of all
the various nations of the earth, a penitent and believing people for
his people; which is not only called a general Christian church or
congregation of godfearing men; but which the Lord Christ has purchased
with his precious blood, and washed and cleansed with the waters of the
Holy Ghost, that he might present to himself a glorious church, not
having spot, or wrinkle, or any such thing. And since the same is so
dear to him, he would, for the prosperity and growth of his kingdom,
not leave this holy church unprovided for; but provided her, not only
before, but also after his ascension, with faith, love, hope, and other
ordinances, and also with two special ministries, namely, the ministry
of the holy Word, and the care for the poor, or the office of deacon;
and appointed in it, some prophets, pastors, teachers, helpers and
rulers, to provide by common counsel wisely for the church of God; and
sent them out. Gen. 2:22; 4 Esdr. 5:27; Acts 20:28; Eph. 5:26; 1 Cor.
6:20; Luke 10:1; Eph. 4:11; 1 Cor. 12:28; Mark 16:15.

In like manner, the apostles also commanded their followers, to choose
such men with fasting and prayer. First, they shall be examined, then
let them minister; and the believers shall honor, love and obey these
men. Acts 6:3; 16:2; 1 Tim. 3:10; 1 Thess. 5:13; Heb. 13:17; 1 Tim.
5:17,18.

And, inasmuch as this church bears the figure of the true church in
heaven, they practice here on earth, externally in the preaching of
the Word, of baptism, the supper, and other Christian ordinances, and
internally in the spirit, a true communion, here and also in heaven
with God and all the sanctified of the Lord, after which, in the last
day, the true reality will follow. Acts 4:32; Heb. 12:22.

Matters, whereby those who unite in this church, submit willingly and
obediently to the customs, laws and ordinances, which the Lord Christ,
as the chief Head of his church, Eph. 5:23, and only Lawgiver of the
New Testament, Matt. 28:20, has ordained in his church, and which are
also taught and, in our weakness, practiced by us, viz,:

1. _The Baptism of penitent and believing adults_, which is an external
evangelical act, in which the man who truly repents of his sins, who
clothes his heart with faith in Christ, and thereby mortifies and
buries his earthly members, and arises to a new, penitent life, is
baptized by an unblamable minister ordained thereto, with common water,
in the name of the Father, and of the Son, and of the Holy Ghost, for
the remission of all his sins; and such a man, once baptized upon true
repentance and scriptural faith, we do not baptize again. Acts 2:38;
Mark 16:15,16; Acts 8:14,34,36,37; 10:43; 1 Cor. 3:5; Rom. 6:4; Matt.
3:11; Acts 10; Matt. 28:19; Eph. 4:5; Heb. 6:2.

2. The _holy Supper of the Lord_, also called the Christian communion,
which is to be held among believers only, not with _consecrated_, but
with _common_ bread and wine; not only in remembrance of the precious,
holy, and bitter suffering and death, and the glorious resurrection
of our Savior and Redeemer Jesus Christ, but also of the consolatory
fruits thereby prepared for all believers; that they, by virtue of
this, may not only be moved to sincerely deplore the bitter suffering
and death of Jesus Christ, which he endured for the remission of
their sins; but also to praise and bless the Lord, with an internal,
spiritual thanksgiving, for the benefits which have sprung therefrom;
and, also, to confirm their Christian, brotherly, and spiritual
communion by a holy and godly life, to the praise of the Lord. Matt.
26:26; Luke 22:19; Acts 2:46; 20:7; Mark 14:22,23; John 6:51; 1 Cor.
10:16,17; 1 Cor. 11:23,24.

3. Then follows the _Washing of the saints’ feet_; that is, when our
fellow-believers from distant places come to visit us, we wash their
feet, according as opportunity offers, after the custom of the Old
Testament, and the example of Christ; thereby declaring our humility
toward God and our neighbor, with an humble prayer, that the Lord would
strengthen us more and more in humility, and that, like as we have
washed one another’s feet, he would be pleased to wash and cleanse our
souls with his blood and the waters of the Holy Ghost, from every stain
and impurity of sin, that we may appear pure and blameless before his
Father. Gen. 18:4; John 13:5; 1 Tim. 5:10; Luke 22:26; Phil. 2:3.

4. Likewise, _The Works of love_, which we divide into three parts:
1. That a believer is bound to bring his alms, according as the Lord
has blessed him, to the deacons, that they may have wherewith to
properly support the poor believers. 2. To visit, comfort, attend, and
nurse, according to the nature of the case, the sick, imprisoned and
sorrowing hearts. 3. When we see our fellow-believers in oppressive
household cares, bad circumstances, or with an insufficient income, to
assist them with advice and in deed, and by giving them our custom in
preference to a stranger. Matt. 6:1; Luke 12:33; 16:9; Acts 6:13; Matt.
25:35; Heb. 13:1–3.

5. As _Marriage_ which was good and rightly instituted in paradise,
was afterwards abused through lust by the children of the first world
and also through hardness of heart by the Jews, the great Lawgiver of
the New Testament restored it according to its original ordinance,
Matt. 19:4; and the Apostle says, 1 Cor. 7:39: “The wife is bound by
the law as long as her husband liveth; but if her husband be dead,
she is at liberty to be married to whom she will; only in the Lord.”
By this we understand that a believer is not at liberty to unite in
marriage with an unbeliever; but only with one, who, with him, of
one heavenly Father, of incorruptible seed, and thus of a spiritual
generation, is born anew, heavenly and spiritual; for since they in
baptism have offered up their members unto God, and have given them to
the obedience of their Head, Christ, they cannot take away these, their
members from Christ, their Head, and be yoked together with one who is
unregenerated. Gen. 2:24; 6:1,2; Deut. 24:1; Matt. 19:8; 1 Pet. 1:23;
John 3:15; Rom. 12:1; 1 Pet. 1:22; Eph. 5:23.

6. The _Office of the secular Authority_ we recognize as an ordinance
of God, for the protection of the good, and the punishment of the
wicked; we also recognize that we owe unto it honor, obedience, custom,
taxes, and tribute, and that we should also pray for it; but we do not
find that Paul mentions it among the offices of the church, nor that
Christ taught his disciples such a thing, or called them to it; but, on
the contrary, that he enjoined them to follow him in his defenseless
life and cross-bearing footsteps, prohibiting all revenge, not only
that with arms, but also to return railing for railing; and, on the
contrary, commanding to pray for one’s enemies, to do good unto them
who do us evil; and much of a similar nature which is connected with
the office of the magistracy; hence we are afraid to fill such offices
in our Christian calling. Rom. 13:2,3; 1 Pet. 2:13; Acts 4:19; Matt.
22:17; Rom. 13:7; Tit. 3:1; Jer. 29:7; 1 Cor. 12:28; Matt. 20:25; Luke
22:25; John 8:12; 10:27; Heb. 12:2; 1 Pet. 2:21; Rom. 12:19; Matt. 5:44.

7. The _Swearing of oaths_ permitted in the Old Testament, and in which
many abuses have crept, is prohibited by Christ and James, without any
distinction; therefore it is not lawful for a Christian to swear the
oath of blasphemy. Deut. 6:13; 10:20; Matt. 5:37; James 5:12.

8. But as in a good government ordinances without penalties lose
their force the Lord also has not failed to place penalties to his
ordinances; for Paul says: “Them that sin, rebuke before all, that
others also may fear.” 1 Tim. 5:20. Christ also, in Matt. 18, has
taught us to rebuke sinners. Paul teaches to purge out the old leaven,
and to put away from among us those that are wicked; by which we
understand the _Christian Ban_ which is instituted for the shaming and
conversion of the sinner, and for the purpose of keeping the church
pure, lest a little leaven leaven the whole lump (1 Cor. 5:6,13;
Deut. 13:5; 2 Thess. 3:14; Gal. 5:9), according to Matt. 16:19: “I
will give unto thee the keys of the kingdom of heaven,” and Matt.
18:18: “Whatsoever ye shall bind on earth shall be bound in heaven;
and whatsoever ye shall loose on earth shall be loosed in heaven.
This discipline is used against those who have once been enlightened,
and have received for truth the sound doctrine of Christ, but who
afterwards fall into false doctrine and heresy. These, after they
have been admonished once or twice, but still persist in their evil
principles, shall, by _Christian Separation_, be avoided and shunned,
Tit. 3:10. Further, it is also used against persons who are going
astray in the gross works of the flesh, upon sufficient confession of
such persons themselves, or upon the testimony of other commendable
witnesses; for such the church must have, before she may proceed with
the separation. Gal. 5:21; Eph. 5:5; 1 Cor. 5:3; 6:9.

9. We understand, that _Marrying out of the Church_ is sinful, since
it is contrary to the command of the Lord, and has at various times
been reproved by the Lord and his prophets, through deeds as well as
through words; and since it is a sin, arising either from a carnal,
sensual life, or from a want of confidence in God, as though he would
not provide him with a virtuous spouse; and is, moreover, committed
with premeditation, for which reason it cannot be included in Gal.
6:1: “If a man be overtaken in a fault,... restore such a one in the
spirit of meekness,” but much rather in Num. 15:30: “The soul that
doeth aught presumptuously,... shall be cut off from among his people,”
therefore many godfearing men, who were assembled at different times,
have understood, as also we understand, that marriage out of the
church, with impenitents and unbelievers, is also to be punished with
separation from the church, that they may the more earnestly seek
repentance.

But as all sins are not equally great, and do not actually deserve
separation without previous admonition, there is observed in the
reproving of sin between brother and brother the rule in Matt.
18:15–18. And if any man is overtaken in a fault, then the rule Gal.
6:1 is followed.

Now, since we also understand that there can be no separation where
no withdrawing is found, we confess also that we are in duty bound to
admonish (1 Thess. 3:15) the one separated, to reconcile himself to
the church by true repentance; and if there is in him a willingness to
reconcile himself, to make haste with the anointing or _reinstating_,
and not to wait with those who have married out of the church, until
he or she bring with him, or her, the spouse married out of the
church. 2 Cor. 2:8. But if the good admonition should be heedlessly
rejected, since the daily intercourse of the ungodly apostates is
unedifying, polluting, offensive, and frequently hardens the sinner
in his wicked life; we confess that the person separated, or punished
with the ban, is to be avoided and shunned, even without the aforesaid
admonition, immediately after the separation, in common, free, worldly
transactions, as: In eating and drinking, buying and selling, and such
like unnecessary matters; yet with this distinction, that it be done
with such moderation and discretion that the word of God may everywhere
retain its place, and the higher laws and commandments of the Lord, by
which the believer is bound to the separated one, be not broken, but
that everywhere necessity, word, promise, love, benevolence, mercy,
justice, and Christian discretion be observed. 1 Cor. 5:5; 2 Tim.
2:16–18; 2 Thess. 3:14; Tit. 3:10; Luke 6:36; 2 Pet. 1:6.

Likewise, if one man understand the passage respecting shunning, in 1
Cor. 5, in a higher, and another man, in a lower sense, both men being
godfearing in their life, they should, until further enlightenment, be
borne with in love, without contention or disputing.

Whosoever seeks, in human weakness, to live according to these, the
chief, as well as to other commandments, doctrines, and ordinances
of the Lord (more explicitly defined in his holy Word), and thus to
accomplish his pilgrimage on this earth, of him we believe that he
will not only feel at his departure from earth a sure witness of his
conscience, and have a glad hope; but at the resurrection of the dead
will indeed find it to be so, that all his sins will be forgiven him
through the holy merits and comforting intercession of Christ. Luke
24:47; Col. 1:14; Acts 13:38; 1 Tim. 2:5; 1 John 2:1; Rom. 8:34.

Finally, we believe also, that our Savior Jesus Christ, forever
blessed, shall visibly come again in the clouds, like as he ascended
before; not so humble, lowly, and serving, as he appeared to the world
in his holy incarnation; but glorious and magnificent, with the power
and glory of all his angels; not to call the sinner to repentance,
but to hold the last judgment; to which end he will not only sit upon
the throne of his glory, but, as the natural sun in Spring-time draws
forth from the earth, not only flowers, herbs and good fruits, but also
nettles, thistles, and thorns, so also, the true Sun of righteousness,
Jesus Christ, blessed forever, will then, with the sound of the trumpet
call forth and cause to arise from the earth, all the great number of
the dead who from the beginning of the world up to the present day have
lived, died, and sown their bodies in the earth to corruption, and as
the womb her fruit so shall the sea, hell, and death give up their
dead; then shall the dead be covered with their own skin, and with
their own eyes behold God, yea, be clothed with their own bodies, in or
with which they have here served or despised the Lord. And after those
who then will be still living, will have been changed to immortality
in the twinkling of an eye, the general multitude of all mankind will
be placed before the holy throne of God, where the books of conscience
shall be opened, and also another book, which is the book of life; and
the dead shall be judged according to that which is written in these
books, that every one may receive in his own body, either good or
evil, according to what they have done, or how they have lived here.
Then will the Lord, as a righteous Judge, separate the believers from
the ungodly, as a shepherd divideth the sheep from the goats; and
will set the believers, as obedient lambs, on his right hand; but the
unbelievers, as wicked, rebellious, stinking goats, on his left hand.
He will look upon the lambs with his loving eyes, and say to them in a
voice sweet as the honey comb: “Come, ye blessed of my Father, inherit
the kingdom prepared for you from the foundation of the world.” But
upon the goats his angry face shall be like the lightning, and his
voice sound like the thunder, and he shall say to them: “Depart from
me, ye cursed, into everlasting fire, prepared for the devil and his
angels. Matt. 1:21; Acts 4:12; 1 Tim. 1:15; Acts 1:11; Rev. 1:7; Matt.
24:30; 2 Thess. 1:7; Matt. 25:31; 16:27; Acts 17:31; Jude 14; Dan.
7:9,13; Mal. 4:2; 1 Thess. 4:16; Matt. 24:31; John 5:29; Dan. 12:2; 1
Cor. 15:42; 4 Esdr. 7:32; Rev. 20:13; Job 19:26; Rev. 1:7; 2 Cor. 5:10;
Matt. 16:27; Rom. 2:6; 1 Cor. 15:51; Matt. 25:32; Ezek. 34:17; Matt.
25:33,34,41; 4 Esdr. 16:10; 2 Thess. 1:8; Luke 17:24.

And we also further confess that then the heavens shall pass away with
a great noise, the sun shall be darkened, and the moon be changed into
blood, the stars shall fall from heaven, and the earth and all that
is therein shall be burned with fire; and then shall the irrevocable
sentence of the Greatest King be executed. 2 Pet. 3:10; Rev. 6:12,13.

Then shall the ungodly, like sheep for the slaughter, be driven to
hell, and be cast into the great bottomless pit, where there will be
no lack of fuel. There they shall not be laid on beds of down, but on
biting moths, and be covered with gnawing worms, and tormented with
flaming fire, so that their worm shall not die, neither shall their
fire be quenched, but the torment of their pain shall ascend as the
smoke of a fiery furnace, and it shall last forever and ever. But on
the contrary, we confess, that the blessed of God shall be caught up in
the clouds, to meet the Lord in the air, and shall then be led by the
Lord Christ, their spiritual bridegroom, into heaven, before the throne
of God, where he shall deliver up again to the Father the kingdom and
all power, that God may be all in all. Ps. 49:14; Is. 30:33; 14:11; 2
Thess. 1:9; Mark 9:48; Is. 66:24; Rev. 9:2; 14:11; 1 Thess. 4:17; Matt.
25:6; 1 Cor. 15:28.

Then shall the blessed of God be changed through the glory of God from
glory to glory, their tears shall be wiped away; the crown of life,
of glory, and of gladness, shall be placed on their heads; palms of
victory shall be put in their hands, and they shall be adorned with
the white robe of the righteousness of the saints. Thus shall they be
joined to all the saints of God, and be led to the fountain of living
waters, there to be refreshed for everlasting consolation; they shall
be fed on the spiritual mount Zion, yea, shall follow the sweet lamb
Jesus Christ, who has bought them with his blood and death, in the
heavenly pleasure grounds, through contemplation of the holy God in
his inestimable throne, the heavens in their beauty, and the angels in
their joy. 2 Cor. 3:18; Phil. 3:21; Is. 25:8; Rev. 7:17; James 1:12;
2 Tim. 4:8; 4 Esdr. 2:43,46; Rev. 7:9; 19:8; Matt. 8:11; Rev. 7:17;
14:1,4; 4 Esdr. 8:21; Bar. 3:24.

Then shall the blessed of God abound in heavenly joy, so that with
angelic tongues and heavenly voices they will begin to sing with all
the saints of God the new song, giving unto him who sitteth upon the
throne, and unto the Lamb, praise, honor, glory, and blessing, for ever
and ever. Amen. Rev. 14:3; 7:10,12.

  _Thus done by us, the undersigned ministers, teachers, and elders of
  the United Friesic and High German Churches, for ourselves, as well
  as in the name of our fellow-brethren and ministers, and strangers
  assembled at these proceedings with us, here at Amsterdam. October
  the 7th, 1730, new style, and was subscribed to by fourteen persons,
  heads of the Churches, for themselves as well as in the name of the
  churches by whom they were sent._


THIRD CONFESSION.

Drawn up at Dort, at a certain peace convention on the 21st of April,
1632, being a statement of the chief articles of our general Christian
faith, as the same are taught and practiced throughout in our church.


I. OF GOD AND THE CREATION OF ALL THINGS.

Since we find it testified that without faith it is impossible to
please God, and that he that would come to God must believe that there
is a God, and that he is a rewarder of them that seek him: therefore,
we confess with the mouth, and believe with the heart, with all the
pious, according to the holy Scriptures, in one eternal, almighty, and
incomprehensible God, the Father, Son and Holy Ghost, and in none more,
nor in any other; before whom no God was made or existed, nor shall
there be any after him: for of him, and through him, and in him, are
all things; to him be praise and honor forever and ever, Amen. Heb.
11:6; Deut. 6:4; Gen. 17:1; Is. 46:8; 1 John 5:7; Rom. 11:36.

Of this same one God, who worketh all in all, we believe and confess
that he is the Creator of all things visible and invisible; that he, in
six days, created, made, and prepared, heaven and earth, and the sea,
and all that in them is; and that he still governs and upholds the same
and all his works through his wisdom, might, and the word of his power.
1 Cor. 12:6; Gen. 1; Acts 14:15.

And when he had finished his works, and had ordained and prepared them,
each in its nature and properties, good and upright, according to his
pleasure, he created the first man, the father of us all, Adam; whom
he formed of the dust of the ground, and breathed into his nostrils
the breath of life, so that he became a living soul, created by God
in his own image and likeness, in righteousness and holiness, unto
eternal life. He regarded him above all other creatures, endowed him
with many high and glorious gifts, placed him in the pleasure garden or
paradise, and gave him a command and prohibition; afterwards he took a
rib from Adam, made a woman therefrom, and brought her to him, joining
and giving her to him for a helpmate, companion and wife; and in
consequence of this he also caused, that from this first[45] man Adam,
all men that dwell upon the whole earth have descended. Gen. 1:27;
2:7,17,18,22.

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


II. OF THE FALL OF MAN.

We believe and confess, according to the holy Scriptures, that these
our first parents, Adam and Eve, did not continue long in this
glorious state in which they were created, but that they, seduced by
the subtlety and deceit of the serpent, and the envy of the devil,
transgressed the high commandment of God and became disobedient to
their Creator; through which disobedience sin has come into the world,
and death by sin, which has thus passed upon all men, for that all
have sinned, and, hence, brought upon themselves the wrath of God, and
condemnation; for which reason they were of God driven out of paradise,
or the pleasure garden, to till the earth, in sorrow to eat of it, and
to eat their bread in the sweat of their face, till they should return
to the earth, from which they were taken; and that they, therefore,
through this one sin, became so ruined, separated, and estranged from
God, that they, neither through themselves, nor through any of their
descendants, nor through angels, nor men, nor any other creature
in heaven or on earth, could be raised up, redeemed, or reconciled
to God, but would have had to be eternally lost, had not God, in
compassion for his creatures, made provision for it, and interposed
with his love and mercy. Gen. 3:6; 4 Esdr. 3:7; Rom. 5:12,18; Gen.
3:23; Ps. 49:8; Rev. 5:9; John 3:16.


III. OF THE RESTORATION OF MAN THROUGH THE PROMISE OF THE COMING CHRIST.

Concerning the restoration of the first man and his posterity
we confess and believe, that God, notwithstanding their fall,
transgression, and sin, and their utter inability, was nevertheless
not willing to cast them off entirely, or to let them be forever lost;
but that he called them again to him, comforted them, and showed them
that with him there was yet a means for their reconciliation, namely,
the immaculate Lamb, the Son of God, who had been foreordained thereto
before the foundation of the world, and was promised them while they
were yet in paradise, for consolation, redemption and salvation, for
themselves as well as for their posterity; yea, who through faith, had,
from that time on, been given them as their own; for whom all the pious
patriarchs, unto whom this promise was frequently renewed, longed and
inquired, and to whom, through faith, they looked forward from afar,
waiting for the fulfillment, that he by his coming, would redeem,
liberate, and raise the fallen race of man from their sin, guilt and
unrighteousness. John 1:29; 1 Pet. 1:19; Gen. 3:15; 1 John 3:8; 2:1;
Heb. 11:13,39; Gal. 4:4.


IV. OF THE COMING OF CHRIST INTO THIS WORLD, AND THE PURPOSE FOR WHICH
HE CAME.

We believe and confess further, that when the time of the promise, for
which all the pious forefathers had so much longed and waited, had come
and was fulfilled, this previously promised Messiah, Redeemer, and
Savior, proceeded from God, was sent, and, according to the prediction
of the prophets, and the testimony of the evangelists, came into the
world, yea into the flesh, was made manifest, and the Word himself
became flesh and man; that he was conceived in the virgin Mary, who was
espoused to a man named Joseph, of the house of David; and that she
brought him forth as her firstborn son, at Bethlehem, wrapped him in
swaddling clothes, and laid him in a manger. John 4:25; 16:28; 1 Tim.
3:16; John 1:14; Matt. 1:23; Luke 2:7.

We confess and believe also, that this is the same whose goings forth
have been from of old, from everlasting, without beginning of days,
or end of life; of whom it is testified that he himself is the Alpha
and Omega, the beginning and the ending, the first and the last; that
he is the same, and no other, who was foreordained, promised, sent,
and came into the world; who is God’s only, first and own Son; who was
before John the Baptist, before Abraham, before the world; yea, who
was David’s Lord, and the God of the whole world, the firstborn of
every creature; who was brought into the world, and to whom a body was
prepared, which he yielded up as a sacrifice and offering, for a sweet
savor unto God, yea, for the consolation, redemption, and salvation of
all mankind. John 3:16; Heb. 1:6; Rom. 8:32; John 1:30; Matt. 22:43;
Col. 1:15; Heb. 10:5.

But as to how and in what manner this precious body was prepared, and
how the Word became flesh, and he himself man, in regard to this we
content ourselves with the statement pertaining to this matter which
the worthy evangelists have left us in their accounts, according to
which we confess with all the saints, that he is the Son of the living
God, in whom alone consist all our hope, consolation, redemption,
and salvation, which we neither may nor must seek in any other. Luke
1:31,32; John 20:31; Matt. 16:16.

We furthermore believe and confess with the Scriptures, that, when he
had finished his course, and accomplished the work for which he was
sent and came into the world, he was, according to the providence of
God, delivered into the hands of the unrighteous; suffered under the
judge, Pontius Pilate; was crucified, died, was buried, and, on the
third day, rose from the dead, and ascended to heaven; and that he sits
on the right hand of God the Majesty on high, whence he will come again
to judge the quick and the dead. Luke 22:53; 23:1; 24:6,7,51.

And that thus the Son of God died, and tasted death and shed his
precious blood for all men; and that he thereby bruised the serpent’s
head, destroyed the works of the devil, annulled the handwriting and
obtained forgiveness of sins for all mankind; thus becoming the cause
of eternal salvation for all those who, from Adam unto the end of the
world, each in his time, believe in, and obey him. Gen. 3:15; 1 John
3:8; Col. 2:14; Rom. 5:18.


V. THE LAW OF CHRIST, _i. e._ THE HOLY GOSPEL OR THE NEW TESTAMENT.

We also believe and confess that before his ascension he instituted his
New Testament, and, since it was to be and remain an eternal Testament,
that he confirmed and sealed the same with his precious blood, and gave
and left it to his disciples, yea, charged them so highly with it, that
neither angel nor man may alter it, nor add to it nor take away from
it; and that he has caused the same, as containing the whole counsel
and will of his heavenly Father, as far as is necessary for salvation
to be proclaimed in his name by his beloved apostles, messengers, and
ministers--whom he called, chose, and sent into all the world for
that purpose--among all peoples, nations, and tongues; and repentance
and remission of sins to be preached and testified of; and that he
accordingly has therein declared all men without distinction, who
through faith, as obedient children, heed, follow, and practice what
the same contains, to be his children and lawful heirs; thus excluding
no one from the precious inheritance of eternal salvation, except the
unbelieving and disobedient, the stiffnecked and obdurate, who despise
it, and incur this through their own sins, thus making themselves
unworthy of eternal life. Jer. 31:31; Heb. 9:15–17; Matt. 26:28; Gal.
1:8; 1 Tim. 6:3; John 15:15; Matt. 28:19; Mark 16:15; Luke 24:47; Rom.
8:17; Acts 13:46.


VI. OF REPENTANCE AND REFORMATION OF LIFE.

We believe and confess, that, since the imagination of man’s heart is
evil from his youth, and, therefore, prone to all unrighteousness, sin,
and wickedness, the first lesson of the precious New Testament of the
Son of God is repentance and reformation of life, and that, therefore,
those who have ears to hear, and hearts to understand, must bring forth
genuine fruits of repentance, reform their lives, believe the Gospel,
eschew evil and do good, desist from unrighteousness, forsake sin, put
off the old man with his deeds, and put on the new man, which after God
is created in righteousness and true holiness: for, neither baptism,
supper, church, nor any other outward ceremony, can without faith,
regeneration, change or renewing of life, avail anything to please God
or to obtain of him any consolation or promise of salvation; but we
must go to God with an upright heart, and in perfect faith, and believe
in Jesus Christ, as the Scripture says, and testifies of him; through
which faith we obtain forgiveness of sins, are sanctified, justified,
and made children of God, yea partake of his mind, nature and image, as
being born again of God from above, through incorruptible seed. Gen.
8:21; Mark 1:15; Ezek. 12:2; Col. 3:9,10; Eph. 4:22,24; Heb. 10:22,23;
John 7:38.


VII. OF HOLY BAPTISM.

Concerning baptism we confess that all penitent believers, who, through
faith, regeneration, and the renewing of the Holy Ghost, are made
one with God, and are written in heaven, must, upon such scriptural
confession of faith, and renewing of life, be baptized with water, in
the most worthy name of the Father, and of the Son, and of the Holy
Ghost, according to the command of Christ, and the teaching, example,
and practice of the apostles, to the burying of their sins, and thus be
incorporated into the communion of the saints; henceforth to learn to
observe all things which the Son of God has taught, left, and commanded
his disciples. Acts 2:38; Matt. 28:19,20; Rom. 6:4; Mark 16:16; Matt.
3:15; Acts 8:16; 9:18; 10:47; 16:33; Col. 2:11,12.


VIII. OF THE CHURCH OF CHRIST.

We believe in, and confess a visible church of God, namely, those who,
as has been said before, truly repent and believe, and are rightly
baptized; who are one with God in heaven, and rightly incorporated
into the communion of the saints here on earth. These we confess to be
the chosen generation, the royal priesthood, the holy nation, who are
declared to be the bride and wife of Christ, yea, children and heirs
of everlasting life, a tent, tabernacle and habitation of God in the
Spirit, built upon the foundation of the apostles and prophets, of
which Jesus Christ himself is declared to be the corner stone (upon
which his church is built). This church of the living God, which he
has acquired, purchased, and redeemed with his own precious blood;
with which, according to his promise, he will be and remain always,
even unto the end of the world, for consolation and protection, yea,
will dwell and walk among them, and preserve them, so that no floods
or tempests, nay, not even the gates of hell, shall move or prevail
against them--this church we say, may be known by her scriptural faith,
doctrine, love, and godly conversation, as, also, by the fruitful
observance, practice, and maintenance of the true ordinances of Christ,
which he so highly enjoined upon his disciples. 1 Cor. 12; 1 Pet. 2:9;
John 3:29; Rev. 19:7; Tit. 3:6,7; Eph. 2:19–21; Matt. 16:18; 1 Pet.
1:18,19; Matt. 28:20; 2 Cor. 6:16; Matt. 7:25.


IX. OF THE ELECTION, AND OFFICES OF TEACHERS, DEACONS, AND DEACONESSES,
IN THE CHURCH.

Concerning the offices and elections in the church, we believe and
confess, that, since without offices and ordinances the church cannot
subsist in her growth, nor continue in building, therefore the Lord
Jesus Christ himself, as a husbandman in his house, has instituted,
ordained, enjoined and commanded his offices and ordinances, how
every one is to walk therein, and give heed to and perform his work
and calling, as is meet, even as he himself, as the faithful, great,
chief Shepherd and Bishop of our souls, was sent, and came into the
world, not to bruise, break, or destroy the souls of men, but to heal
and restore them, to seek the lost, to break down the middle wall of
partition, to make of twain one, and thus to gather of Jews, gentiles,
and all nations, one flock, for a church in his name, for which--that
no one should err or be lost--he himself laid down his life, thus
ministering to their salvation, and liberating and redeeming them,
(mark) wherein no one else could help or assist them. Eph. 4:10–12; 1
Pet. 2:25; Matt. 12:19; 18:11; Eph. 2:14; Gal. 3:28; John 10:9,11,15;
Ps. 49:8.

And that he, moreover, before his departure, left his church supplied
with faithful ministers, apostles, evangelists, pastors and teachers,
whom he before, through the Holy Ghost, had chosen with prayer and
supplication; that they might govern the church, feed his flock, and
watch over, protect, and provide for it, yea, do in all things, as he
had gone before them, had taught, by example shown, and charged them,
to teach to observe all things whatsoever he had commanded them. Luke
10:1; 6:12,13; John 2:15.

That the apostles, likewise, as faithful followers of Christ, and
leaders of the church, were diligent in this respect, with prayer and
supplication to God, through the election of brethren, to provide
every city, place, or church, with bishops, pastors and leaders, and
to ordain such persons thereto, who would take heed unto themselves,
and unto the doctrine and flock, who were sound in faith, pious in life
and conversation, and of good report without as well as in the church;
that they might be an example, light, and pattern in all godliness and
good works, worthily administering the Lord’s ordinances--baptism and
supper;--and that they might everywhere (where such could be found)
appoint faithful men who would be able to teach others also, as
elders, ordaining them by the laying on of hands in the name of the
Lord, and provide for all the wants of the church according to their
ability; so that, as faithful servants, they might husband well their
Lord’s talent, get gain with it, and, consequently, save themselves and
those who hear them. 1 Tim. 3:1; Acts 23:24; Tit. 1:5; 1 Tim. 4:16;
Tit. 2:1,2; 1 Tim. 3:7; 2 Tim. 2:2; 1 Tim. 4:14; 5:2; Luke 19:13.

That they should also see diligently to it, particularly each among his
own over whom he has the oversight, that all places be well provided
with deacons (to look after and care for the poor), who may receive the
contributions and alms, in order to dispense them faithfully and with
all propriety to the poor and needy saints. Acts 6:3–6.

And that also honorable aged widows should be chosen and ordained
deaconesses, that they with the deacons may visit, comfort, and care
for, the poor, feeble, sick, sorrowing and needy, as also the widows
and orphans, and assist in attending to other wants and necessities of
the church to the best of their ability. 1 Tim. 5:9; Rom. 16:1; James
1:27.

Furthermore, concerning deacons, that they, especially when they are
fit, and chosen and ordained thereto by the church, for the assistance
and relief of the elders, may exhort the church (since they, as has
been said, are chosen thereto), and labor also in the word and in
teaching; that each may minister unto the other with the gift he
has received of the Lord, so that through mutual service and the
assistance of every member, each in his measure, the body of Christ
may be improved, and the vine and church of the Lord continue to grow,
increase, and be built up, according as it is proper.


X. OF THE HOLY SUPPER.

We also confess and observe the breaking of bread, or Supper, as the
Lord Christ Jesus before his suffering instituted it with bread and
wine, and observed and eat it with his apostles, commanding them
to observe it in remembrance of him; which they accordingly taught
and practiced in the church, and commanded that it should be kept
in remembrance of the suffering and death of the Lord; and that his
precious body was broken, and his blood shed, for us and all mankind,
as also the fruits hereof, namely, redemption and eternal salvation,
which he purchased thereby, showing such great love towards us sinful
men; whereby we are admonished to the utmost, to love and forgive one
another and our neighbor, as he has done unto us, and to be mindful to
maintain and live up to the unity and fellowship which we have with God
and one another, which is signified to us by this breaking of bread.
Matt. 26:26; Mark 14:22; Acts 2:42; 1 Cor. 10:16; 11:23.


XI. OF THE WASHING OF THE SAINTS’ FEET.[46]

We also confess a washing of the saints’ feet, as the Lord Christ not
only instituted, enjoined and commanded it, but himself, although he
was their Lord and Master, washed his apostles’ feet, thereby giving
an example that they should likewise wash one another’s feet, and
do as he had done unto them; which they accordingly, from this time
on, taught believers to observe, as a sign of true humility, and,
especially, to remember by this feet-washing the true washing, whereby
we are washed through his precious blood, and made pure after the soul.
John 13:4–17; 1 Tim. 5:10.

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


XII. OF THE STATE OF MATRIMONY.

We confess that there is in the church of God an honorable state of
matrimony, of two free, believing persons, in accordance with the
manner after which God originally ordained the same in paradise, and
instituted it himself with Adam and Eve, and that the Lord Christ did
away and set aside all the abuses of marriage which had meanwhile crept
in, and referred all to the original order, and thus left it. Gen.
1:27; Mark 10:4.

In this manner the apostle Paul also taught and permitted matrimony in
the church, and left it free for every one to be married, according
to the original order, in the Lord, to whomsoever one may get to
consent. By these words, _in the Lord_, there is to be understood, we
think, that even as the patriarchs had to marry among their kindred
or generation, so the believers of the New Testament have likewise no
other liberty than to marry among the chosen generation and spiritual
kindred of Christ, namely such, and no others, who have previously
become united with the church as one heart and soul, have received one
baptism, and stand in one communion, faith, doctrine and practice,
before they may unite with one another by marriage. Such are then
joined by God in his church according to the original order; and this
is called, marrying in the Lord. 2 Cor. 7:2; 1 Cor. 9:5; Gen. 24:4;
28:2; 1 Cor. 7:39.


XIII. OF THE OFFICE OF THE SECULAR AUTHORITY.

We believe and confess that God has ordained power and authority, and
set them to punish the evil, and protect the good, to govern the world,
and maintain countries and cities, with their subjects, in good order
and regulation; and that we, therefore, may not despise, revile or
resist the same, but must acknowledge and honor them as the ministers
of God, and be subject and obedient unto them, yea, ready for all good
works, especially in that which is not contrary to the law, will, and
commandment of God; also faithfully pay custom, tribute and taxes, and
to render unto them their dues, even also as the Son of God taught and
practiced, and commanded his disciples to do; that we, moreover, must
constantly and earnestly pray to the Lord for them and their welfare,
and for the prosperity of the country, that we may dwell under its
protection, earn our livelihood, and lead a quiet, peaceable life,
with all godliness and honesty; and, furthermore, that the Lord would
recompense unto them, here, and afterwards in eternity, all benefits,
liberty and favor which we enjoy here under their praiseworthy
administration. Rom. 13:1–7; Tit. 3:1; 1 Pet. 2:17; Matt. 22:21; 17:27;
1 Tim. 2:1.


XIV. OF REVENGE.

As regards revenge, that is, to oppose an enemy with the sword, we
believe and confess that the Lord Christ has forbidden and set aside to
his disciples and followers all revenge and retaliation, and commanded
them to render to no one evil for evil, or cursing for cursing, but to
put the sword into the sheath, or, as the prophets have predicted, to
beat the swords into ploughshares. Matt. 5:39,44; Rom. 12:14; 1 Pet.
3:9; Is. 2:14; Micah 4:3; Zech. 9:8,9.

From this we understand that therefore, and according to his example,
we must not inflict pain, harm or sorrow upon any one, but seek the
highest welfare and salvation of all men, and even, if necessity
require it, flee for the Lord’s sake from one city or country into
another, and suffer the spoiling of our goods; that we must not harm
any one, and, when we are smitten, rather turn the other cheek also,
than take revenge or retaliate. Matt. 5:39.

And, moreover, that we must pray for our enemies, feed and refresh
them whenever they are hungry or thirsty, and thus convince them by
well-doing, and overcome all ignorance. Rom. 12:19,20.

Finally, that we must do good and commend ourselves to every man’s
conscience; and, according to the law of Christ, do unto no one that
which we would not have done to us. 2 Cor. 4:2; Matt. 7:12.


XV. OF THE SWEARING OF OATHS.

Concerning the Swearing of Oaths we believe and confess, that the Lord
Christ has set aside and forbidden, the same to his disciples, that
they should not swear at all, but that yea should be yea, and nay, nay;
from which we understand that all oaths, high and low, are forbidden,
and that instead of them we are to confirm all our promises and
obligations, yea, all our declarations and testimonies of any matter,
only with our word yea, in that which is yea, and with nay, in that
which is nay; yet, that we must always, in all matters, and with every
one, adhere to, keep, follow, and fulfill the same, as though we had
confirmed it with a solemn oath. And if we do this, we trust that no
one, not even the Magistracy itself, will have just reason, to lay a
greater burden on our mind and conscience. Matt. 5:34,35; James 5:12; 2
Cor. 1:17.


XVI. OF THE ECCLESIASTICAL BAN, OR SEPARATION FROM THE CHURCH.

We also believe in, and confess, a ban, Separation, and Christian
correction in the church, for amendment, and not for destruction, in
order to distinguish that which is pure from the impure: namely, when
any one, after he is enlightened, has accepted the knowledge of the
truth, and been incorporated into the communion of the saints, sins
again unto death, either through willfulness, or through presumption
against God, or through some other cause, and falls into the unfruitful
works of darkness, thereby becoming separated from God, and forfeiting
the kingdom of God, that such a one, after the deed is manifest and
sufficiently known to the church, may not remain in the congregation
of the righteous, but, as an offensive member and open sinner, shall
and must be separated, put away, reproved before all, and purged out
as leaven; and this for his amendment, as an example, that others may
fear, and to keep the church pure, by cleansing her from such spots,
lest, in default of this, the name of the Lord be blasphemed, the
church dishonored, and offense given to them that are without; and
finally, that the sinner may not be condemned with the world, but
become convinced in his mind, and be moved to sorrow, repentance and
reformation. Jer. 59:2; 1 Cor. 5:5,13; 1 Tim. 5:20; 1 Cor. 5:6; 2 Cor.
10:8; 13:10.

Further, concerning brotherly reproof or admonition, as also the
instruction of the erring, it is necessary to exercise all diligence
and care, to watch over them and to admonish them with all meekness,
that they may be bettered, and to reprove, according as is proper, the
stubborn who remain obdurate; in short, the church must put away from
her the wicked (either in doctrine or life), and no other. James 5:19;
Tit. 3:10; 1 Cor. 5:13.


XVII. OF SHUNNING THE SEPARATED.

Concerning the withdrawing from, or shunning the separated, we believe
and confess, that if any one, either through his wicked life or
perverted doctrine, has so far fallen that he is separated from God,
and, consequently, also separated and punished by the church, the
same must, according to the doctrine of Christ and his apostles, be
shunned, without distinction, by all the fellow members of the church,
especially those to whom it is known, in eating, drinking, and other
similar intercourse, and no company be had with him; that they may not
become contaminated by intercourse with him, nor made partakers of his
sins; but that the sinner may be made ashamed, pricked in his heart,
and convicted in his conscience, unto his reformation. 1 Cor. 5:9–11; 2
Thess. 3:14.

Yet, in shunning as well as in reproving, such moderation and Christian
discretion must be used, that it may conduce, not to the destruction,
but to the reformation of the sinner. For, if he is needy, hungry,
thirsty, naked, sick, or in any other distress, we are in duty bound,
necessity requiring it, according to love and the doctrine of Christ
and his apostles, to render him aid and assistance; otherwise, shunning
would in this case tend more to destruction than to reformation.

Therefore, we must not count them as enemies, but admonish them as
brethren, that thereby they may be brought to a knowledge of and
to repentance and sorrow for their sins, so that they may become
reconciled to God, and, consequently be received again into the church;
and that love may continue with them, according as is proper. 2 Thess.
3:15.


XVIII. OF THE RESURRECTION OF THE DEAD, AND THE LAST JUDGMENT.

Finally, concerning the resurrection of the dead, we confess with
the mouth, and believe with the heart, according to Scripture, that
in the last day all men who shall then have died, and fallen asleep,
shall be awaked and quickened, and shall rise again, through the
incomprehensible power of God; and that they, together with those who
then will still be alive, and who shall be changed in the twinkling
of an eye, at the sound of the last trump, shall be placed before the
judgment seat of Christ, and the good be separated from the wicked;
that then every one shall receive in his own body according to that he
hath done, whether it be good or evil; and that the good or pious, as
the blessed, shall be taken up with Christ, and shall enter into life
eternal, and obtain that joy, which eye hath not seen, nor ear heard,
neither hath entered into the heart of man, to reign and triumph with
Christ forever and ever. Matt. 22:30,31; Dan. 12:12; Job 19:26,27;
Matt. 25:31; John 5:28; 2 Cor. 5:10; 1 Cor. 15; Rev. 20:12; 1 Thess.
4:15; 1 Cor. 2:9.

And that, on the other hand, the wicked or impious, as accursed, shall
be cast into outer darkness, yea, into the everlasting pains of hell,
where their worm shall not die, nor their fire be quenched, and where
they, according to holy Scripture, can nevermore expect any hope,
comfort or redemption. Mark 9:44; Rev. 14:11.

May the Lord, through his grace, make us all worthy and meet, that this
may befall none of us; but that we may thus take heed unto ourselves,
and use all diligence, that on that day we may be found before him
unspotted and blameless in peace. Amen.

These, then, as has been briefly stated before, are the principal
articles of our general Christian faith, as we teach and practice the
same throughout in our churches and among our people; which, in our
judgment, is the only true Christian faith, which the apostles in their
time believed and taught, yea, testified with their life, confirmed
with their death, and, some of them, also sealed with their blood;
wherein we in our weakness with them and all the pious, would fain
abide, live, and die, that we may afterwards obtain salvation with them
through the grace of the Lord.

_Thus done and finished in our united churches, in the city of
Dortrecht, the 21st of April, 1632, new style._

And was signed by the mutually united:

DORTRECHT. _Isaac de Koning, and in the name of our minister._ _Jan
Jacobs._ (_On the other side._) _By me Hans Cobrijsz._ _By me Jacuis
Terwen._ _Claes Dircksg._ _Mels Gijsbertsz._ _Adriaen Cornelissz._

MIDDELBURG. _Bastiaen Willemsen._ _Jan Winkelmans._

VLISSINGEN. _Oillaert Willeborts,_ _by Jacob Pennen._ _Lieven
Marijnesz._

AMSTERDAM. _Tobias Govertsz._ _Pieter Jansz Moyer._ _Abraham Dircksz._
(_On the other side._) _David ter Haer._ _Pieter Jansz van Singel._

HAERLEM. _Jan Doom._ _Piter Grijspert._ (_On the other side._) _Dirck
Wonteresz Kolenkamp._ _Pieter Joosten._

BOMMEL. _Willem Jansz van Exselt._ _Gijsbert Spiering._

ROTTERDAM. _Balten Centen Schoenmaker._ _M. Michielsz._ (_On the other
side._) _Israel van Halmael._ _Hendrick Dircksz Apeldoren._ _Andries
Lucken Jr._

FROM THE UPPER PART OF THE COUNTRY. _Peter van Borsel._ _Antony Hansz._

KREVELT DO. _Harmen op den Graff._ _Weylm Kreynen._

ZEELAND. _Cornelis de Moir._ _Isaac Claessz._

SCHIEDAM. _Cornelis Bom._ _Lambrecht Paeldink._

LEYDEN. _Mr. C. de Korink._ _Jan Weyns._

BLOCKZIEL. _Claes Claessen._ _Pieter Peters._

ZIERICZEE. _Anthonis Cornelissz._ _Pieter Jansz Timmerman._

UTRECHT. _Herman Segers._ _Jan Hendricksen Hooghvelt._ _David Horens._
(_On the other side._) _Abraham Spronk._ _Williem van Brœkhuysen._

GORCUM. _Jacob van der Heyde Sebrechts._ _Jan Jansz V. K._

AERNHEM. _Cornelis Jansz._ _Dirck Reuderson._

Besides that the last mentioned confession was received by so many
churches, and signed by their leaders, as has been shown, also all
the churches in Alsace and in the Palatinate, in Germany, afterwards
unanimously adopted and signed it; wherefore it was undertaken to
translate the same for their benefit and that of others, into French
and into German. This is given as a remembrance. Here is the patience
and faith of the saints. Rev. 13:10.


OF THE UNGODLY AND FALSE CHURCH, WHICH IS THE OPPOSITE OF THE CHURCH OF
GOD, AND THE ORIGIN, PROGRESS AND SUCCESSION OF THE SAME THROUGH ALL
TIMES.

Where God builds a temple, says the old proverb, there the devil builds
another in opposition. This has been apparent ever since the beginning
of the world. For at the same time that Abel became a _martyr_ of God,
and, therefore, a good leader of the children of God, Cain made himself
a _murderer_, and became a leader of the children of Satan, who belong
to the ungodly and false church, as members of one body. Gen. 4:8.

He was followed by Lamech, one of Cain’s descendants, who slew a young
man, and afterwards spoke of it to his wives Addah and Zillah, in a
boasting and presumptuous manner. Gen. 4:23.

The people of the first world universally, with the exception of eight,
followed in the footsteps of Lamech in wickedness; they exercised
tyranny, violence, and oppression, and would not be governed by the
Spirit of God. Gen. 6:3,4.

The Sodomites followed in the same course, vexing with their unbecoming
walk the righteous soul of Lot from day to day. Gen. 19; 2 Pet. 2:8.

These were succeeded by the Egyptians, who imposed grievous and
insupportable burdens upon the people of God, and finally sought their
lives, yea pursued them even into the sea. Compare Ex. 1:11 with Ex.
14:9,10,23.

After these were the seven nations, or inhabitants, of the land of
Palestine, who were greater and mightier than the children of Israel,
but were banished by God on account of their wickedness; namely the
Canaanites, Hittites, Girgashites, Amorites, Perizzites, Hivites,
Jebusites, etc. Deut. 7:1,2.

After these manifested themselves the Amorites, Moabites, Midianites,
Philistines, and many others, who disturbed, oppressed, and harassed
in manifold ways the people of God, which was dwelling in quiet. See
throughout in the book of the Judges, the books of Samuel, the Kings,
and Chronicles.

The Chaldeans, Assyrians, and the inhabitants of the land of Babylon,
followed those already mentioned; they carried the church of God away
into foreign lands, burned the house of God, and laid waste the city
of Jerusalem, which God had chosen above all the cities of the whole
earth. 2 Kings 1–17; Jer. 52:1–20; Lam. 1:1–5.

The mighty cities, Tyre and Sidon, in Phenicia, and afterwards,
Chorazin, Bethsaida, Capernaum, which defied the world itself with
their greatness, and cast the threatenings of God to the wind, lifted
up their heads after the last mentioned, but to their own destruction.
Compare Is. 23:4,5; Ezek. 27 and 28 throughout, with Matt. 11:20–23.

All these who have been mentioned, from Cain on, succeeded one another
in regular order, and may be considered as members of the church of
Satan; since they have neither in generation, nor in faith, nor in
worship, nor in manner of life, agreed with the church of God, but
opposed it in every respect.

After the coming of Christ, many who had adopted the Christian religion
and worship, apostatized, denying the faith, and thus becoming
fellow-members in the last mentioned, ungodly, and wicked congregation;
as, for instance: Simon Magnus, who by confession of faith, and baptism
had joined himself to the visible church of God, but fell from it,
desiring to purchase the gift of the Holy Ghost with money, which,
according to the apostle Peter, tended to his destruction, although he
afterwards, as it appears, was again converted. Acts 8:13,18–22.

Hymeneus and Alexander, who concerning faith made shipwreck, and were
full of blasphemies, wherefore they were put away from the church by
Paul, and delivered unto Satan. 1 Tim. 1:19,20.

Phygellus and Hermogenes, who with the greater number of those in Asia,
were turned away from Paul, and, consequently, also from the doctrine
of the Gospel which they had received. 2 Tim. 1:15.

Hymeneus (the second) and Philetus, who, having erred concerning the
truth, pretended that the resurrection of the dead was past already;
whereby they overthrew the faith of some. 2 Tim. 2:17,18.

Demas, who forsook Paul, having loved the world. 2 Tim. 4:10.

Alexander, the coppersmith, who did the apostle much evil, on account
of which the church of Christ is admonished to beware of him. 2 Tim.
4:14,15.

Many others, who, though they bore the name of members of the Christian
church, did not stand by but forsook the oft mentioned servant of
God, when he was to answer before the Emperor Nero in regard to the
Evangelical doctrine; for which reason their names did no longer belong
among the pious. See last mentioned chapter verse 16.

After these followed many who in the days of John went out from the
Church of Jesus Christ, and did the works of antichrist; wherefore they
were called antichrists, being forerunners of the great antichrist
who was to follow afterwards. See 1 John 2:18,19. Besides these who
arose already in the time of the apostles, and went out from the
holy congregation of God, many others, who can not all be mentioned,
followed in all ages and will follow to the last days.

Of this the apostles prophesied when their departure was near at hand,
and warned the believers of their coming.

When Paul knew and was fully assured through the revelation of the
Holy Ghost that all those among whom he had traveled preaching the
Gospel would see his face no more, he thus addressed, on the island of
Miletus, the elders of the church of Ephesus, who had come to him: I
know, beloved brethren, that after my departing shall grievous wolves
enter in among you, not sparing the flock. Also of your own selves
shall men arise, speaking perverse things, to draw away disciples after
them. Therefore watch, and remember that by the space of three years I
ceased not to warn every one night and day with tears. Acts 20:29–31.

Afterwards when he was in the city of Laodicea, in Phrygia Pacatiana,
he wrote in a certain letter to his beloved friend Timothy, concerning
the apostasy which should be through some in the latter times, thus:
“Now the Spirit speaketh expressly, that in the latter times some shall
depart from the faith, giving heed to seducing spirits, and doctrines
of devils; speaking lies in hypocrisy; having their conscience seared
with a hot iron; forbidding to marry, and commanding to abstain from
meats.” 1 Tim. 4:1–3.

Who these apostates were that, in many instances, have forbidden
marriage and meats it is unnecessary to point out, since the truth of
the matter is clear and manifest to almost every one.

But at the close of his life, when he was imprisoned at Rome the second
time, and had already received his sentence of death, namely, to be
executed with the sword, for the name of the Lord, he once more renewed
the foregoing to his friend and spiritual son Timothy, in order that he
might never forget it, but also put the church, where he was a teacher,
in remembrance of it with these words: “This know also that in the last
days perilous times shall come. For men shall be lovers of their own
selves, covetous, boasters, proud,... having a form of godliness, but
denying the power thereof.” 2 Tim. 3:1–5.

Continually, he adds this declaration for further instruction: “The
time will come when they” (namely, certain members of the Christian
church) “will not endure sound doctrine; but after their own lusts
shall they heap to themselves teachers, having itching ears; and they
shall turn away their ears from the truth, and shall be turned unto
fables. 2 Tim. 4:3,4.

In like manner, Peter also, as his departure drew nigh, expressly
prophesied to the chosen strangers scattered abroad: That, as there
were, in times past, false prophets among the people (Israel), there
should also be false teachers among (or out of) them, who should
privily bring in pernicious heresies, even denying the Lord that bought
them. 2 Pet. 2:1.

It would require too much time to recount what also John says on this
subject, not only in his epistles, but especially in his revelation;
since he gives a description of the condition of both the church of
Christ and of antichrist, from his time to the end of the world.


OF THE EVIL SUCCESSION OF THE ROMAN CHURCH, CONSISTING ONLY IN THE
SUCCESSION OF THE PERSONS, AND NOT OF THE DOCTRINE.

Here is to be considered the great error of the Romanists, when they
without regarding the true succession of the doctrine build on, and
parade the succession of the persons, who either from the beginning of
the world, or from the time of the apostles have existed throughout,
as they pretend up to the present time; surely a very insignificant
matter![47]

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

For, if they reckon from the beginning of the world, we have shown,
that Cain, who was a murderer, has had his successors as well as Abel,
who was slain for the sake of his faith[48] and godliness.

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

And also, if they reckon from the time of the apostles, we have
demonstrated that at that time already there were many apostates, yea,
adversaries of the Christian religion and the true worship of God; and
that more have followed, according to the prophecies and predictions
which the holy apostles uttered and left to posterity.

Hence it follows, that neither the antiquity, nor the long or great
succession of persons, can assure the truth of any religion or church,
since the evil is as ancient as the good, and the erring spirits and
evil doers have had, and still have, as great a succession as the true
believers and good; unless the antiquity, and the succession of persons
be accompanied with the divine truth and piety possessed by the upright
ancients in the beginning.


OBJECTION OF THE PAPISTS, BY MEANS OF THREE PASSAGES.

But, in order to maintain the aforementioned succession, the Papists
are accustomed to say, that they do not reckon the same from the
antiquity of some erring spirits who were before, in, or after the time
of the apostles; but from the church of Christ itself, and from Peter,
whom they styled the prince of the apostles, upon whom Christ himself,
as they asserted, wished to build his church. _Bell. lib. 1. de pont
Rom. cap. 10. Quansuys ex._

To this they add as a second argument, that to him, and no other, were
given, by Christ, the keys of heaven, to open or to close the same
according to his pleasure.

And, thirdly, that the Lord thrice commanded him--more than the other
apostles--to feed his flock, that is, his church.

Moreover, that he occupied the Roman throne, and that the popes
succeeded him therein.

To prove this supremacy of Peter, and, consequently, the succession of
the popes in his place, they have, for a long time already, misused
three passages of holy Scripture, namely Matt. 16:18,19; and John
21:15–17; to which we will reply in the following.


REPLY TO THE FIRST PASSAGE.

Matt. 16:18, the Lord says: “Upon this rock I will build my church.”

The error of the Romanists consists in this, that they misinterpret the
word _petra_, as though thereby was meant the apostle Peter; but this
is a great and palpable error. For the Lord there plainly distinguishes
between the name _Petros_ (Peter) and the word _petra_ (rock); saying
immediately before: “Thou art _Peter_,” but afterwards: “and upon this
_rock_;” upon which follows: “I will build my church;” so that the Lord
does not promise there, to build his church upon _Peter_, but upon the
_rock_; which he plainly mentions.

Now it will depend upon the true meaning--who and what is to be
understood by this rock. Some maintain the first mentioned meaning,
which we have refuted just now, namely, that Peter himself is meant
thereby; for which purpose they misapply the passage John 1:42, where
this apostle is called _Cephas_,[49] which, in their opinion, signifies
a foundation stone; but this is also an error.

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

It is true that, according to the explanation of orientalists, those
versed in oriental languages, by this word there is to be understood
a stone; but what kind of a stone? Not a foundation stone, but a
piece, corner, or chip of a stone, upon which no building could ever
be founded. The word Cephas, they say, is derived from the Hebrew word
_Keph_, which with them means a corner or edge of a stone; while, on
the other hand, the rocks or foundation stones are designated by the
name _Sela_ or _Zur_,[50] according to Deut. 32:13. Thus Peter is
indeed called a stone in holy Scripture, yet not a foundation stone,
but only such a one as is generally built upon a foundation. Christ
is properly the foundation stone, as Peter himself declares, when he
calls Christ the living stone, disallowed indeed of men, but chosen
of God, and precious (1 Pet. 2:4); whereupon he adduces the words of
the Prophet Isaiah, saying: “Wherefore also it is contained in the
Scripture, Behold, I lay in Sion a chief corner stone, elect, precious:
and he that believeth on him” (that is builds upon him through faith)
“shall not be confounded.” 1 Pet. 2:6 from Is. 28:16.

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

Therefore he admonishes the believers, to build themselves, as
living stones, to a spiritual house, upon the foundation which is
laid--Christ. Verse 5.

Paul confirms this, when he says: “Other foundation can no man lay
than that is laid, which is Jesus Christ,” 1 Cor. 3:11. In another
place he calls him the foundation of the apostles and prophets, etc.
(namely, upon whom the apostles and prophets themselves were built up,
and upon whom they, through their doctrine, built up others also); for
he adds: “In whom all the building fitly framed together groweth unto
a holy temple in the Lord: in whom ye also are builded together for a
habitation of God through the Spirit.” Eph. 2:20–22.

It is not inconsistent with this, that the twelve apostles, of whom
Peter was one, are called twelve foundation stones,[51] upon which, as
John says, the city of God, that descended from heaven, was built.
Rev. 21:14. For, even if it were admitted that by the words, _city
of God_, in this place, there is to be understood the church of God
here on earth, this would only prove, that Peter, as well as the other
apostles, was one of the twelve foundation stones of the church of
Christ; which by no means confirms the proposed objection, _that Peter
alone is the foundation stone, or foundation, of the church_.

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

Again, the word “_foundation stones_” here does not signify the
foundation itself, since, properly speaking, in nature, the foundation,
as the ground or bottom of a building, is something different from
the stones built upon it, which are called foundation stones; for,
upon the ground or bottom the foundation-stones are laid, and upon the
foundation-stones the building; so that the ground of foundation must
support both, the foundation-stones and the building. Thus, Christ
is the ground, bottom, or foundation of his church; the apostles,
through their doctrine, are the foundation-stones; and the church is
the building erected upon these foundation-stones and the foundation.
It stands fast, therefore, that they err, who make Peter the only
foundation of the church of Christ, and that, consequently the building
which they erect thereon, is erroneous and false.[52]

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


REPLY TO THE SECOND PASSAGE.

The second passage is taken from Matt. 16:19: “And I will give unto
thee the keys of the kingdom of heaven: and whatsoever thou shalt bind
on earth shall be bound in heaven; and whatsoever thou shalt loose on
earth shall be loosed in heaven.”

But this does not in the least tend to prove that church discipline
or the power of expelling from, and re-admitting unto the church, was
given, among the apostles, to Peter alone, and to no other of the
twelve; for in verse 13 it is written: “When Jesus came into the coasts
of Cesarea Philippi, he asked his disciples, saying, Whom do men say
that I, the Son of man, am?” Whereupon it is related, that Peter (in
the name of all) answered: “Thou art the Christ, the Son of the living
God.”

Then follows, verse 19: “I will give unto thee the keys,” etc., which
promise, though addressed specially to Peter, extended to all the
apostles in general, since the Lord did not ask Peter alone, but the
whole of them collectively; upon which, when he (Peter) had answered in
the name of all, followed the above mentioned promise.

This is explained still further by the holy evangelist John, who says,
chap. 20:19,22,23, that Christ, after his resurrection, standing in the
midst of his disciples, breathed on them all, and said: “Receive ye the
Holy Ghost,” adding: “Whosesoever sins ye remit, they are remitted unto
them; and whosesoever sins ye retain, they are retained;” which words
are of equal importance with those just quoted from Matthew, concerning
the giving of the keys.  Moreover, that the church also has received
this power, is expressed in words not obscure at all in Matt. 18:17,18:
If he (the sinner) neglect to hear the church, let him be unto thee
as a heathen man and a publican. Verily I say unto you, whatsoever ye
(understand, according to the sentence of the church, which is here
spoken of) shall bind on earth shall be bound in heaven; and whatsoever
ye shall loose on earth shall be loosed in heaven.”

Who doubts that these are the express words which were previously
addressed to Peter, but, of course, are intended for all the apostles,
and here for the whole church?

We see that the Corinthian church, at the time of Paul, possessed the
right of expelling and readmitting, called binding and loosing; for,
touching the expulsion of the sinner, it was said to them: “Purge out
therefore the old leaven” (namely, the obstinate sinner), etc. 1 Cor.
5:7. Again: “Put away from among yourselves that wicked person.” Verse
13.

Concerning the readmittance of the one who manifested penitence, they
are commanded: “Sufficient to such a man (namely, who repents of his
sins) is this punishment (that is, the expulsion from the church) which
was inflicted of many. So that contrariwise ye ought rather to forgive
him, and comfort him, lest perhaps such a one should be swallowed up
with overmuch sorrow.” 2 Cor. 2:6,7.

Besides, that this power of binding and loosing was not given to Peter
alone, but to all the apostles, and also to the church, it is entirely
different in its nature from that of which the pope of Rome as the
imaginary successor of Peter boasts. For the power of which Christ
spoke, must be limited by the rule of his word, Matt. 7:24,26; Gal.
1:6–8; while on the contrary the power of which the pope boasts is
unlimited, has no rule, and extends as far as his pleasure. _Bald. in
cap. Eccles._ Also, _dist. 40. cap. S. Papae, etc._

It follows then, that to the pope is attributed wrongfully a power
which was not given to Peter himself; moreover, that the power which
was given him, was common to all the apostles, and also to the church.


REPLY TO THE THIRD PASSAGE.

The third passage (or argument) is taken from John 21:15–17, where the
Lord asked Peter three times, whether he loved him, and Peter answered
each time: “Yea, Lord, I love thee;” to which the Lord replied, three
times: “Feed my lambs;” “Watch my sheep,” etc.

Some among the Papists, in order to maintain the supremacy of Peter
and, consequently, that of the popes of Rome, have so strained these
words, that a certain celebrated author among them did not hesitate to
write, _that Peter is here appointed a ruler, watchman, and pastor, not
only over the church, but over the apostles themselves_. _Bell. lib. I.
de Pont. Rom. cap. 14. & 15. 16. Second. S. Velt. etc._

But herein they do violence to the text, since various arguments from
the holy Scriptures overthrow this view. For, in the first place, it
is certain, that at that time Peter had greatly and grievously gone
astray, more than any of the other apostles; since he, contrary to
warning and his own solemn promise, had so faithlessly denied, yea,
entirely forsaken, the Lord; hence, there is no probability that the
Lord exalted him above all the others, and appointed him ruler over
them; which would be altogether incompatible with the justice of
Christ, and the nature of the case.

In the second place it would not accord with what the Lord had taught
his apostles in general, on a previous occasion, when a strife had
arisen among them, as to which of them, after his departure, should
be the greatest; saying: “The kings of the Gentiles exercise lordship
over them; and they that exercise authority upon them are called
benefactors. But ye shall not be so: but he that is greatest among you,
let him be as the younger; and he that is chief, as he that doth serve.
Luke 22:25,26. Again: “Neither be ye called masters: for one is your
Master, even Christ.” Matt. 23:8,10.

In the third place, if we examine the proposed argument, we shall find,
that neither the threefold question of the Lord: _Lovest thou me?_ nor
his threefold injunction: “_Feed, or watch, my lambs, and sheep_,” was
directed to Peter any more than to the other apostles.

For, as regards the question, _Lovest thou me?_ what does it signify
more than that Peter should examine himself, _whether he did love
Christ_? Very well. What, then, had Peter more than any of the other
apostles? or than Paul afterwards had? who said: “For I am persuaded,
that neither death nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth,
nor any other creature, shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.” Rom. 8:38,39. Again: “The love
of Christ constraineth us;” etc. 2 Cor. 5:14. Yea, every Christian in
particular, and all in general, are bound to this love, which is so
necessary, that it is written: “If any man love not the Lord Jesus
Christ, let him be Anathema, Maran-atha.” 1 Cor. 16:22.

Concerning the injunction, _Watch, or feed, my lambs and sheep_, this
is also enjoined upon all true teachers. “Take heed therefore,” says
Paul to the elders of the church at Ephesus, “unto yourselves, and to
all the flock, over which the Holy Ghost hath made you overseers, to
feed the church of God, which he hath purchased with his own blood.”
Acts 20:28.

Peter, moreover, has, in this respect, not placed himself above, but
beside his fellow ministers, when he, exhorting them, says: “The elders
which are among you I exhort, which am also an elder, and a witness of
the sufferings of Christ.... Feed the flock of God which is among you,”
etc. 1 Pet. 5:1,2.

This is further confirmed by the fact, that the Lord did not command
Peter only, but all the apostles in general, to go into all the world,
to preach and baptize the believers. Matt. 28:18–20; Mark 16:15,16.

Again, he said to them all: “Ye shall be witnesses unto me both in
Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
parts of the earth.” Acts 1:8.

It follows therefore, that in the matter of watching over, and feeding,
the sheep of Christ, that is, in preaching the holy Gospel, and taking
care of the church of Christ, Peter possessed no more authority, power,
and distinction than the other apostles and apostolic teachers.

It now remains to give a solution, why the Lord thrice asked Peter
alone, and none of the others, whether he loved him, and thrice
commanded him to feed his sheep.

To this we reply: since Peter only a short time before had thrice
forsaken the Lord, it was not more than right, that he should also
confess thrice that he loved him whom he had forsaken; and that,
therefore, this question should be put to him three times.

Besides, since Peter, by his denial had entirely abandoned, or, at
least, had become totally unworthy of his office of teaching and
feeding the church of Christ, none of the other apostles would, under
any consideration, have recognized or received him therein; hence it
was necessary, that the Lord himself should earnestly, yea thrice,
charge him with it, so that no one might come to doubt the worthiness
of his person (since he was now converted), or the validity of his
office.

Thence follows again the absurdity of those who make the matter in
question say more than the Lord himself has done: namely, that Peter
hereby was not reinstated into his office, which he had abandoned; but
that he was appointed head of the whole church, yea, even over all
the other apostles; as can be seen in _lib. I. de pont. Rom. cap. 11.
Bellorm._


THE GROUNDLESSNESS [OF THE ALLEGATIONS] OF THOSE WHO ARE ACCUSTOMED TO
DEDUCE THE ROMAN SUCCESSION FROM PETER, THE HOLY APOSTLE, AND WHEREIN
THIS CONSISTS.

Besides that the three proposed passages are of no use to the papists
in proving the supremacy of Peter over the other apostles and the whole
Christian church, there follow various reasons and circumstances which
show clearly, that the succession of the popes, which they would deduce
from Peter, cannot stand, but is unfounded and untrue.

For, to come to the point, it cannot be shown, that Peter was ever at
Rome, (where the seat of the pope is placed), except at the close of
his life, and then he was not received as pope, but was put to death
as a martyr, with Paul, his fellow apostle, for the testimony of Jesus
Christ, as we have circumstantially shown in the History of the Holy
Martyrs, of the year 69 A. D. Also, _Egesipp. Hist. van de verstoring
Jerusalem, 3. Bock, 2 cap._ Also, _W. Band. Apopth._ Christian, lib. 1.
ex Hieron. _de vitis illustribus. Johan. Strac. in festo Johan. Evang.
etc._

Eusebius quotes from Dionysius, a teacher of the church at Corinth,
concerning the coming of Paul and Peter to Rome, as also concerning
their preaching, which was the cause of their death, these words: They
(namely Paul and Peter) were both together in our congregation at
Corinth, teaching (from) there (on) throughout all Italy; they taught
also in this city (namely, Rome, of which he had first spoken); where
they both were crowned martyrs at the same time. _Euseb. Pamph. Chron.
Eccl. Edition of 1588 lib. 2. cap. 25._

He speaks of Peter’s coming to, and preaching at, Rome, even as if
having taken place at the close of his life; and although he puts
Paul’s coming and preaching in the same time, Paul’s coming to this
city, nevertheless, happened much earlier than the coming of Peter,
which took place shortly before their death; in which time both
together preached the holy Gospel in that city.

That Paul was there much earlier and longer, appears from all the
circumstances of the Acts of the apostles; for while Peter was
preaching at Cesarea, Antioch, Jerusalem, and in other places, Paul was
brought to Rome, and, having arrived there, “dwelt two whole years in
his own hired house, and received all that came in unto him, preaching
the kingdom of God, and teaching those things which concern the Lord
Jesus Christ, with all confidence, no man forbidding him.” Here the
account of the Acts of the Apostles ends, without mentioning anything
further of Peter. See Acts 28:30,31.


VARIOUS ARGUMENTS FROM THE HOLY SCRIPTURES, SHOWING THAT PETER WAS NOT
AT ROME DURING THE TIME PAUL WAS THERE, EXCEPT (AS HAS BEEN EXPLAINED
ABOVE) AT THE CLOSE OF HIS LIFE.

In this demonstration we shall forego the method employed by Sebastian
Frank, Gysius, and others, who have written syllogistically upon this
subject, and shall confine ourselves solely to the express testimony
of (or, at least, plain inferences from) Holy Scripture, upon which we
propose to found our arguments.

_Reason._--_First Argument._--When Paul drew near the city of Rome,
where he was to be arraigned before Cesar, the brethren[53] came out
of the city to meet him, as far as Appii Forum, and the Three Taverns,
whom, when Paul saw, he took courage. Acts 28:15. But among these Peter
is not once mentioned, which would undoubtedly have been the case, had
he been with them and occupied the episcopal throne at that place, as
is pretended.

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

_Second Argument._--When it came to pass, that Paul was to give an
account before the emperor for the first time, he was forsaken by all,
and no man stood with him, so that he complained of it to Timothy. 2
Tim. 4:16. Now, if Peter had been at Rome, he certainly would not have
forsaken Paul, whom he was wont to call his beloved brother, 2 Pet.
3:15; but would have stood by him with counsel and actual assistance,
according to his ability. This, however did not happen; which clearly
shows _that he was not there at that time_; unless some one might
conclude, that he, who before had forsaken his Lord and Savior (which
was a matter of much consequence), now probably also forsook Paul, who
was inferior.

To this may serve as reply: That Peter, at the time he forsook Christ,
was not filled with the gift of the Holy Ghost, which was not poured
upon the apostles until after Christ’s ascension, Acts 2:1–3; hence he
could easily come to this fall; but now, being filled with the Holy
Ghost,[54] it was quite otherwise, so much so, that he and his fellow
apostles feared no suffering, not even death itself. Compare Acts
4:19–21 with 5:40–42 and 12:3,4. Also 1 Pet. 3:14 and 4:16.

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

Moreover, in Paul’s complaint to Timothy not a word is mentioned as to
Peter having forsaken him; which, had it happened, would certainly,
as a notable matter, not have been passed over in silence; more
especially, as he mentions some of those who forsook him, by name, as,
Demas, Alexander the coppersmith, etc.

_Third Argument._--When Paul was confined in prison at Rome, and bound
in chains, he commended Onesiphorus, because he had visited him, and
was not ashamed of his chain; without mentioning anything about others,
saying: “The Lord give mercy unto the house of Onesiphorus; for he oft
refreshed me, and was not ashamed of my chain. 2 Tim. 1:16.

But why does he not commend Peter as having visited him in his bonds?
or, if Peter was there and did not do so, but was ashamed of his chain,
why does he not complain, that so great a man, who ought to have had
been a leader unto others, was so negligent therein?

Doubtless, if Peter had been in the city at that time, and visited, or
not visited, him in prison, Paul would not have passed it over in utter
silence, without commending or complaining of it.

_Fourth Argument._--When many had departed from Paul, while he was
in prison, he made mention of one who had remained by, or with, him,
namely, in the city of Rome. He calls him Luke, and says: Only Luke is
with (or by) me. 2 Tim. 4:11. It follows, therefore, that at the time
when Paul wrote this, Peter was not at Rome, or it could not have been
that only Luke was with him.

_Fifth Argument._--A little further on from the above mentioned words,
Paul requests of Timothy, that when he came to him, he should bring
Mark with him, since the same would be very profitable to him for
his ministry, saying: Take Mark, and bring him with thee (when thou
comest): for he is profitable to me for the ministry. 2 Tim. 4:11.

Now, if Peter was in Rome at that time, why was Paul under the
necessity of sending for Mark for the ministry? or, if he was not
there, why did he not send for Peter? Certainly, if he had sent for
him, he would, unless prevented by some important cause, not have
refused to come: and then it could be concluded, _that Peter was there
a considerable time_, since, as we find, they both died considerable
time afterwards.

But it does not appear that Paul sent for him; hence, it cannot be
concluded, that he came in answer to his summons; and even if he
had come at that time, his stay there could not have lasted several
years, much less twenty-five years, as the papists say, since death
overtook him as well as Paul, as has been shown in its proper place.
The preparation, however, of this whole argument is unnecessary and
superfluous.

_Sixth Argument._--Paul wrote various epistles from his prison at
Rome to the believers; as to the Galatians, Ephesians, Philippians,
Colossians, to Timothy, Philemon, etc., in which he puts various
salutations from believers of the church at Rome, as also, in the
beginning of the same makes mention sometimes of his fellow laborers;
but he never mentions Peter. We will show here the manner in which this
is done.

In the beginning of the epistle to the Philippians he writes these
words: Paul and Timotheus, the servants of Jesus Christ. Now, why does
he not add here: and Simon Peter?

Nearly in the same manner he commences the epistle to the Colossians,
saying: “Paul, an apostle of Jesus Christ by the will of God, and
Timotheus, our brother.” Why does he not add: and Peter, the chief
apostle?

In concluding these epistles he adds the salutations of the saints who
were with him. To the Philippians he writes: “All the saints salute you
... chiefly they that are of Cæsar’s household.” Phil. 4:21,22. To the
Colossians he addresses these words: “Epaphras, who is one of you, a
servant of Christ, saluteth you.” Col. 4:12. Also: Luke, the physician,
greets you. Verse 14.

Peter is not mentioned here at all, which, certainly, had he been
there, would have been highly necessary.

This same manner he followed in all the other epistles which he wrote
from Rome. To Timothy he says: “Eubulus greeteth thee, and Pudens, and
Linus, and Claudia.” 2 Tim. 4:21.

To Philemon: “There salute thee Epaphras ... Marcus, Aristarchus.”
Phil. 23,24.

There might be much said upon this subject, but it would all amount
to this: that it would be a strange thing, if Peter was at Rome, when
Paul wrote his epistles from the Roman prison, that the latter did
never mention in these epistles a salutation from Peter (which, as has
been shown, he did not); seeing he mentions salutations from different
leaders and members of the Roman church, whom he calls by name: hence
it is quite reasonable to conclude, that Peter was not there during
that time.

Besides the six arguments mentioned, proving that during the time
Paul was imprisoned under Nero, Peter was not at Rome, as far as the
testimony of Holy Scriptures go in regard to this, there follow various
circumstances showing (by like virtue of Holy Scripture), _that also
during the time Paul was out of prison, Peter was not to be found in
this city_.

_First Circumstance._--Here is to be considered, why Paul wrote an
epistle to the Roman church, as well for the confirmation of the
Christian faith, as for stirring up in the moral virtues (which epistle
is still in existence), if Peter was there at that time, and had the
charge of said church? or, if it was necessary for important reasons,
that he should write to them, why he did not send this epistle to Peter
as their leader, like he did to Timothy, the teacher of the Ephesian
church; and to Titus, the teacher of the church in the Island of Crete?

Or, at least, if we look at the contents of this epistle, we may well
consider, why he did not address a salutation to him, or once mention
him by name? seeing he filled nearly a whole chapter with the names
of those whom he salutes at Rome: as, Aquila with his wife Priscilla,
Epenetus and Mary, together with Andronicus, Junia, Amplias, Urbanus,
Apelles, Herodion, those of the household of Narcissus (the women),
Tryphena and Tryphosa, Persis, Rufus, Asyncritus, Phlegon, Hermas,
Patrobas, Philologus, Nereus, etc., Rom. 16 throughout; without
mentioning in any way whatever the person or name of Peter; from which
there may be concluded again with good reason, that which has been
concluded before from the account of the salutations which Paul wrote
while in prison at Rome, namely, _that Peter was not in this city at
that time_?

_Second Circumstance._--When it afterwards happened that Paul, having
traveled through Arabia and the country of Damascus, returned after
three years, with a particular desire to see Peter; he did not seek him
at Rome, but at Jerusalem; where, when he had found him, he abode with
him fifteen days; and then departed again into the regions of Syria and
Cilicia. Gal. 1:17–21.

_Third Circumstance._--When fourteen more years had elapsed, namely,
those spent by Paul in his Syrian and Cilician journey, where was Peter
to be found? Certainly not at Rome, but at Antioch; for there Paul came
to him, and rebuked him, because he had eaten with the Gentiles in the
presence of the Jews. Compare Gal. 2:1 with verses 11,12.

_Fourth Circumstance._--When some came down from Judea, and troubled
the brethren, saying that, unless they were circumcised after the
manner of Moses, they could not be saved; and Paul, Barnabas, and other
pious men were sent to the apostles and elders, to consult about the
matter; Peter as well as the others to whom they were sent, was found
at Jerusalem. Acts 15:1–7.

_Fifth Circumstance._--Gal. 2:7, we read, that the uncircumcision
(that is, the Gentiles) was committed to Paul, but the circumcision
(that is, the Jews or the Jewish nation) to Peter; also, verse 9, that
Peter (there called Cephas) together with James and John gave to Paul
and Barnabas the right hand and agreed, that these should go unto the
heathen, but they unto the circumcision (the Jews); namely, to preach
the Gospel unto them.

It is, therefore, a settled fact, that Peter was properly a teacher of
the Jews (after this agreement was made), and not of the Gentiles.
But if he had taught among the Romans, who were Gentiles by nature, he
would have gone altogether beyond his engagement and promise; which
certainly is not to be supposed of so great and eminent a man as Peter
was at that time.

_Sixth Circumstance._--From the two epistles of Peter, especially from
the words, 1 Pet. 1:1, it evidently appears, that he preached to the
strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia (namely those who were scattered there from the twelve tribes
of Israel, according to the statement of James, chap. 1:1); for which
preaching, since these countries are very far, some even a hundred and
more leagues apart, several years were required, in order to travel
through them; during which time Peter apparently could not be there and
at Rome at once; this is incontrovertible.

_Seventh Circumstance._--At the end of the first epistle of Peter,
namely 1 Pet. 5:13, are these words: “The church that is at Babylon,
elected ... saluteth you.”

How could Peter send a salutation from the church at Babylon, unless
he was with it in Babylon at that time? But if he was in Babylon, he
was not at Rome, unless he had two bodies; of which we do not read
anything, nor have we any reason to believe it.

_Eighth Circumstance._--Those who hold that Peter was bishop at Rome,
make no distinction between the words _apostle_, or messenger, and
_bishop_, or overseer; yet there always has been a marked difference
between the office of an apostle and that of a bishop.

The office of an apostle was to travel from one country to another,
yea, through the whole world, and preach the Gospel to those who had
not yet heard it; without being bound to any particular place or
church, as appears from Matt. 28:19; Mark 16:15.

On the other hand, the office of a bishop or overseer was to watch
over, care for, feed and govern, as a shepherd his flock, a particular
church, unto which the Gospel had been already preached, and which had
accepted faith and the sign of holy baptism. Compare Acts 20:28 with 1
Tim. 3:1–5; Tit. 1:5–7.

Now, it is a fact, that properly not the latter, but the former office
was enjoined upon Peter, for he gives himself the first mentioned
name--apostle (see 1 Pet. 1:1 and 2 Pet. 1:1); for which purpose Christ
himself had chosen him, Luke 6:13,14, and sent him out, as can plainly
be seen in the last chapter of Matthew and of Mark.

How could it be then, that Peter sat as bishop of the church in the
city of Rome? and, what is still more--for a considerable number of
years! unless it be said that Peter abandoned his charge, and accepted
another office and ministry than the one to which he was called; which
it would be difficult to prove, since nothing is mentioned of it in
Holy Writ.

_Further Remarks on the foregoing circumstances_--If one should confine
himself solely to the testimony of the holy Scriptures, not accepting
anything else as worthy of belief, it could in no wise be shown that
Peter was ever at Rome; but, since the holy Scriptures do not relate
all that has happened, the testimony of some accepted authors of that
time may be recognized as credible, as far as their testimony is not
contrary to what is expressed in holy Scripture.

We have shown from the apostolic writings, that during the time Paul
wrote his epistles in the prison at Rome, and also during the whole
period that he (Peter) was preaching in foreign countries, Peter was
not in Rome, but in Jerusalem, Antioch, Pontus, Galatia, Cappadocia,
and in other places where the Jews were scattered. This we have plainly
shown, first by six arguments, and then by eight circumstances, derived
from the holy Scriptures. But as to where Peter was, or how he died,
after Paul wrote his last epistle from Rome, the Scriptures are silent.

Hence the testimony of those writers whom we have just mentioned
cannot well be contradicted; who maintain, that Peter shortly before
his death came to Rome, and there laid down his life for the doctrine
of the Evangelical truth; without mentioning anything there about his
bishopric, much less, popedom.


DISCORDANCE OF PAPISTIC WRITERS. 1. WHETHER PETER WAS AT ROME. 2. HOW
LONG HE WAS BISHOP THERE. 3. WHO FOLLOWED HIM.

The common tenet of the papists is, that Peter sat as the chief bishop
upon the Roman throne; yet the authors whom they adduce for this
purpose greatly differ. For, as respects his arrival in that city, some
fix it in the year 41 after Christ; others in the beginning of the
reign of the Emperor Claudius; others in the second year of this same
Claudius; others in the fourth year; others in the beginning of the
reign of Nero; others in the fourteenth year after Paul’s conversion,
etc., as is noted in Ireneus, Orosius, Damasus, Hornantius, Th.
Aquinus, The Lives of the Saints, etc.

Concerning the length of time he was bishop, there is not less
disagreement; as also in regard to how long he was absent from his
bishopric sojourning in other places. Cortesius writes of eighteen
years, Onuphrius of seven years; but the general opinion among them is,
that he sat twenty-five years upon the chair governing their church;
although some flatly oppose it. See the last mentioned three authors.

Touching the person who succeeded him in his bishopric, there is much
confusion and uncertainty in what is said concerning this subject.
Some write, that Clemens succeeded Peter; as Septimus Florens Tert.;
others, that Linus followed him; as Ireneus, Eusebius, Epiphan., etc.,
_De Praes 32. 1. Contr. Jov._; others, that Linus discharged Peter’s
office two years before the death of the latter; as Damasus, etc.;
others, that Peter ordered that Clemens should succeed after the death
of Linus; _In Pontific_. _Petr. etc., Clem. in Epist. ad Jacobum,
etc._; others, that the chair of Peter was vacant while Linus and
Cletus lived, Clemens, who was ordained by Peter as his successor, not
being willing, as they say, to occupy the chair in their lifetime;
which is testified to by Bellarminus; others that Linus occupied the
chair eleven years after Peter’s death; see Eusebius; others, that
Linus died before Peter, and, consequently was not his successor in
the bishopric; see Turrianus, Sophronius, etc.; others, that Anacletus
succeeded Peter, and Clemens, Anacletus. See _Homil. de Agon. Pet. and
Paul. In Chron. in Anno Clem._; others, finally, that Peter and Linus
were bishops simultaneously in the city of Rome; yet so, that Peter was
the superior, and Linus, the inferior bishop. See Ruffinus, Sabellicus,
Turrianus, _In vita Petri_.


OF THE RISE OF THE POPES AFTER THE YEAR 606, AS ALSO OF THE
INTERRUPTION OF THE SUCCESSION OF THE SAME.

Besides, that in the first three centuries after the death of the
apostles, nothing was known in the Roman church, as regards rulers
of the same, but common bishops or overseers, until the time of
Constantine the Great, and from that time on to the year 600, only
archbishops and patriarchs, but no popes, till after the year 606,
when, by the power of the Emperor Phocas, the Roman Bishop Boniface
III. was declared and established the general head and supreme ruler
of the whole church;--the succession also of the following popes was
interrupted by many important occurrences, with respect to the manner
of the papal election as well as to the doctrine and the life of
the popes themselves, as also with regard to various circumstances
pertaining to these matters. Of this an account shall presently be
given.

NOTE.--Besides what we have mentioned in our account of holy baptism,
for the year 606, of the rise and establishment of the Roman pope,
there is also found, concerning the cause of the same (in the _Chronijk
van den Ondergang der Tyrannen_, edition of 1617, book VII., page
211, col. 2), this annotation: When the patriarch at Constantinople
reproved the Emperor Phocas for the shameful murder he had committed,
or would not consent to, or remit it, while the bishop of Rome
winked at, or excused this wicked deed, the Emperor Phocas, in his
displeasure, deprived the church of Constantinople of the title, _Head
of Christendom_, and, at the request of Boniface III., conferred it
upon the Roman church; which was done amidst great contentions, for the
eastern churches could not well consent to it, that the see of Rome
should be considered by everybody, and everywhere, as the head and the
supreme (of the) church. Compare this with _Platinae Reg. Pap. fol.
123; Fasc. Temp. fol. 122; Pol. Virgil, lib. 4. cap. 10; Hist. Georg.
lib. 4; Conrad. Oclutar. fol. 15; Tract, called, Ouden en Nieuwen Godt.
lib. 1; M. Zanchij Tract. Pap. fol. 41; Zeg. Chron. Rom. Pap. fol 132_.


OF THE ELECTION OF THE POPE; AND OF SUCH AS HAVE USURPED THE CHAIR.

In the introduction to the _Martyrs Mirror_ (edition of 1631, fol. 25,
26, 27) mention is made from Cardinal Baronius (we have looked into his
history, and found it to be so at the place referred to), of various
popes who ran of themselves, without lawful election or mission; and
also of some who usurped the chair, without the consent of the church,
merely by the power of princes and potentates.

Among the popes who, without lawful election or mission, ran of
themselves, are numbered Stephen VII., Christopher, and Sergius III.,
with whom it was as follows:

Stephen VII. expelled Boniface VI. by force from the Roman see, after
the death of Formosus; and afterwards committed an abominable deed on
the dead body of said Formosus, who was counted a lawful and good pope;
which deed the Cardinal C. Baronius describes from Luytprandus and
others as follows:

“In this same year was perpetrated the great wickedness which
Luytprandus and others relate, but incorrectly by Sergius; since
the acts of the aforementioned Synod under Pope John IX., to which
doubtless more credence is to be given, impute it to the then existing
pope, Stephen IX.

He caused the dead body of Formosus to be exhumed, and placed it on the
pope’s throne, dressed in all his papal robes; whereupon he upbraided
Formosus, as though he were alive, that he, through great ambition, had
come from the chair of Porto into that of Rome; anathematized him on
this account, had the dead body stripped of all the robes, as also the
three fingers with which Formosus according to custom used to ordain,
cut off from the same, and thus thrown into the Tiber. Besides this he
deposed all those who had been ordained by Formosus, and re-ordained
them; all of which he did from pure madness.” See _C. Baron. histor.
Eccl. Anno 897. num. 1. 2_.

After this the same Baronius relates of Christophorus, who also thrust
himself into the papal chair, the following:

“Further, in the following year of Christ ... in the tenth
indiction,[55] Pope Benedict died, and was buried in St. Peter’s
church. In his place succeeded Leo, the fifth of this name, a native
of Ardea, who held the chair only forty days, being expelled and
imprisoned after that by Christophorus, who himself occupied the chair
after him.” _Baron. Ann. 906. 907. num. 2._

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

The aforementioned Christophorus, who had expelled his predecessor, Leo
V., from the chair, and taken possession of it himself, was, in his
turn, robbed of the occupancy of the chair by another, called Sergius
III., who was ambitious of the same dominion; which Sergius, although
he attained to the papal dignity, without being elected or called,
yea, more than that, was, according to the testimony of the papists
themselves, fearfully tyrannical and unchaste, is nevertheless recorded
with the aforementioned upon the Register of the legitimate popes of
Rome. See _Baron. Ann. 907. num. 2., Ann. 908. num. 3._

In the midst of this account this papistic writer declares, _that these
were the dreadful times when every self-constituted pope immediately
nullified that which his predecessor had made. Ann. 908. num. 2._

Confirmatory of this matter is also that which is adduced in the
“_Chronijk van den Ondergang_,” edition 1617, for the year 891, page
315. col. 1. 2. from the tract of “_Den Onpartijdigen Rechter_.”

If one will but consider, says this writer, the spiritual or
ecclesiastical perfidiousness and rebelliousness of the popes, he
will find in ancient history, that the Roman popes have at all times
quarreled and contended with one another for the papal chair.

Thus John XXIV., having come to Bononia with many soldiers, threatened
all the cardinals severely, if they would elect a pope who would not
please him. When many had been nominated to him, and he would assent
to none of them, he was finally requested to state whom he would elect
thereto. He replied: “Give me Peter’s robe, and I shall deliver it to
the future pope.” But, when that was done, he put the robe upon his own
shoulders, saying: “I am the pope.” And though this greatly displeased
the other cardinals, they were nevertheless compelled to acquiesce in
it.

In the same manner John XXII. elected himself pope when the election
was committed to him. See 9th book of the above mentioned chronicle,
for the year 891, at the place there referred to.

NOTE.--In addition to what has been stated in the body [of this work]
concerning the popes who exalted themselves to the papal reign, it
is also proper to give what may be read in the “_Chronijk van den
Ondergang der Tyrannen_,” for the year 537, where the popedom of
Vigilius is thus spoken of: “This Pope Vigilius was certainly impelled
by the spirit of ambition; he greatly aspired to the popedom, and
wrongfully ascended the papal chair, for he counseled the empress, how
to expel Pope Silverius. He engaged false witnesses, who said that
Silverius intended to betray the city of Rome secretly, and surrender
it to the Goths (of which we shall afterwards speak more fully);
therefore he was deposed from the popedom by force, and relegated into
misery; and thus Vigilius six days afterwards became pope. The Empress
Theodora desired him to reinstate Anthenius at Constantinople, as he
had promised to do; but Vigilius refused, saying that one was not
bound to keep a bad promise against one’s conscience.” Compared with
the account of Platina, in his _“Panselijk Register,” fol. 110_. Also,
_Chron. Fasci. Temp. fol. 117_.


OF SOME WHO ATTAINED POSSESSION OF THE ROMAN CHAIR THROUGH SECULAR
POWER AND OTHER UNGODLY MEANS.

There is, moreover, mention made of another kind of popes, who attained
possession of the Roman chair, not properly through themselves,
inasmuch as they were too weak, but through the power of princes and
potentates, yea, even through the Arians. Among these are particularly
numbered the two popes named Felix, both of whom were exalted to papal
dignity, and put in their office by Arian Kings, who ruled Italy, and,
consequently, also the city of Rome; the one by Constantius,[56] the
other by Theodoric, both of whom belonged to the Arian sect. _Caes.
Bar. Ann. 526. num. 2._

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

But quite the contrary happened when pope Silverius was reputed to
favor the Goths, who sided with the Arians. Prince Belizarius deposed
him, and sent him away into Greece, putting Vigilius in his stead as
pope. According to the testimony of Procopius. _Ann. 538. num. 2._

After Vigilius, Pelagius was declared pope by two bishops only, and
one from Ostien,[57] through the favor and assistance of the emperor
Justinian; notwithstanding, as Anastasius says, the bad suspicion of
having caused the death of the previous Pope Vigilius, rested on him;
for which reason none of the other ecclesiastics, nay, not even the
laity, would have communion or anything to do with him. _Ann. 555. num.
2._

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


OF THE DREADFUL TIME, CALLED BY THE PAPISTS THE IRON AND LEADEN CENTURY,
WHICH WAS WITH RESPECT TO THE ELECTION OF THE POPES.

The oftmentioned cardinal Cæsar Baronius, proceeding in his account
of the Register of the Popes, arrives at the year 901, the beginning
of the tenth century, where he bursts out, as if with sorrow, calling
this time hard, unfruitful, and productive of much evil; and comparing
it to an iron and leaden century, full of wickedness and darkness,
particularly in respect to the great irregularity practiced in the
installing and deposing of the Roman popes; which was done partly by
the Roman princes, partly by the princes of Tuscany, who, now this
one, then that one, usurped the authority to elect the popes, and to
dethrone them; which happened in such a manner that all the preceding
abuses committed with reference to the Roman chair were mere child’s
play in comparison with it.

For now, as Baronius writes, many monsters were thrust into this
chair as popes; which continued throughout this whole century, yea,
for a hundred and fifty years, namely from the year 900 to about
the year 1049, when the German Ottoes, who occupied the imperial
throne, interposed between both, although they, not less than their
predecessors, retained as their prerogative the right of electing and
rejecting the popes. _Baron. Ann. 901. num. 1._

The same cardinal relates, that in these awful and terrible times
some popes attained to the popedom not only by the power of princes
and potentates, but through the foolish love of certain dishonorable
and loose women, by whom Rome was ruled; which we could in no wise
believe, had not so eminent a man and rigid papist, as Baronius was,
described it so plainly and circumstantially. See in _Baronius’ Church
History_, printed at Antwerp 1623, _for the year 912. num. 1_; also
_928. num. 1_; also _931. num. 1_.

Our soul is amazed, and we are ashamed to relate all that is adduced
there from various papistic writers, concerning the election of some of
the popes.

O God! open the eyes of these blind lovers of papacy, that they may
see, what succession it is, of which they have so long boasted in vain;
so that they may truly turn to thee and thy church, and be saved!

NOTE.--With respect to this matter, the writer of the Introduction
to the _Martyrs Mirror_, of the year 1831, says: “After that arose a
time far more horrible, etc., for the margraves of Tuscany, and after
them the emperors, exercised so much violence with reference to the
papal chair, that they thrust into it many monsters; among whom was
John X., who was thrust into the chair by Theodora, mistress of Rome,
while Lando was deposed.” Introduction, _fol. 26. col. 2._ from _Baron.
Church History, Anno 912. num. 1._

After that he relates, that John X. was deposed by Theodora’s daughter,
who also reigned over Rome, and that John XI., a bastard child of Pope
Sergius III., was put into it. “And thus,” he writes, “have whores
and rogues, according to the testimony of cardinal Baronius, ruled
the papal chair, deposing and instituting whomsoever they would.”
_Fol. 27. col. 1._ from _Baronius, Anno 931. num. 1._ Continuing, the
aforementioned author remarks: “In this iron century it also happened,
that Stephen IX., having illegitimately attained to the chair, was
marked in the face by some rogues, for which reason he staid in his
house.” Same place, from _Baronius Anno 940. num. 1._

But, in order to give an account of those particular ones only, who
attained unlawfully to the papal chair, since we are treating of the
succession and mission of the popes, we must also mention Pope John
XII., who, being only eighteen years old, was forcibly put into the
chair, and made pope by his father, the margrave of Tuscany. Afterwards
he was deposed by a council at Rome, on account of his wicked life; but
he remained pope nevertheless, since nobody would excommunicate the
pope, however wicked his life might be, as Baronius relates. Compare
_Baron. Anno 955. num. 1._ with _Anno 963. num. 1. 2._

After that, Albericus, the count of Tusculum, made his son, who was
but ten years old, pope, and by his authority put him into the chair
under the name of Benedict IX. After he had reigned about nine years,
a certain faction of the Romans elected another pope. When Gratianus,
a priest at Rome, saw this, he bought out both of them with money, and
called himself Gregory VI.

But the Emperor, not willing to tolerate this, deposed all three of
them, and put Clemens II. in their stead; and then Damascus II.; after
him Leo IX.; and, finally, Victor II.

Thus the imperial line of the popes continued, until the clergy
itself became powerful enough to elect the popes without waiting for
the imperial mission, which formerly had been deemed necessary; this
afterwards gave rise to great schisms and divisions in the Roman
Church. Compare concerning all this _Baron. Hist. Eccl. Anno 1033. num.
2._ with _Anno 1044. num. 2. 3_; also, _Anno 1046. num. 1_; _Anno 1048.
num. 1_; _Anno 1049. num. 2_; _Anno 1055._

With regard to the aforesaid matters, the writer of the Introduction
mentioned says (_Fol. 27. col. 2_): “This being taken into
consideration, we say, that it is not true that they, namely the
Romanists, have an uninterrupted succession from the days of the
apostles to the present time, as they would make the people believe,
with their long register of popes, whom they have connected as the
links of a chain, as though they, through lawful mission, had always
maintained a continuous succession; but we have proved here that this
chain of succession is, in many ways, broken.

“In the first place, by Stephen VII. and his successors, who have
forcibly thrust themselves into the chair. These certainly had no
mission; and where the mission ceases, the succession ceases also.

“In the second place, by those who were thrust into the chair, without
the order or sanction of the church, only by kings and princes, yea,
even by whores, through lewd love; or who bought the same with money,
as we have shown. These also were certainly not sent; or, if they
were sent, it must be proved, by whom: for two contrary things cannot
consist together. If they were sent, they did not thrust themselves
into the chair, as Baronius says notwithstanding; but if they thrust
themselves into it, or were thrust into it by others through unlawful
means, then they were not sent, and consequently, had no succession
from the apostles.” Introduction, _fol. 28. col. 1._


TWO, THREE, AND FOUR POPES REIGNING AT THE SAME TIME; THE CHAIR OF ROME
OCCASIONALLY WITHOUT A POPE FOR A LONG TIME.

Formerly, when the papal dominion was coveted, the aim was directed
solely to the Roman chair, but now it was quite different; for, instead
of according to Rome, the honor of electing the pope, as had always
been the case heretofore, they of Avignon, in France began, without
regarding the Romans or Italians, to constitute themselves the electors
of the pope; insomuch that they for this end elected a certain person,
whom they called Benedict XIII., notwithstanding the Roman chair was
occupied by a pope called Gregory XII.; thus setting not only pope
against pope, but France against Italy, and Avignon against Rome.[58]

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

Of this, P. J. Twisk gives the following account: “At this time there
reigned two popes, who were for a long time at great variance with each
other; the one at Rome in Italy, the other at Avignon.

“When Pope Innocentius at Rome was dead, Benedict XIII. still occupied
the papal chair in France. Then Gregory XII. was elected pope.” _Chron.
P. J. Twisk, 15th Book, for the year 1406. page 758. col. 1. ex Chron.
Platinæ, fol. 396. Fasc. Temp. fol. 187._

The same writer, after narrating successively several other things
which happened in the five subsequent years, again makes mention, for
the year 1411, of this Pope Benedict, who was elected at Avignon; as
well as of two others, who arose during his reign, namely, Gregory and
John; and also of their mutual contentions. These are his words:

“At that time there were three popes at once, who incessantly
excommunicated one another, and of whom the one gained this potentate
for his adherent, the other another. Their names were: Benedict,
Gregory, and John.

“These strove and contended with each other, not for the honor of the
Son of God, nor in behalf of the reformation and correction of the
adulterated doctrines or the manifold abuses of the (Roman) church,
but solely for the supremacy; to obtain which, no one hesitated to
perpetrate the most shameful deeds.

“In brief, the emperor exerted himself with great diligence, and
traveled three years through Europe, to exterminate this shameful and
pernicious strife and discord which prevailed in Christendom. Having,
therefore, rejected these three schismatic popes, he brought it about,
that Otto Columnius was made Pope by common consent; for, within the
last twenty-nine years there had always been at least two popes; one at
Rome, and the other at Avignon. When one blessed, the other cursed.[59]
See aforementioned _Chronicle, 15th Book, for the year 1411. page 765.
col. 1, 2._

  [59] So writes Jan Crispijn.

Concerning the overthrow of these three popes the same author gives
this statement: “In this year, Pope John XXIV., having been convicted
in fifty-four articles, of heresies, crimes, and base villainies, was
deposed from papal dignity, by the council of Constance, and given in
custody to the palsgrave. When these articles were successively read
to him, he sighed deeply and replied, that he had done something still
worse, namely, that he had come down from the mountains of Italy, and
committed himself under the jurisdiction of a council, in a country
where he possessed neither authority nor power.

After he had been in confinement at Munich three years, to the
astonishment of every one, he was released, and made cardinal and
bishop of Tusculum, by Pope Martin V., whose feet he submissively came
to kiss at Florence. Shortly afterwards, in the year 1419, he died
there, and was buried with great pomp and solemnity in the church of
St. John the Baptist.  After he had thus received his sentence, the
other two popes were summoned; of whom Gregory XII., who resided at
Rimini, sent Charles Maletesta thither, with instructions to abdicate
voluntarily in his name the papal dignity; in reward of which he was
made a legate in Marca d’Ancona, where he subsequently died of a broken
heart, at Racanay, a seaport on the Adriatic Sea.

Benedict XIII., the pope at Avignon, remained obstinate in his purpose,
so that neither entreaties nor threats, nor the authority of the
council could move him, to submit, or lay down his office, for the
tranquillity of all Christendom. See the aforementioned _Chronicle,
15th Book, for the year 1415. page 773. col. 2. and 774. col. 1._

NOTE.--Pope Benedict XIII., through the incitation of the King of
France, and the University of Paris, sent his legates to Pope Boniface
IX.; but they received as an answer, that their master could not
properly be called a pope, but an antipope; whereupon they refuted him.
See _De Ondergang, 15th Book, Anno 1404. page 757. col. 1._

Here it is proper to note what the last mentioned author narrates
concerning the plurality of the popes, who existed at one and the same
time.

“Besides this,” he writes, “It is related that there were sometimes
four, sometimes three, and sometimes two popes at the same time.”

Victor, Alexander III., Calixtus III., and Paschalis, possessed
together the papal authority, at the time of the Emperor Frederick
Barbarossa; and also Benedict VIII., Sylvester II., and Gregory V. were
popes together, till finally, Henry III. deposed them.

Likewise Gregory XII., Benedict XIII., and Alexander V. arrogated, by
excommunications, the papal authority.[60]

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

Further, how Stephen III. and Constantine, Sergius III. and
Christophorus, Urbanus V. and Clemens VII., Eugene IV. and Clemens
VIII., and many other popes, whom to mention it would take too long,
strove and contended with each other for the triple crown, their own
historians have sufficiently elucidated. See in _the 9th Book of the
Chronicle for the year 891. page 315. col 2. from the tract, Den
Onpartijdigen Rechter_.


HOW THE ROMAN CHAIR STOOD VACANT.

As great as was at times the inordinate desire manifested by some for
the possession of the chair of papal dominion, so great was at other
times the negligence and aversion as regards the promotion of the same
cause;[61] for it occasionally happened that the chair stood vacant for
a considerable time, in consequence of the contentions and dissensions
of the cardinals; so that the whole Roman church was without a head;
without which, as the papists themselves assert, it cannot subsist.

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

In order to demonstrate this matter, we shall (so as not to intermix
all sorts of writers) adduce the various notes of P. J. Twisk, who
gives information in regard to this subject from Platina’s Registers of
the Popes, and other celebrated papistic authors, in his _Chronicle_,
printed _Anno 1617 at Hoorn_; from which we shall briefly extract the
following instances, and present them to the reader.

We shall, however, omit brief periods of a few days, weeks, or months,
and pass on to intervals of more than a year, which, consequently, are
not reckoned by months, or still lesser periods. In this we shall begin
with the shortest period, and end with the longest.

On _page 225, col. 1_, mention is made of pope Martin I. (in the
Register the seventy-sixth), that he was carried away a prisoner by
Constantine, emperor at Constantinople, and sent into exile, where he
died; whereupon the chair stood vacant for over a year. _Ex. Hist.
Georg; lib. 4. Platin. fol. 135. Zeg. fol. 224, 225._

_Page 260, col. 2_, the same writer relates of Paul I. (the
ninety-fifth in the Register), that he excommunicated Constantine V.,
who had thrown the images out of the church; and that Constantine, not
heeding this, in his turn excommunicated the pope; whereupon the latter
died, and the Roman chair was without an occupant, and the church
without a head, one year and one month. _Ex. Platinæ Regist. Pap. fol.
166. hist. Georg. lib. 4. Franc. Allars. fol. 54._

After that he makes mention of pope Honorius I. (in the Register the
seventy-second), that he, having instituted the exaltations of the Holy
Cross, the Saturday processions, which had to be held at Rome, the
special prayers in the invocation of the departed saints, etc., was
deposed by a certain council at Constantinople; and that, he having
died, the chair at Rome was vacant for one year and seven months. See
above mentioned _Chronicle, page 218. col. 1. ex hist. Georg. lib. 4.
Franc. Ala. Reg. fol. 44. Platin. Succ. Papæ. fol. 130._

When Pope John XXIV. was deposed on account of his wicked life and
ungodly conduct, and placed in confinement somewhere, in the time of
emperor Sigismund and the council of Constance, there was for the
time of two years and five months no one who took charge of the papal
government; hence the chair was without an occupant for that length of
time. See aforementioned _Chronicle, for the year 1411, p. 769. col.
1. ex Fasc. Temp. fol. 187. Platin. fol. 401. Onuf. fol. 406. 417.
Hist. Eccl. Casp. Hedio. part. 3. lib. 11. Chronol. Leonh. lib. 6. Joh.
Stumpff. fol. 21. Hist. Georg. lib. 9. Hist. Mart. Adr. fol. 53. to 66.
Jan Crisp. fol. 356. to 175. Zeg. fol. 326._

Moreover, twice it happened, that for the space of about three years
no one was pope, or general head of the Roman church; first, after
the deposition of Pope Benedict XIII. of Avignon; secondly, before
the election of Otto Calumna, called Martin V., thus named because he
was consecrated or ordained on St. Martin’s day. Concerning the first
time, see _P. J. Twisk, Chron. for the year 1415. page 774 col. 1_;
concerning the second, see in the same book, for the year 1417, or two
years afterwards _p. 781. col. 1._ compared with _Fasc. Temp. fol. 187.
Platin. fol. 470. Hist. Georg. lib. 6. Mern. fol. 913. Seb. Fr._ (old
edition) _fol. 31._

After the death of Pope Nicholas I. (the 108th in the Register),
information is obtained from Platina, according to the account of
various other authors, relative to the condition of the Roman church at
that time; namely, that she had no pope or head, for eight years, seven
months and nine days. Compare _Plat. Reg. Pap. fol. 197._ with _Georg.
hist. lib. 5. Joh. Munst. fol. 14. Mern. fol. 556. Francisc. Ala. fol.
60._ Also, _P. J. Twisk, Chron. 9th Book, edition of 1617. p. 297. col.
2._


OF THE UNGODLY LIFE AND DISORDERLY CONDUCT OF SOME OF THE POPES.

Many of the ancient writers, even good Romanists, are so replete with
the manifold ungodly and extremely disorderly conduct of some of those
who occupied the papal chair, and are placed in the Register of the
true successors of Peter, that one hardly knows how to begin, much less
how to end.[62]

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

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

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

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

We shall therefore, so as not to cause any doubts as regards our
impartiality, not adduce all, but only a few, and these not the worst,
but, when contrasted with those whom we shall not mention, the very
best examples of the kind; and shall then soon leave them, as we have
no desire to stir up this sink of rottenness, and pollute our souls
with its stench.

Concerning the simony or sacrilege of some popes, a brief account is
given from Platina and other papistic writers, in the _Chronijk van den
Ondergang, 9th Book, for the year 828. p. 281. col. 2._ and _p. 282.
col. 1._ The writer of said chronicle, having related the complaint of
the king of France about the revenue of twenty-eight tonnen gold,[63]
annually drawn by the popes from said kingdom, proceeds, to say: “How
true the foregoing is, appears sufficiently from the fact that John
XXII. at his death left two hundred and fifty tonnen gold ($7,000,000)
in his private treasury; as Franciscus Petrarcha, a credible writer,
plainly states.

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

Boniface VII., finding that he could no longer remain in safety at
Rome, surreptitiously took the precious jewels and treasures from St.
Peter’s coffers, and fled with them to Constantinople.

Clemens VIII., and other popes, were at various times convicted of such
sacrilege, by their own people.

Gregory IX. sold his absolution to the emperor for a hundred thousand
ounces of gold.

Benedict IX., being stricken with fear, sold to Gregory VI. the papal
chair, for fifteen hundred pounds of silver.

The simony and sacrilege of Alexander VI. is also sufficiently known,
from his epitaph, which we, for certain reasons, omit.

Further, how Leo X., through Tetzel, and many other popes, through
their legates and nuncios, sold their letters of indulgence, is better
known throughout all so-called Christendom than the popes of Rome
desire. Compare this with _Chron. Plat_. (old edition) _fol. 183. Fran.
Ala. fol. 58. Onpartijdigen Rechter, fol. 28._

Concerning the open tyranny, secret treachery, and deadly poisoning,
imputed to some of the popes, the following account is given from
Vergerius and others:

_I. Their Tyranny._--Julius II. had more than two hundred thousand
Christians put to death, in the space of seven years.

Gregory IX. caused the emperor’s envoys by whom he was informed, that
Jerusalem was retaken, to be strangled, contrary to all justice.

Clemens IV. openly beheaded Conrad, the son of the king of Sicily,
without valid reasons, or legal proceedings.

It is not necessary to give a recital here, of the innumerable
multitude of true Christians, who, through the pretensions of some
popes, were deprived of life, in all parts of the earth, by fearful
deaths at the hands of the executioner, only on account of their
religion; for this is sufficiently known, and needs no further
demonstration.

_II. Their Treachery._--The Emperor Frederick, at the diet of
Nuremburg, openly complained of the treachery of Pope Alexander III,
and that in the presence of the princes of the empire, before whom he
read the letter containing the treason, which the pope had sent to the
soldiers of the Turkish emperor.

Gregory II. secretly issued a prohibition, not to pay to the Emperor
Leo his customary (and due) tax.

Alexander VI. availed himself of the assistance of the Turks (or
at least, called upon them), against the French.  _III. Their
Poisoning._--Ancient writers mention, that Pope Paul III. poisoned his
own mother and niece, that the inheritance of the Farnesi might fall to
him.

Innocentius IV., through a priest, administered poison to the emperor,
in a host, thus removing him from this life.

Moreover, how another pope, whose name is sufficiently known, put to
death by poison, in accordance with Turkish custom, the brother of
Gemeno Bajazet, the Mohammedan emperor, which was contrary to common
justice, because he was ransomed with two tonnen treasure, needs not to
be recounted, as the fame of it has gone out both into the east and the
west.

This same pope had at a certain time determined to poison in like
manner some cardinals, when the cupbearer made a mistake in the tankard
containing the poison (as the ancient writers have annotated), and he
who had arranged this, was himself served with it, insomuch that he
died with the cardinals who had drank of it. Compare _De Tractaten
Contarœne, Vergerij des Onpartijdigen Rechters_, especially _pp. 48,
49, 50_, with the _Chronijk van den Ondergang, first part, for the year
1227. p. 544. col. 1. 2._ Also, _p. 768. col. 2._ of the bad conduct
of Pope John XXIV., taken from _Fasc. Temp. fol. 187. Platin. fol.
401. Onufr. fol. 406. 417. Hist. Eccl. Casp. Hedio. part 3. lib. 11.
Chronolog. Leonh. lib. 6. Henr. Bull. of the councils, 2d Book, chap.
8. Joh. Stumph. fol. 21. Hist. Georg. lib. 6. Seb. Fra._ (old edition)
_fol. 31_ to _fol. 89. Hist. Andriani fol. 53_ to _fol. 66._ _Jan
Crisp. fol. 256_ to _369. Chron. Car. lib. 5. Zeg. fol. 326._


OF THE DIVINE JUDGMENTS AND PUNISHMENTS VISITED UPON SOME OF THE POPES.

The divine vengeance for great misdeeds is sometimes carried out
in this life, and sometimes reserved for the life to come.[64] The
vengeance which is inflicted in this life, is sometimes executed
immediately by God himself; at other times he uses means--either the
elements, or things composed of the elements, yet without life; and
sometimes he does it by means of living creatures as, men, beasts, etc.
However, here we shall only speak of the judgments of God visited upon
some of the popes in such a manner and through such means, as will be
shown.

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

In the eighth book of the _Chronijk van den Ondergang der Tyrannen,
for the year 767, page 262, col. 2_, several examples of this kind are
successively related, which we shall present here as is most suitable,
and in the best possible order.[65]

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

The author of said chronicle, after mentioning the ignominious
expulsion of pope Sylvester Campanus from the city of Rome, relates the
sad ending of Constantine, Hadrian, John, Benedict, Boniface, Lucius,
Innocentius, Nicholas, Paul, Leo, Clement, etc.

Pope Constantine II., having led an ungodly life, was deprived, in a
council, of both his eyes, and the papal power, and then put into a
convent.

Hadrian III., fleeing from Rome, came to Venice in the habit of a
gardener, where he was ordered to work in a garden.

Hadrian IV. was choked to death by a fly, which flew into his mouth,
or, as others say, into his drink, while he was drinking.

John XI.,[66] being apprehended by the soldiers of a certain Guido, was
smothered with a pillow, which they held upon his mouth.

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

John XXII. was crushed by the falling in of the vault of a pavilion,
and thus departed this life.

Benedict VI.,[67] was shut up in the Castle Angelo, by Cynthius, a
citizen of Rome, and there strangled by him, on account of his great
villainy.

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

Benedict IX. was killed by poison, which had been put into a fig by an
abbess, who was considered a devout, spiritual daughter.

The body of Boniface VII., who had died a sudden death, was dragged
along the street, with his feet tied to a rope, and ignominiously
buried in the common grave.

Lucius II., about to storm the capitol, whither the senators had fled,
was so seriously pelted with stones, that he died soon afterwards.

When Innocentius IV. had unjustly sentenced to death Robert of Lincoln,
because he had censured, with the mouth as well as with the pen, the
nefarious deeds of the popes, and Robert therefore appealed to Christ,
the Supreme Judge, the pope was found dead in his bed the following
day.[68]

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

Nicholas III. died very unexpectedly of apoplexy (called the stroke of
God).

Paul II., having supped very merrily, died soon after, likewise of
apoplexy.

Leo X. died while laughing and frolicking at his cups.

Clemens VIII., having conspired with Franciscus, king of France,
against the Emperor Charles V., was afterwards apprehended by the
emperor’s captains, derided above measure, ultimately reinstated in
the papal chair, but finally, in the year 1534, suffocated, together
with several cardinals, with the smoke of torches. From _Onpar. Recht._
Also, from various other accepted authors who have previously been
referred to.[69]

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


CONCLUSION OF THE MATTERS HERE RELATED.

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

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

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

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

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

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

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

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

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

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

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


THE HOLY MARTYRS OF THE NEW COVENANT.

  _To all charitably inclined Anabaptists and non-resistant Christians_:

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

  [73] Song of Solomon 4:16.

  [74] Song of Solomon 2.

  [75] Rom. 8:18.

  [76] Rev. 3:5.

  _Non est mortale quod opto._


SONNET.

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

  [77] Lamentations 1:1.

  _Iustus ex fide vivet._


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

  _To my brother T. J. van Braght:_

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

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

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

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

  _P. van Braght._




FIRST PART.



[Illustration: THE BLOODY THEATRE OR MARTYRS’ MIRROR OF THE
NON-RESISTANT ANABAPTISTS BY THIELEM J. V. BRAGHT 1660.-1886.]

THE BLOODY THEATRE

--OR--

MARTYRS MIRROR

--OF THE--

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




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

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


SUMMARY OF THE BAPTISM IN THE FIRST CENTURY.

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

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

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


CONCERNING THE BAPTISM OF JOHN.

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


THE PERSONS JOHN BAPTIZED.

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


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

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


HOW CHRIST BAPTIZED THROUGH HIS DISCIPLES.

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


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

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


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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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




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

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


SUMMARY OF THE MARTYRS OF THE FIRST CENTURY.

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

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


JESUS CHRIST THE SON OF GOD CRUCIFIED AT JERUSALEM.

[Illustration: CRUCIFIXION OF JESUS CHRIST.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

[Illustration: BEHEADING OF JOHN THE BAPTIST.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Illustration: STONING OF STEPHEN, THE FIRST CHRISTIAN MARTYR.]

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

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

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

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

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

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

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

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

This having occurred, some godfearing men attended to the body, and
carried it to the grave, greatly lamenting this pious martyr.--The
stones were to him as rivers of sweetness. _August. cap. 22. Solil._


JAMES, THE SON OF ZEBEDEE, PUT TO DEATH WITH THE SWORD, BY HEROD
AGRIPPA, IN JERUSALEM, A. D. 45.

[Illustration: BEHEADING OF JAMES, THE SON OF ZEBEDEE.]

James, surnamed the Greater, was the son of Zebedee and Salome, and
a fisherman by occupation; but, Christ having called him to be his
disciple, he abandoned fishing, and followed Christ. Matt. 4:21; Mark
1:19.

He was instructed for a considerable time together with the other
disciples in the duties of the apostleship, until he was properly sent
out in that capacity. Matt. 10:2; Mark 6:17; Luke 6:13.

He was endowed with the gift of working signs and miracles, and
on account of this special gift he was one of the three surnamed
_Boanerges_, that is, _sons of thunder_. He was with Jesus on every
remarkable occasion; so much so, that he was chosen by the Lord to
behold his glory upon the holy mount; and, afterwards, to witness his
sufferings in the garden of Gethsemane. Mark 3:17,18; Matt. 17:1; 26:36.

Of him Christ had predicted, that he should drink of the same cup, of
which he (Christ) would drink, and that he should be baptized with the
same baptism, with which he was baptized; that is, that he should be
subject to his (Christ’s) suffering and death. Matt. 20:22,23.

After the death of Christ he joined the other apostles, to be a
witness with them, of his suffering, death, and resurrection, and to
be instructed concerning his kingdom during the forty days after his
resurrection.

After Christ’s ascension he also remained at Jerusalem; and when he,
together with the other apostles, had there received the Holy Ghost, he
preached the Gospel in Judea and Samaria. Acts 1:13,14.

From there, as some relate, he went to Spain; but, meeting with little
success, he returned to Judea, where, it is said, he was opposed by
Hermogenes, a sorcerer. But as Abdias, bishop of Babylon, and others,
relate many things of him, which seem to be altogether fictitious, we
shall not mention them. _Petr. de nat. lib. 6. cap. 133. Abdias Babyl.
van den Strijd der Apostelen._

This apostle lived only until the fourth year of the Emperor Claudius,
at which time, Agabus had predicted, there should be a dearth
throughout all the world. _Oros. lib. 7. cap. 6._

At that time Claudius charged Herod Agrippa to suppress the church of
Christ. Then Herod laid his bloody hands on this apostle and, on the
feast of the passover, put him in prison. Shortly afterwards he was
sentenced to death, and executed with the sword, in Jerusalem. This
occurred in the year forty-five after the birth of Christ. Acts 12:2.

Clemens relates that the executioner, seeing his innocence, was
converted to the Christian faith, and died with him. According to the
annotation of Eusebius Pamphilius, from Clemens Alexandrinus, the
executioner was so moved on account of the death of James, that he
professed himself to be a Christian; and so, as he states, both were
led forth together to death. As they were led out, the executioner
asked James to forgive him. James, after a little deliberation,
said, “Peace be with thee,” and kissed him. And thus both were
beheaded. _Euseb. lib. 2. cap. 9. ex Clem. Alexand._ Also _W. Baudart.
Apophthegmat. lib. 1. page 4._ from _Joach. Camer. in vita Christi,
page 42. Niceph. lib. 2. cap. 3. Strac. in Festo Jacobi, page 209. Cle.
Circa, cap. 45. Annum._ James was the first martyr of the apostles.
This history shows the alacrity of the ancient believers.


THE HOLY APOSTLE PHILIP, BOUND WITH HIS HEAD TO A PILLAR, AND STONED,
AT HIERAPOLIS, IN PHRYGIA, A. D. 54.

[Illustration: STONING OF THE APOSTLE PHILIP.]

Philip, a native of Bethsaida, in Galilee, had a wife and daughters of
very honorable life. John 1:44; 12:21; _Euseb. Hist. Eccles. lib. 3.
cap. 30; 31._

He was found of Christ, and called as his disciple to follow him; which
he did so faithfully, that when he found Nathanael, he brought him to
Christ, declaring to him, that he had found him of whom Moses and the
prophets had written, namely, Jesus of Nazareth, the true Messiah. John
1:45.

From that time on, Philip constantly followed Christ, listening to his
admonitions, and beholding the miracles he performed to the service of
the word of God; so that Christ ordained him an apostle, and sent him
out to preach the Gospel, in the first place to the scattered sheep of
the house Israel; which he also like his fellow apostles did. Matt.
10:3; Luke 6:13–15.

The Lord esteemed him as one of his greatest friends; for at the
glorious miracle of the feeding of five thousand, Christ, in order to
prove him, counseled with him, saying, “Whence shall we buy bread, that
these may eat?” John 6:5.

He was also kindly instructed by the Lord, when he asked to see the
Father; for Christ said to him, Philip, he that hath seen me hath seen
the Father, etc. John 14:8,9.

Once, when certain Greeks wished to see Jesus, and desired him to
procure them access to the Lord, he came with Andrew and told it to the
Lord, who answered, “The hour is come, that the Son of man should be
glorified.” John 12:20–23.

This pious and godly apostle remained with the Lord, even to his
suffering; and, after their dispersion, when Christ had arisen, he
abode with his brethren, until they, according to the promise of
Christ, received the Holy Ghost, after his ascension. Luke 24:32,33;
Acts 2:4.

After the distribution of the countries, he taught several years in
Scythia, where he planted many churches; and since Syria and the upper
part of Asia fell to his particular share, he laid the foundations of
faith in many of these cities. _Pet. de Nat. lib. 4. cap. 107. Nic.
lib. 2. cap. 39._

Finally he came to Phrygia, and wrought several signs at Hierapolis.
There the Ebionites, who not only denied the divinity of Christ, but
also worshiped idols, continued obstinately in their blasphemous
doctrines and idolatry, and did not listen to this pious apostle of
Christ, but apprehended him, and, having made his head fast to a
pillar, stoned him; whereupon death ensued, and he thus fell asleep in
the Lord. His body was buried in the aforementioned city Hierapolis.
_Konst-tooneel, van veertigh heerlijke afbeeldingen Christi, ende
sijner Apostelen_, etc. In the life of Philip. _Bybelsch Naembœck van
P. J. Twisk, letter P._ on the name _Philippus, fol. 762. col. 2._
Also, _Introduction to the Martyrs Mirror of the Baptists_, printed in
the year 1631, _fol. 35. col. 1._


JAMES, THE SON OF ALPHEUS, OR BROTHER OF THE LORD, CAST DOWN FROM THE
TEMPLE, STONED, AND BEATEN TO DEATH WITH A CLUB, A. D. 63.

[Illustration: MARTYRDOM OF JAMES, THE SON OF ALPHEUS.]

James the Lesser was the son of Alpheus, and Mary Cleophas, sister to
the mother of Christ; he is called the Lord’s brother. Matt. 10:3; Gal.
1:19.

After proper instruction he was ordained an apostle by Christ, and sent
out to minister to the Jews; wherein he acquitted himself well, until
Christ’s death. After that, he, with others, was sent out to preach the
Gospel, which he did in the Jewish church. Matt; 28:19; Mark 16:15.

And although Peter, and James and his brother John, of whom the
last-mentioned two were the sons of Zebedee, were regarded as the
special apostles, he was nevertheless considered to be one of the three
pillars of the church, after the death of James the son of Zebedee.
Gal. 2:9.

He was appointed by the apostles the first overseer of the church at
Jerusalem; this was shortly after the death of Christ. _Euseb. lib.
4. cap. 5. and lib. 2. cap. 23._ This office he discharged faithfully
for thirty years, converting many to the true faith, not only (though
principally) by the pure doctrine of Christ, but also through his holy
life, on account of which he was called the Just. _Niceph. lib. 2. cap.
38._

He was very steadfast and holy, a true Nazarite, in dress as well as
in eating and drinking; and prayed daily for the church of God and the
common weal.

This apostle wrote an epistle for the consolation of the twelve tribes
who were scattered abroad, saying: James, a servant of God and of the
Lord Jesus Christ, to the twelve tribes which are scattered abroad,
greeting. My brethren, count it all joy when ye fall into divers
temptations. James 1:1,2.

But although he comforted with many excellent reasons his own, who
believed in the name of Christ, the unbelieving Jews could not endure
his doctrine; so that Ananias, an audacious and cruel young man among
them, being the high priest, summoned him before the judges, that they
should compel him to deny that Jesus is the Christ, and force him to
renounce the Son of God and the power of his resurrection. _Josep.
Antiq. lib. 20. cap. 8. Euseb. lib. 2. cap. 1. verse 22. ex Egesipp.
Hieron. Catal._

To this end, the chief priests, scribes, and Pharisees placed him upon
the pinnacle of the temple, at the time of the passover, that he should
deny his faith before all the people. But as he thus stood before the
people, he confessed with much more boldness that Jesus Christ is the
promised Messiah, the Son of God, our Savior, and that he is sitting at
the right hand of God, and shall come again in the clouds of heaven, to
judge the quick and the dead.

On account of this testimony of James, the multitude of the people
praised God, and magnified the name of Christ. Then cried the enemies
of the truth, O, the Just also has erred; let us take him away, for he
is unprofitable. They accordingly cast him down, and stoned him. But as
he was not killed by the fall and the stoning, having only broken his
legs, he, lying on his knees, prayed to God for those who stoned him,
saying, Lord, forgive them; for they know not what they do.

On account of this, one of the priests begged for his life, saying,
What do ye? the Just is praying for us. Leave off stoning! But another
of those present, who held a fuller’s stick in his hand, struck him
over the head with it, so that he died, and fell asleep in the Lord. He
was buried at the place where he had been thrown down from the temple.
_Hieron. Catalog. in Jacobo Justo._ Also, _W. Baudart. Apophthegmat.
lib. 1. p. 6. ex Euseb. Pamphil. Cæsariense, in hist. Eccl. Strac. in
Festo Philippi and Jacobi, p. 133. Anno 62. C. Aetat. Jacobi._

This occurred A. D. 63, in the ninety-sixth year of his age, in
the seventh year of the reign of Nero, during an interim in the
governorship between the death of Festus and the arrival of Albinus,
under the high priest Ananias, who perpetrated this lamentable deed on
James.

Concerning this James the following is contained in the Apophthegms
of Baudartius: “He was on his bare knees so often and for such long
periods, praying to the Lord God for the remission of the sins of the
people, that his knees were so hard and callous, that there was no
sensation in them at all. _lib. 1. p. 7._ O the great and constant
piety of this holy martyr!


BARNABAS, A COMPANION OF THE APOSTLE PAUL, DRAGGED OUT OF THE CITY AND
BURNED, AT SALAMINA IN CYPRUS, A. D. 64.

[Illustration: BURNING OF BARNABAS, A COMPANION OF PAUL.]

Barnabas, also called Barsabas, and surnamed Joseph, Joses, or Justus,
was a Levite from Cyprus, full of the Holy Ghost. He was called the son
of consolation, and such a one he indeed proved himself to the poor
saints. Acts 11:24; 1:23; 4:36; _Euseb. hist. Eccl. lib. 2. cap. 1._

It is maintained that he was one of the seventy disciples of Christ,
and from the multiplicity of his names we can see his renown and
eminence; which latter he gained by his zeal and piety; for he brought
Paul, after his conversion, to the apostles; and when the word of God
was preached to the Grecians, at Antioch, by some men from Cyprus and
Cyrene, he was sent by the apostles to investigate the matter; and
when he found it to be so, he confirmed them in the truth. Acts 9:27;
11:20–23.

After this he went to Tarsus, to seek Paul, and brought him to Antioch,
where they remained a whole year, teaching. Also, when the dearth arose
under emperor Claudius, he and Paul brought substantial relief to the
brethren who dwelt in Judea. Acts 11:25,26,29,30; _Oros. lib. 7. cap.
6. Euseb. hist. Eccl. lib. 2. cap. 3. 9._

On his return to Antioch, he was sent out by the Holy Ghost, to preach
in many countries. On account of his eloquence he was frequently the
speaker; yea, he was held in such high regard, and was so godly, that
the Gentiles at Lystra cried in the speech of Lycaonia, that he was a
god, and had come down from heaven, and called him Jupiter. And this
was not all; but the priests of that place came with oxen wearing
garlands, and desired to do sacrifice to him and Paul. But he and his
companion Paul utterly declined this, saying, “Sirs, why do ye these
things? We also are men of like passions with you, and preach unto you
that you should turn from these vanities unto the living God. Acts
12:25; 13:4–6; 14:1,2,11,12,15.

Afterwards, when certain men came from Judea, and troubled the
brethren, saying, “Except ye be circumcised after the manner of Moses,
ye cannot be saved,” he and his aforementioned companion vigorously
opposed them, according to the teaching of the holy gospel; wherefore
he and several other pious men were appointed to go to Jerusalem, to
the apostles and elders, to bring said matter to a good termination.
When they arrived at Jerusalem, he and the others were received
joyfully by the apostles and the church; yea, what is still more, they
testified of him and his companion Paul, that they were men who had
hazarded their lives for the truth; which indeed was apparent. Acts
15:1,26.

For, when he came to Salamina, a large city in the island of Cyprus, at
this day called Famagosta, to strengthen the church at that place in
the faith, he was very badly treated, as ancient history tells us, by a
Jewish sorcerer, who stirred up all the other Jews and the whole people
against him, so that they apprehended him in an uproar, and were about
to bring him to the judge; but, fearing that the judge, discovering
his innocence, would perhaps release him, they, after treating him
lamentably, put a rope around his neck, dragged him out of the city,
and burned him. _Anton, p. 1. t. 6. cap. 18. Sabell. Eu. 7. lib. 2._

Thus was this faithful servant of Christ honored with the martyr’s
crown, in his fatherland, and fell asleep happy in the Lord, about the
time that James the Just was slain at Jerusalem, under Emperor Nero;
however, before the publication of the first heathen persecution, which
began shortly after the burning of Rome. _Plat. in vita Petri, and
Pauli. Bybelsch Naembœk, p. 158, 159. letter B. ujt hist. Andr. fol. 8._


HOW MARK, THE HOLY EVANGELIST, DRAGGED TO THE STAKE AT ALEXANDRIA, DIED
ON THE WAY, A. D. 64.

[Illustration: MARK DRAGGED TO THE STAKE.]

The holy evangelist Mark is supposed by most to have been that Mark
whose surname in Holy Scripture is John. He was of the circumcision,
and a nephew of Barnabas, whose mother was called Mary, a very
godly woman, who gave her house in Jerusalem for the assembling of
Christians. Acts 12:12; Col. 4:10. _Niceph. lib. 2. cap. 33._

He was first appointed a servant of Paul and Barnabas, but on a journey
to Pamphylia he returned to Jerusalem. Acts 12:25; 13:13.

Afterwards the apostle Paul recommended him to the church at Colosse,
requesting them to receive him as a fellow worker in the kingdom of
God. He also commanded Timothy, to bring Mark to him, since he was very
profitable to him in his ministry. Col. 4:10; 2 Tim. 4:11.

This Mark was in prison with Paul, and rendered him all faithful
assistance in his bonds. Philem. verses 23,24.

The apostle Peter in his epistle to the elect scattered strangers,
calls Mark his son, 1 Pet. 5:13; undoubtedly, because through the
gospel, he had regenerated him in Christ; or, because he was his
disciple, interpreter, and the writer of the gospel which he had
taught; of which latter circumstance Jerome speaks thus: “Mark, a
disciple of Peter, at the request of the brethren at Rome, wrote a
brief gospel, according to that which he had heard Peter relate. When
Peter had examined it, he pronounced it good, and upon his word gave
it to the church to read. _Catalog. Marc. ex Cl. Al. Hypor. 6._ Also,
_Euseb. lib. 2. cap. 18, ex Clem. Al. and Papio Hierapolit._

Afterwards, when Mark was sent by Peter to Egypt, he traveled through
Aquilea, the capital city of Friol, where he converted many to the
faith, and left Hermagoras as pastor over the church. _Avent. au. Boi.
lib. 2._

Then he journeyed to Africa, filling Lybia, Marmorica, Ammonica, and
Pentapolis with the doctrine of the holy gospel. Finally he remained
several years at Alexandria, where he made his abode. _Nic. lib. 2.
cap. 43. Athan. in Synopsi._

Concerning the end of his life, Gelasius states, that he died there as
a martyr. _Concil. Rom Deer. de lib. Auth. and Apocr. Niceph. lib. 2.
cap. 43._

Mark, he writes, having been sent by Peter to Egypt, faithfully
preached the word of truth there, and nobly sealed the testimony
thereof with his blood. All the ancient and modern, Greek and Latin,
martyrologies agree with this.

Histories state the following concerning the manner of his death: That
in the eighth year of Nero, when he, at the feast of the passover,
preached the blessed remembrance of the suffering and death of Christ,
to the church at Alexandria, the heathen priests and the whole populace
seized him, and with hooks and ropes which they fastened around his
body, dragged him out of the congregation, through the streets and out
of the city; so that his flesh everywhere adhered to the stones, and
his blood was poured out upon the earth, until he, with the last words
of our Savior, committed his spirit into the hands of the Lord, and
expired. _Anton. p. 1. cap. 6. 16. Procop. Dia Metaphr. Ado. 25. Apr.
de Fest. Apost._

Another ancient writer relates: That he was dragged very inhumanly
through the streets, his whole body torn open, so that there was not a
single spot on it, which did not bleed; and that they then again thrust
him, still alive, into prison, whence he, having been strengthened and
comforted by the Lord in the night, was taken out again, and dragged to
the place Buculi, they jestingly saying, “Let us lead the buffalo to
the buffalo-stall.” _Konst-tooneel der veertig heerlijke afbeeldingen
Christi en der postelen, printed Anno 1609._ Also, _Bybelsch Nœmboek,
printed Anno 1632, letter M. p. 642. col. 1. 2._

Death having ensued meanwhile, the aforementioned heathen wanted,
moreover, to burn him; but as they were prevented by a storm, the
Christians buried him. This happened, according to common reckoning, in
the eighth year of Nero’s reign, A. D. 64, on the 21st day of April.


OF THE TEN BLOODY PERSECUTIONS WHICH THE CHRISTIANS SUFFERED UNDER THE
HEATHEN EMPERORS OF ROME; THE FIRST OF WHICH BEGAN IN THE REIGN OF
NERO, A. D. 66.

THE FIRST PERSECUTION OF THE CHRISTIANS, UNDER NERO, ANNO 66.

When the Jews were deprived of their power, by the heathen, and their
time was past, in which they had persecuted and slain the saints of
God, the Lord God nevertheless suffered his church to be visited by the
refining fire of persecution, namely, through the power of the heathen;
of whom the Emperor Nero was the first tyrant. _Introduction to the
Mirror of the Anabaptist Martyrs, printed Anno 1631. p. 35. col. 2._

This Nero, according to the testimony of Emperor Trajan, governed
the monarchy of Rome in so laudable a manner during the first five
years of his reign, that never an emperor had greater praise than he;
for then he was so tender-hearted, that when he was asked to sign
the death warrant, of a highwayman, he replied, “O, that I could not
write!” signifying thereby his aversion to the killing of human beings.
_Trajan. in Tract._ Also, _Roomschen Adelær, door D. P. Pers, printed
Anno 1642, p. 100. in the life of Nero._ Also, _Suet. in Neron. cap.
10._

But after the first five years he became so full of hatred, murder,
and blood-shedding, that he seemed to delight in nothing more, than in
killing, murdering, and fearfully torturing, not only malefactors, but
even the saints of God who were praised even among their enemies for
their godfearing walk and conversation.

I will not mention the cruelties and tyrannies he exercised against his
own friends; how he had his beloved son Britannicus poisoned, and his
own mother Agrippina cut open, to see the place where he had lain; how
he had his faithful wife, Octavia, put to death with the sword, because
she was barren; and Seneca, his faithful teacher, bled to death,
and poisoned. We will only speak of the persecutions and unheard-of
cruelties he practiced on the beloved friends of God, namely, the true
Christians. To this end we will begin thus:

Once, desiring to see the burning of Troy represented by its equal, he
caused the city of Rome to be set on fire, and ascended a certain tower
without, where he, beholding it, began to sing, “Troy is on fire,” etc.
_Suet. Idem. in Ner. cap. 38. Rom. Adel. p. 102. in the life of Nero._

After this was done, he cast the blame on the Christians, saying that
they had done it; for, when the Romans, very much agitated on account
of the immeasurable damage and the dire calamities which had sprung
from this conflagration, began to murmur greatly, he, in order to
shield himself, and to wreak his prejudiced hatred upon the Christians,
put the whole blame on them. _Introduction to the Martyrs Mirror, p.
35, from Baron. Anno 66. num. 1._

For this reason there were proclaimed immediately, in the name of the
Emperor, throughout the whole known world (then under the monarchy of
the Romans), bloody decrees against the Christians, that they should
everywhere be put to death. The contents of these decrees were as
follows: “If any one confesses that he is a Christian, he shall be put
to death, without further trial, as a convicted enemy of mankind.”
_Joh. Gysii Hist. Mart. edit. 1657. fol. 6. col. 2._

Tertullian afterwards upbraided the Roman Senate, saying: “Read your
own histories, and you will find, that Nero was the first who raged
against this sect (so he calls the Christians), which then flourished
the most in Rome.” _Apol. Contra Gentes. cap. 5._

In another place he says: “Nero was the first who stained with blood
the rising Christian faith at Rome.”

Shortly after this decree of Nero, a violent and unmerciful persecution
of the Christians manifested itself in all the countries which were
under the Roman dominion; which persecution lasted until the Emperor’s
death. The innocent Christians were accused not only of the burning
of Rome, but also of every wickedness imaginable; that they might be
tortured and put to death in the most awful manner. To this the Roman
Tactitus, (according to the translation of J. Gysius, and not that of
Fenacolius)[84] refers, saying: “Then, Nero, in order to avert this
report from himself, caused those called Christians by the common
people, to be accused and exceedingly tormented. The author of this
name is Christ, who was publicly put to death under the reign of
Tiberius, by Pontius Pilate, the governor. Those who confessed that
they were Christians, were first apprehended, and afterwards by making
it known themselves a great multitude were all condemned, not so much
on account of the conflagration, as of the hatred in which they were
held by mankind. The taking of their lives was accompanied with much
mockery; they were covered with the skins of wild beasts, and then
torn to pieces by dogs; or nailed on crosses; or placed at stakes and
burned; serving also as torches for the spectators, when the day was
over.”

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

Thus Tacitus, a Roman himself, has sufficiently confessed, in spite of
himself, as J. Gysius writes, that the Christians were innocent of the
burning of Rome, but that they notwithstanding had to suffer on account
of their name.

Who the great multitudes were, that perished in those awful
persecutions, confessing the name of Christ even unto death, is not
stated in the histories of the fathers; however, we shall content
ourselves therewith, that God remembers them, and that their names are
written in the Book of Life. Nevertheless, we meet with some, though
but few, names of such who suffered in that persecution in the reign
of Nero, and sealed the truth of Christ with their blood and death; of
these we shall speak in the proper place.

OF THE UNHEARD-OF CRUELTIES NERO PRACTICED IN SLAYING THE PIOUS
CHRISTIANS.

Touching the manner in which the Christians were tortured and killed
at the time of Nero, A. Mellinus gives the following account from
Tacitus and other Roman writers: namely, that four extremely cruel and
unnatural kinds of torture were employed against the Christians:

Firstly, that they dressed them in the skins of tame and wild beasts,
that they might be torn to pieces by dogs or other wild animals.

Secondly, that they, according to the example of their Savior, were
fastened alive on crosses, and that in many different ways.

Thirdly, that the innocent Christians were burned and smoked by the
Romans, with torches and lamps, under the shoulders and on other tender
parts of their naked bodies, after these had been cruelly lacerated
with scourges or rods. This burning was done also with shavings and
fagots, they (the Christians) being tied to stakes worth half a
stiver.[85] Therefore they called the Christians _sarmenticii_, that
is, fagot people, and _semissii_, that is, half stiver people; because
they stood fastened to half stiver stakes, and were thus burned with
the slow fire of fagots.

  [85] About one cent.

Fourthly, that these miserable, accused Christian martyrs were used as
candles, torches, or lanterns, to see by them at night.

Of those who were burned, some were tied or nailed to stakes, and held
still by a hook driven through the throat, so that they could not move
the head when the pitch, wax, tallow, and other inflammable substances
were poured boiling over their heads, and set on fire, so that all the
unctious matter of the human body flowing down made long, wide furrows
in the sand of the theatre. And thus human beings were lighted as
torches, and burned as lights for the wicked Romans at night.

Juvenal and Martial, both Roman poets, and Tertullian, state this in a
different manner, namely, that the Romans wrapped them in a painful or
burning mantle, which they wound around their hands and feet, in order
to melt the very marrow in their bones.

Furthermore, it is stated by A. Mellinus (from the aforementioned
authors), concerning those mantles, that they were made of paper or
linen, and, having been thickly coated with oil, pitch, wax, rosin,
tallow, and sulphur, were wrapped around their whole body, and then set
on fire.

For this spectacle Nero gave the use of his gardens, and appeared
himself among the people in the garb of a charioteer, taking an active
part in the Circusian games; himself standing in the circus, and, as
charioteer, guiding a chariot.

These proceedings, according to the testimony of Tacitus, although it
had the appearance that the Christians were punished as malefactors
who had deserved the extremest penalty, nevertheless moved the people
to compassion; for they understood well enough that the Christians
were not exterminated for the good of the common weal, but simply to
gratify the cruelty of one man, Nero. Compare _Abr. Mellin. 1st book
van de Histor. der vervolg. en Mart. printed Anno 1619. fol. 11. col.
4._ and _fol. 12. col. 1._ with _Tacit. Annal. lib. 15._ and _Tertul.
Apol. Contr. Gent. cap. 50_ and _adv. Marc. cap. 5._ _Martinal. Epig.
25. lib. 25._


SIMON PETER, THE HOLY APOSTLE, CRUCIFIED WITH HIS HEAD DOWNWARD, UNDER
EMPEROR NERO, A. D. 69.

[Illustration: PETER CRUCIFIED AT ROME.]

Simon Jona, afterwards called Cephas in Syriac, but Petros or Petrus
in Greek, was the brother of Andrew, a native of Bethsaida in Galilee,
and a fisherman by occupation. He had his abode at Capernaum, with
his wife’s mother. His brother Andrew, who was a disciple of John,
first brought him to Christ, and shortly afterwards he and his brother
were called away from the fishery, to become fishers of men. Matt.
16:17; Mark 3:16; John 1:42; Matt. 4:18; John 1:44; Luke 4:31,38; John
1:41,42; Matt. 4:18,19.

He was diligently instructed by Christ, his Savior, and made such
progress therein, that he became the spokesman of all the apostles,
being generally the most frank in asking and answering, as well as
the most zealous for Christ, in order to prove to him his love and
fidelity, although at times he manifested a certain rashness therein;
on which occasions the Lord, like a father his child, faithfully
instructed, and, whenever it was necessary, kindly reproved him. Matt.
16:16; John 6:68; Matt. 18:21; 14:31; John 18:10,11.

The Lord loved him in a special manner, and permitted him, together
with James and John, to witness his glory on Mount Tabor; of which he
afterwards made mention to the chosen scattered strangers, saying, We
were eye-witnesses of his majesty. Matt. 17:1–3; 2 Pet. 1:16,17.

He was the boldest in offering to suffer with Christ, but the weakest
when the conflict began. The Lord selected him and the two sons of
Zebedee, to watch and pray with him in the garden; but his eyes as well
as those of the others were heavy with sleep; which showed that though
he was specially loved by Christ, he was nothing more than a weak
mortal. Matt. 26:33,36.

About his denying Christ we shall not mention anything, as this is
not the proper place for it, since we purpose to speak only of his
faithfulness and steadfastness until death.

After the aforesaid denial, the Lord forgave him his sin, and commanded
him three times to feed his sheep and lambs; which he subsequently
faithfully did to the full extent of his ability. John 21:15,16; 1 Pet.
5:1–3.

In one day there were converted to the faith, by his preaching,
about three thousand souls; all of whom were baptized, and continued
steadfastly in the apostles’ doctrine and fellowship, and in breaking
of bread, and in prayers. Acts 2:41,42.

He confirmed his doctrine through the power of God by signs
accompanying the same, according to the promise of Christ, as is
evidenced in the case of the lame man, Ananias, Sapphira, Eneas,
Tabitha, and others. Acts 3:7; 5:5,10; 9:34,40.

The calling of the Gentiles was revealed to him in a vision from
heaven; but as he was properly an apostle of the Jews, his ministry was
most effectual among the circumcision. Acts 10:10–12; Gal. 2:8.

But since he was so excellent and worthy a man in his ministry, it
pleased the Lord, that he should also be one of his martyrs, to seal
the truth of his doctrine not only with the mouth, but also with his
blood, yea, even with his death. This the Lord showed to him shortly
before his departure from this world, saying, “Verily, verily, I say
unto thee, when thou wast young, thou girdedst thyself, and walkedst
whither thou wouldst: but when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee, and carry thee whither
thou wouldst not.” This spake he, signifying by what death he should
glorify God. John 21:18,19.

This was verified in him, for shortly afterwards he and John, his
fellow-helper, were brought before the Jewish council in Jerusalem, and
severely threatened, to desist preaching in the name of Jesus; to which
they both boldly replied, Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye. Acts 4:19.

Afterwards he was again apprehended, together with the other apostles,
but by night, miraculously delivered out of prison by an angel. Acts
5:19.

After that he was not only apprehended, but, together with the other
apostles, scourged and commanded, that they should absolutely not
preach in the name of the Lord Jesus; but they went away from the
Council, rejoicing that they were counted worthy to suffer shame for
his name. Acts 5:40–42.

Afterwards King Herod stretched forth his hands to vex certain of the
church. And he killed James the brother of John with the sword. And
when he saw it pleased the Jews, he proceeded further and apprehended
Peter also, and put him in prison, and delivered him to four
quaternions of soldiers; intending after Easter to bring him forth to
the people. But in the night the angel of the Lord led him out, through
the midst of the soldiers, so that he returned to the believers, who
rejoiced greatly on account of him. Acts 12:1.

Finally there was fulfilled, according to the testimony of history,
the prediction of Christ, that he should glorify God by his death;
for while he was at Rome, he was sentenced by the Emperor Nero to be
crucified. But, esteeming himself unworthy to be crucified with his
head upward, like his Savior, he requested to be crucified with his
head downward; which he easily obtained, for the tyrants were forthwith
willing and ready to increase his pain.

This occurred, as is stated, after Peter had preached the gospel for
thirty-seven years, and when he was seventy years old.[86] _Euseb. lib.
2. cap. 25._ and _3. cap. 2._ from the writings of _Origen. Egesipp.
Hist. of the miserable Destruction of the City of Jerusalem. 3d book,
2d chap._ Also, _Konst-tooneel van veertig heerlijke afbeeldingen
Christi en sijner Apostelen, door N. D. C._, printed _Anno 1609_, in
the _Life of Peter_. Also, _W. Baudart Apophthegm. Christian. lib. 1.
super Petrum. ex Hieron. de Vitis Illustribus. Johan. Strac. in Festo.
Joh. Evang. Ambr. ad Aux._

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


PAUL, THE APOSTLE OF CHRIST, SORELY PERSECUTED, AND FINALLY BEHEADED,
AT ROME, UNDER THE EMPEROR NERO, A. D. 69.

[Illustration: BEHEADING OF PAUL.]

Saul, afterwards called Paul, was of Jewish descent, a Hebrew of the
tribe of Benjamin; but, as to who his father and mother were, we find
in Holy Writ no record. Phil. 3:5.  As regards the place of his birth,
it appears that his parents, either on account of persecution, or of
the Roman war, or for some other reason, left their place of residence
in the portion of Benjamin, and went to dwell in a Roman, free city in
Cilicia, called Tarsus, where Paul was born, who, although he was a
Jew, yet, by the privileges of this city, became a Roman citizen. Acts
22:3.

Respecting his early training, he was diligently instructed by the wise
Gamaliel, in the law of the fathers; in which he became so proficient,
that there were but few things in the entire Old Testament, with which
he was not acquainted. Gal. 1:14.

He lived blamelessly, according to the law of Moses and the holy
prophets, and that in the strictest order of Judaism; but, having not
yet been rightly instructed in the doctrine of the holy gospel, he,
although in accordance with the law, manifested a wrong zeal, and
persecuted the church of Christ; yea, at the death of Stephen he kept
the garments of them that slew him. Acts 7:58.

But afterwards, having obtained letters from the priests at Jerusalem
to the synagogues of Damascus, to bring as prisoners such men and women
who confessed the name of Christ, the Lord, from heaven, arrested
him in his course, calling, “Saul, Saul, why persecutest thou me? And
he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou
persecutest: it is hard for thee to kick against the pricks. And he
trembling and astonished said, Lord, what wilt thou have me to do? And
the Lord said unto him, Arise, and go into the city, and it shall be
told thee what thou must do.” Acts 9:1–6.

The men who journeyed with him stood speechless, hearing a voice, but
seeing no man. Then he arose from the earth, to which he had been
prostrated by fear; and when he opened his eyes, he could not see, so
that they led him by the hand, and brought him into Damascus. Verse 7,8.

In the city of Damascus there was a disciple, named Ananias; and to
him the Lord said in a vision, “Arise, and go into the street which is
called Straight, and inquire in the house of Judas for one called Saul,
of Tarsus: for, behold, he prayeth.

Ananias answered, “Lord, I have heard by many of this man, how much
evil he hath done to thy saints at Jerusalem.”

Then said the Lord to him, “Go thy way: for he is a chosen vessel unto
me, to bear my name before the Gentiles, and kings, and the children
of Israel: for I will shew him how great things he must suffer for my
name’s sake.

And Ananias went his way, and entered into the house; and putting his
hands on him, said, Brother Saul, the Lord hath sent me, that thou
mightest receive thy sight, and be filled with the Holy Ghost. And
immediately there fell from his eyes as it had been scales; and he
received sight forthwith, and arose, and was baptized.” Acts 9:7–16.

Such was the conversion of Saul, who was afterwards called Paul, and
was one of the chief apostles of our Lord Jesus Christ: yea, he labored
more abundantly than they all. 1 Cor. 15:10.

Immediately after his conversion, he preached Christ in the synagogues,
that he was the Son of God. Acts 9:20.

Some time afterwards, the Holy Ghost said to the prophets and teachers
at Antioch, after they had ministered to the Lord with fasting and
prayer, “Separate me Barnabas and Saul for the work whereunto I have
called them.” And thus they were sent out by the Holy Ghost. Acts
13:2,3.

In the meantime, Paul, formerly called Saul, was endowed with special
gifts of the Holy Ghost, so that he had the spirit of discernment,
prophecy, tongues, miracles. Acts 13:9,10; 1 Tim. 4:1; 1 Cor. 14:18;
Acts 19:11.

He had also special revelations, so that, at a certain time, he was
caught up to the third heaven, yea, into the heavenly paradise, where
he heard unspeakable words, which no man can utter. 2 Cor. 12:1.

He was, moreover, adorned with many Christian virtues, which he
practiced with a good conscience; as well as with faithfulness in his
ministry, paternal care over all the churches, and sincere love for
them, even unto death, so that he said, “Being affectionately desirous
of you, we were willing to have imparted unto you, not the gospel of
God only, but also our own souls, because ye were dear unto us.” 1
Thess. 2:8.

He was free from covetousness, of a benevolent disposition, and would
rather labor with his own hands, than be a burden to the church, lest
it might prove a hindrance to the holy gospel. Acts 20:34.

He vigorously withstood, and overcame through the word of God, the
erring spirits, sorcerers, Epicurean philosophers, and false prophets.

He feared neither great nor small, noble nor ignoble, Jew nor Greek;
but taught the word of God in sincerity.

What he suffered in seven great land and sea journeys, during the
time of thirty years, during which he traveled in Judea, Syria,
Asia, Macedonia, Greece, Italy, Spain, France, Germany, yea, almost
through the whole then known world, is sufficiently evident, from Holy
Scripture as well as from history.

It is computed, that until his first imprisonment at Rome, he had
traveled over three thousand German miles, by water and by land,
only for the Gospel’s sake; besides all the other arduous journeys
he undertook, in order to strengthen, awaken, and comfort the
newly-planted churches; in which he met with much vexation, misery and
grief from the hands of the unbelievers. The words which the Lord had
spoken at the time of his conversion, were fulfilled in every part: “I
will shew him how great things he must suffer for my name’s sake.” Acts
9:16.

Shortly after he was baptized, and his zeal for the truth of Christ
began to break forth at Damascus, proving to the Jews that Christ was
come, they took counsel to kill him; wherefore he was let down by the
wall in a basket, that he might escape their hands. Acts 9:24,25.

Afterwards, when he came to Iconium with his companion Barnabas, the
Jews stirred up the Gentiles against him and his friend, intending to
stone them. Acts 14:2,5.

But when they had fled to Lystra, and had made a cripple able to walk,
there came certain Jews from Antioch and Iconium, and stirred up the
people, so that they stoned Paul, whom they first had worshiped as a
god, and drew him out of the city, supposing that he was dead: howbeit,
as the disciples stood round about him, he rose up again. Acts 14:19,20.

Afterwards, traveling with Silas, and having, at Philippi, delivered a
damsel from a spirit of divination, he and Silas were accused on that
account, beaten with rods, cast into prison, their feet made fast in
the stocks, and were kept in close confinement. But in the night God
sent an earthquake, so that the foundations of the prison were shaken,
the doors opened, and the bands (of the stocks) loosed of their own
accord. By this means Paul and Silas were delivered, with the knowledge
of the keeper, who accepted the faith, and was baptized. Acts 16:22–36.

Subsequently, being at Thessalonica, and having preached the word of
God three Sabbaths, so that of the devout Greeks, a great multitude
believed, and of the chief women not a few, the Jews, who believed
not, were moved with envy; wherefore they took unto them certain lewd
fellows--market-loungers--and gathered a great company, and set the
city in an uproar, and assaulted the house of one Jason, thinking that
Paul and Silas were within, and sought to bring them out to the people.
And when they found them not, they drew Jason and certain brethren
unto the rulers of the city, crying, “These that have turned the world
upside down are come hither also; whom Jason hath secretly received.”
Acts 17:1–7. From there, on account of the persecution, the brethren
sent both of them away by night unto Berea. Verse 10.

After that, “when Gallio was the deputy of Achaia, the Jews made
insurrection with one accord against Paul, and brought him to the
judgment seat, saying, “This fellow persuadest men, to worship God
contrary to the law. And when Paul was now about to open his mouth,
to defend himself, Gallio said unto the Jews, to show to them the
groundlessness of their accusations, If it were a matter of wrong or
wicked lewdness, O ye Jews, reason would that I should bear with you:
but if it be a question of words and names, and of your law, look ye to
it: for I will be no judge of such matters. And he drave them from the
judgment seat.” Acts 18:12–16.

After this, there came down from Judea a prophet, named Agabus,
who took Paul’s girdle, and bound himself, saying, “Thus saith the
Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth
this girdle, and shall deliver him into the hands of the Gentiles.”
Thereupon the brethren besought Paul, not to go up to Jerusalem. But he
answered, “What mean ye to weep and to break mine heart? for I am ready
not to be bound only, but also to die at Jerusalem for the name of the
Lord Jesus.” Acts 21:10–13. O the great resolution of the Apostle Paul!

After that, when he, standing on the stairs at Jerusalem, defended
himself before those who had accused him, it came to pass that the
Jews, having given him audience for awhile, cast off their clothes,
threw dust into the air, and cried, “Away with such a fellow from the
earth: for it is not fit that he should live.” Acts 22:22,23.

In the meantime he was bound, in order to be scourged; which he would
not have escaped, had he not declared that he was a Roman citizen.
Verses 25–29.

“Paul, earnestly beholding the council, said, Men and brethren, I have
lived in all good conscience before God until this day. And the high
priest Ananias commanded them that stood by him to smite him on the
mouth.” Acts 23:1,2.

“The night following, the Lord stood by him, and said, Be of good
cheer, Paul: for as thou hast testified of me in Jerusalem, so must
thou bear witness also at Rome. Verse 11.

And when it was day, certain of the Jews banded together, and bound
themselves neither to eat nor to drink till they had killed Paul. And
they were more than forty which had made this conspiracy. Verse 12.

But Paul was warned of this ambuscade by his sister’s son, and when the
latter made it known to the chief captain of the Romans, measures were
taken to escape it; wherefore he was brought in the third hour of the
night to Cesarea, unto Felix the governor. Verses 16–33. And Felix kept
him in Herod’s judgment hall, till his accusers should come. Verse 35.

After five days Ananias the high priest descended with the elders, and
with the orator Tertullus, who informed the governor against Paul. And
when Paul was called forth, Tertullus, after having saluted Felix with
many flattering words, began to accuse him, saying, “We have found this
man a pestilent fellow, and a mover of sedition among all the Jews
throughout the world, and a ringleader of the sect of the Nazarenes:
who also hath gone about to profane the temple: whom we took, and would
have judged according to our law. But the chief captain Lysias came
upon us, and with great violence took him away out of our hands,” etc.
“And the Jews also assented, saying that these things were so.” Acts
24:1–9.

But that this was not so (although they sought to bring about his death
by these accusations), is evident from the preceding facts mentioned
in the Acts of the Apostles, and from the following defense of Paul,
verses 10–21.

“But after two years Portius Festus came into Felix’ room: and Felix,
willing to shew the Jews a pleasure, left Paul bound.” Verse 27.

Now when Festus was come into the province, after three days he
ascended from Cesarea to Jerusalem. Then the high priest and the chief
of the Jews went to him, and desired favor, that he would send for Paul
to Jerusalem; laying wait in the way to kill him. Festus replied to the
Jews, that Paul should be kept at Cesarea, and that those who were to
accuse him, might come thither. Acts 25:4,5.

And when they were come, they brought forward many and grievous
complaints, which they could not prove, and which Paul briefly and
conclusively refuted, declaring that he had offended neither against
the law of the Jews, nor against the temple, nor against Cesar. But
being deceitfully asked by Festus, whether he was willing to go up
to Jerusalem, to be judged there (where his mortal enemies were), he
fearlessly replied, “I stand at Cesar’s judgment seat, where I ought to
be judged: to the Jews have I done no wrong, as thou very well knowest.
But if I be an offender, or have committed anything worthy of death, I
refuse not to die.” Acts 25:9–11.

After this, Paul was examined by King Agrippa, in the presence of
Festus. His defense caused Festus, who was a friend of the Jews, to
exclaim: Paul, thou art beside thyself. Agrippa, however, declared that
he was almost persuaded to become a Christian. He also gave as his
opinion, that there was nothing worthy of death in him; wherefore he
said to Festus, This man might have been set at liberty, if he had not
appealed unto Cesar. Acts 26:1–32.

In the meantime it was determined that he should sail to Italy, to be
examined before Cesar. To this end he and certain other prisoners were
delivered to Julius, a centurion of the imperial band. Having embarked
in a ship of Adramyttium, they sailed along Cyprus, Cilicia, Pamphylia,
and other countries, to Myra in Lycia, where they were transferred into
a ship of Alexandria bound for Italy. In this ship they sailed against
Cnidus, as far as under Crete, over against the city of Salmone; thence
to a place which is called the Fair Havens, nigh to Lasea. Acts 27:1–8.

At this place Paul foretold them, that they would not complete this
voyage without great damage, danger of shipwreck, and peril of life;
but the centurion believed the master and the owner of the ship, more
than those things which were spoken by Paul. Verses 10,11.

Departing thence, they hoped to winter at Phenice, a haven of Crete;
but they touched at Asson, and sailed close by Crete. Verses 12,13.

Then the ship was caught by a northeast wind, which had sprung up,
and carried her, against their purpose, through the billows so that
they had to let her drive before it; however, they came to the Island
Clauda, yet with fear, lest they should fall into the quicksands.
Verses 16,17. For many days and nights they saw neither sun nor stars
through the mighty tempest, so that all hope that they should be saved
was taken away. Verse 20.

Meanwhile God sent his angel on a certain night to Paul, saying, “Fear
not; thou must be brought before Cesar: and, lo, God hath given thee
all them that sail with thee. Verses 23,24.

Thereupon Paul urged them to take meat, for the preservation of their
lives, for, on account of their deadly fear, they had not eaten
anything for fourteen days; and breaking the bread, for to eat, he gave
thanks to God in the presence of them all. Verses 33–36.

And when it was day, they knew not the land: but they discovered a
creek; which however they could not enter, but ran aground, before the
island of Melita (now called Malta); where the forepart of the ship
stuck fast, but the hinder part was broken in pieces by the waves.
Verses 39–41. Here the soldiers held a council and decided to kill
the prisoners, including Paul, lest any of them should swim out, and
escape. The centurion, however, willing to save Paul, kept them from
their purpose: and commanded that they who could swim should cast
themselves first into the sea, and get to land which was done; and the
rest floated, some on boards, and some on broken pieces of the ship,
so that all, namely, one hundred and seventy souls, escaped to land.
Verses 42–44. Thus was fulfilled what Paul had foretold them, namely,
that they should suffer shipwreck, and yet escape with their lives.

Here Paul was first pronounced a murderer, but afterwards a god, by
the inhabitants of the island; and this, because they observed a viper
fastening itself on his hand, which he shook off into the fire, without
suffering any harm. Acts 21:3–6.

After three months they sailed for Italy in a ship which had wintered
in the isle; yet they arrived first at Syracuse, in Sicily, and then
at Puteoli, on the Italian border, where Paul found brethren, with whom
he tarried seven days; others came to meet him as far as Appii Forum,
and the Three Taverns. Proceeding, he came to Rome, where the centurion
delivered him to the chief captain, to be brought before Cesar. In
the meantime he was kept by a soldier, and bound with a chain. Verses
11–16,20.

We have narrated all these things the more circumstantially (and this,
according to Holy Scripture), in order that it may be seen, how much
this pious man suffered in his travels by sea and by land, for the sake
of the holy Gospel. Of all this he gives a brief account in his second
epistle to the Corinthian church, writing thus: “Of the Jews five times
received I forty stripes save one. Thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a night and a day I have
been in the deep; in journeyings often, in perils of waters, in perils
of robbers, in perils by mine own countrymen, in perils by the heathen,
in perils in the city, in perils in the wilderness, in perils among
false brethren; in weariness and painfulness, in watchings often, in
cold and nakedness. 2 Cor. 11:24–27.

Yea, it appears from the first epistle to the Corinthians, that he was
thrown before the wild beasts in a theatre at Ephesus, to be torn to
pieces, or, at least, to fight for his life with them; from which God
at that time delivered him. Concerning this, the intelligent may judge;
he writes, “If after the manner of men I have fought with beasts at
Ephesus, what advantageth it me, if the dead rise not?” 1 Cor. 15:32.

As regards his imprisonment at Rome, most of the ancient writers are of
the opinion that, although nearly all his friends forsook him at the
time when he was to make his defense, he, being brought before Cesar,
defended himself so cleverly against the accusations of the Jews, that
he was set free for this time. But how true this is, we leave to its
own merits, and to the omniscient God. This much, however, is certain,
that while in prison at Rome, he wrote to his spiritual son Timothy,
that he was now ready to be offered as a drink offering, and that the
time of his departure was at hand; but that he took comfort in the
thought, that he had fought a good fight, finished his course, and kept
the faith, and that there was laid up for him a crown of righteousness,
which the Lord, the righteous judge, should give him at that day. 2
Tim. 4:6–8.

According to ancient records he was then beheaded at the command of
Nero, outside of Rome, on the road that leads to Ostia, called _Via
Ostiensis_, where the Romans used to have their place of execution, in
the last year of Nero, or about A. D. 69. _Joh. Gys._ in the _History
of the Martyrs_, from _Joseph Scaliger_, about Paul. _Egesipp. Hist.
Destruc. Jerusal., lib. 3, cap. 2. Konst-tooneel van veertig heerlijke
afbeeldingen Christi en sijner Apostelen_, printed _Anno 1609_; about
the life of Paul. _Itinerarium Sacræ Scripturæ, per H. Bunting_,
translated into the Dutch by _Matthias Hazard_; printed _Anno 1642_, in
the _Travels of Paul, page 162. col. 1._


THE MARTYRDOM OF SOME OF PAUL’S FRIENDS AND BRETHREN WHO WERE
IMPRISONED WITH HIM SHORTLY AFTER HE WAS OFFERED UP; BESIDES OTHERS WHO
WERE SLAIN AFTERWARDS.

It is related that shortly after the death of the Apostle Paul, his
brethren and fellow-prisoners, whom he mentions in the epistles which
he wrote from his prison, namely: Aristarchus, Epaphras, Aquila,
Prisca, Andronicus, Junias, Silas or Silvanus, Onesiphorus, etc.,
followed in his footsteps in suffering for the name of Christ.


ARISTARCHUS, A TRAVELING COMPANION OF PAUL, SLAIN AT ROME, UNDER NERO,
ABOUT A. D. 70.

Aristarchus, a native of Thessalonica, was, with Gaius, Paul’s
companion in his journey from Macedonia to Asia; with which Gaius he
was apprehended at a certain time, in an uproar at Ephesus, but for
that time made his escape. Afterwards, however, he was brought to Rome
a prisoner, just at the time that Paul also was apprehended for the
testimony of Jesus Christ.

This friend of God saluted the church at Colosse by the hand of Paul;
of which Paul makes mention, writing, “Aristarchus my fellow prisoner
saluteth you.” Col. 4:10.

This imprisonment, however, was not the end of it; for he was also
devoured by that cruel lion, Nero, about the time of Paul’s death after
having been several years previously a faithful pastor of the church at
Thessalonica. _A. Mell. 1st Book, van de Hist. der vervolg. en Mart._,
printed at Dort, _Anno 1619, fol. 17, col. 4_, from _Bedæ Usuard. Adon.
Mart. Rom. 4 aug._ Also, _Menol. Græc. 14 April_.


EPAPHRAS, A FELLOW PRISONER OF PAUL, SLAIN UNDER NERO, ABOUT A. D. 70.

Epaphras was a faithful minister of Jesus Christ for the church at
Colosse, which, while in bonds at Rome, he saluted by the hand of
Paul, as appears from the epistle Paul wrote from his prison at Rome
to the Colossians, in which, among other things, he says: “Epaphras,
who is one of you, a servant of Christ, saluteth you, always laboring
fervently for you in prayers, that ye may stand perfect and complete in
all the will of God. For I bear him record, that he hath a great zeal
for you, and them that are in Laodicea, and them in Hierapolis.” Col.
4:12,13.

Concerning his being a prisoner with Paul, or, apparently, sharing the
same dungeon with him, Paul writes to Philemon, in the conclusion of
the epistle: “There salute thee Epaphras, my fellow prisoner in Christ
Jesus.” Verse 23.

Hence, it follows that those write not without foundation, who hold
that Epaphras also suffered a violent death under the persecution of
Nero. _Idem, Ibidem. ex Mart. Rom. 19. Jul._


FOUR FELLOW-LABORERS AND RELATIVES OF PAUL, NAMELY: PRISCA, AQUILA,
ANDRONICUS, AND JUNIA, MARTYRED AT ROME, UNDER NERO, ABOUT A. D. 70.

The apostle Paul, at the conclusion of his epistle to the church of
God at Rome, very lovingly saluting different saints residing there,
mentions, among others, two persons who had laid down their own necks
for his life; also two others whom he calls his fellow-prisoners,
doubtless, because they were subject, with him, to like persecution and
suffering on account of the name of Christ. All these he mentions by
name, and salutes them in apostolic manner.

Of the first two he writes thus: “Greet Priscilla and Aquila, my
helpers in Christ Jesus: who have for my life laid down their own
necks.” Rom. 16:3,4.

The last two he mentions in this manner: “Salute Andronicus and
Junia, my kinsmen, and my fellow-prisoners, who are of note among the
apostles, who also were in Christ before me.” Verse 7.

What was the end of these persons, is stated neither in Paul’s epistles
nor in any other part of the New Testament; but other writers hold,
that, in the aforementioned persecution of Nero, they suffered and
fought unto death for the truth of Jesus Christ; which can not well be
contradicted, since the bloodthirstiness of this emperor, especially
against the Christians, was so great, that but few of those who fell
into his hands escaped without bloodshed or a miserable death. _See
above._


SILAS, OR SILVANUS, SCOURGED AT PHILIPPI, IN MACEDONIA, AND DIED A
MARTYR, ABOUT A. D. 70.

Silas, also called Silvanus, together with Judas, surnamed Barsabas,
was added to the Apostles Paul and Barnabas. These men were leaders
among the brethren, and were to bear testimony to those matters which
had been considered and decided upon by the apostles at Jerusalem, for
the welfare of the church of God. Acts 15:27,34.

This Silas having once promoted, with Paul, the work of the holy
Gospel, at Philippi, in Macedonia, he was apprehended together with
Paul, brought before the rulers, publicly scourged, though without
trial, and thus maltreated, cast into prison, against right and reason,
with his feet made fast in the stocks; but was by divine Providence
miraculously delivered, an earthquake at midnight opening the doors of
the prison. Acts 16:19–39.

According to the statements of some writers, he afterwards became
bishop of the church at Corinth, and died a martyr after having done
much preaching. This much is certain, according to the testimony of
Holy Scripture, that he was not only apprehended and scourged for the
Gospel’s sake, but suffered many indignities before his end. _A. Mell.,
1st Book, van de Hist. der Vervolg., fol. 18, col. 1._

 ONESIPHORUS, A FRIEND OF PAUL, AND PORPHYRIUS, HIS COMPANION, TIED TO
WILD HORSES, AND DRAGGED, OR TORN, TO DEATH, AT HELLESPONTUS, THROUGH
THE EDICT OF NERO, ABOUT A. D. 70.

Onesiphorus was an Asian, a citizen of Ephesus, in Asia Minor, and
very virtuous and godly in life, so that he frequently came to visit,
converse with, and comfort, the apostle Paul in his bonds at Rome; on
account of which Paul rejoiced with all his heart, and prayed to God to
reward him for this kindness in the great day of recompense. Concerning
this, Paul writes thus to Timothy: “The Lord give mercy unto the house
of Onesiphorus; for he oft refreshed me, and was not ashamed of my
chain: but when he was in Rome, he sought me out very diligently, and
found me. The Lord grant unto him that he may find mercy of the Lord
in that day: and in how many things he ministered unto me at Ephesus,
thou knowest very well.” 2 Tim. 1:16–18. In the conclusion of the same
letter he affectionately salutes the household of Onesiphorus, saying,
“Salute ... and the household of Onesiphorus.... Grace be with you.
Amen.” Verses 19,22.

Some writers say that this pious man was bishop of (the church of)
Colophon; others, of Coronia: but whether Colophon and Coronia at that
time were not one and the same city, called by two different names;
or, if they were two separate cities, whether he had the oversight
over both churches at once, is a matter of little consequence. It is
sufficient for us, that the historians agree in the fact that he and
Porphyrius, his fellow servant of Jesus Christ, were first beaten
with many severe stripes at Hellespontus, by the order of Adrianus
the governor, and afterwards, both together, tied to wild horses, and
thus dragged or torn to death, by virtue of Nero’s bloody edict. _A.
Mellin., 1st Book van de historien der Vervolgingen en Martelaren_,
printed _A. D. 1619, fol. 18, col. 2, from Doroth., in Synopsi Mart.
Rom. 6 Sept._


ANDREW, THE HOLY APOSTLE, CRUCIFIED AT PATRAS, IN ACHAIA, ABOUT A. D.
70.

[Illustration: ANDREW, THE APOSTLE, CRUCIFIED AT PATRAS.]

Andrew, the son of Jona, and brother of Peter, was a native of
Bethsaida in Galilee. He was first a disciple of John the Baptist, and
since he was older than Peter, and knew Christ first, he brought his
brother to Christ as to the true Messiah. Being also a fisherman, like
Peter, the Lord called him, and promised to make him a fisher of men.
John 1:44,40,42; Matt. 4:18,19.

And because he zealously followed the Lord, and was instructed in
the evangelical doctrine, so that he was worthy to be filled with
the spirit of miracles, the Lord ordained him as one of his twelve
apostles; in which ministry he, with the others, faithfully labored
among the Jews. Matt. 10:2; Mark 6:7.

He was held in no small esteem by the Lord; for he had, as it appears,
a freer access to him, than Philip himself. Compare John 1:40 with
verses 42,43.

Further, although he fell through weakness, like all the other
apostles, in forsaking his master; yet he recovered from his fall, and
again joined himself to Christ and to his fellow-brethren. Matt. 26:31;
Luke 24:33.

Afterwards he with all his fellow-ministers received command to preach
the gospel in the whole world, and to all nations; to which end he was
endued, on the day of Pentecost, with the Holy Ghost, whom he received
in all fullness. Matt. 28:19.

Going out, in obedience to the command of Christ, he taught in
many countries, as in Pontus, Galatia, Bethynia, as well as at
Antropophages, and afterwards in Scythia. He also traveled in the
northern and the southern countries, yea, as far as into Byzantium;
further, in Thracia, Macedonia, Thessalia, and Achaia, everywhere
preaching Christ; whereby he converted many to the Christian faith.

He also confirmed the doctrine of his Master with many miracles,
according to the words of the Lord: “These signs shall follow them,”
etc. But since other authors do not treat accurately of this, we shall
omit the particulars of these signs. _Abdias, van den strijd der
Apostelen._

Finally, when he had finished his course, according to the will of the
eternal God, Aegaeas, the governor of Edessa, in the name of the Roman
senate, caused him to be crucified in the city of Patras, in Achaia.
_Joli. Gys. Hist. Mart., fol. 10, col. 1, 2, from Sophronis and Aug.
Solilo., cap. 2._

Concerning the cause and manner of his death, the following is
contained in _Apophthegm. Christian. Baudart., page 3_: At Patras, a
city in Achaia, he converted, besides many others, Maximillia, the wife
of Aegaeas, the governor, to the Christian faith. This so enraged the
governor against Andrew, that he threatened him with the death of the
cross. But the apostle said to the governor: “Had I feared the death of
the cross, I should not have preached the majesty and gloriousness of
the cross of Christ.”

The enemies of the truth having apprehended and sentenced to death
the apostle Andrew, he went joyfully to the place where he was to be
crucified, and, having come near the cross, he said, “O, beloved cross!
I have greatly longed for thee. I rejoice to see thee erected here. I
come to thee with a peaceful conscience and with cheerfulness, desiring
that I, who am a disciple of him who hung on the cross, may also be
crucified.” The apostle said further, “The nearer I come to the cross,
the nearer I come to God; and the farther I am from the cross, the
farther I remain from God.”

The holy apostle hung three days on the cross; he was not silent,
however; but as long as he could move his tongue, he instructed the
people that stood by the cross, in the way of the truth, saying, among
other things: “I thank my Lord Jesus Christ, that he, having used me
for a time as an ambassador, now permits me to leave this body, that
I, through a good confession, may obtain everlasting grace and mercy.
Remain steadfast in the word and doctrine which you have received,
instructing one another, that you may dwell with God in eternity, and
receive the fruit of his promises.

The Christians and other pious people besought the governor to give
Andrew unto them, and take him down from the cross. (For it appears
that he was not nailed to the cross, like Christ, but tied to it). When
the apostle learned of this, he cried to God, saying, “O Lord Jesus
Christ! suffer not that thy servant, who hangs here on the tree for thy
name’s sake, be released, to dwell again among men; but receive me, O
my Lord, my God! whom I have known, whom I have loved, to whom I cling,
whom I desire to see, and in whom I am what I am.” Having spoken these
words, the holy apostle committed his spirit into the hands of his
heavenly Father. _M. W. Baudart. in Apophthegm Christian, lib. 1, super
Andream, ex August. de Vera et Falsa Poenitentia., cap. 8, Bernhard. in
Sermon. de Andrea. Lanfrancus contra Berengar. Niceph., lib. 2, cap.
39, and lib. 15, cap. 39. Remigius in Psal. 21 and 40. Johan. Strac. in
Festo Andreae, p. 23, haec et alia._ Also, _Konst-tooneel van veertig,
by N. D. C., Concerning the Life of Andrew_.


BARTHOLOMEW, THE HOLY APOSTLE OF CHRIST, FIRST GREATLY TORTURED, THEN
FLAYED ALIVE, AND FINALLY BEHEADED, IN ARMENIA, BY KING ASTYAGES, ABOUT
A. D. 70.

[Illustration: BARTHOLOMEW FLAYED ON THE CROSS.]

Bartholomew, which signifies, the son of Tholomaeus, was a Galilean,
like all the other apostles; and also a fisherman, according to the
opinion of Theodoretus; some, however, hold, that he was of royal
descent, and the nephew of the king of Syria.

Little is said of him in Holy Scripture aside from what relates to his
call to the apostleship to preach the Gospel with the others throughout
Judea and Galilee, to the lost sheep of the house of Israel. After
Christ’s resurrection he was confirmed in his apostleship, and, with
the others who were in like ministry, received the gift of the Holy
Ghost. Matt. 10:3; Mark 3:18; Luke 6:14,15; Acts 2:1–5.

After the separation of the apostles he exercised his ministry first
in Lycaonia, then in Syria and the upper parts of Asia, and afterwards
in India, where, as the chronicles relate, Pantenus, a teacher of
Alexandria, coming to the same place, about a century afterwards, found
and took away with him the Gospel of Matthew, which Bartholomew had
brought thither, and which he had taught the Indians in their native
tongue. _Isid. de part N. T., J. Gys. Hieron., Catal. Pantaleon,
Euseb., lib. 3, cap. 10, J. Gys._

Finally he spread the Gospel in Great Armenia, and there, in Albana,
or Albanopolis, the capital and residence of the kingdom of Poleno,
or Palemonio, and converted King Astyages’ brother, together with his
wife, two sons, and a daughter, to the faith. _Hieron. Cat. Barthol.,
J. Gys._

He moreover, as is stated by others, delivered from idolatry, and
enlightened with the knowledge of Jesus Christ, twelve cities in that
country, in which the devil was worshiped through the idol Ashtaroth.
But the priests of Ashtaroth, being very much vexed on account of this,
complained to King Astyages, who caused Bartholomew, this holy apostle
of Christ, to be apprehended and brought before him.

When Bartholomew stood before the king, the latter upbraided him, that
he had perverted his brother, and unsettled the worship of the gods in
his country. He therefore threatened him with death, unless he would
desist preaching Christ, and sacrifice to his gods.

When Bartholomew had replied to this accusation, saying, that he had
not perverted, but converted, his brother, that he had preached the
true worship of God in his country, and that he would rather seal his
testimony with his blood, than suffer the least shipwreck of his faith
or conscience, the king gave orders, that he should first be severely
tortured and beaten with rods, then be suspended on a cross with his
head downwards, flayed alive, and finally beheaded with the ax. This
having been done with him, he was united with Christ, his Lord.
_Niceph. lib. 3, cap. 39, Isid. Hisp. de vita et obitu sanct. J. Gys.
Hist. Mart. super Bartholomeum._

Others relate that the sentence pronounced upon Bartholomew extended
no further, than that he should be flayed on the cross, without any
mention of decapitation; but that, as he, being still alive after
having been flayed, exhorted the people, his head was struck off
with an ax, in order to prevent this, he having committed his spirit
into the hands of God. _Konst-tooneel van veertig, about the Life of
Bartholomew._ Also, _Bybelsch Naemboek_, printed at _Horn, Anno 1632,
letter B. on the name Bartholomew, fol. 159, col. 2._


THOMAS, THE HOLY APOSTLE OF CHRIST, TORMENTED WITH RED-HOT PLATES, CAST
INTO A FURNACE, AND HIS SIDE PIERCED WITH SPEARS BY THE SAVAGES, AT
CALAMINA, ABOUT A. D. 70.

[Illustration: THE APOSTLE THOMAS CAST INTO AN OVEN.]

Thomas, surnamed Didymus, that is, twin, was a native of Galilee,
and his occupation, as it appears, that of a fisherman. John 11:16.
Concerning his parents and the time of his conversion, we find
no account in the Evangelists, who mention only his call to the
apostleship. Matt. 10:3.

His love and ardent affection for Christ appears from the fact that
he exhorted his brethren, to go up to Jerusalem, that they might die
with Christ. John 11:16. But as he had not yet resisted unto blood, and
labored also under a certain misapprehension concerning the death of
Christ, he with the others forsook the Lord in the time of need. John
14:5; Matt. 26:31.

Afterwards, when the Lord had arisen, and appeared to the other
apostles, in the absence of Thomas, he could not believe it, as he
said, unless he should put his fingers into the prints of the nails
with which he had been crucified, and thrust his hand into the Lord’s
side, which a soldier had opened with a spear. But when the Lord came
again, and appeared also to him, saying, “Reach hither thy finger,
and behold my hands; and reach hither thy hand, and thrust it into my
side,” etc., then he, being convinced, began to salute Christ with
divine titles of honor, saying, “My Lord and my God.” John 20:24–28.

After this, he, together with the other apostles, received commandment
to preach the Gospel in the whole world, and to baptize the believers;
to which end, ten days after, namely on the day of Pentecost, he, with
all his fellow-ministers, received the Holy Ghost in full abundance.
Matt. 28:19,20; Mark 16:15,16.

According to history, he sent Thaddeus unto King Abgarus, shortly
after Christ’s resurrection. _Euseb. Hist. Eccl., lib. 1, cap. 13._

As Parthia, India, Ethiopia, and many other countries had as his
portion, been assigned him, he traveled through them; he dreaded,
however, as it appears, to go to the moors and the savage nations of
India. Nevertheless, God having strengthened him, he there converted
many to God. _Euseb. Hist. Eccl., lib. 3, cap. 1._

Concerning the end of Thomas, the most probable account found by
the ancients is this, namely, that at Calamina, a city in the East
Indies, he put a stop to the abominable idolatry of the heathen, who
worshiped there an image of the sun; so that through the power of
God he compelled the Evil One to destroy the image. Thereupon the
idolatrous priests accused him before their king, who sentenced him,
first to be tormented with red-hot plates, and then to be cast into
a glowing furnace, and burned. But when the idolatrous priests, who
stood before the furnace, saw that the fire did not hurt him, they
pierced his side, as he lay in the furnace, with spears and javelins;
and thus he conformed in steadfastness unto his Lord Jesus Christ, whom
he confessed even unto death. Jerome states that his body, which, it
seems, was taken out of the fire, was buried in the same place where
he died. _Joh. Gysii Hist. Mart., fol. 11, col. 4. Konst-tooneel van
veertig, in the life of Thomas._   MATTHEW, THE HOLY EVANGELIST,
NAILED TO THE GROUND, AND BEHEADED AT NADDAVAR, UNDER KING HYTACUS,
ABOUT A. D. 70.

[Illustration: MATTHEW, THE EVANGELIST, BEHEADED AT NADAVAR.]

Matthew, also called Levi, the son of Alpheus, was a publican in
Capernaum. The publicans were detested by the Jews, because the latter
did not consider themselves justly bound to pay toll or tribute to
any foreign prince. Matt. 9:9; Mark 3:18; Luke 5:29. As touching the
condition of publicans at that time, it was such that they generally
exacted more from the people than was just; on which account they were
shunned by the pious, so that open sinners, who were separated from the
church, were compared to publicans. Matt. 9:11; 18:17.

When Matthew, or Levi, was still unconverted, and made his living in
this unjust business, Christ met him with his grace, and commanded
him to follow him as a disciple. Obeying through an inward impulse,
he forsook the custom-house, and, having prepared a great feast
for the occasion of taking leave of his companions, he invited his
fellow-publicans, and also the Lord Jesus; apparently for an adieu,
that they might find opportunity to become converted through the
discourse of the Lord Jesus.

After this, Matthew immediately forsook all, and zealously followed his
Lord, who had called him, and who, after he had more fully instructed
him, placed him among the apostles, which office he, too, exercised
among the Jews, till the death of Christ. Matt. 10:3; Luke 6:15.

Afterwards, when he was sent out to teach among the heathen, Ethiopia
fell to his lot. But before he left Judea, he, through the illumination
of the Holy Spirit, wrote his Gospel, in the Hebrew language, and left
it to them. _Euseb. lib. 5, cap. 1. Joh. Gys. Niceph. lib. 3, cap. 20.
Secund. J. Gys._

In Ethiopia he accomplished much, with teaching as well as with
miracles; and there he also left unto posterity after his death
his written Gospel, from which it can easily be seen what faith he
maintained, namely, the faith in Jesus Christ, the Son of God, that he
became a real man, through the power of the Holy Ghost, in his mother
Mary. Matt. 1st chapter, throughout.

History states that immediately after the death of King Aeglippus, who
was attached to the Christians, his successor Hytacus, an unbelieving
heathen, persecuted this apostle, and that at a certain time, when
this pious apostle of Christ was teaching the church of God, he caused
him to be apprehended and, as some write, nailed to the ground, and
beheaded, in Naddavar, the capital of Ethiopia, where he is also
buried, according to Venantius Fortunatus, who wrote, over a thousand
years ago, “For the great city Naddavar shall restore to us at the last
day the eminent Apostle Matthew.” _J. Gys. in Hist. Mart., fol. 12,
col. 2._ Also, _Konst-tooneel van veertig, in the life of Matthew_.
Also, _P. J. Twisck, Bybelsch Næmbœck, fol. 65, col. 2, letter M_. This
writer states that he was fastened to the ground with darts, whereupon
death ensued. _Joh. Gys._, from _Venantius Fortunatus, de Gaud. Vitæ,
lib. 7_.


SIMON ZELOTES AND HIS BROTHER JUDAS THADDEUS, BOTH SLAIN FOR THE TRUTH
OF CHRIST; THE ONE CRUCIFIED, AND THE OTHER BEATEN TO DEATH WITH
STICKS, ABOUT A. D. 70.

[Illustration: MARTYRDOM OF SIMON ZELOTES, AND JUDAS THADDEUS.]

Simon the Canaanite, surnamed Zelotes, that is, Zealot, the son of
Alpheus, the brother of James, Joses, and Juda, and a relative of
Christ, was constituted by Christ one of his twelve apostles, to preach
the Gospel, first among the Jews, and afterwards among the heathen; to
which end he, together with the others who were in like ministry with
him, received the Holy Ghost on the day of Pentecost. Matt. 10:4; Acts
1:13; Matt. 13:55; Mark 6:3.

He traveled in Egypt, Cyrene, Africa, Mauritania, throughout Lybia, and
in the islands of Great Britain, where he preached the Gospel, _Isid.
de Vita et Mort. 5, 5. Niceph., lib. 2, cap. 40._

Afterwards, having preached everywhere, writes _N. D. C._, he came to
the Western Sea, also into England, and their neighboring places.

Finally, it is stated by others, he went to Persia, where he found his
brother Judas. Continuing together steadfastly in the duties of their
apostleship, they sealed the divine truth with their blood.

Concerning Simon Zelotes in particular, it is stated that he was
crucified in a very painful way by a certain governor in Syria.
_Bybelsch Næmbœck, letter S. on the name Simon, fol. 570, col. 1_, from
_Eus. and Niceph., and Hist. Andræ, fol. 18, Konst-tooneel van veertig,
in the life of Simon Zelotes_.

As regards his brother Judas, surnamed Lebbeus, and also, Thaddeus,
who was likewise an apostle of Jesus Christ, nothing is said of him in
Evangelical history; only there is mention made of a question which he
asked the Lord Jesus, saying, Lord, how is it that thou wilt manifest
thyself unto us, and not unto the world? Matt. 10:3; Mark 3:18; John
14:22.

It was this apostle who also wrote a comforting letter to the
believers, in which he admonishes them to remain steadfast in the faith
once received; and threatens the unbelievers with the severe judgment
of God.

In accordance with the division of the world made by the apostles for
the preaching of the Gospel, he traveled in Mesopotamia, Syria, Arabia,
and as far as Edessa. Finally, having gone to Persia, he there reproved
and opposed the pagan idolatry; on which account he was beaten to death
by the idolatrous priests, who were losing their gain. _Isidor. and
Niceph., Sabell. Eneæ. 7, lib. 14. Bybelsch Næmbœck, letter I., on the
name of Judas Thaddeus, fol. 595. Konst-tooneel, etc., in the life of
Judas Thaddeus, or Lebbeus._

Simon the Canaanite, or Zelotes, who was a son of Alpheus, is not
distinguished by some from Simon the bishop at Jerusalem, who was a
son of Cleophas; hence has originated the error that Simon Zelotes is
said to have been killed A. D. 108 (see _Byb. Næmb., fol. 870, col.
1_), which, properly, is to be understood of Simon, the bishop at
Jerusalem, the son of Cleophas; for Simon Zelotes and his brother Judas
Thaddeus, according to testimony, were killed towards the close of the
persecution by Nero, or about A. D. 70.


MATTHIAS, THE HOLY APOSTLE OF CHRIST, TIED ON A CROSS UPON A ROCK,
STONED, AND THEN BEHEADED, A. D. 70.

[Illustration: MATTHIAS HUNG ON THE CROSS, STONED, AND BEHEADED.]

Matthias, according to the opinion of some, was of the royal house of
David; and from his youth was well instructed in the law of God, at
Bethlehem. He was one of the seventy disciples of Christ; but shortly
after the Lord’s ascension, Judas Iscariot; having faithlessly departed
from his apostleship, and taken his own life, the remaining eleven
apostles, and one hundred and twenty men, through prayer to God, and
by the lot, unanimously elected him in place of the aforementioned
faithless Judas, an apostle and ambassador of Jesus Christ, to preach
the Gospel, according to the command of the Lord, to all nations, and
to baptize the believers. Acts 1:23–26.

Afterwards he and the other eleven apostles were scourged by the Jewish
council, for the name of Jesus Christ, and commanded that they should
preach no more in the name of Jesus Christ. Acts 5:38–40. But they
departed from the council, rejoicing that they were counted worthy to
suffer shame for his name. And daily in the temple, and in every house,
they ceased not to teach and preach Jesus Christ.

After the separation of the apostles, who went everywhere to preach,
Matthias, according to the opinion of Jerome, penetrated far into
Ethiopia, where no other apostle had been, into the very interior of
the land, yea, to the uttermost ends, to the inlet of the creek or
river Asphar and Hyssus; where the most ignorant and barbarous people
were. Unto these people, sitting as they were, in the deepest darkness
and ignorance, there arose, through the ministry of this apostle, the
true light of the Gospel. But, after having there gained many souls
to Christ, he returned, according to history, to Judea, Galilee, and
Samaria; namely, as in consequence of the dispersion of the apostles,
the Jews who dwelt in those parts, could not enjoy the benefits of the
ministry of the holy Gospel, unto their conversion. _Hieron. in Catal.
Script. Eccl. Isidor. Naucler. Sabell. and Anthon., in Hist. Matthiæ._

Concerning the end or martyrdom of Matthias, some write that he would
not sacrifice to the false god Jupiter, and was therefore put to death
by the heathen. Others, however, state that for the blasphemy which
the Jews said he had committed against God, Moses, and the law, he was
sentenced by their high priest, first to be hung on a cross and stoned,
and afterwards beheaded with an ax. In short, when he would not deny
Jesus, his Savior, but steadfastly confessed him, his sentence, was
this: “Thy blood be upon thy head, for thine own mouth hath spoken
against thee.” Thereupon, having been tied on a cross, as some write,
or conducted upon a rock, as others say, he was stoned, and finally,
according to the sentence, beheaded. _Joh. Gys., in Hist. Mart., fol.
13, col. 2, ex Anton., in part 1._ Also, _Konst-tooneel, etc., in the
life of Matthias_. Also, _P. J. Twisck in the Bybelsch Næmbœck, letter
M. on the name Matthias, fol. 652, col. 1, 2_.


SOME OF THE SEVENTY DISCIPLES OF CHRIST, AND SEVERAL FELLOW-TRAVELERS
OF THE APOSTLES, SLAIN, TOWARDS THE CLOSE OF THE PERSECUTION BY NERO,
ABOUT A. D. 70.

Prochorus, one of the first seven deacons at Jerusalem, a nephew of the
pious martyr Stephen, and companion of the Apostle John, but afterwards
bishop of the church at Bithynia, in Macedonia, suffered and died at
Antioch.

Nicanor, also one of the first seven deacons at Jerusalem, was likewise
executed for the truth’s sake.

Likewise Parmenas, also one of the seven deacons.

Olympus was imprisoned at Rome with Paul, for the Gospel’s sake.

Carpus, a servant of Paul, and afterwards bishop of the church at
Troas, was put to death in that place, for the faith.

Trophimus, Paul’s companion, was beheaded for the truth of Christ.

Maternus and Egystus, two of the seventy disciples of Christ, together
with Marianus, the Christian deacon, were put to death in Germany, for
the faith.

Hermagoras, bishop of the church at Aquileia, ordained thereto by
Peter, suffered likewise under Nero.

Onesimus, Dionysius, Areopagitæ, and others, also died at that time for
the divine truth.

This persecution, which was originated by Nero, continued a long time,
extending even into the time of Vespasian; so that it is stated that
in the third year of his reign, there was put to death in the city of
Ravenna, for confessing Christ, Apollinaris, a disciple of Peter, with
many others, whose names are not mentioned.


OF THE SECOND PERSECUTION OF THE CHRISTIANS, UNDER DOMITIAN, WHICH
COMMENCED A. D. 93; IN WHICH, AMONG OTHERS, THERE WERE APPREHENDED,
BANISHED, OR SLAIN, THE FOLLOWING PERSONS:

LUKE, THE HOLY EVANGELIST, HANGED ON A GREEN OLIVE TREE, IN GREECE, A.
D. 93.

[Illustration: LUKE HANGED ON AN OLIVE TREE.]

Luke, the third among the holy evangelists, was, according to the
testimony of the ancients, a Syrian of Antioch, and by occupation a
physician. _Bybelsch Næmbœck, about Luke_, from _Euseb. and Hieron.
Col. 4:14._

It was the will of the Lord to use him as a physician of souls; to
which end he has left to mankind two excellent books on spiritual
medicine; namely, his holy Gospel and the Acts of the holy Apostles.

Concerning his parents there is nowhere anything mentioned; hence
little or almost no account can be given of his natural descent,
excepting his birthplace, and that he descended from the Syrian nation.
It is supposed that he had no wife; though nearly all the other
apostles and evangelists were married.

According to the opinion of Jerome, he was, before his conversion, a
Jewish proselyte, though of Gentile descent; which is quite probable,
since, according to the judgment of linguists, his style is far more
excellent and perfect in Greek than in Hebrew. _Joh. Gys., in Hist.
Mart. ex Hieronimo._

He afterwards, through the preaching of Paul, became a Christian A. D.
38, after he had come from Thebes to Antioch. _Konst-tooneel, etc., in
the life of Luke._

He became a disciple of the apostles, but especially a traveling
companion of the apostle Paul, so that he was with him in many perils
and difficulties on sea and on land.

He was so intimate with Paul, and his special friend to such a degree
that, according to the ancients, he wrote the Gospel under his
dictation and instruction. He has also given a faithful account of
Paul’s principal travels until his first imprisonment at Rome. _Joh.
Gys. Hist. Mart., concerning Luke the evangelist._

Paul makes frequent mention of him in his epistles; for to the
Colossians he writes: “Luke, the physician,... greet you.” Col. 4:14.
To Philemon: “There salute thee Epaphras, my fellow prisoner in Christ
Jesus; Marcus, Aristarchus, Demas, Lucas, my fellow-laborers.” Phil.
23,24. Likewise, to Timothy: “Only Luke is with me.” 2 Tim. 4:11.

Luke was therefore, as it appears, a companion of Paul, not only in
his travels, but also during his imprisonment at Rome. So that he was
twice brought, together with Paul, before the Emperor Nero. _P. J.
Twisck_, taken from Paul’s epistles to Timothy.

Respecting his end, some write that, while preaching in Greece, he was
hanged by the ungodly to a green olive tree; others relate that he
was in the eighty-fourth year of his age, at the time of his death.
_Bybelsch Næmbœck, letter L., on the name Luke, fol. 624, col. 1.
Konst-tooneel van veertig._


ANTIPAS, THE FAITHFUL WITNESS OF JESUS CHRIST, BURNED AT PERGAMOS IN A
RED-HOT BRAZEN OX, A. D. 95.

[Illustration: ANTIPAS BURNED IN A RED-HOT BRAZEN OX.]

Antipas was an upright man and a pious witness of the Son of God; who,
in proof of his faith, tasted death, rather than dishonor his Savior,
by denying him, or otherwise. This happened in the lifetime of the
apostle John. Hence he may be reckoned one of the first of those who
suffered, during the time of Domitian, for the testimony of Jesus
Christ.

Of this hero and knight of God, the Lord himself made mention to his
servant John, yea, commanded him, to write to the teacher at Pergamos
concerning him, saying: “To the angel of the church in Pergamos write:
These things saith he which hath the sharp sword with two edges; I
know thy works, and where thou dwellest, even where Satan’s seat is:
and thou holdest fast my name, and hast not denied my faith, even in
those days wherein Antipas was my faithful martyr, who was slain among
you, where Satan dwelleth.” Rev. 2:12–14.

Touching the time and manner of his death, there is nothing stated
in Holy Writ; but some of the ancient writers maintain that he was
enclosed in a red-hot brazen ox, and thus burned alive with great
pain, yet in steadfastness. As regards the time when this happened,
we ascertain from Holy Scripture, that he was killed in the lifetime
of John. Some fix this occurrence in the time of Domitian, or about
A. D. 95.--See concerning this, _A. Mell., 1st Book, van de Hist, der
Vervolg. en Martel._, printed _A. D. 1619, fol. 22, col. 1_. Also,
_d’Annotation der laetste Bybelsch Oversettinge_, Rev. 2:12,13.


JOHN, THE HOLY EVANGELIST, BANISHED TO THE ISLE OF PATMOS, BY EMPEROR
DOMITIAN, A. D. 97.

[Illustration: JOHN BANISHED TO THE ISLE OF PATMAS.]

John, the apostle and evangelist, was a son of Zebedee, and brother
of James the Greater; he was born at Nazareth, and by occupation was
a fisherman. Matt. 4:21. He was called by Christ, when engaged with
his father and brother in mending their nets for fishing. Verse 22. As
soon as he heard the words of Christ, he immediately left the nets, the
ship, and his father, and, together with James, his beloved brother,
followed Christ. _Chrysost. Homil. 1., in Joh._

Afterwards he became from a disciple an apostle of Christ, and was
numbered with the twelve whom the Lord had specially chosen for his
service. Matt. 10:2.

He was greatly beloved by the Lord, so that at the Supper he reclined
on Christ’s bosom, and leaned, or rested, on his breast. John 13:23;
21:20. The Lord, moreover, had accepted him as one of his three most
special friends, to bear testimony of his works, not only in his
conflict and suffering in the garden of Gethsemane, but also in his
glory, in the raising of the daughter of Jairus as well as in the
showing forth of his majesty, when, on the holy mount, his face shone
as the sun, and his raiment became white as the light. Matt. 26:36;
Luke 8:51; Matt. 17:1–4.

From an inward love, he followed the Lord not only into the house of
the priest Caiaphas, but also to Mount Calvary, without the city of
Jerusalem, where the Lord was put to death. There the Lord, hanging on
the cross, addressed him, saying, “Son, behold thy mother!” John 19:27.

He was so eager after the resurrection of Christ, that in running to
his grave with his fellow-apostle Peter, he outran the latter, thus
showing his affection for his Lord, who had died an ignominious death,
and was entirely forsaken by his other friends. John 20:4.

Some years afterwards, in order to refute the errors of Ebion and
Cerinthus, who denied the divinity of Christ, he wrote his Gospel,
to the honor and magnifying of his Savior, commencing thus: “In the
beginning was the Word, and the Word was with God, and the Word was
God. The same was in the beginning with God. All things were made by
him; and without him was not anything made that was made.” “_And the
Word was made flesh_,” etc., John 1:1–14. In these words he gives us to
understand the true incarnation of the Son of God, to whom be praise
and glory forever. Amen.

John is called throughout the Gospel the beloved of the Lord, or the
disciple “whom Jesus loved;” because the Lord so especially loved him.
John 13:23; 20:2; 21:20.

But since it is the will of God to bring his children to glory through
much tribulation and distress, this beloved friend of God, John, also
could not escape, but was tried throughout his life, with manifold
tribulations, according to what the Lord had told him and his brother
James: “Ye shall indeed drink of the cup that I drink of; and with the
baptism that I am baptized withal shall ye be baptized,” that is, ye
shall also be subjected to my suffering and distress. Mark 10:39.

This was afterwards fulfilled in him in manifold ways; for, besides
what ancient writers have recorded concerning it, namely, that at
Rome he was put into a vat full of boiling oil, but was miraculously
delivered out of it, the merits of which account we leave unquestioned;
this much, according to the Scriptures, is certain, namely that he
spent a long time on the desert island of Patmos, whither he had been
banished for the testimony of Jesus Christ. Concerning this, John
himself makes this declaration, Rev. 1:9: “I, John, who also am your
brother and companion in tribulation, and in the kingdom and patience
of Jesus Christ, was in the isle Patmos, for the word of God, and for
the testimony of Jesus Christ.”

But by whom, and in what manner he was banished to that desert island,
is not stated in the Scriptures, except that he was in tribulation for
the word of God. Some of the ancient writers, however, state that he
was banished by Emperor Domitian, about A. D. 97; who, in his wrath and
displeasure, because he preached the word of God, and confessed Christ
as the Son of God, had him sentenced and banished thither.

On this island, which lies in the Mediterranean, between Asia
Minor and Greece, one hundred and twenty-five miles north-westward
of Jerusalem, he was indeed forsaken of men, and had scarcely any
companionship, aside from poisonous and noxious animals, which dwelt in
the place; nevertheless, the Lord God dwelt with him with his heavenly
consolation, and during his banishment presented and revealed to him,
very beautiful scenes and glorious visions concerning the condition of
the church of God to the end of the world.

How he wrote his Apocalypse or Revelation, an excellent book, full of
divine and truthful prophecies, taken from the preceding visions and
heavenly sights; some of which are already fulfilled, and others remain
to be fulfilled.

As the time of his deliverance began to draw nigh, the Lord spoke to
him on this island, saying, “Behold, I come quickly, Amen.” Whereupon
John replied with a well-comforted soul, “Even so come, Lord Jesus.”
Rev. 22:20.

When the Emperor Domitian, who had banished him to the aforesaid
island, was dead, and Nerva reigned in his stead, he was delivered
and brought back to Ephesus, where he had previously been bishop of
the church. This occurred, according to history, about A. D. 99;
consequently, his confinement there lasted two years. The ancients
write that he suffered much yet for the name of Christ, and was
compelled to drink poison, yet remained unharmed, according to the
promise of Christ; and that he finally died in peace at Ephesus, in
the time of the Emperor Trajan, having served in the holy Gospel for
fifty-one years, and being eighty years old: and thus this great light
rests in Asia. _Joh. Gys. Hist. Mart., fol. 14, col. 2, from Euseb.
Hist. Eccl. and Epiphanio., Joh. Gys., ibidem, from Euseb., lib. 3,
cap. 20, 23, Niceph., lib. 3, cap. 4, Iren., lib. 3, cap. 3._ Also,
_Konst-tooneel, in the life of John_. Also, _Bybelsch Naembock, letter
J. on the name John, fol. 538, col. 2, and fol. 539, col. 1, 2_, also,
_fol. 540, col. 1_.


TIMOTHY, THE SPIRITUAL SON OF THE APOSTLE PAUL, STONED TO DEATH BY THE
HEATHEN IDOLATERS AT EPHESUS, ABOUT A. D. 98.

Timothy was a native of Lystra in Lycaonia. His father was a Greek, but
his mother and grandmother, though of Jewish descent, were Christian
believers, the one named Eunice, the other Lois; by whom he was
instructed from his youth in the holy Scriptures. Acts 16:1; 2 Tim. 1:5.

Timothy was well reported of by the brethren that were at Lystra and
Iconium; wherefore Paul received him as his companion in the ministry
of the holy Gospel among the Gentiles. Acts 16:2,3.

Paul loved him with a godly love, and called him his dearly beloved son
in the Lord. 2 Tim. 1:2. He afterwards appointed him bishop or teacher
of the church, and commended to him the flock of Jesus his Savior, with
the admonition, uprightly to feed and govern the same; to which end he
wrote two special epistles to him.

“O Timothy,” he writes, “keep that which is committed to thy trust,
avoiding profane and vain babblings, and oppositions of science falsely
so called.” 1 Tim. 6:20.

Further: “This charge I commit unto thee, son Timothy, according to
the prophecies which went before on thee ... through faith and a good
conscience.” 1:18.

In another place: “Thou, therefore, my son, be strong in the grace that
is in Christ Jesus. And the things that thou hast heard of me among
many witnesses, the same commit thou to faithful men, who shall be able
to teach others also.” 2 Tim. 2:1,2.

In this ministry Timothy acquitted himself as an upright evangelical
preacher, until it pleased God, to let him finish his course, not by a
common death, but by martyrdom; so that he, with his spiritual father
Paul, who had steadfastly preceded him, and especially with his Lord
Christ Jesus, who had gone through the conflict many years before,
might enjoy the unfading crown of honor in the life of bliss. Thus it
happened afterwards, according to history, that, having been bishop at
Ephesus for fifteen years, he was there stoned to death by the heathen,
whose idolatry he had reproved. This is stated to have taken place in
the reign of Domitian, or about A. D. 98, though some have fixed it
in the time of Nero. _Joh. Gysii Hist. Mart., fol. 14, col. 4_, also,
_Bybelsch Naembock, letter T. on the name Timothy, fol. 925, col. 102_.


URTICINUS, A PIOUS CHRISTIAN, BEHEADED WITH THE AX, AT RAVENNA, A. D.
99.

Next to Timothy is placed Urticinus or Ursinius, a physician at Ravenna
in Italy. Having been reported to the Judge Paulinus, as being a
Christian, he was tortured in manifold ways for the name of Christ.
Having borne all with constancy, and still refusing to sacrifice to
the gods of the heathen, he was finally sentenced by the judge, to be
beheaded with the ax.

When Urticinus received this sentence of death, he began to tremble
and shake before the impending death, and to deliberate with himself,
whether he should deny Christ, or how he might the most easily escape
death.

But while he was thus counseling with flesh and blood, one of the
company of Judge Paulinus, whose name was Vitalus, stepped up to
him from behind, and strengthened him with these words: “My beloved
brother in Christ, Urticinus, who, as a faithful physician, by thy
potions, didst so often and so happily restore to health the sick, take
heed, lest by thy denial thou plunge thyself into eternal death and
damnation.”

Through this admonition Urticinus regained such courage, that he
joyfully prepared for death, and, having of his own accord offered
his neck to the ax, he thus, through the separation of his head from
the body, came to a godly and noble end. See concerning this, _A.
Mell., 1st book, van de Hist. der Vervolg., fol. 18, col. 3_ and _4_,
according _Venant. Fortunat., lib. 4. Vitæ S. Martini. Hieronym. Rub.
Hist. Raven., lib. 1. Beda, Usuard. Ado. Vincent, Spec. Hist., lib. 9,
cap. 50. Volateran. in Antrhopal. Pet. Dam., in Serm. de S. S. Vitali
and Valeria._


VITALUS, BURIED ALIVE AT RAVENNA FOR THE NAME OF JESUS CHRIST; AND HIS
WIFE BEATEN TO DEATH WITH STICKS, AT MILAN, ABOUT A. D. 99.

[Illustration: VITALIUS BURIED ALIVE AT RAVENNA.]

Vitalus, before his conversion, was a Roman knight and citizen of
Milan. He had come to Ravenna with Paulinus, the judge; but when he
perceived the bloodthirstiness of his lord, whom he had hitherto served
faithfully according to the manner of the world, he bravely left him,
and straightway enrolled himself under the banner of Christ, but was
very soon apprehended by the enemies of truth. For Paulinus, his
lord, not knowing why he had left him, but having learned that he had
encouraged Urticinus--who had just before been beheaded with the ax,
for the faith--when the latter wavered, and that he had restrained him
from sacrificing to the gods; likewise, that he had buried him after
his death, conceived a suspicion that he also must be a Christian. Upon
this suspicion, and through the accusations of others, he had the pious
Vitalus apprehended, and having found from his own confession, that he
was really a Christian, he caused him to be put on the rack, to try him
whether he would not apostatize from Christ.

Thereupon Vitalus addressed Paulinus, the criminal judge, in these
words: “You must certainly be deprived of your reason, to think that
I should be deceived by you, and brought to eternal suffering in soul
and body, while I have sought to deliver others from the danger of
delusion.”

A wicked heathen priest, perceiving that he adhered firmly to Christ,
and would in no wise do honor to the gods, advised Paulinus to bury
Vitalus alive. Paulinus, following the evil suggestion of this priest,
had a deep pit dug down to the water, at the place where the Christians
were usually executed--called _ad Palmam_ because a palm tree stood
there--and had Vitalus buried in it, up to the middle (of his body),
and then covered up with stones and earth.

Now when Valeria, the wife of Vitalus, after the death and burying
alive of her husband, returned home from Ravenna to Milan, where
she resided and had her children, she could not remain concealed
long, but made herself known to be a Christian woman; for when she
was constrained to eat of that which was offered to idols, she very
steadfastly refused and resisted, yea, moreover, openly reproved the
idolaters, saying, “I am a Christian, and can, therefore, in no wise
eat that which is offered to Sylvanus, your god.”

Thereupon these idolaters seized her, and beat her to death with
sticks. She was buried at Milan by the Christians. This happened by
virtue of the first persecution, or the edict of Nero, which, it is
stated, remained in force under Vespasian and under Domitian. _A. Mell.
Hist., fol. 16, col. 3, about Luke._

Concerning this martyrdom see the above mentioned authors, annotated
with regard to Urticinus.


OF DIFFERENT OTHER PERSONS WHO WERE SLAIN FOR THE NAME OF CHRIST ABOUT
A. D. 100.

According to ancient history there were also slain for the testimony of
the Son of God: In France, Lucianus, bishop of the church of Bellovaco;
Maximianus and Julianus, elders; Nicasius, bishop of the church of
Rouen; Quirinus, an elder; Scubiculus, a deacon; Pascientia, a virgin.
In Italy, Romulus, bishop of the church of Fesula, and others, in
different places. _J. Gys. Hist. Mart., fol. 14, col. 4._

It is further recorded, that Marsilius Glabrio also had to suffer for
the name of Christ and the true faith.

At this time (it is stated in the _Introduction to the Martyrs Mirror
to the Defenseless Christians fol. 36, col. 2_,) “The Christians were
so little esteemed, that they were called cobblers, as may be seen from
a heathen author, according to Baronius.”




AN ACCOUNT OF THE BAPTISM OF THE HOLY MARTYRS IN THE SECOND CENTURY.


SUMMARY OF BAPTISM IN THE SECOND CENTURY.

The witnesses as regards the ordinance of the baptism of Jesus Christ,
who have written in this century, are few, and their accounts are
brief, but mostly clear and conclusive. First appears one Dionysius,
surnamed Alexandrinus, who writes to his friend Sixtus about a certain
brother, who considered the baptism of the heretics no baptism at all,
and, therefore requested to be re-baptized.

He is followed by Justinus, who, in his letters written in defense of
the Christians, as well as in his disputation with Tryphon, the Jew,
speaking of baptism, treats of it throughout as of the baptism of
Christ, which was administered to adults.

Then comes one Gratianus, who declares himself against retaliation; and
also another (noticed in the margin), who was censured because he held
that the body of Christ was not of the substance of Mary.

Then follows Clemens Alexandrinus, who nowhere speaks of infant
baptism, though he treats much of baptism, and of its conditions and
circumstances.

Then follows a certain testimony, from Walafridus Strabo, proving that
in those early times it was not customary to baptize otherwise than in
running water, and that only such persons were baptized, who were able
to know and understand the benefits to be obtained in baptism.

The conclusion is taken from the 7th chapter of _De Ratione
Gubernationes Ecclesiæ_, in which we read, that now there were baptized
those who had previously been instructed in the principal articles of
faith. With this we have concluded this century.

NOTE.--Since we have not come across any particular authors as regards
the matter of baptism, with the first years of this century, we are
compelled to begin with the year 126, and to proceed thence on; which
method we shall also pursue in some of the other centuries.

_About the year 126._--The first place in our account of baptism in the
second century, we shall accord to Dionysius Alexandrinus,[87] of whom
it is stated (from his 5th book on Baptism) that he wrote to Sixtus,
the bishop at Rome, as follows: There was with us a brother who had
been a believer a long time, before ever I or my predecessor Heraclas
was ordained bishop. Being present among those who were baptized,
and hearing the questions put to them, and their replies, he came to
me weeping, fell down at my feet, and began to confess that he had
received baptism from the heretics in an entirely different manner,
which baptism, since he saw that we administered baptism differently,
he did not consider baptism at all. He therefore entreated to be
cleansed and purified with the baptism of the Christian church, that
he might receive the grace of the Holy Ghost.

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

Finally he writes these words: He (namely, the man mentioned above, who
wished to be re-baptized) ceased not to sigh and to weep, and dared not
to come to the Lord’s table, and, admonished and constrained by us,
would scarce venture to be present at common prayer.

In regard to this, Eusebius Pamphilius of Cesarea, who has annotated
this, writes thus: These and many other such questions concerning
re-baptizing are noted by Dionysius throughout his books. _Euseb., lib.
7, cap. 8, from Dionysius._

NOTE.--P. J. Twisck discriminates this Dionysius Alexandrinus from
another Dionysius, who, about A. D. 231, after Origen, was a teacher of
the scholars of the faith, at Alexandria. See _Chron. 3d Book for the
year 231, page 61, col. 1_. Also, _for the year 253, page 71, col. 1_.

Of the martyrdom of the latter we shall speak in the proper place,
under the persecution of Valerianus and Gallienus. Others, however,
hold that it was one and the same Dionysius, who wrote this, and
suffered martyrdom. But this matters little, since the matters
themselves, as stated by these writers, agree in general. We will leave
this to the judgment of the intelligent reader.

From the above it is evident, first, that baptism was administered
after previous examination, because it is said: “Being present among
those who were baptized, and hearing the questions put to them, and
their replies;” which agrees with the manner in which Philip proceeded
with the Ethiopian, before he baptized him: the one asked, the other
answered, and then followed baptism. Acts 8:36–38.

Moreover, since Eusebius states, that Dionysius notes many such
questions of re-baptizing throughout his books, it follows
incontrovertibly, that re-baptizing, or, at least, baptizing aright,
those who had not been rightly baptized, must have been practiced,
or at least advocated by some at that time; else it would not have
been necessary to note any questions in regard to it; whereas much
was written in that day, concerning it, as Eusebius has shown from
Dionysius.

_About the year 140._--Justinus, who was surnamed Philosophus, because,
before his conversion, he was instructed in philosophy, comes next
in order after Dionysius Alexandrinus. In his second defense of the
Christians, to the Emperors Titus, Aelius, Adrianus, Antonius, Pius,
etc. (according to the annotation of _H. Montanus Nietighz., p. 5_),
he writes thus: “We shall also relate to you, how we, being renewed
through Christ, have offered ourselves up to God, lest, this being
omitted, it might seem, that in some parts of this statement we have
not been faithful. As many, then, as are convinced, and believe that
what we teach and say is true, and promise to live accordingly, to the
best of their ability, are admonished to pray, and to ask God, with
fasting, for the forgiveness of past sins, we ourselves praying and
fasting with them. After that, we lead them to the water, and they
are then born again in the same manner of regeneration in which we
ourselves were born again; for then they are washed with water, in the
name of God, who is the Father and Lord of us all, and of Jesus Christ,
who is the Savior of us all, and of the Holy Ghost; for Christ says:
‘Except ye be born again, ye cannot enter into the kingdom of heaven.’”

These are certainly clear arguments, which confirm the institution of
Christ as regards baptism upon faith; for, when Justinus writes: “As
many then, as are convinced, and believe,” and adds: “are admonished to
pray,” and finally says: “After that, we lead them to the water, and
they are then born again in the same manner of regeneration,” that is
to say (speaking by way of metonymy), baptized; he certainly gives to
understand with this, that the candidates for baptism, in his day, had
to be convinced, namely through the preached word, and had to believe,
and, also, that they had to be admonished to pray, before they were led
to the water, to be baptized, or, as he calls it, regenerated.

A little further on in the same apology or defense, he writes thus:
“This, concerning this matter, we have learned from the apostles; for,
since we are ignorant by our first birth, and have been brought up in
evil practices and wicked habits; therefore, in order that we may not
remain children of ignorance, but become children of free volition and
of knowledge, and may obtain the remission of sins committed, there is
invoked over those who voluntarily desire to be born again, and who
repent of their past sins, the name of God, the Father and Lord of all
men; and, invoking him alone, we lead the one to be baptized to the
washing of water; and this washing of water is called an enlightenment,
because the understanding of those who learn these things, becomes
enlightened. But those who become enlightened, are also washed, that
is, baptized, in the name of Jesus Christ, who was crucified under
Pontius Pilate, and in the name of the Holy Spirit, who, through the
prophets, has foretold all concerning Christ.” _H. Mont. Nietighz.,
page 6, ex Justino._

From this it is again quite evident, that Justinus has in view, nothing
else than to give an account of the true baptism, which Christ and
his apostles taught that it should only be administered upon faith
and repentance for sins; for, when he says: “Those who voluntarily
desire to be baptized again, and who repent of their past sins,” and
adds: “Invoking the name of God, we lead the one to be baptized to the
washing of water,” he certainly says nothing else than what was said to
those baptized by John. Matt. 3:6: “And were baptized of him in Jordan,
confessing their sins,” and what Peter said to the contrite penitents,
who inquired what they must do to be saved. Acts 2:38: “Repent, and
be baptized every one of you in the name of Jesus Christ, for the
remission of sins.” The very same idea is expressed here by Justinus,
as is shown.

Further on in the same apology or defense, Justinus writes these words:
“But we, after he who, being convinced, has become of one mind with
us, is thus washed, we lead him to those who are called brethren,
where they are assembled, ardently offering up the common prayers, for
ourselves, for him who is enlightened, and for all other men, wherever
they may be; that we may be worthy to be disciples of the truth leading
indeed a good conversation, and be found observers of that which is
commanded us; in order that we may obtain eternal salvation.” _H. Mont.
Nietighz., page 7, ex Justino._

This is the third citation from Justinus, from which it appears
certainly no more, than from the first two, that he mentions any other
baptism, than that upon faith and repentance. For, when he says:
“After he who, being convinced, has become of one mind with us, is
thus washed, we lead him to those who are called brethren,” he gives
to understand with this, that those who were washed, that is baptized,
must first be convinced, and consent to the doctrine, which agrees
with Christ’s command, Matt. 28:19: “Go ye therefore, and teach (or,
make disciples of) all nations, baptizing them,” and mark: “Preach the
gospel to every creature. He that believeth and is baptized shall be
saved.”[88]

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

Jacob Mehrning, in his account of baptism in the second century, cites
from the _Centurien van Mægdenborg_ the following words: “The teachers
of the church of that time held, that regeneration was effected through
baptism and the word, to both of which together they ascribed a power,
namely, the forgiveness of sins, which required repentance from
adults.” Many clear testimonies concerning this are found in Justinus.

In the disputation with Tryphon, the Jew, he writes: “Through the
washing of water of repentance (Wasserbad der Busse), and the knowledge
of God, which has been instituted for the forgiveness of the sins of
the people, as Isaiah says, we believe and feel assured, that this is
the blessed baptism, which was proclaimed in former times, and that
this alone can cleanse the penitent, yea, that this is a water of life.”

A little further on he calls baptism a spiritual circumcision
acceptable to the merciful God. And in conclusion he says: “Through
water and faith, the regeneration of the whole human race is effected.”
_Jac. Mehrn., Baptism. Histor., 2d part, on the second century, page
202._

Justinus writes further, in the disputation with Tryphon, the Jew, on
the truth of the Christian religion: “Since we, through Christ, are
converted to the true God, we are sanctified in baptism, and call upon
him as our helper, and call him our Redeemer. Before the power of this
name, Satan himself must fear and tremble.” _Jac. Mehrn., page 203.
Baptism. Hist., 2d Part._

Who does not see clearly from these words of Justinus, in the
disputation with Tryphon, in the first as well as in the second
citation, that he employs such words and phrases as can by no means
be applied otherwise than to the true order of the baptism of Christ
and his apostles, namely, baptism which is accompanied with faith and
repentance? For in the first citation he certainly says expressly,
that baptism is a _washing of water of repentance, and the knowledge
of God_; also, that it alone can cleanse the penitent; and also, that
through water and faith the regeneration of the whole human race is
effected. In the second citation he also plainly says: “Since we,
through Christ, are converted to the true God, we are sanctified in
baptism.” How could any one more clearly indicate the true practice
of baptism, which must take place with conversion to God? And such
baptism, Justinus states here, was practiced in the church of God in
his time. O glorious, holy, and most Christian transaction!


NOTICE CONCERNING THE BOOK “QUÆSTIONUM ET RESPONSIONUM,” THAT IS,
“QUESTIONS AND ANSWERS,” WHICH IS WRONGFULLY ATTRIBUTED TO JUSTINUS.

In the fifty-sixth question and answer of this book some words are
employed from which pedobaptists sometimes are wont to conclude, that
infant baptism was practiced in the days of Justinus. But to this,
various excellent and learned men have replied long since, namely, that
this book was never written by Justinus; to prove which, different
reasons are adduced, as, for instance: That in the answer to the 115th
question mention is made of Irenius, who lived twenty-five years after
Justinus, but is nevertheless cited by the latter in his writings as
his predecessor. Moreover, that in the answer to the twelfth, and
also in that to the eighty-sixth question, Origen is mentioned, who
lived a whole century after Justinus. To this must be added, that
neither Eusebius nor Jerome, both of whom have each compiled a complete
catalogue of all the authentic writings of Justinus, enumerate this
book _Quæstionum_; whereas they mention the Second Defense of the
Christians, and the Disputation with Tryphon, from which we have
adduced in full several citations concerning baptism. Hence the
aforementioned book is justly rejected, as not being the work of
Justinus. See concerning this, _De Centuriator. Magdeub., Cent. 2,
cap. 10, in the account of the life of Justinus_. Also, _Bellarm. in
Tract van de Scribenten der Kerke_. Also, _Jacob Mehrn., Baptism.
Histor., 2nd Part, page 170, 171_. Also, _A. Montan. Nietighz. van den
Kinder-doop, second edition, A. 1648, page 8, 9_.

NOTE.--In 152, Valentinus Romanus was censured as a heretic, because he
believed that the Son of God, _Christus Jesus_, assumed neither a human
nature, nor flesh and blood from the substance of the virgin Mary. _P.
J. Twisck, Chron. for the year 152, 2d Book, page 42, col. 1, from
Herm. Med., fol. 330, Chron. Seb. Fr., 106., Jan. Cresp., fol. 34._

_About the year 160._--Gratianus quotes the words of the Lord: “When
they persecute you in this city, flee ye into another;” and says then:
“Here Jesus Christ teaches that Christians shall not repel weapon with
weapon, but must flee before weapons.” _P. J. Twisck, Chron., 2d Book,
for the year 160, p. 43, col. 1, 2, from Seb. Fra. in den Krieg des
Fredes, fol. 63._

From this explanation of Gratianus appears, how salutarily and
rightly he believed and taught with regard to the words of Jesus
Christ relative to the forsaking of revenge; from which we may infer
his correct views concerning other matters of Holy Scripture and the
Christian faith; but since, either through default of the ancient
writers, or for some other reason, nothing else has come down to us
from him, we shall be content with what we have mentioned, and take our
leave of him.[89]

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

_About the year 200._--About this time flourished Clemens Alexandrinus,
who, though writing largely on baptism, nowhere mentions infant
baptism, but employs throughout such language as sufficiently implies,
that he knew nothing of infant baptism, but confined himself solely
to the ordinance of Christ and the practice of his apostles, which is
baptism that is accompanied with faith and repentance.

In _Pædagog., lib. 1., chap. 6_, he writes thus: “This is also done
with us, whose example the Lord Christ has become. Being baptized, we
become enlightened; being enlightened, we are made children; having
been made children, we are brought to perfection; having been brought
to perfection, we are made immortal.” A little after that he says:
“Thus also, when we are baptized, we obtain a free, unobstructed, and
clear eye of the Holy Ghost, as an avengement of blindness; having
trodden underfoot the sins which hitherto obscured the divine Spirit.”
Also: “That which was grievously bound by ignorance, is unbound by
knowledge, and these bands are loosed through the faith of man and the
grace of God, the manifold sins being forgiven through reasonable[90]
baptism as a perfect remedy; thus we are washed from all sins, and
are henceforth evil no more; this is the grace of enlightenment, that
the manner of life is no longer the same that it was before we were
baptized.” Further: “Teaching or instruction precedes faith, but faith
conjointly with baptism is led and directed through the Holy Ghost.”
And: “Even so we who repent of our former sins separate ourselves from
them and are being cleansed through baptism, let us run to the eternal
light, as children to their father.” See further, concerning these
citations, _Jac. Mehrn., Bapt. Hist., 2d Part, pages 213, 214_. Also,
_H. Montan. Nietighz van den Kinder-doop, pages 26, 27_.

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

What is there in this testimony of Clemens Alexandrinus, that can apply
to infant baptism? yea, on the contrary, what is there that does not
militate against it? He certainly says expressly: “These bands (namely,
of sin) are loosed through the faith of man, and the grace of God,
the manifold sins being forgiven through reasonable baptism.” This
certainly is a clear and obvious joining together of faith and baptism,
as things which, through the providence of God, belong together, for
the remission of sins. When he further says: “Teaching, or instruction,
precedes faith, but faith conjointly with baptism is led and directed
through the Holy Ghost,” there is expressed, without controversy, the
same thing that we have said just now; since here not only faith is
joined together with baptism, but also instruction, which precedes
faith, and the Holy Ghost, who follows and confirms faith.

It is true, he says soon after this, that those who are baptized are
children, or, at least, ought to be. But what kind of children? Not
children in understanding, not infants in the cradle, but, as he
further says, Children in wickedness, but perfect in the understanding.
Children, who, as children of God, have put off the old man, and the
garment of wickedness, and have put on the incorruptibility of Christ,
in order that, being regenerated, they may become a new and holy
people, and keep unspotted the new man. See the treatise cited above.

If at that time it was at all customary in Alexandria to baptize
infants, would it not have been appropriate here for him, to speak of
irrational infants, or at least to mention with a word or two, that
they, too, were entitled to baptism, although, on account of their
youth, they could not understand the object of it? Truly, according to
our opinion he could not well have omitted mentioning it; but, inasmuch
as he does not refer to it with a single word, it is good proof, that
at that time this abuse was not known there, or, at least, not regarded.

Jacob Mehrning says (_Baptism. Hist. concerning the second century,
page 213_): “Of Clemens Alexandrinus we read that at Alexandria he
presided over the school in which the catechumens, that is those who
received instruction preparatory to baptism, were taught the principles
of the Christian faith.” _Vicecomes, lib. 2, cap. 7._

From this _Pædag., Clementis Alexandrini, lib. 1, cap. 6_, Vicecomes
would prove that there was given to those who were baptized, milk and
honey to eat, and milk mixed with wine, to drink; likewise, that after
baptism, preaching took place and peace was imparted to those baptized.

As regards the statement, that there was given to the baptized, as a
sign of God’s blessing, milk and honey to eat, and milk mixed with
wine, to drink, we leave it to its own merits, it being a matter of
small importance, which, if done without superstition, could either
be observed or omitted. But the preceding statement, that Clemens
Alexandrinus presided over the school in which the catechumens were
taught the principles of the Christian faith, certainly implies that
the candidates for baptism were first instructed in the school, in the
principles of the Christian faith, before they were baptized; and also,
the final remark, that after baptism preaching took place, and peace
was imparted to the baptized, certainly also indicates that those who
were baptized were not infants, for then they could not have understood
the preaching, much less would they have been qualified to receive with
attention and according to the requirements of Holy Scripture the
peace which was imparted to them.

NOTE.--Baudartius writes of Clemens Alexandrinus, that he proclaimed
the true religion with his mouth as well as with his pen, saying among
other things: “A pious and honorable man is well content with little.”
_Apophth., edit. 1640, lib. 2, page 49._


FURTHER REMARKS CONCERNING BAPTISM IN THIS CENTURY.

From the writings of Walafridus Strabonus we may clearly infer what
manner of baptism was practiced at this time, in the first as well
as in the second century, and also long afterwards, namely, that no
infants, but adult, reasonable, and believing persons were baptized,
and this, according to the example of Christ and his holy apostles.
_Jac. Mehrn., Bapt. Hist., p. 524, D. I. Vicecomes, lib. I, cap. 4._
Walafridus Strabo (_in lib. de Rebus Eccles., cap. 26_) writes: “We
must know that originally believers were very simply baptized in
streams and springs; for our Lord Jesus Christ himself, in order to
sanctify such washing for us, was baptized of John in Jordan; even we
read elsewhere: ‘John was baptizing in Enon near to Salim, because
there was much water there.’”

_Page 525_, from _D. Vicecomes, lib. 1, cap. 30_; also, _cap. 26_,
Strabo speaks thus concerning baptism: “We must know that in those
first times baptism was administered only to those who, in body as well
as in soul, were washed clean and white, so that they could both know
and understand, what benefit there was to be obtained in baptism, what
was to be confessed and believed, and, finally, what was necessary to
be observed by the regenerated in Christ.

He then relates of Augustine, that he was instructed in the faith
before he was baptized (of which we shall speak in the proper place);
but that subsequently, for the sake of improvement, as it is called,
the church, that is, the Roman church, practiced infant baptism, with
a view of freeing infants by this means from the punishment of God for
original sin. Then the followers of the true faith (thus he wrongly
calls the Romanists), in order that the children might not be lost, if
they should die without the means of regeneration, that is, baptism,
resolved that they should be baptized for the remission of sins. Hence
originated, he writes, the custom of having godfathers and godmothers,
who stand for the child at (literally, lift the child from) baptism,
and answer for them all that they themselves, on account of the
weakness of their infancy, are not able to confess.” Thus for Strabo.

N. B.--Concerning these words, D. Vicecomes writes thus: “Since
Walafridus Strabo removes the custom of infant baptism from the
primitive church, he also recognizes no older origin of the godfather’s
than which dates from a period subsequent to the times of Augustine.”
_Bapt. Hist., pp. 525, 526._

Thus, in the first two centuries, and long afterwards, infant baptism
was not known by the Romanists even, according to the above mentioned
testimony of W. Strabo. Shortening this, we shall conclude with a
statement contained in the _H. Doophistorie_, at the end of the second
century, _page 211, cap. 7, de Ratione Gubernationis Ecclesiæ_: “Since
also the administration of the Sacraments belongs to the government
of the church, we see from the history of the time, that the bishops
and teachers did not deem it burdensome to baptize, not bells and
altars, but men whom they had instructed in the principal articles of
the Christian religion; and to them they also administered the holy
Supper.” We shall now proceed to the martyrs, who, during this time
suffered for this same faith.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE SECOND CENTURY.


SUMMARY OF THE MARTYRS OF THE SECOND CENTURY.

[The two Roman, or, properly speaking, Greek Emperors, Trajan and
Marcus Aurelius raised the principal persecutions against the
Christians, in this century. This is amply shown in the following
account, as well as what persons suffered for the name of Christ in
these persecutions.

In the persecutions through Trajan there were slain, after enduring
much suffering, Simon Cleophas, who was a hundred and twenty years
old, Rufus and Zosimus, the Ethiopian baptized by Philip, Ignatius,
Onesimus, Dionysius Areopagita, Publius, Barsimeus, Barbelius and his
sister Barba, Justus and Pastor, Phocas, Faustina, Jacobita, Felicitas
with her seven sons, and Lucius.

Under Marcus Aurelius there suffered, Justinus, Polycarpus, and
twelve of his beloved disciples, who had come from Philadelphia to
Smyrna, and were slain there; Carpus, Papylus, Agathonica and many
women, Germanicus, Vetius, Attalus, Alexander of Phrygia, Maturus,
Sanctus Blandina and a youth, Photinus, ninety years old, Alcibiades,
Epipodius, Alexander the Greek, Leoxides, Plutarchus, Sagaris,
Thraseas. All these fought unto blood under the blood-stained banner
of Jesus Christ; their deaths may be read at large in the following
account.]

We shall begin the second century with the third general persecution
which was raised against the followers of Jesus Christ, and shall
forthwith proceed to give an account of the time, place, persons, and
circumstances.


THE THIRD PERSECUTION OF THE CHRISTIANS, COMMENCED UNDER TRAJAN, A. D.
102.

With the beginning of the second century, A. D. 102, arose the third
heathen persecution against the Christians, under Emperor Trajan, who
attained to the reign of the Roman monarchy in the year 100.

Being instigated by Mamertinus, the governor of Rome, and Targuinus,
the superintendent of the worship of the heathen deities, he
persecuted the Christians in an awful manner, and put them to a
wretched death.

He was called a good emperor, but very superstitious as regards the
heathen worship; by reason of which he was the more easily induced to
undertake this sorry work. It also was no small help to this end, that
the heathen priests and idolaters paid great taxes, to extirpate by
sufferings and death, as the enemies of God and of man, those who were
opposed to their gods, especially the Christians.

Meanwhile we shall show what persons suffered under the bloody reign of
Emperor Trajan, for the name of Jesus Christ.


SIMON CLEOPHAS, ONE OF THE SEVENTY DISCIPLES OF CHRIST, CRUCIFIED BY
ATTICUS, UNDER TRAJAN, A. D. 109.

Simon Cleophas was the son of Cleophas and Mary, and a cousin of our
Lord Jesus, because he was the son of the brother of Joseph, the
supposed father of Christ. After the death of the apostle James he was
chosen, by common consent, bishop of the church at Jerusalem; hence he
must be distinguished from Simon surnamed Zelotes, who was one of the
apostles, and was crucified in Persia. For, the latter was a son of
Alpheus, but the former a son of Cleophas, not one of the twelve, but
of the seventy disciples of Christ, as Eusebius admits, saying: “If any
one should say that this Simon beheld Christ with his own eyes, and
listened to his preaching with his own ears, he would not be beyond
reason and truth in this opinion, not only on account of the long
duration of his life, being a hundred and twenty years old, but much
more by virtue of the testimony of the holy Gospel, in which mention is
made of Mary, the wife of Cleophas, whose son he was, according to the
testimony of Egesippus, who was the nearest historian to the times of
the apostles.” _Hist. Eccles. Euseb. Pamphil., lib. 3, cap. 11._

This is the Simon, of whom it is stated that he was an eye-witness to
the stoning of James, the holy apostle of the Lord. _Epiph. supra, in
Sym. Alph._

He was accused by some wicked men before Atticus, the governor of
Emperor Trajan, of being a Christian, yea a near relative of Christ, of
the generation of David. On this account he was dreadfully beaten for
many days with scourges and sharp rods, so that everyone who saw him,
had to lament and wonder, the judge himself being astonished, that a
man of such a great age, a hundred and twenty years old, was able so
long to endure such intolerable torturing.

Finally, as he remained steadfast in his confession, he became
conformed in suffering unto his Lord, whom he confessed, and was
sentenced by Atticus to be crucified; which death he suffered in the
tenth year of Emperor Trajan, which corresponds with the year of Christ
109. Compare the _1st Book of A. Mellinus_, printed A. D. 1617, _fol.
24, col. 1, 2_, with _Hist. Mart. Joh. Gysii_, recently printed by _I.
Braat, A. D. 1657, fol. 15, col. 1_.


RUFUS AND ZOSIMUS, TWO PIOUS CHRISTIANS, BEHEADED AT PHILIPPI IN
MACEDONIA, FOR THE FAITH IN JESUS CHRIST, A. D. 109.

Rufus and Zosimus were disciples of Christ and his apostles, and had
also been instrumental in founding and building up the church of God
among the Jews and the Gentiles.

Especially conspicuous is Rufus, from the greetings of the Apostle Paul
to the church at Rome, in which he includes Rufus, not merely as a
common member of the same, but as a distinguished, yea chosen person,
for he says: “Salute Rufus chosen in the Lord, and his mother and
mine.” Rom. 16:13.

This Rufus and the aforementioned Zosimus, both pious and upright
Christians, together with many of their fellow-believers, were put to
death for the faith, in the city of Philippi in Macedonia. Some write
that both were beheaded in the days of of Emperor Trajan, A. D. 109.
Compare what A. Mellinus adduces in _Het groot Christen Martelærs-bœk,
fol. 19, col. 4_, from _Polycarpo ad Philippens_, with that which J.
Gysius has noted in _Hist. Mart., fol. 15, col. 3_.


THE ETHIOPIAN OR EUNUCH OF QUEEN CANDACE, WHO WAS BAPTIZED BY PHILIP,
PUT TO DEATH FOR THE NAME OF CHRIST, IN THE ISLAND OF CAPROBANO, A. D.
110.

Immediately after Rufus and Zosimus, A. Mellinus introduces the
Ethiopian or eunuch of Queen Candace in Ethiopia, who was converted by
Philip to the faith in Jesus Christ, and thereupon baptized, as we read
in the Acts of the Apostles.

It is stated of him, from Jerome, that he preached the Gospel of our
Lord in Arabia Felia, and also in a certain island of the Red Sea,
called Caprobano (some call it Ceylon), where, it is supposed, he
suffered death for the testimony of the truth. See above, _Mellin. ex
Hieron. Catal. in Crescente, in 53, cap. Esai._


IGNATIUS, A DISCIPLE OF THE APOSTLE JOHN, DEVOURED BY WILD BEASTS IN A
CIRCUS AT ROME, FOR THE TESTIMONY OF THE SON OF GOD, A. D. 111.

[Illustration: IGNATIUS DEVOURED BY WILD BEASTS.]

Ignatius, a disciple of the apostle John, and a successor of Peter
and Evodius, was in the service of the church of Christ at Antioch in
Syria. He was a very godfearing man, and faithful and diligent in his
ministrations. He was surnamed Theophorus, that is, _The Bearer of
God_, apparently because he often bore the name of God and his Savior
in his mouth, and led a godly life. He was wont to say frequently: “The
life of man is a continual death, unless it be that Christ liveth in
us.” Likewise: “The crucified Christ is my only and entire love.” And:
“He that allows himself to be called after any other than Christ, is
not God.” And again: “As the world hates the Christians, so God loves
them.” _A. Mellin., fol. 15, col. 1_, from _Ignat. in Epist. ad Rom. et
alibe_.

Having learned that the Emperor Trajan, after the victories which he
had achieved against the Dacians, Armenians, Assyrians, and other
eastern nations, gave thanks at Antioch unto the gods, and offered
great sacrifices unto them, as though these victories had proceeded
from them. Ignatius, as we are informed by Nicephorus, reproved the
Emperor for it, and this openly in the temple.

The Emperor, exceedingly enraged on this account, caused Ignatius to
be apprehended, yet, for fear of an uproar, because Ignatius was held
in great respect in Antioch, he did not have him punished there, but
committed him into the hands of ten soldiers, and sent him bound to
Rome, there to have him punished.

In the meantime his sentence of death was made known to him--in what
manner and where he was to die; namely, that he should be torn to
pieces by wild beasts at Rome.

On his way thither, he wrote several consolatory epistles to his
friends, the faithful in Christ Jesus; and also to different churches,
as, to those of Smyrna, Ephesus, Philadelphia, Trallis, Magnesia,
Tarsus, Philippi, and especially to the church of Christ at Rome; which
letter he sent before his arrival there.

It appears that the thought of being torn to pieces by the teeth of
wild beasts was constantly on his mind during the journey; yet not as a
matter of dread, but of earnest desire. This he mentions in his letter
to the church at Rome, writing thus: “Journeying from Syria to Rome, by
water and by land, by day and by night, I fight with wild beasts, bound
between ten leopards, who, the more I stroke, and show myself friendly
to them, the more cruel and malignant they become. However, through
the cruelties and torments which they daily inflict upon me, I am more
and more exercised and instructed; nevertheless, I am not justified
thereby. O that I were already with the beasts, which are ready to
devour me! I hope that, ere long, I shall find them such as I wish them
to be, that is, cruel enough to destroy me speedily. But if they will
not fall upon and tear me, I shall kindly allure them, so that they
will not spare me, as they, have already spared several Christians,
but will quickly tear me in pieces, and devour me. Forgive me for
speaking thus; I know what I need. Now only I begin to be a disciple
of Christ. I regard neither things visible nor invisible, at which the
world is amazed. It is sufficient for me if I but become a partaker of
Christ. Let the devil and evil men afflict me with all manner of pain
and torment, with fire, with cross, with fighting against wild beasts,
with scattering of the members and bones of my body; all this I esteem
very little, if I but enjoy Christ. Only pray for me, that inward and
outward strength be given me, not only to speak or write this, but also
to perform and endure it, so that I may not only be called a Christian,
but also be found one in truth.” _Ignat. in Epist. ad Rom._  Having
arrived at Rome, he was delivered by the soldiers to the governor,
together with the letters of the Emperor, which contained his sentence
of death. He was kept in prison for several days, until a certain
feast-day of the Romans, when the Governor, according to the order of
the Emperor, had him brought forth into the amphitheatre. First of
all they sought by many torments, to induce him to blaspheme the name
of Christ, and offer sacrifice to the gods. But when Ignatius did not
weaken in his faith, but was only, the longer, the more strengthened in
refusing to offer heathen sacrifices, he was forthwith condemned by the
Roman Senate, immediately to be cast before the lions.

As Ignatius was led away from the presence of the Senate, to the
innermost enclosure, or pit of the lions, he frequently repeated the
name of Jesus in the conversation which he, while on the way, carried
on with the believers, as well as in his secret prayers to God. Being
asked why he did so, he replied thus: “My dear Jesus, my Savior, is so
deeply written in my heart, that I feel confident, that if my heart
were to be cut open and chopped to pieces, the name of Jesus would be
found written on every piece.” With this the pious man indicated that
not only his mouth, but the innermost parts of his heart were filled
with the love of Jesus: for out of the abundance of the heart the
mouth speaketh. Thus, also Paul, being filled with the love of Jesus
Christ, has used, in his letters, as much as two hundred times (as has
been counted) the words, “Our Lord Jesus Christ.” The name “Jesus” he
employs as much as five hundred times.

When the whole multitude of the people were assembled, to witness the
death of Ignatius (for the report had spread throughout the whole
city, that a bishop had been brought from Syria, who, according
to the sentence of the Emperor, was to fight against the wild
beasts), Ignatius was brought forth and placed in the middle of the
amphitheatre. Thereupon Ignatius, with a bold heart, thus addressed
the people which stood around: “O, ye Romans, all you who have come to
witness with your own eyes this combat; know ye, that this punishment
has not been laid upon me on account of any misdeed or crime; for such
I have in no wise committed; but that I may come to God, for whom I
long, and whom to enjoy is my insatiable desire. For, I am the grain of
God. I am ground by the teeth of the beasts, that I may be found a pure
bread of Christ, who is to me the bread of life.” These words spake
Ignatius, when he stood in the middle of the amphitheatre, and when he
heard the lions roar; which the brethren of the church who also stood
among the people heard and testified to.

As soon as he had spoken these words, two dreadful, hungry lions were
let out to him from their pits, who instantly tore and devoured him,
leaving almost nothing, or, at least, very little, even of his bones.
Thus fell asleep, happy in the Lord, this faithful martyr of Jesus
Christ, A. D. 111, in the 12th year of Emperor Trajan. Compare _Abr.
Mell. 1st book of the Hist. der Vervolg. en Mart._, printed 1619, _fol.
25, col. 1–4, and fol. 26, col. 1_, with _Joh. Gysii Hist. Mart., fol.
15, col. 2, 3_. Also, _W. Baudart. in Apophth. Christian_, printed
A. D. 1640. _The first book, in the second Apophthegm, on the name
Ignatius, pp. 37, 38_, from different other authors.


ONESIMUS, A FRIEND OF THE APOSTLE PAUL, BROUGHT FROM ROME TO EPHESUS,
AND THERE STONED TO DEATH, A. D. 111.

Onesimus, a servant of Philemon, by descent a Colossian, had run away
from his master, and had come to Rome, where he was recognized by the
Apostle Paul--who was imprisoned there--and sent back to his master,
with recommendatory letters tending to reconciliation, as may be seen
in the epistle of Paul to Philemon, in which Paul calls him his son,
whom he had begotten in his bonds. Philemon 10.

He also carried a certain letter of Paul from the prison at Rome to
the church at Colosse; for in the conclusion of the epistle to the
Colossians we read: “Sent from Rome through Tychicus and Onesimus.”
Col. 4 after verse 18.

It appears therefore, that he was a beloved friend and faithful servant
of the apostle Paul, notwithstanding he had left his external service
in the house of Philemon. He also, after he was sincerely converted,
was not permitted to finish his course without persecution, sufferings,
and a violent death; but had to tread after the example of his Savior,
the wine press of suffering. According to the testimony of ancient
historians, he was carried away bound from Ephesus to Rome, and there
stoned to death, under Trajan, and the judge Tertullus, shortly after
the death of Ignatius, A. D. 111. See above, _Idem. Ibidem. ex Act.
Metaph. Mart., Rom., 16 Febr._ Also, _Ado_.


DIONYSIUS AREOPAGITA, WHO WAS CONVERTED BY PAUL, MARTYRED FOR
CONFESSING JESUS CHRIST, ABOUT THE YEAR 112.

We read in the Acts of the Apostles, chap. 17, verse 34, that among
those who clave unto the doctrine of Paul, there was also Dionysius,
one of the Athenian council, and a woman named Damaris.

It is testified of this Dionysius, surnamed the Areopagite, that he so
increased in the Christian religion, that Paul afterwards appointed him
bishop at Athens; yet, that finally, after having made a most glorious
confession of faith, and suffered many severe torments, he was crowned,
as a victorious hero of Jesus Christ, with the martyrs’ crown, when
he had got to be a very old man, and had commended his spirit into the
hands of his heavenly Father. He now accomplished what he was wont
to frequently repeat in his life: “The last words of my Lord Jesus,
while on the cross, shall also be my last words in this temporal life,
namely: ‘Father, into thy hands I commend my spirit.’” Thereupon he
was put to death, and thus fell asleep happy in the Lord. Compare _A.
Mell., 1st book of the Histor. der vervolg. en Mart._, printed _A.
D. 1619., fol. 26, col. 2, from Adone in Martyrol. ex Arist. lib. de
Relig. Christ and Suida in Dion. Areopag. and Seger., in Chron. 10.
Strac. in Pass, Part. S. Homil. 2_, with _W. Baudart, in Apophthegm
Christian, 1st book 7th edition, A. D. 1640, p. 17, on the name
Dionysius Areopagita_.

NOTE.--Touching the manner of the death, or martyrdom, of Dionysius the
Areopagite, we find nothing stated in ancient, trustworthy writers;
hence we have said nothing about it, though some have written, that he
was beheaded at Paris; for which statement we let them be responsible,
since their accounts of this event differ in regard to the manner in
which, as well as the time when, it is said to have occurred. _See in
the above-mentioned Apophthegm Baudartii._


PUBLIUS, BARSIMÆUS, BARBELIUS, AND HIS SISTER BARBA, SLAIN FOR THE NAME
OF JESUS CHRIST ABOUT THE YEAR 112.

It is also stated that Publius, bishop of the church at Athens, a good
and pious man, was slain for the name of Christ; likewise, Barsimæus,
bishop of the church at Edessa, and with him, Barbelius and his
sister Barba, who had been baptized by him; all of whom, steadfastly
contending for the truth, obtained the martyrs’ crown. Compare _Joh.
Gysii Hist. Mart., fol. 15, col. 3_, with the _Introduction to the
Martyrs Mirror of the Defenseless Christians_, printed A. D. 1631,
_fol. 93, col. 1_.


JUSTUS AND PASTOR, SLAIN FOR THE FAITH AT COMPLUTUM, ABOUT THE YEAR 116.

That Justus and Pastor were deprived of life at Complutum, a city in
Spain, for the same reason for which the aforementioned martyrs were
slain, namely, for the testimony of Jesus, the Son of God, this we find
stated in different ancient writers. _See above._


PHOCAS, BISHOP OF PONTUS, PUT TO DEATH IN A LIME-KILN, AND IN BOILING
WATER, FOR THE NAME OF JESUS CHRIST, AT SINOPE, ABOUT THE YEAR 118.

[Illustration: PHOCAS PUT TO DEATH IN A LIME-KILN.]

Phocas, a son of Pamphilius, the first bishop of the church in Pontus
in the city of Sinope, on being brought, in the time of Trajan, before
Africanus, the Governor of Pontus, who urged him to sacrifice upon
the altar of Neptune, steadfastly refused to do this; on account of
which he was sentenced by the Governor to die for the name of Christ;
which death he suffered after many pains and torments, and was thus
numbered with his slain fellow-brethren. Regarding the death of this
man, see _A. Mell., 1st book of the Hist, der vervolg. in Mart., fol.
27, col. 1, ex Adone, in Comment. At. 6. Aster. Orat. de Phoca_. Also,
concerning the time of his death, for the year 118, see _Joh. Gysii
Hist. Mart., fol. 15, col. 4_.

Touching the manner of his death, P. J. Twisck gives the following
account: “Phocas, in Pontus, refusing to sacrifice to the gods, was
thrust, according to the command of Emperor Trajan, and for the name of
Christ, into a lime-kiln full of glowing coals, then cast into boiling
water and thus killed. _P. J. Twisck, Chron., 2d book, for the year
118, p. 37, col. 2, from Adon. Vinnens., lib. 6, fol. 166, Vinefol.
519._


FAUSTINA AND JACOBITA PUT TO DEATH, FOR THE FAITH, AT BRESCIA; AND
ELENTHERUS WITH HIS MOTHER ANTHIA, IN SICILY, A. D. 120.

About this time several persons were put to death for the name of
Christ; as Faustina and Jacobita, at Brescia in Italy; Elentherus with
his mother Anthia, and others, at Messina in Sicily, etc.; all of whom,
contending steadfastly, even unto death, departed with a joyful hope.
As regards the persecutions of this time, compare _Joh. Gysii Hist.
Mart., fol. 115, col. 4_, with _A. Mellinus, P. J. Twisck_, and others.


SEVERE PERSECUTIONS OF THE BELIEVERS ABOUT THE YEAR 130.

About this time, writes P. J. Twisck, the instruments of the devil
could not invent punishments severe enough, but what they considered
the Christians worthy of. For they were watched in their houses as
well as without; men cried out against them in all public places; they
were scourged, stoned, and dragged about; their goods were plundered;
they were apprehended; red-hot iron plates were applied to their bare
bodies; they were placed in a certain instrument made to torture
malefactors; they were put into the deepest and darkest places of
the prisons, where they were slain, yea, they were afflicted with
excruciating torments. _P. J. Twisck, Chron., 2d book, for the year
130, page 39, col. 2, and page 40, col. 1, from Jan Crespin in den
staet der Kerken._


GETULICUS, SYMPHOROSA WITH HER SONS, CERIALUS AND AMANTIUS, PUT TO
DEATH FOR THE FAITH, AT FRIVOLI; AND SAPPHIRA AND SABINA AT ROME, A. D.
136.

Getulicus, a teacher at Frivoli in Italy, Symphorosa with her sons, and
Cerialus and Amantius, were put to death in that city for the faith. It
is also stated that Sapphira, a maiden from Antioch, and Sabina, the
widow of Valentinus, had to lay down their lives, at Rome, for the same
reason. _Joh. Gysii Hist. Mart., fol. 15, col. 4._


PTOLOMEUS, A GODFEARING MAN, PUT TO DEATH AT ALEXANDRIA, IN EGYPT, FOR
THE FAITH IN JESUS CHRIST, ABOUT THE YEAR 144.

It is stated that Ptolomeus was a pious and godfearing man, who had
converted his wife from the blindness of heathendom to the faith.
He was apprehended for the truth of Christ. Asked, whether he was a
Christian, he, as a lover of the truth, immediately confessed that
he was. After this confession, he was cast into prison, in which he
suffered so long as to become completely emaciated. Finally he was
delivered to the judge Urbicius, who shortly afterwards had him put to
death; and thus Ptolomeus became a faithful martyr of Jesus Christ.
Compare _Joh. Gysii Hist. Mart._, printed at _Dort, 1657, fol. 15, col.
3_, with _Abr. Mell., 1st book of the Hist, der vervolg. Mart._, also,
printed at _Dort, A. D. 1619, fol. 32, col. 2, from Just. Philos. Apol.
prima Christian Euseb., lib. 4, cap. 17_.


LUCIUS, A PIOUS CHRISTIAN, ALSO PUT TO DEATH AT ALEXANDRIA, ACCORDING
TO THE PRECEDING SENTENCE, TOGETHER WITH ANOTHER, WHO MADE THE SAME
PROFESSION, ABOUT THE YEAR 144.

In _Historia Ecclesia Eusebii Pamphilii Cæsariensis_, mention is made
of a certain Lucius, who was greatly dissatisfied with the sentence and
execution of the aforementioned pious man Ptolomeus, and, therefore,
demanded a reason for it from the judge, at the same time confessing
himself a Christian; which cost him his life, even as it did the man
for whom he interceded.

The words in the book mentioned above are as follows: “When Lucius,
who was also a Christian, perceived that so presumptuous a sentence
was pronounced against Ptolomeus, he said to Urbicius (the judge):
‘Pray, tell me, for what reason do you sentence this man so hastily,
and cause him to be led to execution, merely on account of one word,
because he confesses himself to be a Christian? If there were another,
who would confess all manner of sin, such as murder, adultery, or any
other crime, would you also act so hastily, and sentence him to death
immediately? This is not proper, O Urbicius! it does not become a good
emperor, a wise bachelor, the son of the emperor, or the senators to
act thus.’ Then said Urbicius to Lucius: ‘It appears to me that thou
also art a Christian.’ When Lucius replied: ‘It is true, I am one.’
Then Urbicius commanded that he should be led forth to death. Thereupon
Lucius said: ‘I thank thee, for releasing me from these wicked lords,
and sending me to the kind and best of fathers, the king of all things,
namely, our God.’ Another who also boldly confessed that he was a
Christian, was put to death by virtue of the same sentence.” Thus far,
_Eusebius in the 4th book of his Church History, in the 17th chapter,
Dort edition, A. D. 1588, fol. 72, col. 1_, compared with _A. Mellinus_
and _Joh. Gysius_, in the passages quoted concerning Ptolomeus.


FELICITAS WITH HER SEVEN SONS, JANUARIUS, FELIX, PHILIPPUS, SYLVANUS,
ALEXANDER, VITALIS, AND MARTIALIS, PUT TO DEATH FOR THE FAITH, AT ROME,
A. D. 164.

Felicitas was a Christian widow at Rome, and had seven sons, whose
names were: Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis,
and Martialis. These lived together with their mother in one house, as
an entire Christian church. Of the mother it is stated, that by her
Christian communion, (conversation) which she had with the Roman women,
she converted many to Christ. The sons, on their part, also acquitted
themselves well by winning many men to Christ.

Now, when the heathen priests complained of this to Antonius, the
Emperor--who had resumed the persecution which had begun with Trajan,
but had subsided--saying, that there were not only men, but also women,
who blasphemed the gods, despised their images, trampled under foot
the Emperor’s worship of the gods, yea, turned away many from the old
religion of the Romans; that this was principally done by a certain
widow, named Felicitas, and her seven sons, and that, therefore, in
order to prevent this, they must be compelled to give up Christ, and
sacrifice to the gods, or, in case they should refuse to do so, be put
to death, the Emperor, prompted or instigated hereby, gave to Publius,
the provost, or chief magistrate of Rome, full authority over them.

Publius, willing to spare Felicitas, as being a highly respectable
woman, first secretly summoned her and her sons into his own house,
where he entreated them with fair words and promises, but afterwards
threatened to punish them with severe tortures, unless they would
forsake the Christian religion, and readopt the old Roman worship of
the gods. Felicitas, remembering the words of Christ, “Whosoever shall
confess me before men, him will I confess also before my Father which
is in heaven,” did not seek to evade the issue by using dissimulating
or indirect words, but answered briefly thus: “I am neither moved by
thy flatteries and entreaties, nor am I intimidated by thy threats; for
I experience in my heart the working of the Holy Ghost, which gives
me a living power, and prepares me for the conflict of suffering,
to endure all that thou mayest lay upon me, for the confession of my
faith.”

When Publius could not move the mother from her steadfast purpose,
he said to her: “Very well; if it seems pleasant to thee, to die,
die alone, but have pity and a mother’s compassion for thy sons, and
command them, to ransom their own lives at least, by sacrificing to the
gods.”

Thereupon Felicitas said to the judge: “Thy compassion is pure
wickedness, and thy admonition is nothing but cruelty: for, if my
sons should sacrifice to the gods, they would not ransom their lives,
but sell them to the hellish fiend, whose slaves, yea, whose serfs in
soul and body, they would become, and be reserved by him, in chains of
darkness, for everlasting fire.”

Then, turning away from the judge, to her sons, she said: “Remain
steadfast in the faith, and in the confession of Christ; for Christ
and his saints are waiting for you. Behold, heaven is open before
you; therefore fight valiantly for your souls, and show, that you are
faithful in the love of Christ, wherewith he loves you, and you him.”

This filled the judge with rage against her, and he commanded them
to smite her on the cheek, while he at the same time upbraided her
vehemently, saying: “How darest thou thus impudently exhort thy sons
in my presence, and make them obstinate to disobey the commands of the
Emperor; whereas it would be far more proper for thee to incite them to
obedience toward him?”

Felicitas, notwithstanding that death had been threatened her, answered
with more than manly courage, saying: “If thou, O judge, didst know our
Savior Jesus Christ, and the power of his Godhead and majesty, thou
wouldst undoubtedly desist from persecuting the Christians, and wouldst
not seek to draw us away from the Christian religion by blaspheming his
holy name; for whoever curses (or blasphemes) Christ and his faithful
ones, curses (or blasphemes) God himself, who, by faith, dwells in
their hearts.”

Thereupon, though they struck her in the face with their fists, in
order to silence her, she did not cease to admonish her sons to remain
steadfast, and to fear neither tortures nor rack, nor even death
itself, but to die willingly for the name of Christ.

Therefore, Publius the judge took each of her sons separately, and
talked first to one and then to the other, hoping by this last resort
to draw away from the faith, by promises as well as by threats, some
of them at least, if not all. But as he could not prevail upon them,
he sent a message to the Emperor, stating that they all remained
obstinate, and that he could in no wise induce them to sacrifice to
the gods. Thereupon the Emperor sentenced the mother together with her
seven sons, that they should be delivered into the hands of different
executioners, and be tortured and put to death in various ways; yet,
that the mother was first to see all her sons die, before she herself
should be put to death.

In compliance with this sentence, they first scourged Januarius, the
first-born, to death, in the presence of his mother. The scourges
were made of cords or ropes, to the ends of which balls of lead were
attached. Those who had to undergo this mode of torture were scourged
with them on their necks, back, sides, and other tender parts of
their bodies, either to torture them, or in order to martyr them to
death as was the case in this instance. Felix and Philippus, the two
brothers next (in age), were beaten to death with rods. Sylvanus, also
called Syllanus, was cast down from a height. Alexander, Vitalis, and
Martialis were beheaded. Last of all, the mother was beheaded or put to
death with the sword. This took place under Emperor Antonius Pius. _A.
Mell., 1st book of the Hist., fol. 33, col. 4_ and _fol. 34, col. 1–3,
ex Prudent. in Vincentio_. Also, _Acto. Adon. Mart., 23 Novemb. Greg.
P. in Natali. S. Felic. Homil. 3, in Eu. Bet. Chrysol. Serm. 134. Arta
apud Mombrit. tom 1. Beda Usuard. 23 Nov. Heur. Erfford. Chron., Mart.
Rom._ Touching the time when this took place, see _P. J. Twisck, Chron.
2d book, for the year 164, page 45, col. 1, from Vincentio, in Cal.,
fol. 35_.


OF THE FOURTH PERSECUTION OF THE CHRISTIANS, UNDER MARCUS AURELIUS AND
LUCIUS VERUS, WHICH WAS COMMENCED ABOUT THE YEAR 166.

_P. J. Twisck_, in his _Chronicle_, gives as the beginning of
the fourth persecution, the year A. D. 162; the writers of the
_Introduction to the Martyrs Mirror of the Defenseless Christian_,
fix the beginning in the year 164 (_page 37, col. 2_); _J. Gysius_,
in _Hist. Mart., fol. 16, col. 2_, places it in the year 168, and
_A. Mellinus_ makes no mention at all as to the exact time of that
persecution. However, all these writers abound with accounts of the
inhuman tortures, which the faithful martyrs had to suffer at that
time.[91]

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

We, in order to pursue a middle course between the abovementioned
writers, have noted the year 166 as the beginning of said persecution.
However, there is but little difference between the above writers; for
it is probable, that the decrees for the persecution of the Christians
were first issued about the year 162; that about the year 164 they were
carried into effect; and that about the year 168 they exhibited their
full force, insomuch that the persecution was then at the height of its
fierceness. However, we shall proceed to see, how atrociously the pious
witnesses of Jesus Christ were then treated.


HOW ATROCIOUSLY THE SINCERE CHRISTIANS WERE TREATED DURING THIS
PERSECUTION.

Everywhere, in all the cities, writes P. J. Twisck, the imperial edicts
and decrees against the Christians were posted up; by reason of which
the magistrates and officers proceeded very cruelly against them,
persecuting them even unto death, with great atrocity and fury. For,
no mode of torture, punishment, or death, however great, severe, and
unmerciful, could be devised, produced, or planned, by these wicked
men, these tyrants, and instruments of the devil, but what it was
thought, that the Christians, as accursed, as enemies of the Kingdom,
and as the cause of all misfortune, deserved a thousand times more. To
be publicly mocked, eternally imprisoned, exiled, scourged, stoned,
strangled, hanged, beheaded, and burned, was deemed far too little.

They began, at this time, to ply the poor people with red hot plates
until they were dead; to tear the flesh from their bones with red hot
tongues; to place them upon iron stools over a slow fire; to fry them
in iron frying pans; to roast them on gridirons at a slow fire; to cast
them, enveloped in close netting, before wild bulls, to serve as sport
for them, and be tossed into the air by their horns.

All this was accompanied with still another cruelty. The bodies of the
slain were thrown before the dogs, and guards placed beside them, to
prevent the Christians from taking away and burying these bodies. In
short, the misery was so great, that at Lyons alone bishop Irenus with
nineteen thousand of his sheep were cruelly butchered. Thus far _P.
J. Twisck, in his Chronicle, 2d book, for the year 162, page 43, col.
2_, from _Chron. Mich. Sac. fol. 103. Chron. Sebast. Fra._ Also, _Tyd.
Thresor P. Mernlæ_.


JUSTINUS, FIRST SCOURGED, AND THEN BEHEADED, FOR THE TESTIMONY OF JESUS
CHRIST, A. D. 168.

Justinus was called a son of Priscus Bacchus, and was born of Greek
parents, at Neapolis in Palestine.

In its proper place we have spoken of the views of Justinius concerning
baptism on faith, and have shown that he was sound and correct in them.
Now, however, it is proper for us to speak of his spiritual birth, of
his heavenly fatherland, and how conclusively he showed that he was a
child of God, and a citizen of the heavenly city, filled with all good
things; which appeared not only in the beginning and progress of his
faith, but especially in the end, when he testified to its power with
his death, and sealed it with his blood.

In the days of his youth he was instructed in the Platonic philosophy,
in which he acquitted himself so meritoriously, that he received the
name _Philosopher_, yea, he had been led to believe, that his learning
would soon enable him to see God, which was the ultimate object of the
Platonic philosophy. But it happened one day, as he was going toward
the sea, in order to meditate in solitude upon what he had learned,
that (as he himself has confessed) there followed him a very grave
and gentle old man, who, having entered in a discourse with him,
respecting the Platonic philosophy, taught him, in what true philosophy
and happiness consisted, namely in the saving knowledge of the only,
eternal, and alone immortal God.

Now, when Justinus inquired for the teachers from whom he might learn
this divine philosophy, the old man referred him to the writings of
the prophets, who did not write according to the argumentation of
human reason, but, as certain and infallible witnesses, left behind
what they had seen and heard of the words of truth, and the wonderful
signs and works of God among his people; and that all their prophecies
concerning the promised Messiah and Son of God, were fulfilled in the
advent of Jesus Christ, who was born in the reign of Emperor Augustus.
He therefore admonished him, to pray to God, that he would enlighten
his heart to this saving doctrine, through Jesus Christ, without whom
it would not be possible for him to attain to this saving knowledge.

“This and many more such discourses (writes Justinus) this old man
had with me, showing me also, how I should further increase, and how
I might obtain the things necessary to salvation. Then he went away,
and I saw him no more. Immediately a burning desire was kindled in my
heart, and a love for the Scriptures of the prophets and those men
who had been dear friends of Christ, namely the apostles. Then only I
became a true philosopher.”

As to how and by whom, beside the instruction of the aforesaid old man,
he was first instructed and baptized, or from what cause he left his
native land, and came from Syria, Palestine, or Samaria, to Rome, of
this we find no account.

He afterwards had a disputation with Tryphon, a Jew. Of this he himself
has written an account, in which may be seen his correct views in
regard to different matters of faith, especially to baptism. Of this we
have spoken in another place.

But finally, having entered into a controversy with Crescens, a Cynic
philosopher, and having vanquished and confounded him, by the power of
divine arguments, his uncertain life began to draw to a close, and his
certain death to approach. For, by reason of this, this Cynic (that
is, canine) philosopher, conceived such a deadly hatred for Justinus,
that he swore to avenge it with his death; and from that time on did
not cease to lay snares for him, and accuse him as a Christian, until
he had quenched his thirst for blood with the blood of Justinus. This,
Tatianus, the disciple of Justinus, gives to understand in his oration
against the Greeks, in language not at all obscure, namely, that the
abovementioned Crescens did not only seek the life of Justinus, but
also that of himself. Moreover, Photius states that he tasted a joyful
and worthy death, by the hands of Crescens Cynicus, the person whom we
have just mentioned.

Touching the manner of his death: when Justinus had been apprehended,
on the accusation of Crescens, and boldly refused to abandon his faith,
or sacrifice to the gods, he was sentenced to death by Rusticus, the
President, and, after having been scourged, he was beheaded with the
ax, about A. D. 168, in the time of the reign of the Emperors Marcus
Aurelius and Lucius Virus, and of the President Rusticus, as is
annotated from Epiphanius. Compare _Abr. Mell. 1st book of the Hist.
der, fol. 37, col. 1–4_, and _fol. 38, col. 1–4_, from _Just. Apol. 2,
pro. Christi._, concerning his descent and name; _Dialog. cum Tryphone
Jod. Photius in Biblioth. and Jos. Scal. animad. Chron. Euseb._,
concerning his life and conversion; _Iren., lib. 1, in Bibliotheca
de Vita Justini Chron. Eus. A. D. 154_, touching his end and death;
_Epiph. Hæres. 26_ and _46_ touching the time when this occurred. Also
_J. Gysii in Hist. Mart., fol. 16, col. 3, 4_. Also, _P. J. Twisck,
Chron. 2d book, for the year 154, page 42, col. 2_, from _Johan. Barl.,
fol. 7. Grond. bew, letter A_.


POLYCARP, A DISCIPLE OF THE APOSTLE JOHN, AND BISHOP OF THE CHURCH AT
SMYRNA, PUT TO DEATH WITH FIRE AND SWORD, FOR HIS FAITH IN THE SON OF
GOD, A. D. 168.

We read in the Revelation of John, that the Lord commanded his servant
John, that he should write a few things to the angel (that is, the
bishop or teacher) of the church at Smyrna, for the admonition of the
teacher as well as for the service of the church, saying: “Unto the
angel of the church in Smyrna write: These things saith the first
and the last, which was dead, and is alive; I know thy works, and
tribulation, and poverty.... Fear none of those things which thou
shalt suffer: behold, the devil shall cast some of you into prison,
that ye may be tried; and ye shall have tribulation ten days: be thou
faithful unto death and I will give thee a crown of life.” Rev. 2:8–10.
These words of the Lord Jesus indicate that the believers at Smyrna,
and their teacher, were in tribulation and poverty, and that still
more suffering was approaching them; whereupon he exhorted them to
constancy, and promised to give them the crown of life.

As regards the teacher of this church, most of the ancient writers
call him Polycarp, and say, that he was a disciple of the apostle
John, inasmuch as he had heard John preach the word of God, and had
associated with those who had known the Lord Jesus Christ personally,
and had had intercourse with him; and that John had appointed him
bishop or overseer of the church at Smyrna.

Touching the sufferings which the Lord said would befall him and the
church of which he was teacher, this began some time afterwards; in
such manner that this good shepherd preceded, and many of the sheep of
his flock faithfully followed him. However, we intend to speak here
only of the shepherd, Polycarp.

It is stated, that three days before he was apprehended and sentenced
to death, he was suddenly overcome by sleep, in the midst of his
prayer, and while dreaming, had a vision, in which he saw the pillow
on which he lay with his head, suddenly taking fire and was consumed.
Instantly awakened thereby, he concluded that he was to be burnt for
the name of Christ.

When those who sought to apprehend him, had approached very close,
his friends endeavored to conceal him, and, therefore, brought him to
another country-seat, where he was nevertheless shortly afterwards
discovered by his persecutors. For they had seized two lads, whom they,
by scourging them, compelled to say where Polycarp was; and although,
from the chamber in which he was, he might easily have made his escape
into another house near by, he would not do it, but said: “The will
of the Lord be done.” He therefore descended the stairs, to meet his
persecutors, whom he received so kindly, that those who had not known
him before, regretfully said, “What need had we to make so great haste,
to apprehend such an old man.”

Polycarp immediately had a table spread for his captors, and
affectionately urged them to eat; begging of them to allow him an
hour’s time in which to pray undisturbedly in quiet, while they were
eating; which they granted him. When he had finished his prayer,
and the hour was up, in which he had reflected upon his life, and
commended the church of which he was teacher, unto God and his Savior,
the bailiffs placed him upon an ass, and led him to the city, on the
Sabbath of the great feast.

Nicetes and his son Herod, called the prince of peace, rode out to
meet him, took him from the ass, and made him sit with them in their
carriage, seeking in this manner to induce him to apostatize from
Christ, saying: “What matters it for you to say, Lord Emperor, and to
offer sacrifice or incense before him, to save your life.” At first,
Polycarp made no reply at all, but when they persisted in asking him,
and demanded an answer, he finally said: “I shall never do what you
request and counsel me to do.” When they saw that he was immovable in
his faith, they commenced to revile him, and, at the same time, thrust
him out of the carriage, so that in falling he severely injured his
leg. He never showed, however, that he had been injured by the fall,
but, as soon as he had risen, willingly surrendered himself again into
the hands of the bailiffs, to be led further to the place of execution,
walking as rapidly as though nothing hindered him.

As soon as Polycarp had entered the circus or amphitheatre, where
he was to be executed, a voice came to him from heaven, saying,
“Be strong, O Polycarp! and valiant in thy confession, and in the
suffering which awaits thee.” No person saw the one from whom this
voice proceeded, but many of the Christians that stood around heard it;
however, on account of the great commotion, the greater part of the
people could not hear it. It nevertheless tended to strengthen Polycarp
and those who had heard it.

The Stadtholder admonished him to have compassion for his great age,
and, by swearing by the Emperor’s fortune, to deny Christ. Thereupon
Polycarp gave the following candid reply, “I have now served my Lord
Christ Jesus eighty-six years, and he has never done me any harm. How
can I deny my King, who hath hitherto preserved me from all evil, and
so faithfully redeemed me?”

Thereupon the Stadtholder threatened to have him torn by wild beasts,
if he would not desist from his purpose, saying: “I have the beasts
ready, before whom I shall cast thee, unless thou become converted
betimes.” Polycarp answered unterrified: “Let them come, for my purpose
is unchangeable. We cannot be converted or perverted from good to
evil by affliction; but it would be better, if they (the evil-doers)
who persist in their wickedness would become converted to that which
is good.” The Stadtholder replied: “If thou art not yet sorry, and
despisest the wild beasts, I shall have thee burned with fire.” Once
more Polycarp answered, saying: “Thou threatenest me with a fire, which
will perhaps burn for an hour, and then soon go out; but thou knowest
not the fire of the future judgment of God, which is prepared and
reserved for the everlasting punishment and torment of the ungodly.
But why delayest thou? Bring on the beasts, or the fire, or whatever
thou mayest choose: thou shalt not, by either of them, move me to deny
Christ, my Lord and Savior.”

Finally, when the people demanded his death, he was delivered by the
Stadtholder to be burned. Instantly there was brought together a
great heap of wood, fagots, and shavings. When Polycarp saw this, he
undressed himself, and took off his shoes, in order to be laid on the
wood without any clothes. This being done, the executioners were about
to lay their hands on him, to nail him on the wood; but he said: “Let
it be so; he that hath given me strength to endure the pain of the
fire, will also strengthen me to remain still in the fire, though you
nail me not to the fire-wood.” They, accordingly, did not fasten him
with nails, but simply with a rope, tied his hands behind his back.
Thus, prepared for a burnt offering, and placed upon the wood like a
sacrificial lamb, he prayed to God, saying, “O Father of thy beloved
and blessed Son, our Lord Jesus Christ, through whom we have received
the saving knowledge of thy holy name; God of angels and powers, and
of all creatures, but especially of all the righteous who live in thy
sight, I thank thee that thou didst call me to this day and hour, and
hast counted me worthy, that I may have my part and place among the
number of the holy martyrs, and in the cup of the suffering of Christ,
so I suffer with him, and thus partake of his pains. I pray thee, O
Lord, that thou wouldst this day receive me, as a fat offering among
the number of thy holy martyrs, even as thou alone, O God of truth, who
canst not lie, didst prepare me thereto, and didst make it known unto
me, yea, hast now ultimately fulfilled it. Therefore I thank and praise
thee, above other men, and honor thy holy name, through Jesus Christ,
thy well-beloved Son, the eternal High Priest, unto whom, with thee and
the Holy Ghost, be the glory, now and forever. Amen.”

As soon as he had uttered the last word of his prayer (the word
“Amen”), the executioners ignited the wood upon which he was placed;
and when the flames circled high above the body of Polycarp, it was
found, to the astonishment of everyone that the fire injured him but
little, or not at all. The executioner was therefore commanded to
pierce him with a sword, which was instantly done, so that the blood,
either through the heat of the fire, or from some other reason, issued
so copiously from the wound that the fire was almost extinguished
thereby; and thus this faithful witness of Jesus Christ, having died
both by fire and the sword, entered into the rest of the saints, about
A. D. 168. Compare _Euseb., 4th book, 15 chap._, printed A. D. 1588,
_page 66–70_ with _Abr. Mell., 1st book of the Hist., fol. 40, 41, col.
1–4_, from _Iren., lib. 3, cap. 3. Hæres. Hieron. Catal. in Polycarp_,
_Euseb., lib. 4, cap. 13_, and _lib. 5, cap. 19_. Also, _Joh. Gysii
Hist. Mart. for the year 168, fol. 17, col. 2_. Also, _P. J. Twisck,
Chron. 2d book, A. D. 168, page 45, col. 2_.


TWELVE PIOUS CHRISTIANS, WHO HAD COME FROM PHILADELPHIA TO SMYRNA, PUT
TO DEATH ON THE SAME DAY, WITH POLYCARP, THE AFOREMENTIONED MARTYR, A.
D. 168.

In the letter which the Holy Ghost directed John to write to the angel
of the church at Smyrna, which we mentioned above, it is indicated,
that not only the teacher, who is called an angel, namely Polycarp, but
also some of the church, would have to suffer for the name of Jesus
Christ. We read: “Behold, the devil shall cast some of you into prison,
that ye may be tried.” Rev. 2:10. This was also fulfilled in truth.
For it is stated, that not only Polycarp, the leader of the church at
Smyrna, but with him also twelve members of the church, who had come
from Philadelphia, were put to death for the same reason, and in the
same manner.

The words of Eusebius concerning these martyrs from Philadelphia, taken
from the Smyrna letter, are, according to A. Mellinus, as follows:
“These are the particulars of the martyrdom of Polycarp, who had come
from Philadelphia to Smyrna, together with twelve others, who willingly
suffered death in the same manner with him; whose names are not
mentioned, that of Polycarp alone being given, because, not only among
the Christians, but even among the Jews and the heathen, he was famous
far and wide for his extraordinary godliness. These testimonies are
finished and sealed with the precious blood of the Christians. At the
time of the fourth persecution; under the Emperors Marcus Aurelius and
Lucius Virus, about in the seventeenth year of their reign, coinciding
with the 168th year of our Savior.”

This is what we have found concerning these twelve pious witnesses of
Jesus Christ, who, as the twelve celestial signs, shone forth in faith
as well as in virtue, but especially in steadfastness; wherefore the
Lord, who is a rewarder unto his faithful servants, will hereafter
crown and reward them with the unfading crown of glory. See, concerning
this, _Abr. Mell, 1st book of the Hist., fol. 42, col. 2_, from
_Euseb., lib. 4_.


CARPUS, PAPYLUS, AGATHONICA AND MANY OTHER WOMEN, PUT TO DEATH AT
PERGAMOS, IN ASIA MINOR, FOR THE CONFESSION OF THE TRUE FAITH, ABOUT
THE YEAR 168.

It is recorded that about the same time that the aforementioned
Christians were martyred, several other pious persons suffered death
for the name of Jesus Christ, and the confession of the Son of God;
among whom are mentioned by name, three very eminent persons, namely,
Carpus, Papylus, and a woman called Agathonica, together with many
other women; who were all crowned with the crown of the holy martyrs at
Pergamos, in Asia Minor, for the saving confession of the true faith.
_Euseb., 4th book, cap. 15, fol. 70, col. 2. A. Mell., 1st book, fol.
42, col. 1, 2._


GERMANICUS, AN EMINENTLY PIOUS MAN, DEVOURED BY THE BEASTS, AT SMYRNA
IN ASIA MINOR, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 170.

In _P. J. Twisck’s Chronicle_ is found the following account for the
year A. D. 170: “Germanicus, with other dear friends of God, had to
suffer severe persecution and torture for the name of Christ, and was
finally cast before the wild beasts, and thus willingly ended his
life.” _2d book, van den undergang, page 46, col. 1_, from _Euseb.,
lib. 4_.

Concerning the cause of his conversion, suffering and death, other
authors write thus: “When the bystanders (while the Christians were
being miserably put to death) beheld with their eyes, that the flesh of
the martyrs of Christ, by many scourgings and stripes, was lacerated
and torn loose even to the inmost veins and deepest sinews, so that
their entrails and the most secret parts could be seen moving; and that
the torturers then strewed potsherds, sea-shells, and even caltrops on
the ground, over which they rolled, dragged, and on which they pressed
the Christians thus tormented, with their naked bodies; and that at
last, when they, on account of the previous torments, could scarcely
live or draw breath any longer, they cast them before the wild beasts,
to be devoured by them; I say, when the spectators of these tragedies
saw, how inhumanly these people were treated, and, on the other hand,
how patiently the suffering Christians endured the tortures, they were
greatly amazed, yea terrified.

“Among these was the aforementioned Germanicus, who, being
strengthened through the grace of God, so powerfully overcame the
natural and innate weakness of the mind, which so much dreads the
bodily death, that, on account of his singular steadfastness, he could
well be considered one of the most eminent martyrs. For, when the
Stadtholder sought to persuade him, and to move him by soft words,
to spare the bloom of his youth, and to have mercy upon himself, he
despised his counsel, and, for the sake of the Lord Jesus Christ did
not count his youthful life precious.”

“After that, it is stated by the ancient writers, how the wild beasts
were let out to him, and how greatly he desired to be devoured by them,
that he might be delivered from this body of sin and death; so that
both Jews and heathen who stood by, were exceedingly astonished at him.
Thus this pious witness of the Son of God departed this life with an
immovable heart, and became united with Christ, his blood-bridegroom
and Savior.” Compare _Abr. Mell., 1st book, of the Hist., fol. 39, col.
1, 2_, with _Joh. Gysii Hist., fol. 16, col. 4_, and _fol. 17, col. 1_,
from _Euseb., lib. 4_.


VETIUS, SURNAMED PAGATHUS, PUT TO DEATH ON THE RIVER RHONE IN FRANCE,
ABOUT THE YEAR 172.[92]

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

When the persecution of the Christians on the River Rhone, at Lyons
and Vienne, in France, did not cease, but increased the longer the
more, so that those who confessed the name of Christ, were forbidden,
first their houses, then their bath-rooms, and afterwards all public
places, so that they could stay neither in the house, nor in the city,
nor without, which was a cause of much suffering to them, it happened,
that, some of the brethren of the church of God there, having been
apprehended and brought before the President for examination, a certain
brother, called Vetius, and surnamed Pagathus, young in years, but
old and strong in the faith, went boldly before the judge, and made
himself known as a defender of the apprehended Christians, whose cause
he undertook to vindicate. The Judge, when he had heard his defense,
refused it, and asked him, whether he also was a Christian, or believer
in Christ, upon which he candidly confessed that he was. Immediately he
was enrolled among the Christian martyrs, and was called the Advocate
of the Christians.

He was so pious and virtuous in his life that Eusebius Pamphilius calls
him: “Filled with ardent and divine love of the Spirit; yea, testifies,
that he had a perfect love to God, and was upright towards all men; and
that his life, though he was a youth, was so tried and acceptable, that
he excelled many old persons, since he lived justly and unblamably,
being ever ready to minister to the servants of God.”

It is finally stated that he followed the holy teacher Zacharia, who
had shown perfect love towards the holy martyrs, and assisted and
supported them; and also, that, according to the example of Jesus, his
Savior, he laid down his life for his sheep and friends; that is, gave
his life for the truth, from love to the church of God, and to be a
pattern of constancy to them. Compare _Euseb., 5th book, cap. 1, fol.
80, col. 1, 2_, with _Abr. Mell., 1st book, fol. 43, col. 1, 2_, on the
title _Vetius_. Also, _Joh. Gys., fol. 17, col. 3_, though he differs
with the others in regard to the time.

ATTALUS, ROASTED IN AN IRON CHAIR, CAST BEFORE THE WILD BEASTS, HIS
THROAT CUT, AND BEHEADED, ON THE RIVER RHONE, ABOUT THE YEAR 172.

At the time that this awful pressure of conscience continued under the
Emperors Marcus Aurelius and Lucius Verus, ceasing not until those
who endeavored to live a Christian life according to their faith, had
ended their lives under many torments, it came to pass that a certain
pious Christian, called Attalus, who had been apprehended for the name
of Jesus, his Savior, was most inhumanly tortured, to the extent even,
that he was placed over the fire in an iron chair, and roasted. When he
was asked, what name the God of the Christians had, he answered: “Where
there are many gods, they are distinguished by names; but where there
is but one God, no name is necessary.” He was finally brought into the
amphitheatre, to be devoured by the wild beasts. But when these, either
providentially, or because they were already sated, did not touch him,
neither with their claws, nor with their teeth, he, together with other
pious martyrs, was stabbed through the throat. Some write that he was
then beheaded. Compare _Joh. Gys., fol. 17, col. 4_, and _fol. 18, col.
1_, with _P. J. Twisck, Chron. 2d book, for the year 172, page 46, col.
1_, from _Hist. Andr. fol. 19_. Also, _Introduction to, etc., fol. 38,
col. 1_, taken from _Euseb., lib. 5, cap. 2_ and _3_.


ALEXANDER OF PHRYGIA, FIRST DREADFULLY TORTURED, AND THEN EXECUTED WITH
THE SWORD, FOR THE CONFESSION OF THE SON OF GOD, ON THE RIVER RHONE,
ABOUT THE YEAR 172.

The ancient writers mention also a certain pious man, called Alexander,
a physician, and native of Phrygia, who was put to death on the same
day and place when and where the abovementioned Attalus laid down his
life. Concerning the cause of his imprisonment and death, it is stated,
that, when Attalus and other Christians were being examined, this
Alexander of Phrygia stood near the judgment seat, and considerably
strengthened and encouraged, by motions and signs, the Christians who
were making their defense and confession before the Judge, to the
end that they should continue steadfast in the truth once received.
When the people that stood around, murmured on this account, he was
apprehended, and, being interrogated in regard to his views, he
answered: “I am a Christian,” and made the same confession that Attalus
and the others who had been apprehended and were standing before the
tribunal, had made. He was therefore immediately sentenced to the
amphitheatre, there, together with others, to be forthwith torn or
devoured by the beasts. Thither he was then taken but the execution was
deferred until the following day. The next day he was brought forth,
to fight with the beasts; however, he was first exceedingly tortured
with all sorts of executioner’s instruments. In this he bore himself
with such fortitude, that he was not once heard to sigh, or to utter
the least word of complaint; yea, he was not seen to manifest a single
sign of distress or pain; only that he spoke to God in his heart.
Finally, instead of fighting with the wild beasts, he was executed with
the sword, and thus sealed with his blood the truth of the Son of God,
which he had maintained. Compare with the authors who have been adduced
above in regard to the death of Attalus, _Abr. Mellin., 1st book, fol.
43, col. 4_, and _fol. 44, col. 1_.


MATURUS, SANCTUS, BLANDINA, AND A YOUTH FROM PONTUS, MOST MISERABLY
TORMENTED, ON THE RIVER RHONE, ABOUT THE YEAR 172.

It is manifest from the ancient writers, that in and about the time
that Attalus was slain, various other martyrs were likewise put to
death for the sake of Jesus Christ, almost in the same manner, or,
at least, with equally great torments. Some of these martyrs are not
mentioned, while others are, namely, Maturus, Sanctus, Blandina, and
a youth of fifteen years, from Pontus. Touching the circumstances of
their suffering and death, we find that, in substance, it occurred, in
the following manner:

First, three of the aforementioned persons, namely, Maturus, Sanctus,
and Blandina, were exceedingly and dreadfully tormented, especially
Blandina, for whom the others stood in great fear, that, not being
able to endure the pain, she might be in danger of denying Christ.
But she was so steadfast in all her sufferings that the hands of the
executioners grew tired before her heart would faint. It is a cause of
great astonishment, what Eusebius Pamphilius has written concerning
her, namely, that the executioners began early in the morning, and
continued tormenting her all day until evening, so that they were much
surprised, how it could be possible that life was not yet extinct in
her. However, he explains this by saying that as often as she repeated
her confession, crying: “I am a Christian,” her heart was strengthened,
so that she was again enabled to endure the pain.

Sanctus, who was a deacon, or one who ministered to the poor, was
tormented with red-hot plates of copper, which were applied to his
belly. Being questioned, in the meantime, in regard to his name,
parentage, and native country, he named neither of these, but simply
said: “I am a Christian; that is my name, my parentage, and my country;
indeed, I am altogether nothing else than a Christian.” This inflamed
the tyrants with unspeakable rage against him, and they continued to
torment him on his whole body, to such an extent, that it was but one
wound. But he remained fearless and undaunted; for the heat of the fire
was tempered by the heavenly consolations of Jesus Christ, which he
experienced in his soul.

Maturus was treated almost in the same manner, and remained equally
steadfast. Having been thus dreadfully tormented, the aforementioned
three persons were again cast into prison. Then they were again taken
from the prison, and tormented once more; first Blandina, and then
Maturus, and Sanctus. The mode of torture was, according to Eusebius,
by many stripes; but Abr. Mellinus states, “That they were scourged a
second or third time, with all kinds of rods, as well as beaten with
sticks, cudgels, and three-cornered and barbed splinters; and also,
pinched, cut, carved and torn, with all sorts of hooks, cutting-knives,
claws, pincers, and iron combs.” Finally, when many thousands had
collected about the amphitheatre, Maturus and Sanctus were placed, in
the same manner as the aforementioned Attalus, on iron chairs, under
which a great fire was kindled, so that their flesh, lacerated by many
stripes, was forthwith consumed by virtue of the fire; however, when
the enemies of the truth saw that their spirit was immovable, they
beheaded both of them.

Of Blandina it is stated that she was stretched out cross-wise, and
tied to a stake, to be cast as food before the wild beasts; however,
she was taken away again, and led into prison. But afterwards, on the
last day of the games, she was again brought forth, together with a
youth from Pontus (whom we have mentioned above), and who, by the
command of the judge, had witnessed the suffering and death of the
preceding martyrs, that it might strike terror into his heart. Being
placed in the middle of the place of execution, before the Judge,
they were commanded to swear by the gods, which they refused to do,
reproving at the same time, the idolatry of the heathen. At this the
heathen were much incensed, and again tormented them greatly, yea,
so much so, that the youth, unable to endure it, gave up the ghost.
Blandina rejoiced so greatly in the steadfastness of the departed
youth, whom she had adopted as her son, as well as in the death of her
faithful friends, who had already gone through the conflict, that,
being beaten by the tyrants, she leaped for joy. Touching her death,
it is stated, that she was roasted upon a gridiron, and afterwards
wound in a net, thrown before bulls, which tossed her many a time high
up with their horns, and then let her fall down again. She, however,
not being dead yet, the judge commanded that her throat be cut, which
was done; though others say that she was thrust through with a sword.
Thus did this pious martyress, and the other three martyrs of Jesus end
their lives, and are now awaiting the blessed reward which the Lord
will give on the great day of recompense to all those who have suffered
and fought even unto death, for his name’s sake. Compare _Euseb., lib.
5, cap. 1–3, edit. Dord., 1588, fol. 81–86_ with _Abr. Mell., 1st book,
fol. 43, col. 2–4, about Blandina and Ponticus_; also, _fol. 44, col.
1, 2, about Sanctus and Maturus_. Also, _Introduction, etc., fol. 38,
col. 1, 2_. Also, _J. Gys., 1657, fol. 17, col. 3, 4_.


AN OLD MAN OF NINETY YEARS, CALLED PHOTINUS, MISERABLY MALTREATED
FOR THE TESTIMONY OF JESUS CHRIST, BEFORE THE TRIBUNAL, AT LYONS, IN
FRANCE; WHO AFTERWARDS DIED IN THE PRISON, ABOUT THE YEAR 179.

In _Eusebius’ Church History_, as well as in several other ancient
writers, mention is made of a certain old man, of more than ninety
years, called Photinus, a teacher of the church at Lyons, in France. It
is stated of him, that on account of his great age he could not walk,
but, having such a burning desire to die for the name of Christ, he, as
A. Mellinus has recorded, had himself carried before the judgment-seat,
in order to be sentenced to death with the other martyrs. When he was
brought to the tribunal by the soldiers, the magistracy of the city of
Lyons, and the whole multitude of the people followed him, and began to
cry out, that he was a Christian, together with much calumniating and
abusive language. Eusebius says, that, as this old man stood before the
Judge at the tribunal, the common people began to cry: “This is Christ
himself.”

When the Judge thereupon asked him, who the God of the Christians was,
he answered with remarkable candor: “If thou art worthy of it, thou
shalt know.” This displeased the Judge so greatly, that he commanded
that this pious witness of Jesus should be struck in his face with
fists. Upon this, he was most unmercifully pushed, kicked, pulled,
and knocked by the by-standers, and thrown at with whatever they
could get hold of, without regard to the feebleness of his age; yea,
they considered those accomplices with him, who did not show enough
diligence in assaulting and every way abusing this aged man.

Photinus, having been thus maltreated, yea, nearly beaten to death,
so that life seemed almost extinct, was taken from the tribunal back
into prison, where, after two days of great misery, having commended
his soul into the hands of God, he died, and thus attained to a
blessed end. Compare _Euseb., 5th book, 2d chapter, fol 83, col. 1,
2,_ with _Joh. Gys., fol. 18, col. 1, on the name Photinus_. Also, _A.
Mell., 1st book, fol. 46, col. 2, from various other authors_. Also,
_Introduction, fol. 38, col. 1, erroneously called Photimus_.


ALCIBIADES, A PIOUS CHRISTIAN, MARTYRED AT LYONS IN FRANCE, ABOUT THE
YEAR 179.

In the letter of the church at Lyons and Vienne, there is mentioned,
among various pious martyrs who suffered for the name of Jesus Christ,
Alcibiades, of whom it is stated that he held a very retired and
austere life, his diet consisting of nothing but salt, bread and water.
This manner of life he also wished to continue in prison, but being
instructed by the pious man Attalus, that thereby he would leave to
his brethren and fellow-martyrs a seeming reproach for luxuriousness
of life, if they would not do likewise, he thenceforth partook also of
other food, with thankfulness. However, this did not last long, since
he was soon deprived, not only of food, but of life itself; for in
the aforementioned letter he is called a martyr, which was generally
understood to mean one of those who suffered a violent death for the
name of Jesus, the Son of God, and had valiantly passed through the
conflict. Compare _Euseb., 5th book, cap. 3_, with _Abr. Mell., 1st
book, fol. 49, col. 3, 4_.


EPIPODIUS OF LYONS, AND ALEXANDER, THE GREEK, MARTYRED FOR THE
TESTIMONY OF THE EVANGELICAL TRUTH, AT LYONS IN FRANCE; THE ONE
BEHEADED, AND THE OTHER CRUCIFIED, ABOUT THE YEAR 179.

In the seventeenth year of the Emperor Marcus Aurelius, there were
slain, among other pious martyrs at Lyons in France, Epipodius, a
citizen of Lyons, and Alexander, a Greek by birth; whose imprisonment,
suffering, and death occurred in this wise: When the heathen thought
that the Christian name was entirely extirpated at Lyons and Vienne,
and that no person who confessed it was remaining, these two, as the
remainder of the Christians there, were betrayed, accused, and, three
days afterwards, placed before the tribunal of the Governor. There they
were interrogated in regard to their name and confession of faith,
to which questions they candidly replied. Their answers enraged the
judge beyond measure, and he commanded that Epipodius, who was the
principal speaker, should be smitten on the cheek, which was done in
such a manner that he bled from his nose and mouth. But this made this
champion of Christ, though he was still young, only the bolder and
firmer, and he said: “I confess that Christ, with the Father and the
Holy Ghost, is the only true God; and I deem it right, that I should
pour out my soul (that is, my life) for him who is my Creator and
Redeemer; for thus, my life will not be taken from me, but changed into
a better one. Besides, it matters but little, how and in what manner
this weak body is released and separated from the soul, only so that
the soul be returned to God, its Creator.”

When Epipodius had, in steadfastness, finished this confession, he was
suspended, at the command of the Judge, on a stake, on both sides of
which the executioners stood, drawing deep gashes with cutting hooks or
claws into his sides. In the meantime the raging multitude cried, that
he should be stoned to death, or torn limb from limb; for the Judge was
much too slow in pronouncing his sentence of death. Then the Judge had
him brought out with great haste, and beheaded, and thus this pious
witness of the Son of God attained to a blessed end.

Alexander, the abovementioned Greek, was brought out of prison, two
days after the death of his beloved brother Epipodius, and placed
before the tribunal, where he defended himself most cheerfully,
manifesting, at the same time, his great desire to be counted among
the number of his slain brethren and sisters. The Judge immediately
commanded that Alexander should be stripped, and beaten by three
executioners, with sticks, cudgels, etc.; but in all these torments
he steadfastly called upon God for help and succor. In short, the
sentence of death was pronounced upon him, namely, that he should die
on the cross. The executioners then tied him on the cross; but having
previously been wounded, by many stripes, to such a degree that his
bones or bare ribs were visible, as well as the vital parts of his
viscera, namely, the lungs, the liver, the heart, etc., which could be
observed moving, he gave up the ghost, before the executioners could
inflict further tortures upon him; and thus, in steadfastness he died
a blessed death. When this had taken place, he was buried with his
friend Epipodius, who had been beheaded, on the 24th of April 179.
_Abr. Mell., 1st book, fol. 48, col. 1–4. ex act. Proconsular. Homil.
Eucherii Episc. Lugd. sub nomine Eus., Emisseni de Blandina and aliis.
Ado Vienn., Mart. 22 April._


LEONIDES, PLUTARCHUS, AND OTHERS, PUT TO DEATH FOR THE NAME OF CHRIST,
ABOUT THE YEAR 180.

Leonides, Plutarchus, and others, who had attained to the Christian
faith, were now visited with many torments, and put to death for the
name of Christ. _P. J. Twisck, Chron. 2d book, for the year 180, pag.
47, col. 1._


WHAT TRANSPIRED WITH THE CHRISTIANS DURING THE FOURTH PERSECUTION.

This persecution caused an unexpected and terrible pestilence, which
devastated countries and inhabitants, especially Italy, so that the
Christians were forgotten; for there were villages that had been
ravaged to such an extent, that they became entirely depopulated,
and lay there waste and without inhabitants. _Keyser’s Chronijk, van
Christi Geboorte tot op Carolus V._, printed A. D. 1563, _fol. 17, col.
1, for the year of the beginning of this persecution, 164_.

Likewise, that besides the preceding martyrs whom we have mentioned by
name, there were also put to death, during the preceding persecutions,
the two pious men Sagaris and Thraseas, together with other believing
Christians, is shown from Eusebius Pamphilius, by _A. Mellinus, in the
first book of his history, fol. 42, col. 2_.




AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE THIRD CENTURY.


SUMMARY OF BAPTISM IN THIS CENTURY.

[Among the witnesses of true baptism we have accorded Tertullian the
first place, because it was in the very early part of this century that
he flourished and spread abroad the fame of his doctrine. He rebuked
those who brought such as were too young to be baptized, justifying his
rebuke with conclusive reasons.

Leonilla, a Christian grandmother, had her three grandsons, Sosyphus,
Cleosyphus, and Melosyphus, baptized after previous instruction.

Then comes Origen, surnamed Adamantius, who gives very excellent and
salutary expositions, not only in regard to baptism, but also with
reference to various other religious matters.

Three very learned men, Virian, Marcellinus, and Justin, confer
with one another, and are baptized upon their faith; likewise also
Pancratius, the son of the believing Chonius; also, Bazilla, an
honorable maiden, who was baptized after having been instructed by
Protus and Hiacyntus; and thus also was baptized, after having been
instructed in the faith by Pontianus, Pontus, the son of a Christian,
called Marcus.

Nemesius instructed and baptized those who attained to the faith.

Cyrillus Hierosolymitanus exhorted those who came to his baptism, that
they should first fast forty days on account of their sins.

We conclude with some who in regard to baptism and the Lord’s Supper
held views different from those of the Catholic (that is, Roman)
Church, from which latter they had separated themselves, and with this
completes the account of baptism in this century.]

We do not find it stated by a single authentic author, as has been
shown, that during the first two centuries any one departed from the
foundation of Christ’s true order of baptism, that is, from baptism
upon faith, by changing this, the true baptism, into a vain or infant
baptism; but it appears that in the third century there were men who
not only originated, but also put it in practice and administered
the same; yet it was adopted only in a few places. _J. Mehrn. in
Baptism. Hist., page 164, num. 10. H. Montanus, in Nietighz. van den
Kinder-doop, second edition, p. 17._

It would not be out of order to give a two-fold account of this matter:
in the first place, by whom, how, and in what manner baptism was then
practiced in the true church of God; in the second place, by whom,
how, and in what manner, infant baptism originated and was observed by
some, at that time. But since it is not our purpose here to refute this
error, but simply to show how true baptism, as instituted by Christ,
and practiced by the holy apostles, has been observed, taught and
preached from century to century; and how the church of God blossomed
in that faith, as a rose amidst thorns; therefore we will pass by this
question, since it does not properly belong here; however, we shall
speak of it in a separate place, but proceed now in our account.

_About the year 204._--This is the time in which, it is stated,
the celebrated Tertullian flourished, who, seeing that baptism was
administered to the catechumens (learners) too soon, inasmuch as some
began to baptize them while they were yet children, wrote, in order
to prevent this, as follows: “It is more expedient to defer baptism,
according to the condition, circumstances, and age of each particular
individual, than to precipitate it. Again: “It is true, the Lord
says: ‘Forbid them not to come unto me.’ Let them come, then, when
they increase in years; let them come, when they learn and are taught
whereto they come; that they may become Christians, when they can know
Christ. Why hasten ye the innocent youths to the forgiveness of sins?
We should exercise more prudence in temporal matters, than to entrust
with divine things those to whom we do not entrust earthly; that they
may know to desire salvation, in order that it may appear that it was
given to him, who desired it.” _Lib. de Baptismo, cap. 18._ Also, _H.
Mont. Nietigheyd, page 17_.

These words contain several dissuasions against baptizing too early.
The first reason is based on the unprofitableness of hastening with
it, and is contained in these words: “It is more profitable to defer
baptism, according to the condition, circumstances, and age of each
particular individual, than to hasten it.” The second reason is founded
on the import of the words of Christ: “Forbid them not to come unto
me;” with reference to which he says: “Let them come then, when they
increase in years.” The third reason he bases on the innocence or
simplicity of those children, saying: “Why hasten ye the innocent
youths?” The fourth reason he founds on the imprudence manifested
thereby, saying: “We should exercise more prudence in temporal matters
than to trust with divine things those to whom we do not entrust
earthly things.” The fifth reason, finally, he bases on the desire for
salvation which the candidate for baptism must have, saying: “That they
may know to desire salvation, in order that it may appear, that it was
given to him who desired it.”

It appears therefore throughout these words of Tertullian, how greatly
he was opposed to having baptism administered too hastily to ignorant
and inexperienced young persons; and, on the other hand, how gratifying
would it have been to him, if, having reached the years of maturity,
and been instructed and taught, they would have been baptized upon
their own desire to be saved.

This manner of baptizing he mentions in another place, stating at the
same time, how this baptism was administered by him and his own people.
He says: “When we go to the water, and first begin with baptism, we
confess there, even as we did before in the church, under the hand of
the overseer,[93] that we renounce the devil with all his adherents and
angels; after which we are dipped three times, which answers more than
the Lord has laid down in the Gospel.”[94] In _lib. de Corona Militis,
cap. 3 and 4_. Also, _H. Mont. Nietigheyd, page 16_.

  [93] The leader, or minister or bishop.--_Publishers._

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

He states it still more clearly in _Lib. de Spectaculis, cap. 4_: “When
we, having gone into the water, confess the Christian faith upon the
words of his law, we testify with our mouth, that we have renounced
the devil, his pomp, and his angels.”

And that this may be practiced and maintained in truth, he gives, to
the candidates for baptism this instruction (_Lib. de Baptismo, cap.
20_): “Those who are to be baptized, must supplicate with much praying,
fasting, bending of the knee, and watching, confessing all their
former sins, so that they may show forth John’s baptism.” “They were
baptized,” says he, “confessing their sins.” Matt. 3:6.

Then he shows what baptism is, and what it signifies; from which we
can clearly see that at least in his estimation infant-baptism was not
authorized. He says: “The washing of water is a seal of the faith;
which faith begins with, and is known by the penitence of the believer.
We are not washed, in order that we may cease to sin; but because we
have ceased, and are washed in heart, for this is the first immersion
of him that hears.”[95] _Lib. de Pœnitentia, cap. 6._ Also, _J. du
Bois, Seckerheyd van, etc._, printed A. D. 1648, _page 47_.

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

If you wish to learn still more of the views of Tertullian concerning
baptism as instituted by Christ, read _lib. de Præscript, adversus
Hæreticos, cap. 36_, cited by _H. Montanus, in Nietigh., page 23_,
and by _J. du Bois_ (although he misinterprets this passage), _Contra
Montanum, page 44_, where Tertullian writes thus: “Well, then, ye who
would inquire more fully into the matter of your salvation, take a
view of the apostolic churches, in which the chairs of the apostles
are still occupied by their successors, and where their own authentic
epistles are still read, sounding their voices, and calling up their
very forms. If Achaia is near you, there is Corinth; are you not far
from Macedonia, there is Philippi, and there Thessalonica; can you
come into Asia, there is Ephesus; but are you near Italy, there is
Rome. Let us see, what she (namely the church there) has said, what she
has taught, and in what she has agreed with the African churches. She
recognizes one God, the Creator of all things, and Christ Jesus from
the virgin Mary, the Son of God the Creator, and the resurrection of
the flesh; she unites the law and the prophets with the evangelical and
apostolical writings, and therefrom drinks this faith, which she seals
with water, clothes with the Holy Ghost, feeds with the eucharist, or
Lord’s Supper, and confirms by martyrdom; and receives no one contrary
to this institution.” Thus far, _Tertullian_.

To this we say: “It is indeed true, that he here speaks against the
errors of Valentinus, Marcion, and the like; but since this occasions
him to say, that all the churches which he mentions, especially the
one at Rome, in which the apostolic doctrine was still sounded at that
time, sealed the faith, which he opposes to said errors, with water,
and that they received no one contrary to this institution; any one
can clearly see, that all the above named churches administered baptism
at that time to adults, who could drink that faith from the evangelical
and apostolical writings; and not this only, but could also partake of
it by the use of the eucharist, and confirm it by martyrdom, which are
things that children cannot do.” _Ergo._


TERTULLIAN’S VIEWS CONCERNING DIFFERENT OTHER MATTERS, ACCORDING TO THE
ACCOUNT OF P. J. TWISCK.

“Tertullian,” says Twisck, “exhorts Christian women, in a book written
to his wife, not to enter into marriage relations with the heathen,
saying that it is impossible for them to live long in peace and
friendship. He says: ‘What must the heathen husband think, when he
sees, or hears it said that his wife kisses on the cheek the first
Christian whom she happens to meet?’”

“Again, In a book on patience, when speaking of the apostates and
of withdrawing from them, he says that patience governs all manner
of salutary doctrines, and remarks: ‘What wonder then, that it also
serves to repentance to those who are wont to come to the help of the
apostate, whether it be man or wife, when separated one from another,
nevertheless by such things as are lawful, to be led to maintain their
widow or widowerhood. It is patience that waits for repentance, hopes
for it and exhorts to it those who would yet at some time attain to
salvation. How great the benefit it confers upon both--the one it
preserves from adultery, the other it reforms.’[96] Again he says: ‘Do
you think that it is hard for a Christian to suffer? He would rather
die himself, than to kill others; and if you smite a Christian, he
glories in it.’”

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

“Again, ‘As the religion of others does not concern us, and neither
profits nor harms us; therefore, it does not become any one religion
to force itself upon another, since it must be accepted voluntarily,
and not by coercion, for what is required is the offering of a willing
mind.’” (This agrees with Ex. 25, 35 and 36. _Chr. Leonh., lib. 1. Seb.
Fr. in the Arke fol. 174. Stand der Religie, lib. 4. Grond. Bew. letter
B. Menn. Sym. Doop. C., fol. 8. Th. Imbroek, fol. 28._)

“Again, Tertullian (in his fourth book against Marcion) quoting the
words of Christ: _This is my body_, that is, a figure of my body, says:
‘It would not have been a figure, had his body not been real; for a
phantasm, or mere illusion, cannot have a figure or shadow?’ With this
he means to prove that Christ had a real body; and what he here calls
a figure, he, in the fifth book, calls a sacrament, with the express
words: ‘The bread and the cup.’ Still more clearly he says in the
first book: ‘Neither did he despise or reject the bread, by which he
represented or typified his body.’

“He says: ‘These words of Christ: _This is my body_, we must understand
as though Christ had said: This is the sign and figure of my body.’ I
pass over Dionysius Alexandrinus, and Paulinus, who both treat in the
same manner of the above sacrament.’” _Tertul. Apolog., cap. 39. Euseb.
lib. 6 and 9. Daniel Saut., lib. 1, cap. 6._

“Again, Tertullian says: ‘We must not seek the faith from the persons,
but prove the persons by the faith.’” _De Præscript., lib. 4. P. J.
Twisck, Chron. 2d book, page 53, col. 1, 2._

NOTE.--Tertullian taught at this time: “We have the apostles for
authors, who established nothing according to their own inclination,
but faithfully taught the nations that which they had received from
God.” _Lib. 1. Præscript._

He writes further, that “all churches are apostolic churches, though
they may have been founded long after the time of the apostles, if
they have but kinship with the doctrine.” _Lib. 1. Præsc._ See _Samuel
Veltius, in the Geslacht-register der Roomscher Successie, second
edition, 1649 pages 115, 116_.

Tertullian says among other things: “The emperors would have believed
in Christ, if the world had not prevented them; for they could not
become Christians, because they had to serve the world, and carry on
war.” See, _Grondelijke Verklaringe Danielis ende Johannis_, printed at
_Harlem, 1635, on Tertullian_.

Vicecomes, in his first book on baptism, chap. 1, notes the following
testimony from Tertullian (_lib. 1, cap. 4._): “There is no difference
between those whom John baptized in Jordan and those Peter baptized in
the Tiber.” With this he intends to prove that in the first days of
Christianity there were neither baptismal fonts nor churches. _J. M.,
Baptism. Hist., page 275._

Again says Tertullian: “Thus, when we go into the water of baptism, we
justly confess our sins and the Christian faith.” _Vicecom., lib. 4,
cap. 7, and J. M., Baptism. Hist., page 277._

These last two passages from Tertullian we have adduced over and above
what was necessary, but they are not useless, since they confirm what
we have said above about baptism; for by the first the superstition
which was wont to be connected with the water, the baptismal font,
and the church in which baptism was administered, is removed, or at
least (_per consequentiam_) controverted; and the second states that
it is proper to confess our sins, and the Christian faith, at baptism.
And therewith he proves that it is not proper to be baptized without
confessing one’s sins, and the Christian faith. What has been said
is sufficient for the intelligent. With this we take our leave of
Tertullian.

_A. D. 224._--Leonilla, a Christian grandmother, had three grandsons,
Sosyphus, Cleosyphus, and Melosyphus. She begged Romigius that he would
instruct the three lads in the Christian faith, and then baptize them.
This was done in a godly manner. _P. J. Twisck, Chron. for the year
224, 3d book, page 60, col. 1, from Grond. Bew., letter B._ Also, _Kort
verhæl van den loop der werelt_, printed 1611, _page 47_.

From this it will be seen, that at that time and place Christians were
not in the habit of having their children or grandchildren baptized,
unless these had reached riper years, and been instructed in the faith,
which, when they confessed it, they were baptized upon. This should be
borne in mind.

_A. D. 231._--At this time there flourished as a writer the celebrated
Origen, surnamed Adamantius, who, treating on baptism, writes thus
(_Homil. 6, super. Ezechidem_) on Ezekiel, 16:4: ”‘Neither wast thou
washed in water to supple thee,’ etc.: We, who have received the grace
of baptism in the name of Jesus Christ, are washed unto salvation.
Simon was washed, and when he had received baptism, continued with
Philip; but not being washed unto salvation, he was condemned by him
who through the Holy Ghost said to him: ‘Thy money perish with thee.’
It is a matter of great importance that he who is washed, be washed
unto salvation.

“Be very heedful of this, ye catechumens, or learners, and prepare
yourselves by what is told you while you are yet under instruction and
unbaptized; and then come to the washing of water, and be washed unto
salvation. But be not washed as some, who are washed, but not unto
salvation; like those who receive the water, but not the Holy Ghost.

“He that is washed unto salvation, receives the water and the Holy
Ghost.

“Because Simon was not washed unto salvation, he received the water,
and not the Holy Ghost; for he thought he could purchase the gift of
the Holy Ghost with money, wherein he was not washed unto salvation.

“That which we now read as having been spoken at Jerusalem, is
addressed to every sinful soul that seems to believe.” Also, _H. Mont.
Nietigh., pp. 36, 37_.

The above words of Origen indicate the manner of baptism which
prevailed in his time, namely, that the candidates for baptism were
first catechumens, that is, learners, who were instructed in the
faith, and had to prepare themselves to this end, before they were
baptized. For, when he says: “Be very heedful of this, ye catechumens,
or learners, and prepare yourselves by what is told you while you are
yet under instruction and unbaptized; and then come to the washing of
water,” etc., what else is meant by it, than that it confirms what John
required of those who came to him to be baptized, saying: “Bring forth
therefore fruits meet for repentance,” Matt. 3:8; that is, prepare
yourselves by a true reformation of life, so that you may receive
baptism worthily.

Then, on the words, Ezek. 16:5: “But thou wast cast out in the open
field,” etc., he (Origen) comments thus: “If we sin again after the
washing of regeneration, we are cast away, according to the word of
God, in the day that we are born: such are frequently found, who, after
they have been washed by the washing of regeneration, do not bring
forth fruits meet for repentance; nor do they live up to the mystery of
baptism, with more fear than they had while they were yet catechumens,
or learners; or with more love than they exercised when they were still
hearers of the word; or with holier deeds than they performed before.
Beloved, observe what is said in the text: ‘Thou wast cast out in the
open field, for the wickedness of thy soul, in the day that thou wast
born.’” _H. Mont._, same page as above.

By these words he confirms the import of his former declaration,
namely, “That those who are to be baptized, must first be catechumens,
or learners, and, being baptized, they must be truly regenerated;” and
thus he calls baptism “the washing of regeneration,” even as Paul, Tit.
3:5.

Moreover, he complains that those who were washed by the washing of
regeneration, did not bring forth fruits meet for repentance. By this
he certainly means to say, that the baptized person must be truly
converted, and bring forth good fruits. But how can he be converted,
that is, turn from his error, who never has erred? And how can it be
demanded of him to bring forth good fruits, who cannot be accused of
ever having brought forth bad fruits? Hence it is evident that he does
not say this with reference to the baptism of infants, since these,
having never erred, or brought forth bad fruits, cannot, through
baptism, be required to turn from error, and bring forth better fruits
than they have brought forth before.

That such baptism, accompanied with the mortifying of the flesh, and
resurrection unto a new life, is taught and commended by Origen, is
clearly expressed in his comments on Rom. 6:3: “Know ye not, that so
many of us as were baptized into Jesus Christ were baptized into his
death?” where he says: “But it seems to me that the apostle in this
chapter does not prefix even the words: ‘_Know ye not_’ without a
purpose. He thereby proves that at that time, that is, in the days of
the apostles, it was not as it is now, that those who were baptized,
received only the outward figure of the mysteries, but that also the
power and intent of the same was imparted to them, and this to those
who understood it, and had been instructed concerning it: that those
who are baptized, are baptized into the death of Christ, and buried
with him by baptism; and that those who are baptized must walk in
newness of life, even as Christ rose from the dead, through the glory
of the Father.” Also, _H. Mont. page 37_.

This is certainly expressing plainly and unequivocally, of what baptism
he is treating,[97] namely, of such a baptism, of which the power and
intent was imparted to those who understood it; by which they were
buried into the death; by which they were raised, to walk in newness of
life, etc., all of which are things that cannot be comprehended, much
less undertaken and carried out, by infants. In this manner he speaks
also in other places, as, for instance, in _Homilia 5, 4th and 5th
chapters of the book Joshua_. Again, _Homil. 9, 8th and 9th chapters;
Homil. 15, 11th chap._ Also, _Homil. 7, 15th chap. of the book of
Judges. B. Hist. p. 291._

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


NOTICE CONCERNING THE WRITINGS OF ORIGEN WITH REFERENCE TO BAPTISM.

There are a few passages, namely, _Homil. 8_, on the 12th and 13th
chapters of Leviticus; _Homil. 14_, on the 2d chap, of Luke; _Comment._
on the 6th chap. of the Epistle to the Romans, from which some who at
this day uphold infant baptism suppose they can draw something to show
that Origen was not a stranger to their views, but that he sanctioned
them. But various eminent writers deny, yea, completely refute this,
it being proven that these passages do not belong to Origen, but to
Ruffinus, the priest at Aquileia, who, it is stated, more than one
hundred and fifty years after Origen’s time translated the works of
the latter from the Greek into Latin, adding from his own, that is,
out of his own mind the abovementioned passages, and, on the other
hand, leaving out other matters. To this explanation we assent. See
_Ruffinus’ prefatory and concluding remarks on Origen’s Commentary to
the Epistle to the Romans_. Also, _Erasmus’ account of the life of
Origen_, prefaced to the works of the latter, according to _J. Mehrn.,
Bapt. Hist., pp. 283 and 291_. Also, _H. Mont. Nietigheyd van den
Kinder-doop, pages 29–34, and 42, 43_.

Besides this, various gross errors have of old been imputed to Origen,
as, for instance, that he believed, that the evil spirits would
ultimately be saved. However, he himself desires this in a certain
letter written to those of Alexandria, in which he complains of the
shamelessness of his adversaries, who dared in his life time to defame
him with slanders which not even an insane man would utter. What, then,
must have been the treatment his writings received after his death!

“We may plainly see,” says Jacob Mehrning, “from what we still have
of the writings of Origen, that many ignorant and grossly erring
spirits have sought to palm off to the simple-minded, their own whims
under the name of this eminent man, who by Jerome (in _Prefatione
ante Ezechidem_) is called the second master of the church after the
apostles.” _Bapt. Hist. pp. 288 and 289._ Also, _H. Mont. Nietigh.,
pages 35, 36_.


TOUCHING DIFFERENT POINTS OF THE DOCTRINE OF ORIGEN, ACCORDING TO THE
ACCOUNT OF P. J. TWISCK.

_A. D. 231._--“Origen, a man who abounds in spiritual allegories,
and who practiced himself what he taught others, as church history
testifies of him, began at this time to write his books, and says to
the catechumens: ‘Repent, that ye may receive baptism for the remission
of sins.’ Also: ‘He that has resolved to come and be baptized, but is
not willing to forsake his evil practices and habits, but continues
in his former condition, does not come to baptism in the proper way.’
With reference to this, you may read, _George Vicelius_, in his _Form
en Aenteekening, en Welke Gestalte en form de Kerk duysent jaer stond,
fol. 127_.

“Again: Origen was appointed by Demetrius, at Alexandria, catechist,
that is, teacher of the pupils of the faith, which office was filled
before him (after the apostles) by Plautinus and Clement. Of his
pupils, Plutarch, Serenus, Heraclides, Heron, and a woman, were
martyred for Christ, before they were baptized, thus obtaining the
baptism of fire.

“After Origen, Heracles, and after Heracles, Dionysius had charge at
Alexandria of the schools of the catechumens, that is, of those who
received instruction in the Christian doctrine, preparatory to baptism.

“Again: Origen says, that no one should be persecuted for his faith,
and that he who would live according to the Gospel must not drive or
compel his brother to an oath, nor swear such an one himself, though it
be demanded of him.

“Again: On Matt. 23 he says: The Lord reprehends those teachers who
not only do not practice what they teach, but also, tyrannously and
unmercifully, without considering the strength of their hearers, lay
upon them burdens greater than they can bear, namely, forbid them to
marry, and over and above what is expedient, would constrain them to an
impossible chastity.

“Again: He says that it is altogether a letter that killeth, that John
should be understood literally and carnally. Hence he insists strongly
upon it, that the natural eating of Christ’s body avails nothing, and
that it must therefore be spiritually understood and eaten. _Euseb.,
lib. 6. Chron. Seb. Frank, fol. 101. Leonh., lib. 1. Joh. Anast., fol.
313._

“Again: In his 12th, 15th, and 18th Homily on the Book of Joshua,
Origen writes thus: ‘If the natural war of Joshua and his people
were not a figure and antitype of the spiritual war of Christ and
the Christians, the apostles, as peace-proclaimers, would never have
accepted, nor sanctioned the reading of the books of Joshua, in the
heavenly Jerusalem of the peaceful church and the peace-loving children
of God.’ And he further proves by many arguments, that Christ, the
Prince of Peace, teaches peace, and not war; and that we are not to
fight with external, but only with spiritual weapons, against the
devil, the world, flesh, sin, and death.

“Again: Speaking of the destruction of Ai, and the extermination of the
king and the people, he says: ‘By this we must not understand that the
saints, at this day in the new Testament, may shed blood, and kill with
the natural sword: these and like events are full of mysteries.’ He
explains further, that we must utterly destroy Ai, that is, the kingdom
of darkness and sin, through the spiritual Joshua, Christ Jesus. Col.
1; Eph. 6.

“Again: Origin (_Homil. in Mattheo 7_) says: ‘The text in Luke 22,
about buying a sword, is pernicious (namely, for the wicked) if
understood literally, and not allegorically: for he that should regard
the letter, and not understand the will and intent of God, but sell
his garment, and buy a sword, would understand the word of Christ
contrary to his will.’

“Again: In the book against Celsus the Second, he says that ‘war has
been abolished by the only God.’

“Again: Of antichrist he says, from 2 Thess. 2, that he sitteth in the
temple of God, and, a little further on, he says: ‘Antichrist assumes
merely the name of Christ, but does not do his works; nor does he teach
the words of truth. Christ is the truth; antichrist is the spurious
truth. He shows himself here, as though he were Christ and the word
of God, but is nevertheless the abomination of desolation.’” _P. J.
Twisck, Chron. 3d book, p. 61_, from _Chron. Seb. Fr., fol. 65, 78.
Hieron. Zauch., fol. 56. Joh. Heyden Næmb., fol. 226, 227._

_A. D. 251._--It is recorded that at this time, Virian, Marcellinus,
and Justin, learned men, in the reign of Emperor Decius, conferred with
one another about matters concerning the Christians, and were well
pleased with this holy religion; and hearing that Christian believers
were baptized, they sent for a teacher[98] called Justin, and asked him
to baptize them.

  [98] The author employs the word _priest_; but priest is derived from
  the word _presbyter_, that is, elder. We say teacher.

Justin rejoiced that such learned men wished to take upon themselves
the yoke of Christ. He began to instruct them, and then had water
brought, and baptized them on confession of their faith. _P. J. Twisck,
Chron. 3d book, page 68, col. 2_, from _Wicel. in Choro Sanctorum,
Grond. Bew., letter B_.

_A. D. 253._--For this year, we read in ancient authors, that
Pancratius, the son of the believing Clionius, was baptized at Mount
Celius, when he was fifteen years old, after he had been under
instruction twenty days. Compare this with _P. J. Twisck, Chron. 3d
book, page 71, col. 1_, from _Wicel. Grond. Bew., letter B. Leonh.,
lib. 1_.

Touching the circumstances of this matter, that is, of Dionysius, who
traveled with him, and the bishop Cornelius who baptized him, to whom
some have erroneously ascribed another office, we leave it in its own
merit and mention it no further. It suffices us that it is evident
from this, that at that time the believers did not have their children
baptized, till they, having attained to understanding and riper years,
themselves desired to be baptized on their faith.

_Same year as above._--Basilla, an honorable and discreet maiden, at
Rome, in the reign of Emperor Galien, learned the Christian faith
from the eunuch Protus, and Hiacynthus, and was also baptized by the
abovementioned bishop Cornelius. _Grond. Bew. van den Doop_, printed
1581, _letter B., ij_.

_A. D. 257._--Pontus, the son of Marcus, a Christian, was orally
instructed in the Christian religion, by the bishop, or teacher,
Pontian, and then baptized. _P. J. Twisck, Chron. 3d book, p. 73, col.
1_, from _Grond. Bew., letter B. Chron. Mich., fol. 163_. Also, _Loop
der Werelt, by F. H. H._, printed 1611, _page 47_.

Here notice again that the aforementioned Pontus was not of Jewish
or heathenish, but of Christian descent; for he is called the son
of Marcus, a Christian; from which, as in the case of Pancratius,
it appears that the Christians suffered their children to grow up
unbaptized, till they attained to the years of understanding.

_A. D. 264._--At Rome, under the Emperors Valerian and Galien, Nemesius
and some others catechised; and, according to the custom of the church,
when they had held a fast, he baptized all who believed. _P. J. Twisck,
Chron. 3d book, p. 57, col. 1_; word for word.

NOTE.--In the tract, _Grondig Bewijs, en onder-rechting van den
Doop_, printed A. D. 1581, _letter B., ij.; ex Codice Mariano_, the
name Nemesius is not put in the nominative, but in the accusative
(objective) case; so that in this place it seems that Nemesius was not
the one who baptized, but one of those who were baptized.

_About A. D. 290._--The above cited examples of those who were baptized
on their faith, after having been instructed, are confirmed by various
teachings of Cyril of Jerusalem, who then showed how those who were
baptized should conduct themselves before as well as after baptism.
Jacob Mehrning introduces him about the end of this century, or about
A. D. 290, and adduces from his writings various passages which apply
in no wise to infant baptism, but very appropriately to the baptism
which is administered upon faith and repentance.

In _Baptism Hist., pages 317_ and _318_, he has this annotation (_cap.
8, ibid._): “Cyril himself exhorts some catechumens who before had
spent several years in sensuality and lewdness, that they should not
think it grievous to do penance for forty days, saying: ‘Beloved,
forsake that which is present, and believe in the things to come. So
many years you have spent, and served the world in vain; will you not,
then, begin, and for the sake of your souls, abstain for forty days?”’

“In _Baptism Hist., page 318_, we read (_Cyril in Catech. 2,
Mijstag._): ‘Repent, O man, and the grace of baptism shall not be with
held from thee.’”

“Again: Cyril strenuously exhorts such newly planted ones unto
godliness, so that when they go to receive baptism, they will not be
rejected, like the guest spoken of in the gospel, who did not have on
a wedding garment. Therefore he says: ‘Far be it, that any of those
who have given in their names for baptism, and have been entered on
the lists, should hear: Friend, how camest thou in hither not having a
wedding garment?’” From _Vicecom., lib. 2, cap. 12, on Cyril_.

“Again he says (_Cyril in Catech. 3, Mijstag_): ‘Begin to wash your
garments by repentance, that, being called to the marriage of the Lamb,
you may be found worthy.’”

“Again (_Baptism. Hist., page 319, Cyril Catech. 1, Mijstag_): ‘Say to
those who are to be baptized: Hear the voice of the prophet that saith:
Wash ye, make you clean; put away from your souls the evils of your
doings before mine eyes; that the assembly of the angels may call unto
you: Blessed are they whose transgressions are forgiven, whose sins are
covered.’”

“Again _cap. 6_ (_Vicec._), Cyril admonishes the newly baptized: ‘As
you have put off the old garments, and put on those that are according
to the Spirit, you shall henceforth always walk in white garments.’
By this we do not mean to say that it is necessary for you always to
have on white garments, but that you are to clothe yourselves in such
garments as are white, bright, and spiritual before God. And in _cap.
10_, he says: ‘Would to God, that we could all of a truth say: My soul
is joyful in the Lord; for he hath clothed me with the garments of
salvation, and with the robe of gladness.’”

Then he shows how holy, divine, and blessed a thing it is, to have
joined one’s self by baptism to the nobility of Christ, that is, to
his church. It is truly wonderful, how affectionately, sweetly, and
comfortingly he addresses them, saying: “You have now given in your
names to the nobility of Christ, and have received the bridal torches,
the desire for the kingdom of heaven, the good purpose, hope, etc.”
And, _cap. 38_, he thus addresses the baptized: “Now the odor of
salvation is on you, O ye enlightened! Gather you heavenly flowers, to
make heavenly crowns of them. Now, now! the odor of the Holy Spirit
smells sweetly on you. You have been at the gate of the King’s palace.
Would to God, that you were already led before the King himself. The
blossoms have now appeared on the trees; but, oh! that the fruit also
were conceived!” _Jac. Mehrn. Baptism. Hist. on the third century, page
320._

How could it be possible that Cyril of Jerusalem should have taught
differently concerning baptism, than the Anabaptists to-day teach,
namely, that it must be accompanied by faith and repentance; seeing he,
as has been shown, employs throughout such manner of speech as cannot
be applied otherwise than to this baptism, and by no means to infant
baptism.

For instance, in the first passage he admonishes the catechumens who
had spent several years in voluptuousness, not to think it grievous, to
do penance before baptism for forty days; which well accords with what
was said to those who were not prepared for baptism. Matt. 3:7,8.

This he confirms in the five subsequent passages, using these
arguments: That they must not neglect to repent, so that the grace
of baptism may not be withheld from them. Again, that they would not
have to hear it said to them, as the unprepared guest in the Gospel:
‘Friend, how camest thou in hither?’ Again, that they, being called to
the marriage of the Lamb, might be found worthy. Again, that to this
end they should hear the voice of the prophet, that saith: “Wash ye,
make you clean; put away the evil of your doings.”

In the sixth passage he admonishes the newly baptized: As you have put
off the old garments (that is, forsaken the old life) and put on those
that are according to the Spirit (that is, put on a new life), you
shall henceforth always walk in white garments, that is, henceforth you
shall live a holy life and pay unto God your vows made unto him when
you were baptized. This is certainly a scriptural exposition, and is
not obscurely expressed in Cyril’s words.

We now come to the seventh or last passage, of which we shall say
but little, as it contains not a single word which does not clearly
indicate that he speaks of the baptism of the believers and penitent;
for he there says to the baptized, that being enlightened they now had
on them the odor of salvation, and admonishes them, to gather heavenly
flowers with which to make heavenly crowns, adding this wish: “The
blossoms have now appeared on the trees; but oh! that also the fruit
were conceived!”

Any one with only a little understanding can easily see that these
words of Cyril do not pertain to infants, and that he therefore
does not speak to infants or of infant baptism, but is speaking to
reasonable persons, and of the baptism that is administered to such.
Moreover, from his having previously mentioned the catechumens, it
is evident that it was customary at that time in the church where he
was teacher, first to instruct the youth in the faith, and then, when
they had accepted it, to baptize them upon confession of it. Without
contradiction, it was a scriptural and holy custom, which proceeded not
from human reason, like infant baptism, but from the mind of Christ and
the understanding of the holy apostles. With this we take our leave
from Cyril.

_A. D. 300._--Arnobius, an old teacher says (in _Psalms 146_): “You
are not first baptized, and then apprehend the faith, and rejoice
in it; but when you are about to be baptized, you state before the
teacher your perfect willingness, and make your confession with your
own mouth.” _P. J. Twisck, Chron., 3d book, page 82, col. 1, 2_, from
_Grond. Bew., letter B_.

These words of Arnobius are very excellent, and show that at his time
they did not first baptize, and then apprehend faith; but that the one
to be baptized had to state his willingness before baptism, and then to
make confession of faith with his own mouth. However, we shall speak
more fully of Arnobius in the succeeding century.

_Same year as above._--It is recorded that at this time there were
several persons who had separated from the catholic[99] (Roman) church,
namely: Dadoes, Sabas, Adelphius, Hermas and Simeones, who were accused
of heresy by the Roman church, and, among other things, were charged
with holding erroneous views concerning the divine meat (that is,
the sacrament of the Lord’s Supper), and of baptism (that is, infant
baptism). As regards the divine meat they were charged with holding
the opinion, that it neither profited nor injured; that is, that the
sacrament of the Lord’s Supper had no intrinsic virtue or value; and
of baptism it was said that they maintained, that those baptized were
not benefited by baptism, but that fervent prayer alone must expel the
indwelling Satan.

  [99] Used in the sense of general.

Concerning these and other matters with which they were charged,
whether justly or unjustly, see _Hist. Eccles. Tripart., lib. 7, cap.
11. S. Fr., Chron. Rom. Kett._, printed A. D. 1563, _fol. 96, letter
E, under the name Eraclit. Epulius_.

Hence, when they said that those baptized were not benefited by
baptism, they thereby sufficiently rejected infant-baptism, since the
Roman church in general recognized no other than infant baptism. That
this rejection of baptism, or deeming it useless, has respect to infant
baptism, is clearly evident from what is added, namely, that they held
that not baptism, but fervent prayer must expel the indwelling Satan;
for those of the Roman church entertained the contrary view, namely,
that Satan must certainly be expelled from the infants by baptism.
However, we let every one judge for himself in this matter.

Jacob Mehrning in concluding the third century, says: “All these are
beautiful reminders, which were administered to the catechumens before
as well as after baptism, and which can certainly not have place
with infants. And thus it has been shown in this, the third chapter,
that in these three centuries infant baptism cannot be proven by a
single consistent and authentic testimony from the fathers and church
historians.” _Baptism. Hist., pp. 320 and 321._

But this is further elucidated by the remark of P. J. Twisck, who,
quite at the close of the third century, says: “Although infant baptism
had been originated by some individuals, or by the church (that is,
the Roman), as they themselves state, there were, nevertheless, many
who devoutly received baptism upon faith and with a penitent life.”
_Chron., 3d book, conclusion, pages 83 and 84._

With this we close our account of baptism as practiced in the third
century, and proceed to the martyrs who suffered during this same time
for the truth and their upright faith.




AN ACCOUNT OF THE PIOUS MARTYRS AND WITNESSES OF JESUS CHRIST WHO
SUFFERED IN THE THIRD CENTURY.


SUMMARY OF THE MARTYRS OF THE THIRD CENTURY.

[There never was a time in the church of Jesus Christ, in which so many
and great tyrants arose to destroy and extirpate the people of God,
as in this century; for scarcely had one ceased, when another began;
excepting a short cessation under the Emperors Caracalla and Geta.

The principal ones of those who tyrannized over, and put to death, the
believers, were Severus, Maximinus, Decius, Valerianus, Gallienus, and
Aurelianus, who, though the world hailed them as “Gracious Emperors,”
were in deed nothing less than unmerciful, cruel, and bloodthirsty
tyrants.

Under Severus suffered: Rutulius, Manilius, Perpetua, Felicitas,
Leonides, five godfearing disciples of Origen, and two of his female
disciples, also Origen himself, and Basilides.

Under Maximinus suffered, in different meeting-places, several thousand
Christians, besides about seventy others.

Under Decius suffered: Cointha, Apollonia, an old man called Julianus,
with his companion Eunus, Amonaria, Mercuria, Dionysia, Heron, Ater,
Isidoris, a youth of fifteen years, Nemesius, Babylas, the three
youths, Urbanus, Philidianus, and Epilonius, also Maximus, Origenes.

Under Valerianus and Gallienus suffered: Dionysius, Fructuosus,
Augurius, Eulogius, Marinus, the three peasants who sought heavenly
crowns, namely, Priscus, Malchus, and Alexander, and also, Philippus,
Privatus, Florentinus and Pontius.

Under Aurelian suffered, and were put to death: Privatus of Gevauldan,
Mamas, a shepherd and Symphorianus.

Under Diocletian (in the preparatory period of his persecutions) were
miserably put to death: The three brothers, Claudius, Asterius, and
Neon; also Donuina, and Theonilla, Zenobius with his sister Zenobia,
the three dear friends Tharacus, Probus and Andronicus. That all
these suffered, and shed their blood for the name of Jesus Christ, is
abundantly testified in the following account.]

The third century began with the fifth persecution of the Christians,
hence we shall also begin with the same and show in what a distressing
condition the church of God was during those times.


OF THE FIFTH PERSECUTION OF THE CHRISTIANS, UNDER THE EMPEROR L.
SEPTIMUS SEVERUS, COMMENCED ABOUT THE YEAR 201.

Touching the cause which induced Severus to persecute and put to death
the Christians, ancient authors differ. Some write that Severus was
instigated to kill and persecute the Christians, in the tenth year of
his reign, by Philip, the Governor of Egypt. Others think that in the
time of Severus there were many cruel and bloodthirsty governors in the
provinces of the Romans; as Lethus and Aquila, at Alexandria, in Egypt;
Saturninus and Scapula, at Carthage, in Africa; Claudius Herminianus,
in Cappadocia; Cecilius Capella, at Byzanthium; who, at Rome, as well
as elsewhere, were most pernicious firebrands in these persecutions,
inasmuch as they instigated the Emperor and the Roman Senate against
the Christians, in order that through this means they might seize on
the possessions of the Christians.

It is stated, that to this persecution and slaying of the Christians,
contributed at that time, not a little, some jurists, who, through
false interpretations of the Roman laws, or at least through their
self-devised decrees, ruled nearly the whole Empire; as Emelius,
Papinianus, Ulpianus, Paulus, Messius, Martianus, Ruftinus,
Mauritianus, Tryphonius, Menander, Macer, Callistratus, Florentinus,
Hermogenes, Saturminus, Modestinus, Furius and Anthianus.

It was one of these jurists, namely Ulpianus, one of the chief
senators, next to Papianus, who hunted up and collected the bloody
edicts of the former tyrants, in order that the Emperors, incited
thereby, might institute new persecutions against the Christians. See
concerning this, _A. Mell. Hist., fol. 52, col. 4_, from _Euseb., lib.
6, cap. 1, 2_, and _Chron. Hieron. Catal. in Origen_. Also, _Oros.,
lib. 7, cap. 11, 18_. Also, _Baron._, A. D. 204. Also, _Dio. Hist.
Rom., lib. 51_. Also, _Tert. ad. Scap., cap. 1–3_, _Tertul. de Fuga,
cap. 5, ex Libris Jurist._ Also, _Spart. Caracal. and Sever._ Also,
_Lactant., lib. 5. Just., cap. 11, 12, 19._

Very credibly, however, is the cause of this persecution accounted
for in the _Introduction to the Martyrs Mirror, Ed. 1631, fol. 38,
col. 2, from Baronius_. The words are as follows: “In the year 201
was commenced the fifth persecution of the Christians, under the
Emperor Severus, in the seventh year of his reign. It originated thus:
The emperor having come forth victorious from a civil war, and the
Christians having remained passive with regard to this, not manifesting
any signs of joy by way of celebrating, hanging out of garlands, and
other tokens of triumph, according to the manner of the heathen; the
latter, out of envy, accused the Christians of despising and hating
the Emperor; and the more so, because they would not swear by the
Emperor’s fortune. Besides this, they reported of the Christians,
that in their evening assemblies they extinguished the lights, and
then allowed themselves improper intercourse with each other, and in
this manner it came that every one hated the Christians.” _See in the
above citations._ Others spread the report that the Christians were
child-murderers and eaters of human flesh, that is, people who slew
their children and ate them; also, that they honored the head of an ass
as their god; worshiped the sun, and other like palpable and wicked
falsehoods. Compare _J. Gys. Hist., fol. 18, col. 2, for the year 201,
ex Tertullian ad Scapulam_ and in _Apol. Cypr. de Bono Pascient._ Also,
_P. J. Twisck, Chron. 2d book, for the year 124, page 51, col. 2_.

However, though these false accusations were brought against the
Christians, their death was nevertheless owing entirely to the
testimony and confession of Jesus Christ--that he was the Son of God,
and the Savior of the human family.

The most violent persecution of this time, according to Eusebius and
Tertullian, was in Egypt and Africa. From Egypt the Christians were
brought in great multitudes to Alexandria, where they were put to death
in manifold ways, for the name of Christ. Among the principal martyrs
of this time were the following:


RUTILIUS, AFTER MANY ESCAPES, TORN ASUNDER, AND THEN BURNT, FOR THE
TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 210.

“Rutilius, the holy martyr,” says Tertullian, “after having so often
escaped persecution by fleeing from one place to another, and having
purchased his freedom, as he supposed, from the danger of death, and
after having provided himself with all safe-conduct, and, feeling easy,
and free from anxiety, was nevertheless unexpectedly apprehended, and
brought before the President, yea, torn asunder with manifold torments,
and then committed to the fire; and thus, thanking the mercy of God
for it, he endured the suffering which he had sought to escape.” “This
Rutilius was martyred somewhere in Africa,” writes _A. Mellinus, 1st
book of the Hist., fol. 55, col. 1_, from _Tertullian. de Fuga, in
Persecutione, cap. 5_, at the end.


MAVILUS, A PIOUS CHRISTIAN OF ADRUMELEN, TORN BY THE WILD BEASTS, AT
CARTHAGE, ABOUT THE YEAR 201.

Tertullian writes a very candid admonition and warning concerning the
impending wrath of God over all the persecutors of the Christians,
to Scapula, the Governor of Carthage, who, having succeeded in the
place of Vigellius Saturninus (who, on account of the persecution he
had exercised against the Christians, had been struck with blindness,
through the righteous judgment of God), also followed in his footsteps
as regards cruelty. For at his accession to the Governorship, he
immediately very cruelly sentenced Mavilus, a very pious Christian of
Adrumelen, a city in Africa, to be torn by the beasts; who, though
through a severe death, attained to a blessed end. Immediately after
his death great plagues were sent by the Lord over the city of
Carthage, where the Governor resided; as, great rains, high floods,
terrible thunders, fiery signs in the air, etc. _Idem Ibidem, col. 3,
ex Tertullian. ad Scapulam, cap. 3._


PERPETUA AND FELICITAS, OF TUBURBI IN MAURITANIA, AND OTHERS, VIOLENTLY
PUT TO DEATH, FOR THE FAITH OF THE SON OF GOD, ABOUT THE YEAR 201.

Perpetua and Felicitas were two very pious and honorable Christian
women, at Tuburbi, a city in Mauritania, a province of Africa. Both
were very untimely apprehended, to suffer for the name of Christ, as
Felicitas was very far advanced in pregnancy, and Perpetua had recently
given birth to a child, which she was nursing. But this did not make
them faint-hearted, nor so surprise them that they forsook Christ, nor
did it prevent them from going on in the way of godliness; but they
remained equally faithful disciples of Christ, and became steadfast
martyrs.

According to the Roman laws, they waited with the pregnant woman,
until she was delivered, before they sentenced her and put her to
death. When the pains of labor seized her in prison, and she cried
aloud for fear and anguish, the jailer said to her: “Thou art so much
afraid and distressed now, and criest aloud for pain; how then wilt
thou behave, when, to-morrow, or the day after, thou wilt be led to
death?” Felicitas replied thus: “Now I suffer as a poor woman the
punishment which God on account of sin has laid upon the female sex;
but to-morrow I shall suffer as a Christian woman for the faith and the
confession of Jesus Christ.” By these words she sufficiently indicated
that she had firmly and immovably founded her faith upon Christ, who
never forsakes his own, even though they be in the midst of the fire,
and are consumed, God also specially strengthened her, that she might
be able to endure her sufferings. With reference to this, Tertullian
says: “Perpetua, the very strong and steadfast martyr, had a revelation
or vision of the heavenly paradise, on the day of her suffering, in the
which she saw none but her fellow-martyrs. And why no others? Because
the fiery sword which guards the door of paradise gives way to none but
those who die for Christ.”

In the meantime these two pious heroines of Jesus Christ were martyred,
that is, they died a violent death, for the name of their Savior; for
which they will afterwards be crowned with the unfading wreath of
immortality, as a triumph over the foes they overcame, namely, the
cruelties and pains of death.

The names of their fellow-martyrs are: Revocatus, Satyrus, Saturninus,
and Serundulus. It is supposed that the last-mentioned one of these
died in prison from extreme hardship, but that the others were all
thrown before the wild beasts, such as, bulls, lions, bears, leopards,
etc., to be torn by them. Thus these exchanged their dear lives for
death, for Christ’s sake. _Idem., fol. 26, col. 3, 4, ex August. in
Psal. 74, and de Tempore Barbarico, cap. 5, Beda Usuard. Ado Martirol.
Rom. 7. Martii._ Also, _l. Pregnatis de Pen_. Also, _in Antiquo
Lectionario_. Also, _Tertull. de anima, cap. 5_. That the dead bodies
of the two aforementioned women were brought to Carthage, and were
buried there is testified to by _Victor Uticensis, Pers. Vandal., lib.
1_.


LEONIDES, THE FATHER OF ORIGEN, BEHEADED AT ALEXANDRIA, IN EGYPT, FOR
THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 202.

Leonides, the father of Origen, was, according to the testimony of
Suidas, a bishop of the church of Christ, and also became a martyr, at
Alexandria in Egypt. His imprisonment, suffering, and death occurred on
this wise: When from nearly all the cities and villages of Egypt and
Thebes, Christian champions, that is, martyrs, were brought, to fight
and suffer for the name of Jesus Christ, Leonides was also one of those
who were brought prisoners to Alexandria, the capital of Egypt.

When he had been imprisoned for some time, his son Origen, then but
seventeen years old, sent him a very comforting letter, in which he
exhorted him to constancy, writing, among other things: “Be strong in
the Lord, my father, and endure valiantly the suffering which awaits
thee. Let not regard for us induce thee to do otherwise.” He means to
say: O father! do not grieve too much for thy wife, our dear mother, or
for us, thy seven beloved children, of whom I am the oldest; or become
so wavering, that through desire to usward thou shouldest forsake thy
faithful God and Savior.” This was in brief the import of the letter
which Origen wrote to his father. It acted as a healing medicine in
the wounds of the sorrowful mind of his father, so that he resolved
to patiently suffer death for the honor of his Savior. He was finally
sentenced to be beheaded, and all his property was confiscated for the
treasury of the Roman Empire. This happened in the time of Emperor
Severus, about the year 201. Compare _Euseb., lib. 6, cap. 2_, with
_Abr. Mell., 1st book of the Hist., fol. 57, col. 1, ex Hieron. Catal.
in Orig._ Also, _P. J. Twisck, Chron., 2d book, for the year 195, page
51, col. 2_. Also, _Introduction to the Martyrs Mirror, edition 1631,
fol. 38, col. 2_. Also, _Joh. Gys. Hist. Mart., edition 1657, fol. 3_.


FIVE OF THE DISCIPLES OF ORIGEN, NAMELY, PLUTARCH, HERACLIDES, HERO,
AND TWO OTHER MEN, BOTH CALLED SERENUS, PUT TO DEATH FOR THE FAITH, AT
ALEXANDRIA IN EGYPT, ABOUT THE YEAR 203.

At this time, Origen, though but eighteen years old, was a teacher
of the faith, at Alexandria, in Egypt, where he taught with such
excellence, not only to begin with Christ, but also to die with him,
that many of his disciples laid down their lives for the truth of
Christ. Among these are mentioned by name, Plutarch, Heraclides, Hero,
and two other men, both called Serenus. Their suffering and death
happened in this manner: Origen, the teacher of these pious people, was
in the habit of going into the prison to the martyrs who suffered for
the name of Jesus Christ, to strengthen them in the faith. Yea, even
when they had already received their sentence of death, and were making
their last defense, he stood by them, and, at parting, gave them the
kiss of peace, as a token of his sincere love.

When Plutarch, his beloved disciple, was led forth to death, he,
according to his custom, comforted him, for which the raging multitude
would have killed him, had not divine Providence protected him. This
having happened, Plutarch was put to death for the name of Jesus
Christ, and died as a martyr.

After the death of Plutarch, the first of the two men named Serenus,
was brought forth and burned. His faith, as is stated, was tried with
fire, notwithstanding he was still a catechumen, that is, one who,
though he had been instructed, had not yet received baptism.

The third of these martyrs is called Heraclides, and of him the same is
stated that is recorded of Serenus, concerning his faith, namely, that
he too was still under instruction, and had not yet been baptized, but
was preparing for it. And thus he sealed his faith not with water, but
with his blood. He was beheaded with the ax.

The fourth that was put to death for the same faith, was Hero, who is
called a novice in the faith, that is one who had only lately accepted
the faith with baptism. Having commended his soul into the hands of
God, he was likewise beheaded with the ax.

Besides these four martyrs, there is mentioned a fifth, who was the
second of the aforementioned men named Serenus. Refusing to apostatize,
he, after many severe torments, was beheaded, like the lastmentioned
two; and thus attained to a blessed end, together with his slain
fellow-brethren. Compare _Euseb., lib. 6, cap. 4_, with _Abr. Mell.,
1st book, fol. 57, col. 2, 3_. Also, _Joh. Gys. Hist., fol. 18, col.
3_, after Leonides, the father of Origen. Also, _Introduction, fol. 39,
col. 1, from Eusebius_.


TWO FEMALE DISCIPLES OF ORIGEN, NAMELY, RHAIS AND MARCELLA, BURNED
ALIVE AT ALEXANDRIA, FOR THE FAITH IN JESUS CHRIST, ABOUT THE YEAR 204.

Among the disciples of Origen, who became martyrs, there are also
mentioned several women as faithful martyrs. However, we shall only
refer to two of these, one called Rhais, the other Marcella, who
suffered their faith and lives to be tried with fire, like gold that is
refined.

Rhais was a catechumen, that is, one that was receiving instruction
preparatory to baptism, and hence, had not yet sealed her faith with
water; however, as Origen himself declares, she was baptized with fire,
that is, burned alive.

Marcella was the mother of Potamiena (of whom the ancients speak in
such commendatory terms, as having also laid down her life for the
faith; but whom we pass over, on account of certain remarks which
she addressed to Basilides, her executioner.) After insufferable and
dreadful torments, she was burned by degrees, in great constancy,
until she was reduced to ashes; and thus she exchanged this temporal
for an eternal life. See the abovementioned authors, as compared with
_Mellinus, fol. 57, col. 4_.


BASILIDES, WHO, FROM AN EXECUTIONER BECAME A CHRISTIAN, BEHEADED FOR
THE NAME OF CHRIST, AT ALEXANDRIA, ABOUT THE YEAR 204.

Not long after the death of Potamiena, who had died with the
abovementioned Rhais and Marcella, one of the executioners, named
Basilides, who had brought her to death, was converted to the faith
in Christ. Eusebius writes: “Being among his companions, and an oath
being demanded of him on some special matter, he said, that he dared
not swear at all, because he was a Christian, and did openly confess
it before them. When they heard this, they thought at first, that he
was joking; but when he persistently asserted it, and showed that he
was in earnest, he was seized and cast into prison. When some of the
brethren came to visit him, and inquired how it happened that he had
become changed so suddenly, he fully satisfied them in regard to the
matter. Having heard this, they gave him the sign of the Lord, that is
(as A. Mellinus explains it), he was baptized in the name of Christ.
The following day he was beheaded for the confession of the Lord.
Compare the preceding accounts concerning the disciples of Origen, with
_Eusebius, lib. 6, cap. 5, fol. 107, col. 1, 2_. Also, _A. Mellinus,
1st book, fol. 58, col. 1, 2_. Also, _P. J. Twisck, Chron., 3d book,
for the year 204, fol. 55, col. 2_, above. Also, _Introduction M. Sp.,
fol. 39, col. 1_.


IRENEUS, AN ANCIENT TEACHER, AFTER MANY TORMENTS, PUT TO DEATH FOR THE
NAME OF JESUS CHRIST, AT LYONS, IN FRANCE, ABOUT THE YEAR 210.

Ireneus, by descent an Asiatic, was born at Smyrna. In his youth he
attended school, and was a disciple of Polycarp, who was appointed by
the apostle John bishop of the church at Smyrna, and afterwards became
a martyr, as we have already shown in the proper place. On account of
his (Ireneus’) special fitness, he subsequently became bishop of the
church at Lyons in France, in the place of Photinus. His erudition
was so great, that Eusebius extols him more than any of the learned
who lived before and in his time. Tertullian called him “the most
remarkable investigator of all manner of learning.” Jerome said that
he was “an apostolic man, who lived next to the time of the apostles.”
Epiphanius gave him the title of a “holy and ancient divine,” yea,
a “successor of the apostles.” In his ministry he was so faithful a
servant in the house of the Lord, that he had the oversight not only of
the church at Lyons, where he was bishop, and other churches in France,
but even of some churches in Asia and Phrygia.

Concerning his death, the ancient historians have left us but little
information of the time as well as of the manner of his martyrdom. We
find, however, in regard to it the following words: “That, when the
persecution of the Christians, under Severus, had been instituted in
all the countries of the Romans, the city of Lyons, too, pursuant to
the command of the Emperor, was surrounded with soldiers, and all the
Christians in it put to death with the sword, or beheaded; but that
Ireneus, the shepherd of them all, was sought with special diligence,
and, when found, was put to death with manifold tortures, and was
buried by Zacharia, his elder.” _Ex actis Procons. Perditis hoc Tantum
extat. Adr. Martyrol. 28 Jun. Abr. Mell., fol. 59, col. 3, and fol.
60, col. 1, ex Hieron. Catal. Iren. idem Hieron. epist. 84 ad Magnum,
and 29 ad Theodorum Euseb., lib. 4, cap. 20. Tertull. lib. Contra
Valentin., cap. 5. Hieron. epist. 29. ad Theodorum and in Catal. Epiph.
Haer. 24 and 31._ Also, _Joh. Gys., 1657, fol. 18, col. 3, 4_. Also,
_P. J. Twisck, 3d book, for the year 210, 28th June, p. 56, col. 1_.
He adds these words: “On the 28th of June, A. D. 210, in the fifth
persecution, Bishop Irenus (he means to say: _Ireneus_) was put to
death, together with many citizens, for the confession of Christ.”

He says of the Lord’s Supper: “There is something heavenly and
something earthly; the earthly is bread, which is for the nourishment
of the body, and points us to the heavenly, that is, Christ with his
merits, which is the food of the soul.”

In the Revelation of John he writes that “antichrist will rise in
the Latin, that is, the Roman church, and will be a Roman.” Also:
“Antichrist, who is a thief and apostate, would be worshiped as God,
and, though being but a servant, would be proclaimed king.” From
_Histor. Georg., lib. 2. Vinc. Cal., fol. 352. P. P. Cock, fol. 59_.


HOW SEPTIMIUS FLORENS TERTULLIAN, THROUGH A CERTAIN APOLOGY, DEFENDED
THE CHRISTIANS, AND SOUGHT TO HAVE THEM SPARED, ABOUT THE YEAR 204.

When the persecution of the true Christians would not cease, but
increased the longer the more, the pious man Septimius Florens
Tertullian wrote an apology in defense of the Christians against
the heathen, in which he refuted all the slanders with which they
were assailed at that time; showing that they were innocent, and
were persecuted--not on account of any evil deeds, as the heathen
pretended, but simply on account of their name; and that nevertheless
their religion was not weakened or injured by the bitterness of the
persecution, but much rather helped and strengthened by it.

Among other things he writes: “We are increased, and grow, when we are
mowed down by you. The blood of the Christians is the seed (of the
church). For who is there among you who, seeing these things, is not
constrained to examine what there may be inside of this matter? Who,
having examined it, does not join them, and, having joined himself to
them, does not wish to suffer with them?”

After this he said these words, or at least words to this import:
“This sect (so he calls the Christians, according to the view of the
heathen) will never perish or be extirpated; which, rest assured,
when it seems to be cut down is built up. For every one, seeing their
great patience, when they are beaten and goaded, is incited to inquire
into the cause of this; and when he has come to the knowledge of the
truth, he instantly follows.” Compare _Joh. Gys., fol. 18, col. 4, ex
Tertulliano, ad Scapulam_. Also, _P. J. Twisck, 2d book, for the year
200, page 53, col. 1, from Chronol. Leonh., lib. 1_.


CESSATION OF THIS PERSECUTION, UNDER ANTONINUS CARACALLA AND SEPTIMUS
GETA, THE SONS OF SEVERUS, ABOUT THE YEAR 213.

Septimus Severus having reigned eighteen years as Roman Emperor,
his sons, Antoninus Caracalla and Septimus Geta, succeeded him as
Emperors, about A. D. 213. These, although they were very unmerciful,
cruel, and bloodthirsty, especially Caracalla, did not, to any extent,
molest the Christians, so that during their reign very little, indeed,
almost no blood of the Christians was shed in the countries over
which their dominion extended; which continued until about the year
219. Some write that the cessation of the persecution continued for
about thirty-eight years, during which time, however, Maximin the
Giant greatly vexed many bishops, elders, and deacons, (that is, the
overseers over some churches); but whether they were punished with
death, will be shown in the proper place. However, it is stated,
that this fifth persecution, which had just commenced, did not cease
entirely, though it was a desirable time, as Tertullian writes, when
compared with the preceding severe and very bloody persecutions. See
_A. Mell, 1st book, fol. 60, col. 1_, as compared with _Herod. Sever.
Ejusd. Antonin., and Geta Spartian de Eisdem_.


REINSTITUTION OF THIS PERSECUTION, UNDER ALEXANDER SEVERUS, THE SON OF
ANTONINUS AND MAMMEA, ABOUT THE YEAR 223.

The followers of Jesus Christ having enjoyed some respite during this
time and a few years previous, the envy and hatred of some against the
Christians increased to such an extent that even Alexander Severus, who
otherwise favored the Christians, yea, had built them a church, and,
according to the manner of the heathen, had placed Christ among the
number of the so-called gods, commenced a persecution against them,
or at least continued the one begun under Septimus Severus. This was
occasioned principally, as Lactantius Firmianus states, by some of
the Roman jurists, who, through wrong interpretation of the laws, but
especially through a deadly hatred against the Christians, incited and
urged on the Emperor to persecute them.

Among those who instigated the Emperor, there is chiefly mentioned
Ulpianus, who was not only a senator, but also a master of requests,
and the Emperor’s tutor, so that the latter considered him as his
Father; hence the accusations of Ulpianus against the Christians found
the more easily a willing ear with the Emperor. Lactantius Firmianus
calls this Ulpianus and his adherents murderers, because they made
wicked laws against the godly. He says: “For we read of blasphemous
laws and unjust disputes of the jurists against the Christians.”

Domitius, surnamed Ulpianus (mentioned above), in his seventh book of
the office of the Governors of the Roman provinces, hunted out and
collected the edicts and decrees of the princes, as of Nero, Domitian,
Trajan, etc., in order to send therefrom instructions, how they should
punish the Christians who served and confessed the true God. Thus far,
_Lactantius, according to the annotation of Mellinus, in the 1st book,
fol. 61, col. 1, 2, ex Lamprid_. _Herodian, in Alex. Severo. Lactant.
Firmian. Institute lib. 5, cap. 11, 12, 19._ Also, _in Corras., lib.
1, Missel., cap. 10_, although D. P. Pers calls this Emperor a pious
and excellent prince. _Roomschen Adelaer_, printed 1642, _page 154, on
the name Severus Alexander_, A. D. 224. On the other hand P. J. Twisck
states, that in the beginning of his reign he was not favorable to the
Christians, so that, through misinformation, he caused some of them to
be put to death for the name of Jesus Christ. _Third book, for the year
223, page 60, col. 1, from Chron. Mich., fol. 141, Merula._


AGAPITUS, CALAPODIUS, TIBURTIUS, VALERIANUS, QUIRITIUS, JULIA, CECILIA,
MARTINA, AND OTHERS, PUT TO DEATH FOR THE NAME OF CHRIST, ABOUT THE
YEAR 223.

It is stated that in the last persecution resumed under Alexandrinus
Severus there were put to death among different other persons, for
the name of Jesus Christ and the testimony of the evangelical truth,
Agapitus, a youth of fifteen years; Calapodius, an elder (of whom P.
J. Twisck writes, though two years earlier than J. Gysius, that he
was apprehended for the doctrine of the Gospel of Jesus Christ, and,
refusing to sacrifice to the heathen gods, was dragged with great
ignominy through the city of Rome, and drowned in the Tiber. _3d book,
page 59, col. 2, from Bergomens, lib. 8._); Tiburtius and Valerianus,
two brothers were likewise put to death, as well as Quiritius and his
mother Julia, and Cecilia and Martina, both of them virgins; all of
whom were put to death for the name of Jesus Christ, either in the
water, or in the fire, or by the sword, or in some other manner. See,
_Joh. Gys., fol. 19, col. 1_.


HENRICUS, NARCISSUS, JULIUS, EUSEBIUS, AND OTHERS, PUT TO DEATH FOR THE
FAITH, DURING THIS PERSECUTION.

Besides those whom we have mentioned as having been slain in the
fifth persecution, Seb. Franck names several very virtuous believers
who suffered and were deprived of life for the same cause, namely:
Henricus, bishop of the church at Lyons; Narcissus, a patriarch at
Jerusalem; Julius and Eusebius. _Sebast. Fra. Keysers Chron. en
Wereltlijke Hist. van Christi geboorte tot op Car. V._, printed 1563,
_fol. 20, col. 2_.


OF THE SIXTH PERSECUTION OF THE CHRISTIANS, COMMENCED UNDER MAXIMIN, A.
D. 237.

The sixth persecution of the Christians, writes J. Gysius, arose under
the Emperor Maximin, a naturally cruel man, and was directed against
persons of respectability (since he was of low origin), as well as
against the Christians, but especially against the ministers of the
word. Fortunately for the Christians, this persecution was brief,
since he reigned but two years; and as he was a violent enemy of the
ministers of the church, the persecution commenced on them, as the
teachers and authors, it was said, of the Christian religion; for it
was thought that if they were removed, the common people could easily
be drawn away from it. Then, Origen, a teacher of the church, in order
to exhort the Christians to steadfastness, wrote a book on martyrdom,
dedicating it to Ambrose, overseer of the church at Milan, and
Proctotus, learned men of that time. _J. Gys., fol. 19, col. 1, 2, from
Euseb., lib. 6, cap. 20, Oros. lib. 7, cap. 19._

Touching the cause of these persecutions, the author of the
_Introduction_, etc., writes thus: The heathen had such a hatred for
the Christians at that time, that, whenever an earthquake, a storm,
or the like, occurred, they laid it to the charge of the Christians,
saying that their gods were offended, because their honor was waning
on account of the Christians; from which it is to be inferred that
they treated the Christians in an awful manner. _Fol. 39, col. 2, from
Baronius, in Chron., A. D. 237, num. 3, and A. D. 256, num. 5._


SEVERAL THOUSAND PERSONS BURNED IN THEIR MEETING-PLACES FOR THE
EVANGELICAL TRUTH, ON DIFFERENT OCCASIONS, BY THE COMMAND OF MAXIMIN,
ABOUT THE YEAR 237.

In the new _Keysers Chronijk_ there is related a cruel and iniquitous
deed perpetrated by Emperor Maximin on the Christians. The author says:
The Christians were assembled in their churches or meeting-places,
praising their Savior, when the Emperor sent forth his soldiers, and
had all the churches or meeting-places locked up, and then wood placed
around them and set on fire, in order to burn all the Christians
within. But before the wood was ignited, he caused it to be proclaimed,
that whoever would come out and sacrifice to the god Jupiter, should
be secure of his life, and, moreover, be rewarded by the Emperor. They
replied that they knew nothing of Jupiter; that Christ was their Lord
and God, by the honor of his name, and calling upon the same they would
live and die. It is to be regarded as a special miracle, that among so
many thousand Christians there was not found one who desired to go out,
in order to save his life by denying Christ; for all remained together
with one accord, singing, and praising Christ, as long as the smoke and
vapor permitted them to use their tongues. _P. J. Twisck, 3d book, page
64, col. 1, from Chron. Mich. Sach., fol. 146, Niceph., lib. 7, cap. 6.
Hist. Mandri, fol. 10._


ABOUT SIXTY NOTED, PIOUS MARTYRS PUT TO DEATH FOR THE NAME OF JESUS
CHRIST, ABOUT THE YEAR 239.

In the preceding number of several thousand martyrs who laid down
their lives under Maximin, in the sixth persecution, none of them are
mentioned by name, doubtless because in the estimation of the world
they were mostly lowly and obscure people; but Sebastian Franck relates
from some ancient writers that about sixty noted martyrs received
the crown of martyrdom under this tyrant; which would be too long to
recount. _Chron. des Keysers, fol. 21, col. 3._


ALEXANDER OF JERUSALEM, AFTER MANY TORMENTS, PUT TO DEATH FOR THE
TESTIMONY OF JESUS CHRIST, AT JERUSALEM, AND OTHERS AT DIFFERENT
PLACES, A. D. 247.

Alexander of Jerusalem, who was a bishop of the church of Christ in
that place, had to suffer much for the Christian truth. Eusebius
Pamphilius of Cesarea writes, that for confessing Christ he was brought
before the Judge, bound with chains, and cast into prison. And he also
writes, that when they had, time and again, drawn this venerable old
man from the prison to the tribunal, and from the tribunal back to his
chains, he continually, in his suffering and pain, thanked God, and
finally, through unspeakable torments, offered up his spirit. _Histor.
Eccles., lib. 6, cap. 29._

P. J. Twisck fixes this occurrence in the year 247, and adds these
words: “About this time there were many martyrs in Alexandria, Judea,
at Cesarea, Antioch, and elsewhere, who testified to the Christian
faith with their blood and death.” _Third book, page 66, col. 1, from
Euseb._ Also, _Hist. Adri., fol. 32, Jan. Cresp., fol. 48_.

NOTE.--Although it is stated that the aforementioned Alexander was put
to death after the seven years’ reign of Philippus, by the Emperor
Decius, A. D. 247, we have nevertheless included him in the sixth
persecution, since he, as it appears, was apprehended long before the
commencement of the seventh general persecution, which did not begin
until A. D. 251, and was in full force in 253.


OF THE SEVENTH PERSECUTION OF THE CHRISTIANS, UNDER DECIUS, BEGUN ABOUT
THE YEAR 251.

Sebastian Frank, P. J. Twisck, and Joh. Gysius place the beginning of
this persecution under Decius in A. D. 251, while Abraham Mellinus and
the author of the _Introduction to the Martyrs Mirror_ begin it with
the year 253; which difference can easily be reconciled in this manner:
namely, that the decrees against the Christians were sent out and
published about the year 251, but that they were not actually put in
force until about A. D. 253. Compare _Seb. Frank, etc., fol. 21, col.
3_, with _P. J. Twisck, 3d book, page 67, col. 2_. Also, _Joh. Gys.,
fol. 19, col. 2_. Also, _A. Mell., 1st book, fol. 65, col. 4_. Also,
_Introduction, fol. 40, col. 1_.

 OF THE CRUELTY AND MISERY OF THIS PERSECUTION.

[Illustration: CHRISTIANS BURNED IN THEIR MEETING-HOUSES.]

P. J. Twisck, after narrating something in commendation of this
Emperor, begins immediately to give an account of the tyranny which he
employed against the Christians, saying: “He caused public mandates
and decrees to be issued and posted up, that if they would not
apostatize from Christ, to persecute the Christians everywhere, and to
execute them without mercy with every kind of torture that could be
devised. The torments with which the poor Christians were put to death
in that day were very severe, as we may read in Dionysius, Gregory,
Cyprian, Eusebius, Vincentius, and others. They were exiled, spoiled
of their goods, sentenced to the mines, scourged, beaten. Beheading
and hanging were thought far too insignificant, yea, no punishment at
all for them. Hot tar was most invariably poured over them, roasted
at a slow fire, stoned, pricked in the face, eyes, and the whole body
with sharp pointed instruments, dragged through the streets over hard
pebbles and rough stones, dashed against rocks, cast down from steep
places, their limbs broken in pieces, torn asunder with hooks, rolled
about on sharp potsherds, given as a prey and food to the wild beasts,
stakes driven through their loins, etc.

There was scarcely a place where persecution was not in vogue; Africa
and Alexandria especially could be called the school of the martyrs.
In short, Nicephorus says in his 5th book, chap. 29, that to count the
martyrs of this time would be as easy as to undertake to count the
sands of the sea shore. See, _P. J. Twisck, 3d book, for the year 251,
p. 67, col. 2_, and _page 68, col. 1_, from _Euseb., lib. 7, cap. 1.
Chron. Mich., fol. 154. Chron. Carionis, lib. 3. Seb. Fr., fol. 17.
Hist. Andræ, fol. 177, 2d part, fol. 174. Paul Merul., fol. 212–214.
Leonh. Krentz. Chronologiae, fol. 16, 17. Chron. Car., fol. 236. Jan
Crespin., fol. 53._

We shall begin with the persecution which at this time took place at
Alexandria against the pious and defenseless Christians; for which
reason this place was called by the ancients the “Scaffold of all
tyranny.”


METRAS, A GODFEARING OLD MAN, PIERCED WITH REEDS, AND STONED TO DEATH,
FOR THE NAME OF JESUS CHRIST, AT ALEXANDRIA, A. D. 252.

Metras, also called Metranus, a godfearing old man, was now
apprehended by the riotous people at Alexandria, and commanded to
utter blasphemous words against God; that is, to blaspheme the name
of God, and to forsake the Savior, Jesus. But as he refused to do so,
they beat him on his whole body with sticks, pricked and pierced his
face and eyes with sharp reeds, and, martyred thus, led him out of the
city, and stoned him to death in the suburbs. _Euseb., lib. 6, cap. 41,
fol. 122, letter O, taken from the letter of Dionys. Alexandrinus to
Fabian, concerning the martyrs in Alexandria._ Compared with _A. Mell.,
1st book, fol. 67, col. 1_. Also, _Joh. Gys., fol. 19, col. 4_. Also,
_Introduction, fol. 40, col. 1_.


COINTHA, A BELIEVING WOMAN, DRAGGED THROUGH THE STREETS OF ALEXANDRIA,
AND STONED FOR THE TESTIMONY OF THE SON OF GOD, A. D. 252.

Afterwards, an honorable believing woman, called Cointha, or, as others
call her, Quinta, was seized and brought into a temple of idols, and
placed before these, in order to compel her to worship them. But
when she recoiled with abhorrence from the idols, they tied her feet
together, and dragged her through all the streets of the city of
Alexandria, beat her with rods, and as some writers have recorded,
rubbed her naked body against mill-stones. When they had dragged,
beaten, and rubbed her long enough, so that her body was completely
lacerated, they at last dragged her into the suburbs, and there pelted
her with stones until she was covered with them. Compare _Euseb._ with
_Abr. Mell._ and _Joh. Gys._ in the places referred to above concerning
the martyr Metras.


APOLLONIA, AN AGED VIRGIN, AFTER MANY TORMENTS BURNED ALIVE FOR THE
EVANGELICAL TRUTH, AT ALEXANDRIA, A. D. 252.

Apollonia was an aged virgin, whom the enemies of the truth
apprehended, and with their fists and blows in the face, knocked
every tooth out of her head. In the meantime a large fire of wood
was kindled, and they threatened to burn her alive, if she would
not worship the gods, and forsake Christ. But notwithstanding this
miserable death, she would rather go into the fire, and lose her
temporal life, than save it by abandoning Christ and losing her soul.

Touching the manner of her death, and her great willingness to die, A.
Mellinus makes this statement: “This virgin was sentenced to be burned,
or to blaspheme the name of Christ; but as she abhorred the latter, she
wished to show that she was ready and willing to die for Christ.” See
_Eusebius_, _Mellinus_, and _Gysius_, in the books and on the pages
referred to in connection with the martyrdom of Metras and Cointha.


SERAPION OF EPHESUS, A PIOUS MAN, TORN LIMB FROM LIMB, THROWN OUT
OF THE WINDOW, AND KILLED, FOR THE TESTIMONY OF JESUS CHRIST, AT
ALEXANDRIA, A. D. 252.

As the aforementioned bloodthirstiness of the heathen at Alexandria did
not abate, but increased more and more, against those who confessed the
name of Jesus Christ, it came to pass that they laid their hands on a
pious Christian, called Serapion, an Ephesian by birth. They dragged
him out of his house, tore him almost limb from limb, and finally threw
him out of a window; in consequence of which, after many torments, and
having commended his soul to God, he tasted death, and thus was counted
among the number of the steadfast and blessed martyrs. _See the books
cited above._


JULIAN, AN OLD MAN, WITH HIS FRIEND EUNUS, LED ABOUT SEATED ON CAMELS,
SEVERELY SCOURGED, AND FINALLY BURNED ALIVE, AT ALEXANDRIA, ABOUT A. D.
253.

There was at this time and place also an old man, who, on account of
great pain caused by gout, could not walk, but had to be carried. His
name was Julian, and the ancients greeted him as a very venerable man,
on account of his virtue. In pursuance of the imperial decree published
against the Christians, he was brought by two carriers before the
Judge, to give an account of his faith.

Forthwith one of those who had carried him, fearing the severe
examination, or the rack, apostatized from the faith; for which reason
we deem his name unworthy of a place here; but the other, called Eunus,
continued very constant in the faith, together with the old man Julian,
who was his dear friend; hence both made a grand confession of it;
notwithstanding their many severe torments.

Both were then seated naked upon camels, and led about the whole city
of Alexandria, which is very large; scourged with many severe stripes,
and finally brought before a great, high-flaming fire, into which both
were cast, and burned alive, in the sight of a great multitude of
people that stood about. Compare _Euseb., lib. 5, cap. 31, fol. 123,
col. 1, letter B., from the letter of Dionys. to Fabius, bishop of
Antioch_. Also, _A. Mell., fol. 67, col. 4_. Also, _Joh. Gys., fol. 20,
col. 1_.


MACAR, EPIMACHUS, AND ALEXANDER, AFTER MANY TORMENTS, BURNED ALIVE, AT
ALEXANDRIA, ABOUT THE YEAR 253.

There was yet another pious Christian, called Macar, or Macarius, a
native of Lybia, whom the Judge advised with many words, to forsake
Christ; but he continued only the more steadfastly to confess his
faith. Finally the Judge commanded that he should be burned alive;
which was done.

Epimachus and Alexander did not remain prisoners very long after
Macar’s death; but, after suffering much pain, having been cut and
slashed with razors, lacerated with scourges, and wounded on the most
sensitive parts of their bodies, they were finally burned alive with
flaming fire. _See the authors cited above._


FOUR GOD-FEARING WOMEN, NAMELY, TWO CALLED AMMONARIA, AND MERCURIA AND
DIONYSIA, BEHEADED AT ALEXANDRIA FOR THE CONFESSION OF JESUS CHRIST,
ABOUT THE YEAR 253.

At this time, God also wonderfully manifested his power in certain
women, among whom four are mentioned by name, two called Ammonaria,
and Mercuria and Dionysia. The last named two were aged women, one of
them being the mother of many children, all of whom she nevertheless
had forsaken, for Christ’s sake. The other two, as it appears,
were unmarried persons or young maidens, who loved their heavenly
bridegroom, Jesus Christ, too much, to look for an earthly one. Of all
these it is stated that they remained so steadfast in the confession
of Jesus Christ, that the Judge felt ashamed on this account, and, in
order to put an end to the matter, had them beheaded. _See the authors
and books cited above._ Also, _A. Mell., fol. 68, col. 1_.


HERON, ATER, AND ISIDORE, BURNED FOR THE FAITH; AND DIOSCORUS, A YOUTH
OF FIFTEEN YEARS SET FREE AFTER HAVING BEEN GREATLY TORMENTED; AT
ALEXANDRIA, ABOUT THE YEAR 253.

Heron, Ater, and Isidore, Egyptians by birth, and a youth of fifteen
years, called Dioscorus, were committed to the Judge of Alexandria,
at the same time. The Judge examined the youth first, supposing it a
very easy matter to persuade him, or deceive him by fair words, or, if
not on this wise, to move him by torments (of which, as Eusebius says,
many were inflicted upon him), to deny the Christian faith. But this
excellent youth, Dioscorus, could be induced neither by fair words nor
by the force of torments, to obey the Judge.

The three men, namely Heron, Ater, and Isidore, the Judge had most
cruelly scourged, and examined with all manner of stripes, intending
to draw them away from the faith; but when he saw that because of
their faith in Jesus Christ they valiantly endured all the torments,
he delivered them to the executioners to be burned alive; except the
youth Dioscorus, whom he released, on account of his courage as well
as the astonishingly discreet answers which he gave to every one of
his questions; saying that in consideration of his youth he would wink
at his perverseness for the present, so that, in the meantime he might
reflect upon the matter, and repent. But the ancient writers state,
that, coming to the church of Jesus Christ, God ordained him to be a
bulwark and consolation of his people; awaiting a longer and severer
conflict, and a greater and fuller reward; on account of which, as well
as because of his previous sufferings, he was reckoned among the pious
martyrs. _See the abovementioned authors and books._


NEMESIUS, A PIOUS CHRISTIAN, BURNED FOR HIS FAITH IN JESUS CHRIST,
TOGETHER WITH SEVERAL MALEFACTORS, AT ALEXANDRIA, ABOUT THE YEAR 253.

The malignity of the tyrants had now become so great that they called
the defenseless lambs of Christ murderers, and sought to put them to
death under this name. Among those thus accused was a pious follower
of Christ, called Nemesius, or, also, Nemesis, who, being accused of
the same crime, first of all candidly and clearly vindicated himself
from it. Thereupon his accuser charged him with being a Christian,
and, therefore, nevertheless guilty of death. Eusebius writes, that in
this point the Judge observed no moderation, but caused him first to
be tortured with twofold torments, and then commanded that he should
be burned with the murderers, unconscious of the fact that through
his cruelty he made this holy martyr resemble our Savior, who, for
the salvation of mankind, was crucified between murderers. In regard
to this, A. Mellinus says: “The Judge made this martyr like unto his
Lord Christ, and, according to his example, had him placed between
highwaymen, and then burned alive.” _A. Mell., 1st book, fol. 68, col.
2_, from _Euseb., lib. 6, cap. 41_. Also, _P. J. Twisck, 3d book, for
the year 252, page 70, col. 1, on the name Nemesion_.


BABYLAS, BISHOP OF THE CHURCH AT ANTIOCH, AND THREE YOUTHS, URBAN,
PHILIDIAN, AND EPOLONIUS, BEHEADED AT ANTIOCH, FOR THE NAME OF JESUS
CHRIST, ABOUT THE YEAR 254.

Babylas, bishop of the church of Antioch, the capital of Syria,
situated on the river Orontes, was a very godly and faithful shepherd
of the flock of Christ. Knowing beforehand that this severe persecution
was threatening the church of Christ, he very diligently instructed
not only men and women, but also children in the principles of the
Christian faith, and constantly admonished them in his preaching, not
only to believe in Christ, but also to suffer for his name. Touching
the cause of his imprisonment, the ancients have briefly described it
thus: namely, that the Emperor Decius came to one of the congregations
of the Christians, and requested to be admitted; but that the shepherd
of that congregation or church, namely Babylas, in order to spare the
congregations, opposed him boldly, saying, that it was not lawful for
him thus audaciously to enter the house of the living God, and to view
the mysteries of the Lord with his polluted eyes, or to touch them
with his murderous hands still covered with blood. The Emperor, unable
to bear this, had Babylas, together with several others, seized, bound
with chains, and placed in severe confinement.

Those who were apprehended with him, and were finally put to death,
were, as appears from the records, three young men, brothers, and were
called, Urban, Philidian, and Epolonius; who, as some suppose, were his
bodily, but according to others, his spiritual children, because he had
won them for Christ through the doctrine of the truth.

When the hour of his departure began to draw near, that he was to be
offered, and his disciples or other good friends came to visit him in
prison, he earnestly asked, as a last request of them, to bury him with
his fetters, chains, and bonds.

Concerning his death, Eusebius Pamphilius writes: “Bishop Babylas
fell asleep in the Lord, in prison, at Antioch, after having made his
confession, in all things like Alexander.” _Hist. Eccl. Edit. A. D.
1588, lib. 6, cap. 39, fol. 121, letters F, G._

But as all the other fathers who have written of Babylas speak of him
as a martyr, they also state that he was executed with the sword. The
records of his death, faithfully collected by Suidas and others from
the most ancient writers, read thus: “When Babylas was sentenced by the
Emperor Decius to be beheaded, together with the aforementioned three
young men, he sang the comforting words of the 116th psalm, on his way
to the place of execution: ‘Return unto thy rest, O my soul; for the
Lord hath dealt bountifully with thee. He hath delivered my soul from
death, mine eyes from tears, and my feet from falling. I will walk
before the Lord in the land of the living.’”

When Babylas and the three young men had arrived at the place where
they were to be beheaded, Babylas begged, that they would first put
to death before his eyes, the three youths (whether they were his
bodily or his spiritual children) so that they might not be deterred or
discouraged by his death from dying for the name of Christ.

While the executioners were busy executing the children, he prayed to
the Lord, saying: “Here am I, Lord, and the children whom thou hast
given me.” And thus he encouraged the children, steadfastly to suffer
for the Lord.

After this, Babylas also fell asleep very peacefully in the Lord,
having commended his soul into the hands of the Lord, to bring it to
the eternal rest of which he had spoken immediately before his death.

The mother of these children, and the brethren of the church of Antioch
buried the dead bodies of these martyrs in a decent manner, together
with the chains and fetters with which Babylas had been bound during
his life.

Thus, this good father and his dear children took an honorable
departure from this world together on the same day, and are awaiting
now the blessed hope and the revelation of the great God, and their
Savior, Jesus Christ, for whose honor and glory they suffered these
things. _Abr. Mell., 1st book, fol. 68, col. 4, and fol. 69, col. 1, 2,
from Euseb., lib. 6, cap. 29. Epiphan. lib. de Mens. and Pond. Hieron.
Catal. in Origene. Chrysost. Eunt. Gent. and Homil. 9 ad Ephes. Suidas
in Babyla. acta ex Patribus Collecta. Suid. in Hist. sub. nom. Babylæ._

NOTE.--P. J. Twisck, who begins this persecution by Decius, with the
year 251, fixes the death of this man, Babylas, in the second year of
his reign, namely, A. D. 252. _Chron. 3d book, p. 70, col. 1, from
Hist. Andr., fol. 21._ But Abr. Mellinus, who begins the persecution
with the year 253, fixes his death in A. D. 254 (although the printer
has erroneously made it A. D. 264; for Decius reigned only two years),
and this is consequently the second year of Decius. We have followed
the latter author.


PIONIUS, BISHOP OF THE CHURCH AT SMYRNA, NAILED TO A PIECE OF WOOD AND
BURNED ALIVE, IN THE CITY OF SMYRNA, FOR THE TESTIMONY OF JESUS CHRIST,
A. D. 254.

Mention is made in this time of a certain pious Christian, called
Pionius, a man greatly noted on account of his remarkable virtue, who
always stood fearlessly before the Judges, and, as Eusebius declares,
steadfastly replied to all their questions, yea, taught and disputed
in the court, so that those who wavered on account of the persecution,
were thereby strengthened and encouraged. While in prison, he
strengthened the brethren, and encouraged them, to fight steadfastly
even unto the end, in the faith, for the Lord, in which he preceded
them as a good leader. For, according to the testimony of Eusebius, he
was finally nailed on a piece of wood, and cast into a flaming fire,
and thus died a blessed death. _Euseb., lib. 4, cap. 15_, taken from
the letter of those of Smyrna, concerning the death of Polycarp and
some of the martyrs who followed him.


FURTHER PARTICULARS CONCERNING THE DEATH OF PIONIUS, ACCORDING TO THE
ACCOUNTS GIVEN BY DIFFERENT AUTHORS.

We shall endeavor to be as brief as possible, and, instead of relating
all that pertains to this, present only the last acts of his death.

When the Governor, after much had been said on both sides, said to
Pionius: “Why dost thou make such great haste to meet death?” Pionius
answered: “I do not make haste to meet _death_, but _life_.” Then said
the Governor: “Thou dost not act wisely thus to hasten to meet death.
Thou art like those who, despising death, for the sake of a little gain
offer themselves to fight with the beasts. But since thou despisest
death so much, thou shalt be burned alive.”

This sentence of death was read to him from a tablet inscribed with
Roman letters: “We have sentenced Pionius to be burned alive, because
he has confessed that he is a Christian.”

Having thus been sentenced, Pionius was brought to the place where he
was to be burned. There he divested himself of his clothes, and, having
looked at his naked body, he cast up his eyes to heaven, praising and
thanking God for having kept him to this hour free and unspotted from
the idols.

With this, he voluntarily went and lay down on the fire-wood, stretched
himself over it, and delivered himself to the soldiers, to be nailed to
the wood.

When he was fastened to the wood, the servant said to him: “Be
converted and alter your views; and we shall remove the nails.” Pionius
answered: “I feel that they are in already.” And reflecting a little,
he said to God: “Therefore, O Lord, do I hasten to death, that I may
rise the sooner (or the more glorious).”

Having been nailed on the cross, he was raised up with his face towards
the east. When a great heap of wood had been collected with which to
burn him, he closed his eyes for some time, so that the people thought
that he had already died. However, he prayed secretly in his heart; for
when he had finished his prayer, he opened his eyes, and all at once
the flame shot up to a great height, just as with a glad countenance he
uttered the last word of his trust, saying: “Amen, O Lord, receive my
soul,” and calmly and without manifesting the least sign of pain, he
gave his spirit over into the hands of God.

This happened when Julius Proculus Quintilianus was Proconsul of Asia,
and Emperor M. Q. T. Decius was Consul for the third, and Gratus for
the second time, at Rome, in A. D. 254, by virtue of the seventh
persecution under Emperor Decius, at Smyrna, in Asia Minor. _Abr.
Mell., 1st book, fol. 71, col. 3, 4, from Euseb., lib. 4._ Also, _Acta
per Sym. Metaph. Genuma, and Vere pro Consularia_.


MAXIMUS, A PIOUS CHRISTIAN, AFTER MANY TORMENTS STONED TO DEATH, AT
EPHESUS, ABOUT THE YEAR 255.

It is stated that shortly after the death of Pionius and the preceding
martyrs, there suffered a certain pious Christian, called Maximus, a
citizen of Ephesus; concerning whom, we, in order to present the matter
in the briefest, clearest and plainest manner, shall, (instead of the
testimony of the fathers) copy the records themselves, which were
approved by the Proconsul, and written by the clerk of the court. They
read thus: “Maximus, a citizen of Ephesus, having been apprehended and
brought before Optimus, the Proconsul of Asia, the latter asked him:
‘What is thy name?’

“He answered: ‘My name is Maximus.’

“The Proconsul asked: ‘What is thy estate?’ which meant, whether he was
free-born, or a servant.

“Maximus said: ‘I belong to myself, and am free-born. Nevertheless, I
am a servant of Christ, and manage my own affairs.’

“The Proconsul said: ‘Art thou a Christian?’

“Maximus replied: ‘Notwithstanding I am a sinner, I am nevertheless a
servant of Christ.’

“The Proconsul questioned: ‘Knowest thou not the decrees of the
invincible Princes, which have now been brought hither?’

“Maximus asked back: ‘What are they?’

“The Proconsul answered: ‘That all the Christians are to forsake their
superstitions, acknowledge the only true Prince, to whose power all
things are subject, and worship his gods.’

“Maximus said: ‘Yea, I have heard the unjust decree of this Prince or
Emperor, and hence have come, openly to declare myself against it.’

“The Proconsul spoke: ‘Then sacrifice to the gods.’

“Maximus said: ‘I sacrifice to none, except to God; and I rejoice that
from my childhood’s days I have offered myself only to God.’

“The Proconsul again said: ‘Sacrifice, lest I cause thee to be
tormented in divers manners.’

“Maximus said: ‘This is just what I have always longed for: to be
deprived of this temporal and frail life, and thereby attain life
eternal.’

“The Proconsul then commanded his soldiers to beat Maximus with sticks.
While he was being beaten, the Proconsul said to him: ‘Sacrifice,
Maximus, that you may be released from these torments.’

“Maximus said: ‘These torments, which I gladly and willingly receive
for the name of my Lord Jesus Christ, are no torments at all; but
if I apostatize from Christ, I must expect the real and everlasting
torments.’

“The Proconsul therefore had him suspended on the torture-stake, and
dreadfully tormented; and said to him: ‘See, now, where thou hast come
to by thy folly; sacrifice, therefore, that thou mayest save thy life.’

“Maximus replied: ‘If I sacrifice not, I shall save my life; but if I
do, I shall lose it. For neither thy sticks, hooks, claws, pincers, nor
thy fire hurt me; nor do I feel any pain through it, because the grace
of Christ abides in me.’

“Then the proconsul pronounced the sentence of death, which was as
follows: ‘I command, that Maximus be stoned to death, as an example and
terror to other Christians; because he would not submit to the laws,
and sacrifice to the great Diana of Ephesus.’ _Acta Proconsularia._”
Thus far extend the words which the clerk of the court himself wrote.

The Christian who copied these records, adds the following: “And
presently this faithful champion of Christ was taken away by the
servants of Satan, brought without the city walls, and stoned. While
he was being led away, and stoned, he thanked God with all his heart,
who had made him worthy to overcome the devil in the conflict; and thus
committed his soul into the hands of his Lord Jesus Christ.”

Thus this pious witness of Jesus laid down his life amidst a volley of
stones, for the honor of his Savior, and thus was registered among the
holy and steadfast martyrs. _A. Mell., 1st book, fol. 72, col. 3, 4,
from Acta Procons._ Also, _Aug., lib. 2, de Doctr. Christ., cap. 26,
Idem. contra Donatist. super alia acta citat_.


ORIGEN, A SON OF LEONIDES THE MARTYR, GREATLY TORMENTED AT ALEXANDRIA,
FOR THE TESTIMONY OF JESUS CHRIST, AND BANISHED TO CESAREA STATONIS,
ABOUT THE YEAR 254.

In our account of baptism in the third century, with special reference
to the year 231, we have spoken of the views of Origen and shown that
he has left us very excellent and salutary teachings concerning baptism
upon faith; and also, that in his teaching he opposed the swearing of
oaths, war, compulsory celibacy, the literal view of the Lord’s Supper,
those who taught something, and did not practice it themselves, the
antichrist, etc.

We have likewise shown there, that some very peculiar things were laid
to his charge as his views, from which, however, the principal ancient
writers, as well as later authors, have vindicated him; all of which
may be examined at the place indicated, and considered with Christian
discretion. This we leave to the judgment of the judicious. We shall
therefore proceed to treat of his martyrdom, and how much he had to
suffer for the name of the Lord Jesus.

From the very beginning of his knowledge he placed himself in great
danger of being apprehended or put to death for the testimony of the
Son of God. For when he was but seventeen years old, and his father,
whom he affectionately loved, had been apprehended for the Christian
religion, and had nothing to expect but death (as we have noted for the
year 202), he did not only comfort him by letter, but, as other writers
state, desired to follow him into prison, yea even unto death; which
he would have done, had not his mother prevented it by withholding or
taking away his clothes. _Introduction, fol. 38, col. 2, from Euseb._

Besides this he often exposed himself to danger for the Christian
martyrs, because of his extraordinary love for them. He would station
himself near the tribunal, where the apprehended Christians were making
their last defense, or were to receive their sentence of death, and
when they were becoming weak he would strengthen and encourage them;
he went with them to death, even to the place of execution; he gave
them the last kiss of peace, as a friendly and fraternal farewell; so
that frequently he would have lost his life, had not God remarkably and
miraculously preserved him. Soldiers who were hired for the purpose
by the enemies of the truth, lay in ambush for his person and for the
house in which he lived, in order to apprehend or kill him; so that
on account of the fierce persecution he could remain no longer in
Alexandria, the place where he had been brought up; and this the more,
because the believers there, on account of his conspicuousness, could
no longer conceal him.

His beloved disciples, whom he had faithfully taught the ways of
God, had nearly all been put to death for the name of Jesus Christ,
among whom were, Plutarch, Heraclides, Hero, the two pious men called
Serenus, Rhais, Marcella, and others; whom we have mentioned in the
years A. D. 203 and 204.

It may therefore be considered a miracle that Origenes lived so long
in the midst of deadly persecutions, namely, from his seventh to his
seventieth year, which is more than fifty years.

But finally, sufferings beyond measure came upon him; he was cast into
the deepest prison, his neck loaded with iron chains, his feet placed
in the stocks, and stretched so that four holes were between them.[100]
There he was tortured with fire and divers other means of torment;
but he bore it all with the utmost patience. Nevertheless, it appears
from ancient writers, that he was not put to death judicially, but, as
Epiphanius writes, was banished to Cesarea Statonis; and that finally,
having moved to Tyre, he died and was buried there, under Gallus and
Valusianus. Compare the account of _A. Mell., 1st book, fol. 57, col.
1, 2, under the name Leonides_, but especially, _fol. 77, col. 3, 4,
under the name Origen_, from _Euseb., lib. 6, cap. 2. Hieron. Apol.
Ruffin. Suid. in Origene Epiphan. de Mensuris. Hieron. Catal. in
Origene_. Also, _Euseb., lib. 6_. Also, _P. J. Twisck, 3d book, for
the year 231, page 61, col. 1, 2_, from _Georgius Vicelius_. Also,
_Introduction, fol. 38, col. 2_. Also, _Joh. Gys., fol. 18, col. 3,
about Leonides_.

  [100] The number of holes reached indicated the degree of torture to
  which the prisoner was subjected.--_Translator._

There are some who accuse Origen of apostasy; but different excellent
authors have acquitted him of this charge; though in point of knowledge
he had his weaknesses and failings.

Eusebius Pamphilius of Cesarea praises his virtue above measure, saying
that Origen wished to have no communion with _Paulus Antiochenus_,
because the latter was tainted with error. Of Origen it was said:
“This is he who lives as he teaches, and teaches as he lives. He sold
his books of heathen philosophy, on condition that four pence a day
should be given him for his daily needs, so that he would not be a
burden to any one. He set all his disciples an example of poverty, that
they should forsake whatever they possessed; hence he was beloved by
everyone, because he contended with none about temporal goods, except
that some were dissatisfied because he refused to accept what they
offered to impart to him for the sustenance of his body.” Eusebius
further says: “It is said that for many years he went barefooted, using
neither wine nor such like, but only the absolute necessaries of life,
until disease in the breast, which endangered his life, compelled
him to it.” _Lib. 6, cap. 1, 2, 3._ Also, _Baudart. in Apophthegm.
Christian., lib. 3, page 100_.

In refutation of those who accuse Origen of apostasy, A. Mellinus
writes (though he does not wish to defend his misconceptions or
errors, as he calls them): “If this account of the apostasy of Origen
were true, Porphyrius, who wrote at this time against the Christians,
and was especially bitter against Origen, would very probably have
mentioned it in his writings, and this the more so, as he dared
unjustly to accuse Ammonius, Origen’s teacher, of Apostasy: how much
more then, would he have exerted himself against Origen, if the latter
had really apostatized; whereas he acknowledges that Origen lived as a
Christian to the end.” A little further on he writes: “As regards his
Christian life and steadfast confession of the name of Christ, we have
no reason to call it in question, since even his enemies bear him a
good testimony in this respect.” _Abr. Mell., 1st book, fol. 78, col.
1, from Porphyry._


OF THE EIGHTH PERSECUTION OF THE CHRISTIANS, UNDER VALERIAN AND HIS SON
GALLIEN, WHICH COMMENCED ABOUT THE YEAR 259.

After the death of the Emperor Volusian, the son of Decius, Aemilian,
an Ethiopian, ascended the imperial throne; but since it is stated that
he reigned only three months, and that Valerian had previously already
been declared Emperor, his reign is not taken into account. It follows,
therefore, that Valerian was acknowledged Emperor; who, together with
his son Gallien, began to reign about the year 255, as set forth
by Seb. Frank; but the persecution, according to the testimony of
different authors, did not begin until the year 259.


OF THE ORIGINATOR AND THE CAUSE OF THIS PERSECUTION.

The author of the _Introduction to the Martyrs Mirror_ writes,
concerning this, as follows: “In A. D. 259 the eighth persecution
against the Christians arose under the Emperor Valerian. He issued an
edict against the Christians, in which he commanded that the Christians
were not to assemble themselves; and as this was not observed, a great
persecution arose everywhere.” _Fol. 41, col. 1._


FURTHER PARTICULARS ABOUT THE ORIGINATOR AND THE CAUSE OF THIS
PERSECUTION.

Concerning this, J. Gysius records the following: “Valerian and
Gallien, who in the beginning of their reign; were favorable to the
Christians, soon afterwards changed their course, being misled by an
Egyptian sorcerer, and by divers torments compelled the Christians to
idolatry.” _Fol. 20, col. 3, 4._


FURTHER AMPLIFICATION OF THE CAUSE AND CIRCUMSTANCES OF THIS
PERSECUTION.

P. J. Twisck, speaking (for the year 255) of the beginning of the reign
of Emperor Valerian, says: “Truly, this Emperor, as history tells us,
was in the beginning a very pious and praiseworthy Prince, a censor,
who excelled all others; in regard to which many commendatory passages
may be read in the _Tijdthresoor_ by _Paul Merula_. But, what of it?
Although at first he was very favorable to the Christians, and so
honored their ministers, that his house was considered a church of the
Lord, he was nevertheless afterwards corrupted by a doctor, a wicked
lord and prince of all the sorcerers of Egypt; who made the Emperor
believe that fortune would not be on his side as long as he tolerated
the Christians at his court, or in the land. Then the Emperor commanded
that these holy and just men should be persecuted and put to death as
such who were opposed to the sorcery with which he was polluted.

This sorcerer also prevailed upon the Emperor to slaughter and
sacrifice children and human beings in honor of the devil. He
accordingly commanded that little children should be put to death, so
that he could perform his unclean ceremonies and abominable sacrifices;
and thus robbed parents of their children, and became such a despiser
and oppressor of the Christian faith, that he spared neither old nor
young, men nor women, nor any state and condition, but most miserably
murdered all that were brought to him, in Alexandria and other places
too numerous to mention. At Rome also there was much innocent blood
shed at this time, even as this city has ever been a place of slaughter
for the poor Christians.” _Third book, for the year 255, page 71, col.
2._


OF THE CRUELTY AND VIOLENCE OF THIS PERSECUTION.

P. J. Twisck, having concluded his account of the aforementioned
matter, proceeds immediately to show how cruelly and lamentably the
innocent Christians were treated at that time. “The martyrdoms,” he
writes, “were manifold: they were cast before the wild beasts; they
were beaten, wounded, executed with the sword, burned, torn limb from
limb, rent asunder, pinched with red-hot tongs; red-hot nails were
driven in their fingers and nerves. Some were hung up by their arms,
and heavy weights tied to their feet, and thus were torn asunder
gradually and with great pain. Others, whose wounded bodies had been
smeared over with honey, were placed naked on the earth in the hot sun,
to be tormented and stung to death by flies, bees, and other insects.
Others were beaten with clubs, and cast into prison, until they
miserably perished.”

“Under the reign of the aforementioned cruel and tyrannical Emperors,”
he writes a little further on, “many Christians had to wander and
roam about in foreign countries, in secluded places, along shores,
in caverns, on mountains, in caves, amidst want and poverty; leaving
comfort, honor, prosperity, peace, friends, money, and property.” Among
many others, there is an account given in the _Keyser’s Chronijk_,
of a youth of sixteen years, called Paul, well versed in different
languages, and the son of a rich man, who, in order to escape the
persecution, went out into a village to live with his sister. But his
brother-in-law was moved by avarice to betray him, that thus he might
obtain possession of his property. His sister having warned him of his
danger, he fled into the mountains, gladly leaving behind him all his
possessions. However, God prepared him there a secret cave, where he
could quench his thirst with pure water, and satisfy his hunger with
roots, herbs, and the fruits of the trees. _Idem. Ibidem_, from _Euseb.
Fasc. Temp., fol. 94. Chron. Mich., fol. 161. Chron. Seb. Franc., fol.
18, Hist. Andr., fol. 177, 178, 2d part, fol. 174. Paul Merula, fol.
217, 218, 221. Jan. Crespin, fol. 65._


DIONYSIUS, BISHOP OF THE CHURCH AT ALEXANDRIA, WITH TWO OF HIS
FELLOW-BELIEVERS, GAIUS AND PETER, AFTER MUCH SUFFERING, EXILED INTO
A DESERT PLACE OF LYBIA, THREE DAYS JOURNEY FROM PARAETONIUM, FOR THE
TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 260.

After different letters of Dionysius, bishop at Alexandria (recorded by
Abr. Mellinus from Eusebius), concerning the persecution he suffered,
there follows one which Dionysius wrote to Domitius and Didymus,
about the oppression of the Christians under Valerian, as well as how
he himself was oppressed at that time. Among other statements, it
contains these words: “It is not necessary to mention all the names
of the Christian martyrs, because their number is very great, and you
do not know them; but know ye of this persecution, in general, that
innumerably many men and women, old and young people, old women and
young girls, of every state and condition, were, some scourged, some
burned, some beheaded, or made martyrs in some other manner; and still
the proconsul continues in his cruelty; putting to death those that
were made known to him, causing some to be rent asunder by divers
torments, holding others in bonds and severe confinement, and letting
them perish through hunger and thirst, forbidding all to come to them,
yea closely watching those who but endeavor to get near them.

“Nevertheless, the Lord has thus strengthened the hearts of the
brethren, that they, for the name of Christ, have constantly visited
these oppressed prisoners, notwithstanding it was interdicted under
penalty of death. And although this persecution has lasted for a
considerable length of time, there have still been some whom God
did not deem worthy to take to himself as martyrs. Among whom, says
Dionysius, I myself yet remain, until the Lord will otherwise dispose
of me; since he doubtless preserves me for some other time, which
appears to him more suitable. At present I, together with Gaius and
Peter, am separated from all the rest of the brethren, confined in a
desert place of Lybia, three days’ journey from Paraetonium.” Compare
_A. Mell., 1st book, fol. 79, col. 2_, from _Euseb., lib. 7_.

We selected this letter of Dionysius from all the rest, because there
is stated in it, on the one hand, the severity of this persecution
in general, and, on the other hand, the oppression which this friend
of God himself suffered; inasmuch as he, after much wandering, was
separated, together with his two dear friends, Gaius and Peter, from
all the rest of his brethren, and confined in a desert place of Lybia,
there expecting death for the name of the Lord.

Of Dionysius, P. J. Twisck states, that he as well as Tertullian held
a figurative or spiritual view of the Lord’s Supper, _i. e._, that
the words of Christ: “This is my body,” signify: “This is a figure of
my body.” _Second book, for the year 200, page 53, col. 1, concerning
Tertullian._

The same author, speaking of Origen, says among other things of
Dionysius, that after Origen and Heracles he presided over the schools
of the catechumens (that is, those who were instructed in the Christian
doctrine, before baptism) at Alexandria. _Third book, for the year 231,
page 61, col. 1._

In another place the aforementioned author states that Dionysius, whom
he calls a catechetical preacher, accompanied Pancratius, when the
latter was baptized at Mount Celinus. _In the same book, for the year
253, page 71, col. 1_, from _Wicelius, in Chorosanctorum. Grond. Bew.,
letter B., Leonhard, lib. 1._

In his second book, 13th chapter, D. Vicecomes cites Dionysius (from
Eusebius) as saying: “Many heathen adopted at their baptism the name
of the apostle John, from special love and admiration for him, as
well as because of the zeal which animated them, to follow him, and
because they desired to be loved by the Lord, as he was. For the same
reason the names of Peter and Paul became prevalent among the believing
children of God.

“All these,” says the writer who has recorded this, “are beautiful
reminders, which were administered to the catechumens before and after
baptism; which certainly cannot apply to infants.” _Baptism. Hist._,
printed at _Dortmund_, A. D. 1646, _and_ 1647, _2d part, concerning the
third century, page 320_.


FRUCTUOSUS, BISHOP OF THE CHURCH OF TARRAGONA, WITH AUGURIUS AND
EULOGIUS, HIS DEACONS, BURNED ALIVE FOR THE TESTIMONY OF JESUS CHRIST,
AT TARRAGONA, ABOUT THE YEAR 261.

It is stated that at this time, Fructuosus, bishop of the church of
Tarragona in Spain, and Augurius and Eulogius, his deacons, were
apprehended at the command of Aemilian, the Proconsul, and held in
prison six days, before they were brought before the tribunal of the
Proconsul. When they were standing before the judgment seat, Aemilian
commanded them to kneel before the altars, and worship the gods
standing thereon, and sacrifice to them, saying to Fructuosus: “I
understand that thou art a teacher of a new-devised religion, and that
thou incitest giddy young women, no longer to go to the groves, where
the gods are worshiped, yea, to forsake Jupiter himself. Go on, then,
despising our religion, but know thou, that the Emperor Gallien has,
with his own lips, issued a decree by which he binds all his subjects,
to serve the same gods which the prince, that is, the Emperor, serves
or honors.”

Thereupon Bishop Fructuosus answered: “I worship the eternal Prince,
who has created the days and the gods, and is Lord even over the
Emperor Gallien; and Christ, who is begotten of the eternal Father
himself, whose servant, and the shepherd of whose flock I am.”

The Proconsul derisively said: “Yea, who hast been it till now; but
thou art so no longer.” With this, he sentenced Fructuosus and his two
deacons, Augurius and Eulogius, to be burned alive.

These faithful martyrs, having received the sentence of death, for the
name of Christ, rejoiced in their impending martyrdom, and when they
saw the people weep, as they were led to death, they forbade them to
weep. When some offered Fructuosus a drink on the way, that he might
refresh his heart, he refused it, according to the example of Christ,
saying: “Now is our fast-day. I do not wish to drink; it is not yet the
ninth hour of the day (that is three o’clock in the afternoon, before
which time those who fasted did not eat); and death itself shall not
break my fast-day.”

When they arrived in the arena, where the executioner had been ordered
to build a great fire in which to burn these pious martyrs, a dispute
(proceeding, however, from heartfelt love) arose among the faithful
Christians, as to who should first untie the latchets of the shoes of
the bishop, their beloved shepherd and teacher. But Fructuosus would
not permit it, saying: “I shall untie them myself from my feet, so that
I can go unhindered into the fire.” And perceiving that they wept, he
said: “Why weep ye? and why do you ask me to remember you? I shall pray
for all of Christ’s people.”

Standing with his bare feet by the fire, he said to all the people:
“Believe me! what you see before your eyes is no punishment; it passes
away in a moment of time, and does not take away life, but restores it.
O happy souls! who through this temporal ascend into heaven unto God,
and who on the last day, shall be saved from everlasting fire.”

All at once they hastened towards the fire, which indeed burned off
in a moment the bands with which their hands had been fastened on
their backs, thus freeing these; but their bodies remained intact in
this great heat, so that with outstretched hands they prayed God to
suffer the flames speedily to deliver them from the agony of death.
Their prayer having been heard, they, leaving their frail bodies here
as pledges, committed their souls unto God, and the three martyrs
fell calmly asleep in the Lord, from whom, on the day of judgment,
they will receive, in reward of their faithful services and steadfast
testimonies, the martyr’s crown, and white robes in token of their
victory. _Abr. Mell., 1st book, fol. 81, col. 4, and fol. 82, col. 1,
2, from Prudent. Stephan. Hym. 6, ex Actis Proconsul._


MARINUS, OF NOBLE DESCENT, BUT PREFERRING THE GOSPEL TO THE SWORD,
BEHEADED AT JERUSALEM FOR THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR
262.

In the ancient records of the pious witnesses of Jesus Christ, an
account is given of Marinus, a citizen of Jerusalem, of noble descent,
who, although he belonged to the nobility, entertained a sincere
affection for the true Christians, who at that time were oppressed
beyond measure. On this account his enviers, who were jealous of the
honor of his nobility, severely accused and charged him with being a
Christian; which he also confessed, when he was brought before the
Judge; yea, he declared with a loud and clear voice, that _he was
certainly a Christian_. The Judge then gave him three hours’ respite
to consider, whether he would die as a Christian, or whether he would
sacrifice to the gods and the Emperor.

As he went away from the tribunal, Theotecnes, the bishop of the church
in that city, took him by the hand, and led him to the meeting, in the
meeting-place, strengthened him with many words in the faith, and,
placing before him the sword which he was wont to carry at his side,
and also the Gospel [book], he asked him which of the two he would
choose?

When Marinus, with a firm faith, stretched forth his hand for the
Gospel, choosing it instead of the sword, Theotecnes said to him: “O
my son! keep that which thou hast chosen, and, despising this present
life, hope for the eternal. Depart in good confidence, and receive the
crown which the Lord has prepared for thee.”

Marinus accordingly returned to the tribunal, and was forthwith called
by the lord’s servant, for the appointed time had come; he did not
delay or wait until he was asked, but said of his own accord: that
he had considered the matter, and that it was established by the law
of the fathers, that God must be obeyed rather than men. Eusebius
Pamphilius writes, that when Marinus had answered thus, the Judge
immediately gave sentence that he should be beheaded. _Lib. 7, cap. 15._

P. J. Twisck gives the following account of this Marinus: “When Marinus
confessed that he was a Christian, and chose the Bible in preference to
the sword, he was called before the tribunal, sentenced, and beheaded.”
_Third book, for the year 262, page 73, col. 2; from Euseb._ Compare
this with the _Introduction, fol. 41, col. 2_.


THREE PIOUS PEASANTS, PRISCUS, MALCHUS, AND ALEXANDER, WHO SOUGHT
HEAVENLY CROWNS, TORN BY THE WILD BEASTS, AT CESAREA, IN PALESTINE,
ABOUT THE YEAR 263.

In this persecution under Valerian there were three very noted and
godfearing martyrs at Cesarea, in Palestine, who nevertheless were
but simple peasants, the first called Priscus, the second Malchus,
the third Alexander. Eusebius writes, that, as they lived near the
suburbs of Cesarea, a divine zeal for the faith was kindled within
them, and they accused each other (and each himself, says Mellinus), of
slothfulness, since heavenly crowns of martyrdom were distributed, or
at least offered, in the city, and they were so little inclined to ask
for them, notwithstanding our Lord and Savior had said that the kingdom
of heaven must be taken by violence, and therefore it did not become
them to remain so earthly and slothful. Having exhorted one another
with such words, they went into the city, and addressed and reproved
that cruel tyrant, the criminal Judge, demanding of him, why he shed
so much Christian blood. The tyrant instantly replied, saying: “They
shall be thrown before the wild beasts, to be torn by them, who do not
like to see the blood of the Christians shed; which, it is stated,
was done to them. Compare _Euseb., lib. 7, cap. 12, fol. 131, col. 1,
2, letter F, G_, with the _Introduction, fol. 4, col. 2_. Also, _Joh.
Gys., fol. 21, col. 2_.

A. Mellinus, writing in defense of the aforementioned three peasants,
against those who would pronounce them too bold, says after other
remarks: “Who are you that judge your brethren? How do you know of what
spirit they were? No one has courage of himself; but it is the gift of
God, not only to believe in Christ, but also to suffer for his name:
hence, neither is of ourselves. They also did not seek their own honor,
but to magnify the name of Christ by their death; to which, no doubt,
they were impelled by a divine zeal, since their zeal was not without
knowledge, but proceeded from the power of faith; whereby they were
prepared through the divine Spirit to proclaim the honor of God through
their death; for this was their sole object.” _First book, fol. 79,
col. 4._


PHILIP, PRIVATUS, FLORENTIN, PONTIUS, AND MANY OTHERS, PUT TO DEATH
FOR THE TESTIMONY OF JESUS CHRIST, IN DIFFERENT PLACES, DURING THIS
PERSECUTION, TILL ABOUT A. D. 270.

Besides the aforementioned martyrs who were put to death in this
persecution, certain other authors have noted various other pious
witnesses of Jesus Christ, who, loving the honor of God more than their
own lives, were put to death at that time, and under that same Emperor;
which we shall presently relate. Besides the three hundred Christians
whom P. J. Twisck places in the year 264, as having been burned in a
lime-kiln, because they would not throw incense on the coals, for a
sacrifice in honor of Jupiter, as may be seen in the _3d book, page 75,
col. 1, from Histor. Adr., fol. 30_, several names are mentioned, as,
Philip, bishop of the church at Alexandria, who was put to death with
the sword in this persecution, for the testimony of Jesus Christ. _J.
Gys., fol. 21, col. 2, from Vinc. Spec. Hist., lib. 11, cap. 23. Henr.
d’Oxf., lib. 6, cap. 21._ Also, Florentin and Pontius, pious men, are
stated to have been put to death in France, for the name of the Lord,
together with others, who are also mentioned. _Introduction, fol. 41,
col. 2, Seb. Franck, fol. 22, col. 4._


OF THE NINTH PERSECUTION OF THE CHRISTIANS, UNDER AURELIAN, COMMENCED
ABOUT A. D. 273.

CONCERNING THE CRUELTY AND BLOOD-THIRSTINESS OF THE EMPEROR AURELIAN
AGAINST THE CHRISTIANS, AND HOW HE WAS PREVENTED THEREIN BY GOD.

A. Mellinus writes: “Aurelian was a stern, cruel, and blood-thirsty
Emperor by nature, and although at first he had a good opinion of the
Christians, he nevertheless afterwards became averse to, and estranged
from them; and having, undoubtedly, by some tale-bearers, been
instigated against the Christians, he allowed himself to be seduced so
far, as to raise the ninth general persecution of the Roman monarchy
against them, which persecution he, however, did not carry out. For at
the very moment in which the decrees written against the Christians,
were laid before him by his secretary, that he might sign them, and
when he was about to take the pen in hand, the hand of God suddenly
touched him, smiting his hand with lameness, and thus preventing him
in his purpose, so that he could not sign them.” _First book, fol.
87, col. 3, from Vopisc. Victor. Eus., lib. 7. Post. Literas, Aug.
de Civit. Dei., lib. 18, cap. 52. Oros., lib. 7, cap. 16. Theodoret.
Hist., lib. 4, cap. 17._


A MORE PARTICULAR ACCOUNT OF THIS PERSECUTION, ACCORDING TO P. J.
TWISCK.

He writes: “Emperor Aurelian commenced the ninth persecution against
the Christians. He was by nature inclined to tyranny, and was a furious
blood-hound, as Eutropius writes, so that he did not hesitate to kill
his sister’s son, and finally, through the atrocity of his own wicked
nature, and evil counsel suggested to him, he became an enemy and
persecutor of the Christians. He sent letters to the Governors of the
Roman country, that they should vex the Christians; but when he was
about actually to carry the persecution into effect, he could not sign
the decrees which were to be issued against the Christians, because God
smote him, so that his hand was paralyzed. Through divine judgment he
was terrified by thunder, lightning, and fire-darts, at the time that
he was constantly meditating how he might slay and exterminate the
Christians; and shortly after was himself killed by his notary.” _Third
book, for the year 270, page 76, col. 2, from Chron. Mich. Sac., fol.
178. Euseb., lib. 7. Chron. Seb. Fr., fol. 18. Chron. Carionis, lib. 3,
Hist. Andreæ, fol. 178, 2d part, fol. 175. Paul. Mer., fol. 226. Jan.
Crespin., fol. 62. Chron. Andreæ, lib. 13, fol. 343._


WHAT THE AUTHOR OF THE INTRODUCTION, ETC. HAS WRITTEN ABOUT THIS
PERSECUTION.

In A. D. 273 arose the ninth persecution of the Christians, under the
Emperor Aurelian; but it was not as great as the former, because death
suddenly overtook him as he proposed to himself, to begin it. Under him
were killed ... and many others, concerning whom no special accounts
are extant. _Fol. 41, col. 2._

Notwithstanding Emperor Aurelian could not himself sign the
abovementioned decrees against the Christians, the persecution
nevertheless proceeded in some places, so that here and there some laid
down their lives for the testimony of Jesus Christ; of whom we shall
mention only a few, whom we have selected as true martyrs.


PRIVATUS, BISHOP OF THE CHURCH OF JESUS CHRIST AT GEVAULDAN, BEATEN TO
DEATH WITH STICKS FOR THE TRUE FAITH, ABOUT A. D. 274.

When Chorus, the king of the Germans, in the time of Valerian, and
Aurelian, yea, up to the time of Probus, devastated France, he found
among other martyrs who dwelt separated from men in deserts and
mountains, a certain pious man, called Privatus, Bishop of the church
at Gevauldan. This man, sojourning in the mountains, fasting and
praying, was taken prisoner by the Germans, and because he, as behooves
a good shepherd, would not deliver his lambs into the claws of the
wolves, by himself sacrificing to Satan, which he would in no wise
do, he was beaten with sticks by them for a very long time, till they
left him lie for dead; in consequence of which treatment he also died
a few days after. This happened, as some have supposed, under Valerian
and Gallien, but in reality, under Aurelian. Compare _A. Mell., 1st
book, fol. 89, col. 1, from Greg. Turon. Hist., lib. 1, cap. 34_, with
_Introduction, fol. 41, col. 2_, where he is called Privatus, Bishop of
Gablen.


MAMAS, A SHEPHERD, THRUST THROUGH WITH A THREE-PRONGED SPEAR, FOR THE
TESTIMONY OF JESUS CHRIST, AT CESAREA IN CAPPADOCIA, ABOUT A. D. 274.

Mamas, a shepherd, who pastured his sheep upon the mountains and in the
wildernesses of Cappadocia, lived very poorly, without a hut, dwelling
under the blue heavens, and subsisting on the milk and cheese of his
flock, as Basilius testifies. Nazianzenus adds, that the hinds also
suffered themselves to be milked by him daily, and that he was thus fed
by them.

Basilius says, that from the course of the heavenly bodies he learned
to know the wonderful works of God, his Creator, and thus his eternal
power and wisdom. However, the accounts written concerning him state
that he had the word of God with him in the desert, and that he read in
it daily.

It is quite probable, writes Mellinus, that this Mamas, in order to
escape the persecution in the time of Decius and Valerian, went into
the wilderness, and remained there till the time of Aurelian, whose
proconsul of Cappadocia, Alexander, caused him to be brought out of
the wilderness, and to appear before him, at Cesarea, the capital of
Cappadocia.

The proconsul called him a sorcerer or conjurer, because the wild
animals of the wilderness so tamely submitted to him.

Mamas answered: “I am a servant of Christ, and know nothing about
sorcery; but would rather live among the wild animals, than among you:
for they feel the power of their Creator in and through me; but ye will
not know God. I cannot sufficiently wonder that you, who have attained
to gray hairs, are still in such gross darkness of ignorance, as to
forsake the true and living God, and give divine honor to deaf and dumb
idols.”

When he was requested to say at least with his lips, that he would
sacrifice to the gods, so as to escape punishment, Mamas replied: “I
shall never, either with my lips, or with my heart, deny the true God
and King, Jesus Christ. So far am I from seeking to escape suffering
for the name of Christ, that I, on the contrary, consider it the
highest honor, the greatest gain, and the utmost benefit, which you can
confer upon me.”

Upon this confession, the proconsul had him placed on the rack, cruelly
scourged, tormented with pincers, burnt on his sides with lamps and
torches, and tortured in various other ways. But seeing that in all
these and other torments he remained steadfast, he finally had him
thrust through with a three-pronged spear; and thus Mamas became a
faithful martyr for his Savior, under Emperor Aurelian, at Cesarea in
Cappadocia. _A. Mell., 1st book, fol. 89, col. 2, 3, ex Basilii Concio,
in Mart. Mamant. Nazianz. Orat. 43. Act. per Metaphrast._


SYMPHORIAN, A PIOUS CHRISTIAN, BEHEADED FOR THE NAME OF THE LORD JESUS,
AT AUGUSTODUNUM, NOW CALLED AUTUM, ABOUT A. D. 275.

It is stated that at this time, as the heathen at Augustodunum, now
called Autum, in Burgundy, on a feast-day of the goddess Cybele, whom
they called the mother of the gods, carried around her image on a
wagon, in procession, a certain pious Christian, called Symphorianus,
met this image, and refused to worship it; in consequence of which he
was apprehended as an impious person, or despiser of the gods, and
brought before Heraclius, the Proconsul, who, in that city, exercised
the strictest vigilance over the Christians. When he stood before the
judgment-seat, the Proconsul asked him for his name. Symphorian replied
that he was a Christian by religion, was born of Christian parents, and
had received the name Symphorian.

The Judge said: “Why didst thou not honor the mother of the gods, or
worship her image?”

Symphorian answered: “Because I am a Christian, and call only upon the
living God, who reigns in heaven. But as to the image of Satan I not
only do not worship it, but, if you will let me, I will break it in
pieces with a hammer.”

The Judge said: “This man is not only sacrilegious at heart, but also
obstinate and a rebel; but perhaps he knows nothing of the ordinances
or decrees of the Emperor. Let the officer, therefore, read to him the
decrees of the Emperors.”

The decrees having been read to him, Symphorian said: “I shall
notwithstanding never confess that this image is anything but a
worthless idol of Satan, by which he persuades men that he is a god;
while it is an evident demonstration of their eternal destruction for
all those who put their trust in it.”

Upon this confession, the Judge caused him to be scourged and cast into
prison, to keep him for some other day. Some time after, he had him
brought again before his judgment-seat, and addressed him with kind
words, saying: “Symphorian, sacrifice to the gods, that thou mayest be
promoted to the highest honor and state at court. If not, I call the
gods to witness that I am compelled this day, after various tortures,
to sentence thee to death.”

Symphorian answered: “What matters it, if we deliver up this life
to Christ, since, by reason of debt, in any event we must pay it to
him? Your gifts and presents are mingled with the sweetness of the
adulterated honey, with which you poison the minds of the unbelieving.
But our treasures and riches are ever in Christ, our Lord, alone; and
do not perish through age or length of time; whereas your desire is
insatiable, and you possess nothing, even though you have everything
in abundance. The joy and mirth which you enjoy in this world, is like
fine glass, which, if placed in the radiance and heat of the sun,
cracks and breaks in two; but God alone is our supreme happiness.”

After Symphorian had said these and like things before the Judge,
Heraclius, the Proconsul, pronounced sentence of death upon him,
saying: “Symphorian, having openly been found guilty of death, because
he hath blasphemed against the holy altars, shall be executed with the
sword.”

When this godly confessor was led to death, to be offered up to Christ,
his mother called down to him from the wall of the city this comforting
admonition: “Symphorian, my son! my son! remember the living God; let
thy heart be steadfast and valiant. We can surely not fear death, which
beyond doubt leads us into the true life. Lift up thy heart to heaven,
my son, and behold him who reigns in heaven! To-day thy life will not
be taken from thee, but be changed into a better one. If thou remainest
steadfast to-day, thou shalt make a happy exchange: leaving this
earthly house, thou shalt go to dwell in the tabernacle not made with
hands.”

Symphorian, having been thus strengthened by his mother, was taken out
of the city, and beheaded there, having commended his soul into the
hands of God, in the time of Emperor Aurelian, and Heraclius, the
Proconsul, at Autum in Burgundy. His dead body was buried by certain
Christians. Compare _A. Mell., 1st book, fol. 19, col. 4_, and _fol.
90, col. 1, ex Actis Proconsul. Greg. Turan. Degl. Confess., cap. 77_,
and _Hist., lib. 2, cap. 15_, with different other authors concerning
Symphorian.


SEVERAL YEARS AFTER THE DEATH OF THE PRECEDING MARTYRS, A. D. 284,
DIOCLETIAN ATTAINED TO THE REIGN OF THE ROMAN EMPIRE, AND SHORTLY
AFTERWARDS ISSUED HIS FIRST EDICT AGAINST THE CHRISTIANS, WHICH WAS
FOLLOWED BY A SECOND IN 302, CALLED THE TENTH PERSECUTION OF THE
CHRISTIANS.

Before the tenth general and severe persecution of the Christians
began, A. D. 302, many Christians were put to death in different
places, and throughout this whole period, by virtue of the first
edict of Diocletian. Of these we shall present a few, and then, with
the beginning of the next century, proceed to the tenth and severest
persecution.


CLAUDIUS, ASTERIUS, AND NEON, THREE BROTHERS, CRUCIFIED FOR THE
TESTIMONY OF JESUS CHRIST; ALSO TWO WOMEN, DONUINA AND THEONILLA,
TORMENTED TO DEATH FOR THE SAME TESTIMONY, AT ÆGÆA IN CILICIA, A. D.
285.

It is stated that in the second year of the reign of Emperor
Diocletian, which coincides with the year 285, three pious Christians,
spiritual as well as natural brothers, called Claudius, Asterius, and
Neon, were accused to the Judge of the City of Aegæa, in Cilicia, of
being Christians, by their stepmother, who, as it seems, was a heathen
woman.

Two godfearing Christian women, named Donuina, and Theonilla, were also
accused with them. They were all imprisoned till the arrival of Lysias,
the Proconsul, who, on his tour through the provinces of Cilicia, also
came to Aegæa, and there held criminal court against the Christians.

_How Claudius was examined first._--Claudius being first brought before
his judgment-seat, Lysias asked him for his name, and admonished him,
not thus rashly to throw away the bloom of his youth, but to sacrifice
to the gods, and thus obey the command of the Emperor, that he might
escape the ready penalty.

Claudius answered: “Our God does not need these sacrifices; he has
more pleasure in works of love and mercy towards our fellowmen, and in
holiness of life; but your gods are unclean evil spirits, and delight
in such sacrifices, by which they bring eternal punishment upon those
who offer them. You shall therefore never be able to persuade me to
honor them.”

Lysias said: “Bind him, and scourge him with rods; for there is no
other way to tame his folly.”

Claudius said: “By these severe tortures thou shalt not harm me, but
wilt bring down upon thyself eternal punishment.”

Lysias said: “Our lords, the Emperors, have commanded that the
Christians shall sacrifice to the gods. It is their will, that the
disobedient be punished; while to them who obey their commandment they
promise honor and office.”

Claudius replied: “These gifts and benefits endure but a short time,
but the confession of Christ imparts eternal glory.”

Lysias commanded that they should suspend him on the torture-stake, put
fire under his feet, and cut off pieces from his heels.

Claudius said: “They who fear God with all their hearts cannot be
overcome either by fire or by other torments; for they know that even
these things are serviceable to them unto eternal life.”

Lysias commanded: “Let him be tormented with pincers, scraped or cut
with potsherds, and burned with torches.”

Claudius said: “I say nevertheless, that thou doest all this for Satan,
and that it conduces to my welfare, but tends to thy eternal perdition.
Yea, thy fire and all these torments promote my salvation. Such is our
condition, that those who thus suffer for the name of Christ, obtain
eternal life.”

Lysias then commanded: “Desist from him; lead him back into prison, and
bring forth another.”

_Asterius examined._--When Asterius, the second brother, stood before
the Proconsul, Lysias said: “Obey me, Asterius! sacrifice to the gods,
and thus escape punishment.”

Asterius answered: “I shall not do it; for I worship the only true God,
who has created heaven and earth, and who shall come to judge the quick
and the dead.”

Lysias said: “Throw him on the rack, tear his flesh from his sides with
pincers, and say to him: ‘Believe now at least, and sacrifice to the
gods.’”

Asterius replied: “I am a brother of him who was tormented just now,
and we hold the same confession of faith in Christ. Do what thou
mayest; my body is in thy power, but not my soul.”

Lysias commanded: “Bind him hand and foot, stretch him out, and torture
him; take the pincers, throw hot coals under his feet, scourge him with
rods and thongs.”

Asterius said to the Proconsul: “Thou doest foolishly, since thou art
preparing, not for me, but for thyself, much severer torments. Do thy
best, for aught I care. I can stand it, if not one member of my body
remains untormented.”

Lysias said: “Loose him, and keep him in custody with the other; and
let the third one be brought forth.” This was done.

_Neon examined._--When Neon stood before the judgment-seat, Lysias said
to him: “Son, listen to me, and sacrifice to the gods, so that thou
needst not suffer all this.”

Neon said: “There are no gods, neither have they any power. You worship
idols, but I honor the God of heaven.”

Lysias said: “Take him by the throat and let the crier announce to him,
to desist blaspheming the gods.”

Neon answered: “He that speaks does not blaspheme the truth.”

Lysias commanded: “Stretch him out on the rack; put coals under him;
beat and cut him.”

Neon said: “I know what is needful for me. Whatever, then, is
profitable to my soul, that shall I do; but I cannot be moved from my
faith.”

Lysias having gone within to the other members of the tribunal, and
having drawn the cover over the court, determined with them upon
the sentence of death for the three brothers. When he came out, he
read from a tablet their sentence, which was as follows: “Claudius,
Asterius, and Neon, brothers, who are Christians, who blaspheme the
gods, and refuse to sacrifice, shall be crucified before the forum, and
their bodies be given to the birds of heaven as food, to be devoured
by them; and this shall be executed by Eulalius, the jailer, and
Archelaus, the executioner.”

However, before they were led forth to death, they were taken back to
prison. Then Eulalius, the jailer, brought out Donuina, one of the
women imprisoned, to whom Lysias, the Proconsul, said: “See, woman,
this fire and these torments are ready for you. If you desire to escape
unhurt by them, sacrifice before the gods.”

Donuina replied: “I shall not do it, lest I fall into the everlasting
pains of hell. I serve God and his anointed Christ, who has created
heaven and earth, and all that is therein. Your gods are of wood and
stone, and are made by human hands.”

_Donuina examined on the rack._--Lysias said: “Strip her stark naked,
stretch her, and lacerate all her members with rods.” While they were
beating her she died. Then said Archelaus, the executioner, to the
Proconsul: “Your highness, Donuina has died.” Lysias commanded: “Let
her dead body be thrown into the river.”

Eulalius, the jailer, then said: “Here is Theonilla.” Lysias said to
her: “Woman, thou hast seen, what punishment they who were disobedient
have suffered, and how they have been tormented. Honor the gods,
therefore, and sacrifice, so that thou mayest be delivered from these
punishments.”

Theonilla answered: “I fear him who has power to cast both soul and
body into the fire of hell; and who will burn with it all those who
depart from God, and give honor to Satan.”

Lysias said: “Smite her on the cheeks, throw her down, bind her feet,
and torment her greatly.”

Theonilla answered: “Does it seem to thee, to be right and proper,
thus to maltreat a well-born woman? Thou knowest, that thou canst not
conceal from God what thou doest to me.”

Lysias commanded: “Hang her up by the braids of her hair, and smite her
on the cheeks.”

_Theonilla severely examined on the rack._--Having been stripped naked,
Theonilla said: “Art thou not ashamed to uncover my nakedness, seeing
that through me, thou puttest to like shame thy mother and thy wife,
who are also women?”

Lysias asked whether she had a husband, or whether she was a widow?

Theonilla replied: “I have been a widow now for over twenty-three
years, and have remained thus single, in order to more zealously serve
God with fasting, watching and praying; which God I did not know until
after I had renounced the world and the idols.”

Lysias commanded them, in order to disgrace her the more, to shave
the hair from her head, put bundles of thorns around her body, and
stretch her out between four stakes, then, to beat her over her whole
body, and put hot coals upon her, that she might be consumed. When
Eulalius, the jailer, and Archelaus, the executioner, had done all
this, death ensued, and they said to Lysias: “Sir, she is dead now.”
Lysias commanded that her dead body should be sewed up in a leathern
bag, and thrown into the water; which was done. Thus did these holy
martyrs suffer, under Lysias, the Proconsul of Cilicia, in Aegæa,
on the 23d of August, in the second year of Diocletian, when he was
Burgomaster with Aristobulus, A. D. 285. These acts have for the most
part been taken from the records of the clerk of the criminal court of
the city of Aegæa, and were gathered by the ancient Christians. These
court documents were called _Acta Proconsularia_. Compare this with _A.
Mell., 1st book, fol. 92, col. 3, 4_, and _fol. 93, col. 1_.


ZENOBIUS AND HIS SISTER ZENOBIA, BEHEADED AFTER MANY TORMENTS, FOR THE
TESTIMONY OF JESUS CHRIST, AT AEGÆA IN CILICIA, A. D. 285.

Not long afterwards, under the same Emperor and Proconsul, and in the
same year, Zenobius, Bishop of the church of Aegæa in Cilicia, and his
sister, were apprehended; and when there were held out to him on the
one hand, great wealth, honor, and position, if, in accordance with
the command of the Emperor, he would serve the gods, but on the other
hand, manifold torments, Zenobius answered: “I love Jesus Christ more
than all the riches and honor of this world. Death and the torments
with which you threaten me, I do not consider a disadvantage, but my
greatest gain.”

Having received this answer from the martyr, Lysias caused him to be
suspended on the rack, and inhumanly tormented on his whole body.

While the executioners were busy with Zenobius, his sister Zenobia,
having learned of it, came running, crying with a loud voice: “Thou
tyrant, what villainy has my brother committed, that thou dost thus
cruelly torment him?”

Having thus addressed Lysias, and set at naught his entreating as
well as his threatening words, she, too, was seized by the servants,
stripped naked, and stretched out, and roasted beside her brother on
a redhot iron bed, or roasting pan. The tyrant, deriding the martyrs,
said: “Now let Christ come and help you, seeing you suffer these
torments for him.”

Zenobius replied: “See, he is already with us, and cools, with his
heavenly dew the flames of fire on our bodies; though thou, surrounded
as thou art with the thick darkness of wickedness, canst not perceive
it on us.”

Lysias, almost beside himself, commanded that they should be put naked
into boiling caldrons. But seeing that the boiling water did not injure
them, or, at least, that they could not thereby be made to apostatize,
he had them taken out of the city and beheaded. Their dead bodies were
buried by Caius and Hermogenes in the nearest cave. This happened A.
D. 285, on the 30th day of October; in the city of Aegæa in Cilicia.
_Idem. Ibidem. ex Actis Zenobii procons. per Metaphorast._


THARACUS, PROBUS, AND ANDRONICUS, THREE PIOUS CHRISTIANS, FIRST VERY
DREADFULLY TORMENTED, THEN THROWN BEFORE THE WILD BEASTS, AND FINALLY
THRUST THROUGH, FOR THE FAITH OF THE SON OF GOD, AT TARSUS IN CILICIA,
A. D. 290.

At Tarsus in Cilicia, the birthplace of the apostle Paul, there were
imprisoned, A. D. 290, three pious Christians, namely, Tharacus,
Probus, and Andronicus; who, having been brought to prison, before the
tribunal, and to the rack, and having suffered beyond measure for the
name of the Lord and the faith in Jesus Christ, were finally put to
death, concerning which we shall notice and present to the reader the
judicial proceedings, as we have found them in ancient authors. From
_Act. Procons_.

When Diocletian was Emperor for the fourth, and Maximian for the third
time, Tharacus, Probus, and Andronicus were brought by the captain
Demetrius before Maximus, the President, at Pompeiopolis.

_First examination of Tharacus._--Maximus first asked Tharacus his
name, because the latter was the oldest. Tharacus answered: “I am a
Christian.”

Maximus said: “Be silent about this ungodly name, and tell me your
name.”

Tharacus again replied: “I am a Christian.”

Maximus said to his beadles: “Break his jaws, and tell him not to
answer me thus any more.”

Tharacus responded: “I have told thee my best name; but if thou
desirest to know how my parents called me, my name is Tharacus, and
when I followed war, I was called Victor.”

The President asked him: “Of what nation art thou, Tharacus?”

He answered: “Of the noble nation of the Romans, and was born at
Claudianopolis, a city in Syria; but being a Christian I have abandoned
war.”

The Proconsul said: “Thou art not worthy of the pay, but how didst
thou leave the service?”

Tharacus replied: “I asked Publius, our General, for permission, and he
discharged me.”

The President said: “Have regard for thy age, then; for I desire
thee, too, to be one of those who obey the commands of our lords,
the emperors; so that thou mayest be promoted by me to great honors.
Come hither, therefore, and sacrifice to our gods, for the princes
themselves, who are the monarchs of the whole world, honor the gods.”

Tharacus answered: “They err grossly; however, they are seduced by
Satan.”

The President said: “Smite him on the cheek, because he has said that
the emperors err.”

Tharacus replied: “Yes, I have said it, and say it still, that they as
men are liable to err.”

The President said: “Sacrifice to our gods, and forsake thy folly.”

Tharacus answered: “I serve my God, and sacrifice to him: not with
blood, but with a pure heart; for these sacrifices (namely such as are
stained with blood) are unnecessary.”

The President said: “I have pity for thy age; therefore I admonish
thee, to forsake this folly, and sacrifice to the gods.”

Tharacus replied: “I will not depart from the law of the Lord; and
because I honor the law of God, I shall beware of such wickedness.”

The President said: “Is there, then, another law besides this, thou
wicked wretch?”

Tharacus answered: “Your law commands to worship wood, stone, and the
work of man.”

_Tharacus put to the rack._--The Proconsul or President then said to
his hangmen: “Smite him on the neck, and tell him not to speak such
folly.”

While they were beating Tharacus, he said: “I shall by no means abandon
this confession, which saves me.”

The Proconsul said: “I shall make thee forsake this folly, and be more
prudent.”

Tharacus answered: “Do what thou wilt; thou hast full power over my
body.”

Maximus, the Proconsul, said to his servants: “Strip him, and scourge
him with rods.”

Tharacus answered, as he was scourged: “Truly, thou hast made me more
prudent, since by these stripes thou strengthenest me more and more in
my confidence in God and his Anointed, Jesus Christ, who is his Son.”

The President said: “Thou accursed and unrighteous fellow! how canst
thou serve two gods at once. See, now thou dost certainly confess more
than one god. Why then, deniest thou those whom we worship? Dost thou
not confess Christ and the Lord?”

Tharacus answered: “Yea, I do; for he is the Son of God, the hope of
all Christians, for whose sake we are wounded, and healed.”

The President said: “Leave off this useless babbling; come hither, and
sacrifice.”

“I do not say much,” replied Tharacus, “but I speak the truth; for I am
now sixty-five years old, and have believed thus, and do not desire to
depart from the truth.”

Demetrius, the Centurion, said: “O wretched man! spare thyself,
sacrifice, and follow my advice.”

Tharacus answered: “Depart from me, thou servant of Satan, with thy
advice.”

Maximus commanded them, to put heavy iron chains on him, and take him
back to prison, and to bring forth another.

_Probus examined._--Demetrius, the Captain, said: “Lord, here is one
already.”

Thereupon the President said to Probus: “Tell me first thy name.”

Probus answered: “In the first place, my noblest name is, that I am a
Christian; secondly, men call me Probus.”

The Proconsul asked again: “Of what nation and descent art thou?”

Probus replied: “My father was from Thracia, a citizen, born at
Pergamus, in Pamphilia; but I am a Christian.”

The Proconsul said: “Thou shalt not gain much by this name; but listen
to me, and sacrifice to the gods; that thou mayest be honored by the
princes, and be our friend.”

Probus answered: “I desire neither honor from the emperors nor thy
friendship; for not small was the wealth which I forsook, in order
faithfully to serve the living God.”

The Proconsul commanded them, to take his cloak off him, strip him,
rack him, and scourge him with raw thongs. While they scourged him,
Demetrius, the captain, said: “O wretched man! behold, how thy blood is
spilled upon the earth.”

Probus replied: “My body is in your hands; but all these torments are a
precious balm to me.”

After he was scourged, the Proconsul said to him: “Thou wretch! wilt
thou not yet cease from thy folly? and dost thou still persist in thy
obstinacy?”

Probus answered: “I am not vain, but more courageous in the Lord, than
you people are.”

The President said to his servants: “Turn him over, and scourge him on
his stomach.”

Probus prayed, saying: “O Lord, come and succor thy servant.”

Maximus, the Proconsul, said to the executioners: “While you scourge
him, ask him, saying: ‘Where is thy helper?’”

Probus replied as they scourged him: “He has helped me, and shall still
help me.”

The President said: “Thou wretched man! do spare thine own body; for
the earth is soaked with thy blood.”

Probus answered: “Be assured, the more my body suffers for the name of
Christ, the more my soul is healed and quickened.”

After he had been thus scourged and tortured, the Proconsul commanded
them to fetter his hands and feet with irons, and thus keep him in
prison; however to bring before him another.

_Andronicus examined._--Demetrius, the Centurion, placed Andronicus
before Maximus’ judgment seat, saying: “Sir, here is the third one.”

The Proconsul said: “What is thy name?”

Andronicus answered: “Wouldst thou openly know who I am? I am a
Christian.”

Maximus said: “Those who have preceded thee have gained nothing by
this name; therefore thou must answer me aright.”

Andronicus replied: “Men generally call me Andronicus.”

Maximus asked him of what nationality he was.

Andronicus answered: “Of noble blood.”

Maximus said: “Spare thyself, and hearken to me, as to thy father; for
those who have prated such nonsense before thee have gained nothing by
it. But honor thou the princes and the fathers, and be obedient to our
gods.”

Andronicus replied: “Thou didst well call them fathers; for thou art
of the father, the devil, and, having become one of his children, thou
doest his works.”

Maximus said: “Wilt thou, a stripling, despise and mock me? Knowest
thou not, what torments are ready for thee?”

Andronicus said: “Dost thou think I am a fool, that I should be willing
to be found inferior to my predecessors, in suffering? I stand prepared
to endure all thy torments.”

The Proconsul commanded that he should be stripped, ungirded, and
suspended to the torture-stake. Demetrius, the Captain, moved by pity,
said: “Listen to me, wretched man, before thy body be racked.”

Andronicus answered: “It is better that my body perish, than that thou
shouldst do with my soul according to thy pleasure.”

Maximus said: “Take advice, and sacrifice, before thou be tortured to
death.”

Andronicus replied: “Never from my youth up did I sacrifice, and do
still not wish to do so, though thou constrain me.”

Maximus said: “Lay on, and rack him well.”

Anaximus, the horn-blower, who was to execute the sentence, spoke to
Andronicus, saying: “I am old enough to be thy father; I advise thee to
the best: do what the Proconsul commands thee.”

Andronicus replied: “Because thou art older, and hast no understanding,
therefore thou advisest me to sacrifice to stones and evil spirits.”

While he was being tormented, the Proconsul said: “Thou wretched man!
Dost thou not feel any torments, seeing thou hast no compassion upon
thyself, and dost not forsake thy folly, which cannot save thee?”

Andronicus answered: “My sincere confession, which thou callest a vain
folly, is perfectly good, as putting all hope and confidence upon the
Lord our God; but thy temporal wisdom shall die forever.”

The President asked: “Who is it that has taught thee this folly?”

Andronicus replied: “The quickening word, by which we are quickened,
teaches us that our Lord is in heaven, who works in our hearts the
living hope of our blessed resurrection from the dead.”

Maximus said: “Desist from this folly before we torture thee still more
severely.”

Andronicus answered: “My body is before thee; thou hast full power over
it; do as it pleaseth thee.”

The Proconsul said: “Torture him exceedingly on the mouth.”

Andronicus replied: “The Lord sees that you punish me even as a
murderer.”

The President said: “Dost thou still despise the commands of the
princes? and thinkest thou my tribunal is without power?”

Andronicus answered: “I trust in the mercy and truth of God’s promise,
and therefore I suffer all this patiently.”

Maximus asked: “Have, then, the princes transgressed, thou wretched
man?”

Andronicus replied: “Yes, according as I understand it, they have; for
it is a transgression to sacrifice to idols.”

While he was being tormented, the Proconsul said: “Turn him over, and
torment him on his sides.”

Andronicus said: “I am before you. Torment me as you please.”

The President said to the executioners: “Take potsherds, and scrape
open the old wounds.”

When they had done this, Andronicus said: “You have strengthened my
body by these torments.”

Maximus said: “Ere long I shall exterminate thee; ere long I shall kill
thee.”

Andronicus answered: “I do not fear thy threats; my sentiments are
better than all thy wicked thoughts.”

Then the Proconsul commanded that irons should be put on his neck and
feet, and he be kept with the others until the second examination.


SECOND EXAMINATION OF THE THREE AFOREMENTIONED CHRISTIANS.

[Illustration: SECOND EXAMINATION OF THARACUS.]

When Maximus held court the second time over these faithful witnesses
of Jesus Christ, and sat upon his judgment-seat, he said: “Call in the
ungodly Christians.” Demetrius, the captain, answered: “Here I am, my
lord!” Then said the Proconsul to Tharacus: “Knowest thou not, that
age is honored in many respects? Hast thou, then, not considered it,
whether thou wilt still persist in thy first intention? Yea, advise
with thyself, and sacrifice to the gods, for the prosperity of the
princes; that thou mayest attain to honor.”

Tharacus answered: “If the princes and others who are of the same
opinion with you, knew what there is in this honor, they themselves
would turn away from the blindness of their vain conversation.”

_Tharacus put on the rack the second time._--The Proconsul said to his
beadles: “Strike him on the mouth with stones, and say to him: Desist
from thy folly.” Tharacus answered: “If I did not exercise more care
for my salvation than you people do, I would be as foolish as you are.”

The President said to him: “See, they have knocked thy teeth out; do
have compassion upon thyself.”

Tharacus replied: “Do not imagine this; for though thou shouldst cause
everyone of my members to be crushed, I could still remain strong and
steadfast in him who strengthens me.”

The President said: “Believe me, it is better for thee, that thou
sacrifice.”

Tharacus answered: “If I knew that it were better for me, I would not
wait for this advice from thee.”

When Tharacus ceased to speak, the Proconsul said to his hangmen:
“Smite him on the mouth, and make him speak.”

Tharacus replied: “My cheeks are knocked to pieces; how can I answer
any longer?”

Maximus said: “And wilt thou, madman, not yet consent to worship, and
sacrifice to the gods?”

Tharacus answered: “Although thou hast deprived me of my voice, so that
I cannot cry aloud, thou shalt nevertheless not injure my soul; but
thou hast in this hour greatly strengthened me in my opinion.”

Maximus said to his servants: “Bring fire! stretch out his hands, and
put fire on them.”

Tharacus replied: “I do not fear thy temporal fire; but I would have to
fear the eternal fire, if I should obey thee.”

When the glowing fire was laid upon his hands, the President said:
“See, the fire is consuming thy hands; desist, therefore, from thy
folly and sacrifice to the gods.”

Tharacus answered: “Thou speakest to me, as though because of thy
cruelty I had already yielded to thy wish; however, but through the
grace of God I am, in all my sufferings, as strong as ever.”

The Proconsul said: “Tie his feet together, and hang him up by his
heels, and make a thick smoke under his face.”

Tharacus replied: “I neither regard thy fire, nor do I fear thy smoke.”

When he was hung up, Maximus said to him: “There shalt thou hang, until
thou consentest to sacrifice to the gods.”

Tharacus answered: “Thou mayest sacrifice; for thou art accustomed to
sacrifice human beings; but for me it is not lawful.”

Maximus said to his servants: “Bring vinegar mixed with salt, and pour
it into his nostrils.”

NOTE.--Here a whole leaf is wanting in the original, namely, of the
tortures which Tharacus, Probus, and Andronicus suffered in the second
examination on the rack; however, concerning Andronicus the following
additional was found.

The Proconsul said (namely, to Andronicus): “All this nonsense can
avail thee nothing. But come, and sacrifice to the gods, that thou
mayest not perish under the punishment.”

Andronicus replied: “It is the same that thou hast heard the first and
the second time; for I am not a child, to be moved or turned by words.”

The President said: “You shall nevertheless neither conquer me, nor
despise my tribunal.”

Andronicus answered: “We do not conquer thee, but our Lord Jesus Christ
strengthens us.”

The President said: “The next time we hold court over these men, let
other modes of torture be put in practice. In the meantime put him
(Andronicus) in irons, and keep him in prison until tomorrow, and let
no one see him.”


THE THREE MARTYRS EXAMINED ON THE RACK THE THIRD TIME.

The President said: “Call the ungodly Christians in.” Demetrius, the
centurion, answered: “Here I am.”

_Tharacus brought forth first._--When he had brought forth Tharacus,
the Proconsul said: “Dost thou still despise imprisonment, bonds,
punishments, and tortures? Follow my advice, O Tharacus, and abandon
this confession, which profits thee nothing. Rather sacrifice to the
gods, by whom all things exist.”

Tharacus answered: “Woe shall come upon them. Thou thinkest that the
world is governed by them; whereas they are destined for eternal fire;
and not they only, but all those also who serve them.”

The President said: “And dost thou not yet desist, thou impious
blasphemer! or thinkest thou not that for thy rash words I should cause
thee to be instantly beheaded?”

Tharacus replied: “Then I would not die a lingering death, but a short
one. But let me have a long conflict, that in the meantime my faith in
the Lord may grow and increase.”

The President said: “Thou and thy fellow-prisoners must die according
to the laws.”

Tharacus answered: “What thou sayest is an evidence of thy ignorance;
for those who do evil die justly; but we who know of no evil, that is,
who have committed nothing worthy of death before men, but suffer for
the Lord, expect with confident hope the heavenly reward from the Lord.”

The Proconsul said: “Thou accursed miscreant! what reward have ye to
expect, seeing you die for your wickedness?”

Tharacus replied: “It is not lawful for thee to inquire into, or to
ask, what reward the Lord has laid up for us in heaven; and therefore
we patiently suffer the wrath of thy madness.”

The President said: “Darest thou thus address me, thou accursed [one],
as though thou wert mine equal?”

Tharacus answered: “I am not thine equal; but it is lawful for me to
speak, and no one can silence me, for the sake of him who strengthens
me, namely, the Lord.”

The Proconsul said: “Thou miscreant, I shall deprive thee of the power.”

Tharacus answered: “No one can take away the power from me, neither
thou, nor your princes, nor Satan, the father of you all.”

_Tharacus put to the rack._--The President said: “Now, seeing thou art
bound and suspended, in order that you may be tortured, sacrifice in
time, before I cause thee to be punished according to thy deserts.”

Tharacus replied: “That thou mayest do; but since I was formerly a
soldier, thou mayest not torment me with all manner of punishment. Yet,
lest thou think, I might yield to thy perverseness, go on and devise
and inflict upon me all sorts of punishment.”

The President said: “Do not think that I shall sentence thee at once. I
shall cause thee to be put to death by degrees.”

Tharacus answered: “Whatever thou intendest to do, do at once, and do
not threaten.”

The President said: “If thou think, that some women will come and
embalm thy body, thou art greatly mistaken, for it is my intention that
nothing shall remain of thee.”

Tharacus replied: “Do with my body as pleaseth thee, now as well as
after my death.”

“Maximian,” said the Proconsul, “break his jaws, and tear his lips.”

Tharacus answered: “True, thou hast crushed and marred my face; but
thou hast quickened my soul.”

The President said: “Thou wretched man! Desist from thy vain thoughts,
and sacrifice; that thou mayest be delivered from these pangs.”

Tharacus replied: “Dost thou think I am a fool or a madman, and that I,
who trust in the Lord, shall not live in heaven? Thou mayest deprive me
of this temporal life for a little while; but thou wilt thereby cast
thine own soul into eternal damnation.”

The President said to the executioners: “Put the branding irons into
the fire, and brand him on his cheeks or shoulders.”

Tharacus answered: “Though thou inflict many more torments than these
upon me, thou shalt nevertheless not turn the servant of God to the
shameful idolatry of devils, to worship them.”

The President said: “Bring a razor; cut off his skin; shave his head
bald, and put burning coals upon it.”

Tharacus replied: “And though thou cause my whole body to be flayed, I
shall still not depart from my God, who strengthens me, to endure all
the weapons of your torturing.”

The President said: “Get the branding irons; let them get still hotter,
and apply them to all his members and joints.”

Tharacus, as he suffered this, cried out: “May the Lord look down from
heaven, and judge!”

The President said: “What lord dost thou call upon, thou accursed
fellow?”

Tharacus answered: “The Lord whom thou dost not know, and who
recompenses every one according to his works.”

The President said: “And shall I not exterminate thee, as I have told
thee? Yea, even thy remains I shall burn, and scatter thy ashes to the
wind; that the women may not come, and wind thy dead body in clothes to
embalm it with precious ointments and spices.”

Tharacus replied: “I have said it, and say so still, do what thou
wilt: thou hast full power over my body in this world.”

The President said: “Put him back into prison, and keep him until
the next time for the wild beasts. Let another be brought before the
tribunal.”

_Probus brought forward._--Demetrius, the captain, said to the
Proconsul: “Sir, here he is already, namely, Probus.”

The President said to Probus: “Advise with thyself, Probus, that thou
mayest not fall again into the same punishment; for others, who on thy
account have persisted in their obstinacy have rued it. Sacrifice now,
therefore, that thou mayest be honored by us and the gods.”

Probus answered: “We are all of one mind, serving God with one heart
and soul. Think not, therefore, that thou wilt hear anything different
from us; for thou hast ere this heard and seen enough to convince thee,
that thou canst not turn us. Here I stand before thee the third time,
and do not yet regard thy threats. What dost thou wait for, then?”

The President said: “Ye have conspired together to deny the gods. Bind
him, and hang him up by his heels.”

Probus replied: “Dost thou not yet cease to fight for Satan?”

Maximus said: “Believe me, before thou be tortured; have compassion
upon thine own body. See, what dreadful torments are being prepared for
thee.”

Probus answered: “All that thou mayest do unto me, shall conduce to the
comfort of my soul; therefore, do what thou wilt.”

The President said: “Heat the branding irons red-hot, and apply them to
his sides, so that he may desist from his folly.”

Probus replied: “The more foolish I appear to thee, the wiser I shall
be in the law of the Lord.”

The President said: “Press the branding irons on his back.”

Probus answered as he was suffering: “My body is subject to thy power;
but God will behold from heaven my humility and patience.”

In the meantime the President commanded that meat and wine should
be brought, which had been sacrificed to the idols, saying to the
executioners: “Pour wine down his throat, and take meat, and force it
into his mouth.”

While they were busy doing this, Probus said: “The Lord behold from his
high throne the violence ye do to me, and judge my cause.”

The President said: “Thou wretched man! thou hast suffered so much,
and, behold! thou hast thyself received the sacrifice.”

Probus replied: “Ye have not accomplished much, by doing me violence.
The Lord knoweth my intentions.”

The President said: “Thou hast eaten and drank what was sacrificed to
the gods.”

Probus answered: “The Lord knoweth it, and hath seen the violence I
have suffered.”

The President said to the executioners: “Apply the branding irons to
the calves of his legs.”

Probus replied: “Neither the fire, nor the torments, nor thy father,
Satan, can turn the servant of God from his confession.”

The President said to his servants: “Let sharp nails be heated, and put
them into his hands.”

Probus answered as he suffered this: “I thank thee, O Lord, that thou
hast made my hands worthy, to suffer for thy name.”

The President said: “The many torments have deprived thee of thy mind.”

Probus replied: “The great power which thou hast, has not only made
thee a fool, but also blind; for thou knowest not what thou art doing.”

The President said: “Thou who hast been tormented on thy whole body
excepting the eyes, darest thou speak thus to me?” “Pinch his eyes,”
said he to the executioners, “that he may gradually become blind.”

When this had been done, Probus said: “Behold, thou has also deprived
me of my bodily eyes, but thou shalt never be permitted to destroy the
eyes of my faith.”

The President said: “Dost thou think thou wilt survive all these
torments, or that thus thou shalt die happy?”

Probus answered: “Fighting thus, I gradually approach the end, so that
I may finish my good and perfect confession, and be put to death by you
without mercy.”

The President said: “Take him away, bind him, put him in prison, and
let none of his companions come near him, to praise him for having
continued so steadfast in his wickedness. He, too, shall be cast before
the wild beasts at the next show.”

_Andronicus put to the rack._--Then said the President: “Let Andronicus
come forth.”

Demetrius, the captain, said: “He is already here.”

The President said to Andronicus: “Have at least compassion on thy
youth, if thou hast prudently advised with thyself to reverence the
gods: consent and sacrifice to the gods, that thou mayest be released.”

Andronicus answered: “May God never suffer thee, O tyrant, that I
do aught against the law of God. Thou shalt never shake my good
confession, which I have founded upon my Lord. Here I stand ready, for
thee to make manifest on me thy hardness.”

The President said: “Methinks, thou art raving, and possessed of the
devil.”

Andronicus replied: “If I had the devil in me, I should obey thee; but
because I confess the Lord, I do not submit to the commands of the
devil. But hast not thou the devil in thee? For, being deceived by the
devil, thou doest the works of the devil.”

The President said to the Executioners: “Make bundles of paper, and put
fire upon his body.”

When this was done, Andronicus said: “Though I burn from head to foot,
the spirit nevertheless is alive in me. Thou shalt not conquer me; for
the Lord, whom I serve is with me.”

The President said: “Thou madman! how long wilt thou remain thus
obstinate? Seek at least to die upon thy bed.”

Andronicus answered: “As long as I live, I shall overcome thy
wickedness.”

The President said: “Heat the branding-irons red-hot again, and put
them between his fingers.”

Andronicus replied: “O foolish despiser of God! Thou art full of
the wicked thoughts of Satan. Seest thou not that my body is almost
consumed through the manifold torments thou hast inflicted upon me.
Thinkest thou that now at the last I shall begin to fear thy devices? I
have Christ dwelling in my heart, and despise thy torments.”

The President said: “Thou miscreant! knowest thou not that this Christ,
whom thou worshipest became man, and was punished under the Judge
Pontius Pilate?”

Andronicus answered: “Be silent, for it is not lawful for thee to speak
evil of him.”

The President said: “What gainest thou by thy faith and hope in this
man whom thou callest Christ?”

Andronicus replied: “I have thereby in expectation a great reward and
gain; hence I endure all this so patiently.”

The President said: “Break open his mouth, and take meat that has been
sacrificed, from the altar, and force it into his mouth, and pour in
wine also.”

Andronicus called God to witness, saying: “O Lord! Lord! behold, what
violence I suffer!”

The President said: “How long wilt thou thus obstinately endure the
punishment? See, thou hast certainly eaten of that which has been
sacrificed to the gods.”

Andronicus answered: “Cursed be all who honor the idols, thou and thy
princes.”

The President said: “Thou miscreant, cursest thou the princes, who have
obtained for us so lasting and tranquil peace?”

Andronicus replied: “They are cursed, who, as the pestilence, and as
bloodhounds, turn the whole world upside down; whom the Lord by his
mighty arm shall confound and destroy.”

The President commanded the executioners: “Put an iron into his mouth,
and with it break out all his teeth, and cut out his blasphemous
tongue, that he may learn no more to blaspheme the princes. Take away
his teeth, and burn his tongue to ashes, and scatter the latter all
about, lest his fellow-Christians, or some women, gather his remains,
and keep them as precious relics. Take him away from here, and put him
into prison, that at the next show he, together with his companions,
Tharacus and Probus may be thrown before the wild beasts.” _Acta
Procons. per Metaph. and alios._

It is declared that the above account concerning the examination
of the three aforementioned Christians was written entirely by the
heathen themselves, who put them to death; only a few words having
been altered, to make the sense clearer. A certain celebrated author
mentioning this, writes as follows: “Herewith ends the third
examination or inquisition on the rack, and thus far these proceedings
with the martyrs have been recorded by the heathen clerk of the
criminal court himself, and were doubtless afterwards bought for money
by the Christians.”

Beloved reader! I could not forbear to translate these records, just
as they were, for the most part word for word; not only because I
have found them to be true and genuine in every respect; but also,
because we can very clearly see therefrom, what form of inquisition
or examination the heathen employed against the Christians; as well
as with what manifold torments the obdurate heathen sought to compel
the Christians to apostatize from the faith, and how remarkably God
preserved his own against the devices and wiles of the devil.

It need not seem strange to the reader, that the proconsuls or criminal
judges so frequently put to the rack the same Christians, to cause them
to apostatize from the faith: for Lactantius tells us of a president
in Bithynia, who for two years endeavored by all manner of torments to
compel a Christian to apostatize, and who, when this Christian finally
seemed to yield, boasted of it just as though he had conquered a whole
province of a barbaric country.

As touching the rest of the matter, that is, how and when the sentence
of the Proconsul was executed, the heathen have not recorded it; but
some Christian brethren, namely, Macarius, Felix, and Verus, probably
bought those records from the clerk of the criminal court, and added
from their own observation what was wanting, since they had been
eye-witnesses of it at the theatrical drama the following day.


AN ACCOUNT OF THE DEATH OF THE AFOREMENTIONED MARTYRS, WRITTEN BY SOME
CHRISTIAN BRETHREN WHO WITNESSED IT.

Numerius Maximus, Proconsul of Cilicia, summoning Terentian, the
provider of public sacrifices and theatrical performances which were
held in Cilicia, commanded him to provide for the dramas for the next
day. The following day a great number of men and women assembled in
the amphitheatre, which was situated about a mile, or one thousand
paces from the city. When the amphitheatre was filled with people,
Maximus also came to witness the play, and in the first act of it,
when many wild beasts were let out at the same time, many human bodies
were devoured. We Christians kept ourselves concealed and waited
with great fear for the bringing forth of the martyrs. Suddenly the
Proconsul commanded the soldiers to bring in the Christian martyrs,
namely, Tharacus, Probus, and Andronicus. The soldiers compelled some
to carry the Christian martyrs on their shoulders, for they were torn
and lacerated to such a degree, that they could not walk. We then saw
them carried thus disfigured into the amphitheatre, and seeing how
they had been maltreated, we turned our faces, and cried bitterly.
Thus the martyrs were thrown down into the middle of the arena, as the
offscouring or refuse of this world; and when the multitude beheld
them, they were all frightened, and the people murmured greatly against
Maximus for having thus tormented them, and then yet sentencing them
to be thrown to the beasts; yea, many went away from the amphitheatre,
censuring Maximus for his inhuman cruelty. When Maximus saw this, he
commanded the soldiers who stood near him, to note those who murmured
against him, and were leaving; so that he might afterwards examine them
in regard to it. In the meanwhile he commanded that the wild beasts
should be let out, to rend the martyrs. In _Scriptura Christianorum
Fratrum_.

In order to avoid prolixity, we shall sum up what follows here in the
aforementioned account of the Christian brethren, in these words:
“The wild beasts were let out, especially a frightful bear, and
then a lioness; both of which indeed, by roaring terribly, made a
dreadful noise, so that also the spectators were frightened by it;
but they did not harm the martyrs, much less tear or devour them. The
Proconsul in his rage commanded the spear-men, to thrust the bear
through; the lioness, however, on account of the fear of the people,
was let out by a back door, which was broken in pieces. Then Maximus
ordered Terentian, to let in the gladiators, who should first kill the
Christians, and then fight with each other for life. These, when they
came in, first thrust through the martyrs; which happened on the 11th
day of October, A. D. 290, at Tarsus in Cilicia.” When the drama was
over, and the Proconsul was about to go home, he left ten soldiers
in the amphitheatre, charging them, to mingle the dead bodies of the
martyrs with those of the heathen gladiators, that the Christians might
not be able to distinguish them. However, it is stated in the above
account, that the Christians removed their dead bodies, and buried them
in a cave in a rock.

In regard to this, A. Mellinus, who has referred to it, has the
following remark: “They who did this, also wrote the conclusion of this
history; hence we have not the least reason to doubt the veracity of
this account of the proceedings against the martyrs.” _First book of
the Mart. 1619, fol. 96, col. 1_; but with reference to the previous
proceedings against the martyrs, see _fol. 93, col. 3_, and _fol. 94,
col. 1–4_, and _fol. 95, col. 1–3_.




AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE FOURTH CENTURY.


BRIEF SUMMARY OF BAPTISM IN THIS CENTURY.

At the close of the third century the eminent Arnobius was introduced,
and inasmuch as his life extended from one century into the other we
refer to him again here in the beginning of the fourth century. He
speaks of the virtue and benefit of baptism, as may be seen in the
proper place.

Fusca and the handmaid Maura were baptized after previous instruction.

At this time (in the time of Sylvester) there existed such sects as
were afterwards called Waldenses, Anabaptists, etc.

One Donatus was called an Anabaptist, and his followers, Anabaptists.

Athanasius, while yet a child, indicated, with other children, that at
Alexandria they baptized upon confession of faith.

In Canon 12, 13, 15, of the Council of Nice several good things are
established with regard to baptism.

Athanasius, having become a man, teaches wholesome doctrine, not
only with respect to baptism, but also in regard to other matters of
religion.

Soon after him comes Marius Victorinus, who joins together faith,
confession, and baptism.

Then appears Hilarius, who wrote very appropriately on baptism, and
also opposes antichrist, images, and traditions.

Monica, the mother of Augustine, was baptized in adult years, though
she was born of Christian parents.

In the Council of Neocesarea, the candidates for baptism, the baptizing
of pregnant women, Christ’s baptism, etc., were discussed.

Again sects appear, who were like the Baptists.

St. Martin was instructed from his twelfth to his eighteenth year, and
then baptized. He strongly opposed war.

Ambrose was baptized in adult years, at Milan, though his parents were
Christians. He advanced sound views on baptism, against war, of the
sacrament, etc.

Ephrem, Gregory of Nyssa, the Councils of Laodicea and Elibertum, and
also Optatus Milevitanus, give correct views on baptism.

Gregory of Nazianzus, born of Christian parents, was already in his
twentieth year when he was baptized. Nectarius was baptized in adult
years. Basil, the son of a Christian, and Eubulus, consulted together,
and were baptized on their faith, at Jerusalem. Posthumanius made a
glorious confession at his baptism. John Crysostom was suffered by
his parents, though they were Christians, to remain unbaptized, not
receiving baptism until he was twenty-one years old. Also, his views
respecting baptism; his teaching against war, confession, etc.

Jerome, also born of Christian parents, was baptized at Syridon, when
he was thirty years old.

Augustine, Adeolatus, Alipius, Euodius, Epiphanius, with his sister,
all baptized upon faith. Conclusion of baptism in the fourth century.

That the holy order of the baptism of Jesus Christ was practiced also
in the fourth century, appears from various teachings and examples of
the fathers, from which, we shall present only a few, but such as are
certain and genuine testimonies.

_A. D. 301._--At the close of the preceding century, for A. D. 300, we
introduced the eminent Arnobius, and showed that, speaking of baptism,
he says: “That the candidates for baptism, when they are baptized,
state before the minister their perfect willingness, and make their
confession with their own lips.”

This Arnobius follows us also in the beginning of this century, namely
through the years 301, 302, 303, 304; and having not abandoned his
previous views regarding this matter, he confirms them with the
following testimonies.

Speaking against the tenets of the Romanists, who ordain consecrated,
or, properly speaking, exorcised water for baptism, he writes thus (in
Psalm 74): “It is written: Thou breakest the heads of the dragons in
the waters; that is,” says he, “the heads of the dragons in baptism;”
but by saying, _in the waters_, he means to signify that the same
baptism can be administered in all kinds of waters, as, in rivers,
lakes, wells, baths, seas, etc. In these the head of the dragon, that
is Satan, is broken in all waters. _Jacob Mehrn. Bapt. Hist., page 323._

Of the virtue and benefit of baptism he teaches as follows, Psalm 32,
where the Psalmist says: “In the floods of great waters they shall not
come nigh unto him,” upon which he remarks: “that men, by the true
water of baptism, draw nigh to God, who is a refuge from the fear of
Satan that encompasses us.” _Jacob Mehrn., page 324._

Again, Psalm 32, he says: “Man is redeemed; no angel, nor any other
creature, but man alone praises his mercy, says the Lord, whose sins he
forgives in baptism.” _Jacob Mehrn., page 325._

Although these words of Arnobius are somewhat obscure, yet they contain
light enough, to emit rays of divine truth concerning the matter of
baptism. For when in the first place he says, that the head of the
dragon is broken in baptism (by dragon meaning Satan), he certainly
indicates thereby, that he speaks of persons who, having attained
maturer years, become subject to the assaults of Satan, and that
these, in baptism, break the head of the dragon, that is, Satan, by
means of the true faith, through Christ; hence he does not speak of
children--who are ignorant of the assaults of Satan--and, consequently,
not of infant baptism.

Secondly, when he says that men, by the true water of baptism, draw
nigh to God, he certainly indicates that he speaks of men who have
departed from God through disobedience, consequently, of persons who
have arrived at the years of discretion; and not of infants; for how
can any one draw nigh to God by baptism, who has not departed from him?
Infants have not departed from God through disobedience; hence they
cannot draw nigh to him by baptism.

Thirdly, when he speaks of man, who praises the mercy of the Lord, and
whose sins the Lord forgives in baptism, he certainly indicates that
he speaks of men who are capable of praising the mercy of the Lord,
namely, men possessing understanding, and who have sinned; for only
he that has sinned can have his sins forgiven; but with infants, who
have never sinned, no forgiveness can take place, and consequently,
no baptism for the remission of sins. By this the obscure words of
Arnobius became clear.

NOTE.--P. J. Twisck records, for the year 306, that Constantine the
Great, the son of the believing Helena, was baptized in Jordan, in the
sixty-fifth year of his age, after having been instructed (_Chron.
4th book, page 89, col. 1_); from which it is apparent, that at that
time Christians left their children unbaptized, in order that they
themselves might believe and be baptized.

_A. D. 308._--Fusca, the pious maiden, conceived a desire for the
Christian faith when she was quite young, and, having manifested this
desire to the servant-maid, Mauro, who also felt an inward drawing
towards Christ, they were thoroughly instructed in the Christian faith
at Ravenna, by the teacher Hermola, and baptized. _P. J. Twisck, Chron.
4th book, page 90, col. 1_, from _Grond. Bew., letter B, Leonh., lib.
2_.

_A. D. 315._--It is stated that already in the time of Sylvester,
there was taught and maintained the same doctrine which was afterwards
maintained by countless numbers of the baptistic Waldenses, yea,
that those churches which in the 11th, 12th, 13th, and in subsequent
centuries were styled Waldenses Albigenses, and lastly, Mennonites,
or Anabaptists, had existed already at that time, and indeed, long
before. Of this a certain celebrated author among the Romanists
bitterly complains, in a very old book, saying: “These heretics (the
people mentioned above) have always had many sects among them; but of
all that ever existed, none was more pernicious to the church of God
(understand the Roman church) than the _Poor of Lyons_ (the Waldenses
or Anabaptists), and this for three reasons: In the first place,
because of their antiquity; some asserting that they existed already in
the days of Sylvester, others referring them even to the time of the
apostles.” _Jac. Mehrn., page 615._

In another place Jacob Mehrning writes thus about the abovementioned
people: “This is not a new sect that originated only at that time (that
is, in the time of Waldus); for the papistic writers themselves confess
that they existed already in the time of Pope Sylvester, nay, long
before him, even in the time of the apostles.” _B. H., page 670._

In another place he writes that Flaccius has also recorded the same,
from an ancient papistic book, namely, that they existed from the time
of Sylvester, yea, from the time of the apostles; and that Thuanus,
though he compares them to another people, states that their doctrine
has continued through many centuries.” _Page 682._

The time of the reign of Sylvester, who was the first pope of this
name, and on the register of the Roman bishops the 34th, is fixed in
the year 315. See _P. J. Twisck, Chron., 4th book, p. 93, col. 1, from
Platina, fol. 63_. _Fasc. Temp., fol. 99, Hist. Georg., lib. 1, Fr.
Ala., fol. 22, Chron. Seb. Fr., fol. 13._

_A. D. 317._--Donatus, an over-learned bishop at Carthage,[101] who
had many adherents in Africa, taught among other things: “That the
preaching of the divine word and the administration of the sacraments
by an ungodly minister, were of no avail. They (his followers) held
that the church of Christ existed only among them, and hence, they
rebaptized all who wished to adopt their religion, saying that the
heretics, or the Pope, had no Christian church, and consequently, no
baptism, inasmuch as there was only one God, one faith, one Gospel, one
church, and one baptism. ‘They, like the Anabaptists, also held,’ says
Franck, ‘that no children, even in the extremity of death, should be
baptized, but only believing adults who desired it.’”

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

When he was imprisoned he upbraided Augustine, saying that no one ought
to be imprisoned on account of his faith, God had given man his free
will, to believe as he chose. Concerning all this, see, _P. J. Twisck
Chron., 4th book, p. 93, col. 2, and page 94, col. 1, from Merula, fol.
255. Zeg., fol. 79. Seb. Franck, Chron. van de Roomsche Ketters, letter
D., fol. 76_, printed A. D. 1563.

As regards Donatus, if it be true that he erred in some things, or
failed in some matter of faith, we will not defend him therein;
however, this much is certain, that owing to the absence of his
writings, we have no other information concerning him, than that which
comes to us through the mouth and hand of his adversaries.

Concerning this, P. J. Twisck, in a certain place, expresses his
regret, saying, that in his _Chronijk_, for the year 410, he wrote
something derogatory to his followers, before he had been properly
informed regarding it; which he afterwards, for the year 417, refutes
and explains more clearly by quoting from Bullinger: “That the
followers of Donatus were similar to the Anabaptists (whom he calls
Baptists); that they taught, that no one ought to be compelled to do
good or to accept the faith.” Again: “that every heretic should be left
to follow his particular faith without restraint or compulsion.”

On this account, P. J. Twisck, in the same place, relates from another
author, that it is quite probable that these people were burdened
with many unjust accusations. “It would be desirable,” writes he, “to
have in our possession their writings, teachings, and deeds; for if
it be the case, that they were in all respects like the Anabaptists,
and would compel no one in matters of faith, then it is sufficiently
apparent, that they are unjustly charged by other writers, with
tyranny. I have given this a place here, because the year 410 was
already arranged when this reached me.” Thus far, _P. J. Twisck,
Chron., 5th book, page 147, col. 2, from H. Bulling. Contra Anbapt.,
lib. 5, fol. 216, 222_.

NOTE.--We accept of the writings of Donatus only that which is good and
true; for the rest we assume no responsibility.

_About A. D. 318._--It appears that when Athanasius was yet a boy,
at Alexandria also, baptism was not administered otherwise than upon
confession of faith; at least, that it was not customary to baptize
infants, is evident from the following circumstances of a certain
occurrence related by Ruffinus and Zozomenus: “When the day of the
martyr Peter was celebrated at Alexandria, by the Bishop Alexander, and
he, after the solemn service was over, was awaiting his assistants, or
pupils to dine with him, he observed in the distance some children
playing on the sea shore, who, very probably, not for the first time
were imitating the bishop and those things which are generally done in
church. But when he observed the children more attentively, he noticed
that they were performing some mysterious things. Astonished at this,
he summoned his assistants to him, and showed them what he had seen
from a distance. Then he commanded them to seize the children and bring
them to him. When they came, he asked them, what they had been playing,
and what and how they had been doing? They, as was natural for their
years, at first were frightened, and denied the matter, but afterwards
related it just as it had taken place, and confessed that they, through
Athanasius, who in this game had imitated the Bishop, had baptized some
catechumens, that is, boys who had not been baptized. Alexander then
inquired of those who they said had been baptized, what questions had
been put to them, and what they had answered; likewise interrogating
him who had put the questions; and found that all was in accordance
with the manner of our religion. _Jac. Mehrn., 2d part, pp. 356, 357,
from Nicephor., lib. 8, cap. 44._ Also, _H. Montan. Nietigh., pp. 64,
65, from Ruffin. Eccl. Hist. 1, cap. 14. Zozom. Eccl. Hist., lib. 3,
cap. 16_.

From these circumstances it is evident that infant baptism was not
customary there. First, when we take into consideration the conduct of
these boys, we see that in the Christian church at Alexandria the usual
mode of baptizing at that time was this, namely: that the Bishop, or
whoever administered baptism, first interrogated the candidates for
baptism, and then, after they had answered him, they were baptized.

Secondly, if we consider the boys themselves, who apparently were ten
or twelve years old, which probability is increased by the fact that
Ruffinus (as H. Montanus shows), calls them catechumens, that is, such
as were being instructed in the faith, which is plainly indicated by
their performance, since they were able to imitate in every particular
such important services. These boys are nevertheless called unbaptized,
wherefore Athanasius, though by way of play, baptized them.

Moreover, that these boys were born of Christian parents, appears in
various ways, as, for instance, in this, that they diligently attended
the Christian assemblies, for without this they could never have
represented so completely in all its particulars, the baptism practiced
in the church. Likewise, in the fact that Alexander and his assistants
(as the account further sets forth), enjoined the parents of these
boys, who before were unbaptized, but had now been thus baptized, to
bring them up in that vocation, namely, in the Christian religion,
which certainly would not have been done, had their parents been
heathen and not Christians. It is also stated that this was done with
invocation and confession of God’s holy name, which certainly would not
have been the case with heathen, who worshiped either no god, or many
gods.

As to what Alexander held of this performance, we leave it to its own
merits; it suffices us to have shown that at that time the Christians
at Alexandria suffered their children to remain unbaptized; inasmuch as
they were first instructed, and then baptized upon confession of their
faith, which, as has been shown, is clearly indicated by the course of
the aforementioned boys.

_A. D. 333._--It is recorded that in the first great council at Nice,
held against Arius, and various innovations in the church, it was
resolved among other things:

“_Canon 21._ The Paulianists and Photinians shall be rebaptized.”

“_Canon 12._ If any apostatize under persecution, without having
been tormented, and sincerely repent, they shall be put among the
catechumens for five years, and after two more years, shall be
reinstated among the faithful, with prayer.”

“_Canon 13._ But they who, for the sake of the confession of the faith,
have relinquished the military profession and again return to it, shall
do penance for thirteen years, and then be received again; however, if
they truly repent, the bishop is authorized to mitigate the term of
penance, provided he sees that their repentance is fruitful and devout.”

“_Canon 15._ Concerning the catechumens who have apostatized, it
is decided, that they shall be excluded from the prayers of the
catechumens who have not apostatized, for three years, and at the end
of that time be received back again.” _Jac. Mehrn., pages 352, 353, ex
Concil. Nicen. Secund. Ruffin._

This is the great Council which is extolled as orthodox and Christian
by nearly all so-called Christians. Be this as it may, we see no reason
to praise it so highly, seeing that we must honor the precepts of
God’s holy word alone, whereas the rules of that council were made by
fallible men. Yet, so far as these men have laid down precepts that
accord with the precepts of God’s holy word, or, at least, do not
militate against them, so far we accept, or, at least, do not oppose
them.[102]

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

When it is said, in Canon 21, that the Paulianists and Photinians shall
be rebaptized, it establishes, that, according to the Holy Scriptures,
not every baptism is a genuine or true baptism, and that consequently
there is but one baptism which can in truth be called genuine, namely,
that baptism which is administered by the true church, and upon the
true faith. This is also established at this day by the Anabaptists,
and regarded as a precept from the holy word of God.

It is also said in the 15th Canon concerning the catechumens, that if
they have fallen, they shall be excluded three years from the prayers
of those catechumens who have not fallen. This is an indication of the
carefulness exercised by that assembly, to admit to baptism, according
to the doctrine of the holy Gospel, no unprepared catechumens before
they had truly repented after their fall.  The 12th Canon, speaking
of the penance to be performed by those who, under persecution, had
apostatized without having been tormented; and the 13th Canon, treating
of the very great and long penance to be endured by those, who, after
having become Christians, had resumed the military profession, and
thus become apostates; these precepts we say, militate neither against
the holy Scriptures, nor against the views of the Anabaptists, but
sufficiently confirm them both.

NOTE.--It is recorded that at this time pseudo-apostles taught that the
church of Rome was rejected of God, and that it was not his church, but
Babylon, and the whore mentioned in the Apocalypse, who rides the beast
with the seven heads; and that we therefore do not owe obedience to
the Pope; that under the New Testament we are in no wise bound to give
tithes to the priests; that all manner of swearing is unlawful; that a
consecrated church is not better to pray in than a pigsty. _Seb. Fr.
Chron., fol. 120, col. 3._

_A. D. 335._--At this time, Athanasius vigorously maintained the cause
of such as had been baptized according to order of Christ, against
those who, it seems, asserted that baptism might take place without
previous instruction, or confession of faith. He says (_Serm. 3.,
Contra Arian._): “Our Savior did not simply command to baptize, but
first said, _teach_, and then, _baptize_; so that true faith may
proceed from the doctrine, and then baptism be perfected with faith.”
_P. J. Twisck, Chron., 4th book, page 99, col. 2; from Grond. Bew.,
letter A. Jac. Mehrn., Bapt. Hist., 2d Part, page 370._

NOTE.--At this time Athanasius taught that it is the duty of every
Christian, to read the holy Scriptures, on the 6th chap. Eph. Again, he
prohibited the practice of making a likeness of God for the purpose of
worshiping him thereby, etc., as being an unlawful thing. _Contr. Gent.
Sam. Veltius, in the Geslacht-register, page 118._

_Notice concerning several writings attributed to Athanasius._--The
pedobaptists, prone to bring forward everything that seems in any
wise to favor their views, were wont to adduce the 114th and the
124th question of a certain book called, _Various Questions of Holy
Scripture_, attributed to Athanasius. But in answer to this we say:
that said book is not the work of Athanasius, but of some other
author who wrote subsequently to him; as in his 23d question he
cites Athanasius as one having lived before him, saying: “This is
the testimony of the great Athanasius, a man who was mighty in the
divine Scriptures; but we, who are enlightened by him.” Moreover, that
book contains many opinions foreign to Athanasius, as shown by the
_Centuriatores Magdenburgenses, Cent. 4, cap. 10, p. 1032_. See also,
_H. Montan. Nietigh., p. 69, and J. M., Bapt. Hist., pages 360, 361_.

NOTE.--_A. D. 320. Lactantius Firmianus_ taught at this time: 1. “That
the sacrifices of the Christian are, a good life, purity, and good
works. 2. That there is no religion in a place where there are images.
_Lib. 2_, of the _Divine Instruction_. Also, _Sam. Veltius_, in the
_Geslacht-register,. pp. 116, 117_. 3. He taught against compulsion of
conscience, and revenge, as appears from the following. He writes to
the Emperor Constantine (_5th book, chap. 20_): “The more the religion
of God is suppressed, the more it breaks forth and grows; hence they
should employ reasoning and admonition; it is not necessary to proceed
with violence. For religion admits of no compulsion; persuasive words
can do more to promote the cause than blows.” Again (_5th book, chap.
21_) he writes: “We Christians do not desire that any one should serve
God, the Creator of all, against his will; neither are we angry if
he does not serve him; for we trust his Majesty, who can as easily
avenge himself against those who despise him, as he does the vexations
and injuries inflicted upon his servants. Therefore, when we suffer
such shameful things, we say not one word against it, but commit all
vengeance to God; not doing as those who would be regarded protectors
of their gods, and very cruelly assail those who do not worship them.”
_Korte ontschuldiging, by P. V. K., edition of 1643, page 47, from
Religions Vryheydt, 2d part, p. 10._

_About A. D. 340._--_Marius Victorius_ writes in the fifth book against
Arius: “Every one that is baptized, and says he believes, and accepts
the faith, receives the Spirit of truth, that is, the holy Ghost, and
is made holier by him.” _J. Mehrn., Bapt. Hist., page 325._ I find in
authentic writers, no other account of baptism by this Marius, so that
this seems to be the only thing he has written about baptism, and from
this, too, it is obvious that he must have been a stranger to infant
baptism, seeing he joins together confession, faith, and baptism, in
the one that is to be baptized.

_A. D. 350._--About this time Hilarius attained to the faith in
Jesus Christ, and having been baptized upon this faith, he proceeded
to defend the truth which he had received and accepted, and, for
the strengthening of the faith he had adopted, and that he might
live according to the same, he prayed to God (_lib. 12 de Trinit._)
as follows: “Dear God, preserve my faith and the testimony of my
conscience, that I may ever keep that which I confessed in the
sacrament of my regeneration, when I was baptized in the name of the
Father, the Son, and the Holy Ghost; namely, that I worship thee, O
God our Father, and thy Son with thee, and that the Holy Spirit, that
proceeds from thee, may be awakened.”

Again Vicecomes (_lib. 2, cap. 27_) quotes from Hilarius, on the 15th
chapter of Matt. the following: “They that come to baptism confess
first, that they believe in the Son of God, and in his suffering
and resurrection; and this confession is made or pronounced at the
sacrament of baptism.”

Again, Hilarius writes (_vol. 2, de Trinitate_): “The Lord has
commanded to baptize in the name of the Father, and of the Son, and
of the Holy Ghost; that is, upon the confession of the Author (that
is, him who in the beginning created all things), and the First-born,
and the Free Gift (that is, the Son and the Holy Ghost).” _Jac. Mehrn.
Bapt., Histor., 2d part, pages 371, 372._


HILARIUS ON BAPTISM AND SEVERAL OTHER ARTICLES OF HIS FAITH, ACCORDING
TO THE ACCOUNT OF P. J. TWISCK.

Hilarius, originally a heathen, who subsequently became a Christian,
and was baptized at Rome, A. D. 350, was a very learned and eloquent
man. He writes (_lib. 2_): “The Lord has commanded to baptize on, or
in, the name of the Father, of the Son, and of the Holy Ghost, that
is,” etc.

He also defended the truth against the Arians, on account of which he
was exiled; and he likewise vigorously opposed the arrogance of the see
of Rome, and its dominion over other churches, and said that antichrist
would devastate the earth through wars and murder.

To those who concerned themselves more in wondering at the building of
the temple, than in the consideration of the doctrine he says: “You are
indeed unwise, to look with wonder upon these things; for, you must
know that antichrist shall once set his throne there.

“The nature of the name antichrist is opposition to Christ, which he
effects under a specious semblance of the Gospel. He transforms himself
into an angel of light, that he may alienate the Christian mind. He
has already, to some extent, commenced his progress, pretending to be
Christ, though he is departed very far from Christ.

“They (that is, the Antichristians) ambitiously desire the aid of
the secular power, which they draw to themselves in order to advance
their name and honor, and to protect their church; thus working with a
worldly ambition, notwithstanding it is folly to employ secular power
in defense of the Christian church.

“Let me ask you, ye bishops, what aid did the apostles employ in
proclaiming the Gospel? by the assistance of what magistracy did they
preach Christ, and convert the heathen from idolatry to God?

“Now the church courts the favor of the world, and boasts that the
world loves her, who could at no time have been the church of Christ,
without being hated by the world.”

Again, on the 68th Psalm, he says: “God is now preached, honored, and
worshiped in stone, wood, and metal, and the Master-builder of the
world, the Father of us all, is fashioned in perishable matter, to
which they have been brought by the enticing words of philosophy. With
these and like words he greatly censures the abuse practiced by the
church of Rome.” _P. J. Twisck, Chron., 4th book, page 104, col. 1, 2,
from Socrat., lib. 3. Casp. Swinc., epist. 1, fol. 877. Seb. Fr._

Since the above passages from Hilarius are not only excellent, but also
plain, so that they require no explanation, we leave them and proceed
to others who confessed the same faith.

NOTE.--At this time, Hilarius taught that all human traditions, on
account of which God’s commandments are transgressed, must be rooted
out. On Matt. 15, Canon 14. _Sam. Veltius, Geslacht-register, page
122._ He also writes: “The Father revealed to Peter, who said: ‘Thou
art the Son of God,’ that the church should be built upon this rock of
confession.” “This faith,” he says, “is the foundation of the church;
this faith has the keys of heaven.” In the same place, as well as in
the _6th book on the Trinity_.

_A. D. 350._--In the meantime we find that the parents of Augustine’s
mother, though they were Christians, did not have their daughter Monica
baptized in her infancy; inasmuch as she was not baptized until she
had reached the years of understanding, and this at the time when the
followers of Cyprian practiced infant baptism to a very great extent.
With regard to this, I find the following account: “Moreover, even in
Africa, where Cyprian had held the aforesaid council--to determine
on the precise time for baptizing infants--and resolved that baptism
should be administered to infants as soon as they were born, it was,
about the year 350, not observed by all Christian believers. Of this,
we have an example in Monica, Augustine’s mother, a very pious woman,
born of Christian parents, who also was baptized when she had reached
the years of understanding, as Augustine himself testifies.” _H.
Montan. Nietigh., page 71_, from _Augustine, lib. 2. Confess., cap. 3,
and lib. 9, cap. 8 and 13_.

_A. D. 351._--It is recorded that the Christians at Neocesarea declared
themselves openly against infant baptism, in a convention or assembly
of the ministers, called the council of Neocesarea; so that infant
baptism, which then began to prevail in different places, could gain no
support there, as appears from the various rules adopted by this body.

In Canon 5, we read: “If a catechumen who is not yet baptized, and has
his place among the catechumens in the church, has been seen in a sin,
he shall hear the preaching on his bended knees; that he may refrain
from the sin he committed; but if he persists in it, he shall be
expelled.”

In Canon 6, we read: “Pregnant women may be baptized, whenever they
desire it; for in this sacrament there is no communication between the
mother and the child which is born of her; but every one must in this
confession himself declare his free will and good intention.

Canon 11, after some other words declares: “The Lord was not baptized
until he was thirty years old, and thereupon he preached.” _Jacob
Mehrn., Bapt. Hist., 2d part, pages 351, 352._

First, when in Canon 5 mention is made of the catechumens, it certainly
indicates that it was customary to instruct the young before baptism,
in the articles of the faith, upon which followed the confession of the
same, and baptism. This cannot be contradicted.

Secondly, when in Canon 6 it is established that pregnant women may be
baptized whenever they desire it, because there is no communication
between the mother and the child which is born of her, it clearly
confirms that infant baptism had no place whatever among them, but,
that they were indeed inimical to it. It appears that a difficulty was
raised at that time, as to whether pregnant women might be baptized or
not; for it was thought or feared that the fruit had such communion
with the mother, that the child, too, would become a partaker of the
baptism received by the mother; which would have been contrary to
the views held by the church, that no one should be baptized except
upon his own confession of faith, and consequently, no infants, much
less unborn children. But this apprehension or difficulty was removed,
when it was declared that in the reception of baptism there is no
communication between the mother and the child, and that for this
reason the child does not participate in the baptism received by the
mother. This is too clear to be refuted.

Thirdly, when in Canon 11, mention is made of Christ being baptized
when he was thirty years old, notwithstanding that preaching is here
spoken of, and that the same ought not to be undertaken by one before
he is thirty years old, the baptism which is administered upon faith or
in adult years, is nevertheless also recommended and deemed necessary.
For, as Christ was baptized in adult years, and forthwith began to
preach, so that the time of his baptism was also the time of his
preaching, even so (the Canon apparently means to say), baptizing, like
preaching, may only take place in adult years; for as the one requires
understanding, so does the other, according to the example of Christ.

_A. D. 360._--P. J. Twisck writes: “Notwithstanding that at this time,
much bloody cruelty was practiced against the bishop who sided with
Arius, so that this party was almost wholly crushed, still, according
to history, there remained sects like the Anabaptists, etc. If their
books were extant, we might give an account of what they taught
concerning all these matters; but as it is, we let it suffice with what
others have written.” _P. J. Twisck, Chron., 4th book, page 106, col.
2_, from _Jac. P. Verm. Onsch., lib. 4, fol. 131_.

It is exceedingly to be regretted that so few of the writings of the
Anabaptists who lived at that time, are extant; for thereby we are
compelled to receive information concerning them from the mouths of
their enemies; which information, as we may readily judge, was not
dictated by love, but by animosity. However, we owe thanks to God, that
even this much has come down to us respecting their history; since
Satan, through the instrumentality of his adherents, has always aimed
to exterminate, not only their books, but also their lives, yea, their
bodies and souls, if this were possible.

_A. D. 362._--Saint Martin, born of heathen parents, when he was ten
years old, went, contrary to the will of his parents, to the meetings
of the Christians, embraced Christianity and was baptized when he was
eighteen years old. Being now a Christian, he desired to be discharged
from the military profession into which he had been brought by his
parents; hence he said to the apostate Emperor, Julian, that it was not
lawful for him to fight, because he was a Christian.

But as the Minorite, _Thomas van Heerentaals_, in his _Mirror of the
Ten Commandments and Seven Sacraments_, gives a somewhat fuller account
concerning St. Martin, and especially of baptism as practiced at that
time, we shall make a short extract from it. He says: “In former times
it was customary to administer holy baptism but twice a year, namely,
on Easter eve and on Pentecost eve; except in cases of necessity,
which was fourfold: 1. In a siege. 2. In danger of martyrdom. 3. In
peril at sea. 4. In dangerous sickness. In such cases they baptized
all, and at all times, that no one might die without baptism. But
when these four reasons did not exist, baptism was administered only
on the two abovementioned days, and that with great solemnity and
dignity, and all who were admitted to baptism, had attained the years
of understanding; even St. Martin, that holy man, was a catechumen for
six years--from the time he was twelve, until he was eighteen years
old--before he received baptism. _P. J. Twisck, Chron., 4th book, page
110, col. 1, 2._

_A. D. 363 and 364._--In the time of Julian the apostate there lived
and shone as bright lights, various excellent men, whose learning and
piety it is not necessary to extol, since it is sufficiently known.
They gave expression to their orthodox convictions by word and by deed,
especially with regard to the matter of baptism, that it ought to be
administered after previous instruction, upon faith and repentance.

At the same time, A. D. 363, there lived Ambrose, who is stated to have
been born of Christian parents. His father’s name was also Ambrose,
while that of his mother was Marcellina. He, too, was not baptized
until the day on which he was chosen bishop of Milan, after having
been instructed in the catechism, that is, in the doctrines of the
faith.[103] See concerning this, _Tract van den loop der wereld, by
F. H. H._, printed 1611, _page 47, 48_, from _Paul, de vita Ambrosii.
Naucler. Chron. Generat. 13_.

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

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

Such a procedure, namely, thus precipitately to elect any one bishop or
teacher, as is stated here concerning Ambrose, we do not commend; but
we notice here, that Christians at that time had not generally adopted
infant baptism; nay, that some, notwithstanding the papal power,
purposely did not have their children baptized; causing them, when they
had reached maturer years, to be instructed first, and then baptized,
upon their own confession.

Ambrose (_Serm. 61_) makes the statement: “It was customary for all
people to be baptized at Easter.” In _Lib. de Jejunio, cap. 10_,
he says: “Now comes the day of the resurrection; now the elect are
baptized.” Yet on 1 Tim. 4, he says that the sick were baptized on any
day. _Jac. Mehrn., Bapt. Hist., 2d part, page 334._

These words of Ambrose confirm our preceding assertion; for when
he says that at Easter it was customary to baptize all people, he
sufficiently declares that at that time infant baptism was not a
custom. For not only at Easter, but throughout the whole year, children
are born, the baptism of which, because of the danger that they might
die, could never have been postponed until Easter, had infant baptism
been deemed necessary for salvation. But Ambrose removes all doubt
when he says what persons were baptized then, namely, _all people_; for
by the word _people_ there are generally understood adult or rational
persons, and not infants in the cradle.

Moreover, when he writes that the sick were baptized on any day, he
proves thereby, that infant baptism was not practiced in the church
of which he speaks. For, if it had been customary there, to baptize
infants, it would not have been necessary to baptize the sick on any
day, since they would have been baptized already in their infancy;
or our opponents must show that the sick, who were baptized any day,
were also baptized in their infancy; which they dare not maintain,
seeing these churches would then have to be regarded anabaptistic.
Nevertheless, one of two things must follow: Either that the sick who
were baptized in their infancy were rebaptized, or that the adults
baptized had not been baptized in their infancy. If the former is true,
then the Anabaptists, as they are called, flourished already in those
early times. But if the latter is true, then there were at that time
whole churches who rejected infant baptism, or, at least, suffered
their children to remain unbaptized. This is so clear that it cannot be
refuted.


OF SEVERAL OTHER ARTICLES OF FAITH TAUGHT BY AMBROSE, ACCORDING TO THE
ACCOUNT OF P. J. TWISCK.

“Ambrose (on Rom. 1) ridicules those who say: ‘We cannot come before
God except through the mediation of the saints, just as we come before
a king through the mediation of counts.’ ‘Well then,’ says he, ‘is not
he guilty of contempt of majesty, who ascribes to counts the honor due
to the king? Certainly. Why then, will not they consider themselves
sinners, who give God’s name and honor to creatures, and, setting aside
the Lord, worship his servants? Because kings are not acquainted with
the individual wants of every one, interpreters and advocates appear
before them; but God, to whom nothing is hid, needs no advocates or
informants, but simply an humble heart.’

“Again: ‘They now bestow such names and honors upon the images, as
they would never have dared to give to the living person, namely,
divine honor; and this, when they are dead.’ Thus Ambrose reproves the
image worship of the Roman church, and (on Col. 1) positively asserts
that ‘neither elements, nor saints, nor angels should be honored or
worshiped, but Christ alone.’

“It seems,” says he, “that Ambrose, too, would seek antichrist at
Rome;” for he says that ‘antichrist shall restore to the Romans their
freedom, under his name,’ and calls the city of antichrist ‘the city
of the devil.’ He says further, that ‘antichrist shall be revealed
after the downfall of the Roman Empire, or when the Emperors shall have
lost their power;’ and history shows that the decline of the Roman
Emperors was the augmentation of the power and dominion of the Popes or
antichrists.

“Ambrose says further: ‘The violence of worldly opponents must not be
overcome with worldly, but with spiritual weapons; and heretics must be
punished only by exclusion from the church; for the champions of Christ
seek neither weapons nor iron balls.’

“Again, in regard to marriage he says: ‘Purity of the body is something
to be desired by us, and I commend it by way of advice, but do not
enjoin it as a command; for the virgin state may be advised, but not
commanded.’ _Hist. Tripart., lib. 7, cap. 8. Adolphus Tectander Apol.,
fol. 163. Casp. Swinck, Epist. 1, fol. 877. Hier. Zanc., fol. 65. D.
Anth. l., fol. 116._

“Again: The words of Ambrose clearly indicate that he means that the
sacrament (the Lord’s Supper), should be received under both forms,
that is, with bread and wine. _Lib. 9, cap. 30. Seb. Fr., fol. 50._

“Again: ‘The body of Christ is not material or earthly food, or
bread, but a spiritual, eternal bread, which feeds believing souls.
Regenerated men belong to this table, of which the ungodly cannot
partake.’ _Chron. Seb. Fr. on Ambrose._

“Again: Ambrose says also: ‘We are in duty bound to examine the
churches, and if there is one which rejects the faith, and does not
hold to the foundation of the apostolical doctrine, we must leave it.’”
In _Lucam, lib. 6, cap. 9. P. J. Twisck, Chron., 4th book, page 114,
col. 2_ and _115, col. 1, 2_.

_A. D. 364._--It is recorded that in or about the second year of
Julian, the Apostate, there lived and wrote the very learned, yet
humble, Ephrem, surnamed Syrus, who, in writing of baptism, relates
that in his time it was customary for people, when they were baptized,
to renounce with express words the devil and all his works, _Jac.
Mehrn. in Bapt. Hist., 2d part, page 328._

Ephrem (_Lib. de Poenit., cap. 5_) also enumerates the works of Satan
which we renounce in baptism, as fornication, adultery, uncleanness,
lying, stealing, envy, etc.

Page 336. He also states (_Orat. 3, de S. Lavacro_) that it is
customary for the candidates for baptism to confess their sins. And
from his book on _Repentance, chap. 5_, it appears that those who were
thus baptized confessed their faith before many witnesses, and said: “I
renounce thee, O Satan, and all thy works.”

_Page 384._ Vicecomes (_Lib. 1, cap. 20_) quotes the following from
Ephrem Syrus: “This declaration of renunciation, as it is called, which
we make in baptism, seems to be a small matter, but it has a deeper
meaning, and he that observes it rightly is truly blessed; for with
these few words, namely those spoken in baptism, we let go all that
is called evil, and is hated of God, and renounce the same; and these
things are not one, two, or ten, but everything that can be called
evil, for you say: ‘I renounce Satan and all his works.’” “This,”
writes Jac. Mehrn., “is certainly not a meaningless or frivolous
performance that can be imposed on infants.”

_A. D. 365._--About the beginning of this year, Gregory of Nyssa
is mentioned, who, observing, it seems, how some came to baptism,
unprepared and with an ungodly mind, wrote the following for their
instruction: “When we pass through the sacramental water of baptism,
we must mortify in the water all that is evil and vicious, such as
unchastity, rapacity, luxury, frivolity, pride, vanity of the mind,
envy, and the like. We must also drown and forsake in the water, as
much as is possible, not only the gross vices, with their operations,
but also the emotions and pollutions of the mind which, in some
measure, cleave to human nature.” _Greg. Nyss., lib. de vita Mosis._
Also, _Jac. Mehrn., Bapt. Hist., page 328_.

When at this time some thought it was needful to be baptized in
consecrated water, he declared in a certain sermon, that this was
not necessary, but that faith and the blessing of the minister were
all that a person needed for baptism; for every place is the Lord’s,
and all kinds of water may be used for baptism, if God only finds
faith, for this he accepts, and the blessing of the minister, which
sanctifies. _Bapt. Hist., 2d. part, page 376_, from _Vicecom., lib. 1,
cap. 14, from Greg. Nyss_.

In another place he very earnestly admonishes some persons who deferred
their baptism, that they should have their names registered among the
catechumens, in order that, having been truly examined and instructed
in the faith, they might receive baptism. Concerning this, I find
the following annotation (_Bapt. Hist., page 376_, from _Vicecom.,
lib. 2, cap. 12_): “Gregory of Nyssa says in a sermon, to those who
had long deferred their baptism: ‘Come, ye who are burdened to your
sanctification; give me your names, that I may write them with ink in
earthly books; but may God record them on tablets that never perish.’”

Thus, also Gregory of Nyssa, as has been shown, wrote sound and correct
doctrine respecting baptism. Besides this we have not been able to find
any other testimony from him relative to this subject.

_A. D. 366._--Infant baptism, as it appears, beginning to gain
a foothold in some places, the teachers at Laodicea, in Phrygia
Pacatiana, declared themselves decidedly against it, in a public
convention or assembly, in which, among other things, it was resolved:
“That those whom it was the intention to baptize, should previously be
instructed in the faith, and be examined concerning it, on Thursday of
the last week of Lent.” Compare _Seb. Franck, Cons. Laod._, with _P. J.
Twisck, Chron., p. 112, col. 1, 2_.[104]

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

It is recorded that about this time, in another convention of
ministers, called the Elibertine Council, it was resolved among other
things: “That persons who embrace the Christian faith shall, if they
lead a pious life, be admitted to baptism, in eighteen months or
two years.” _Vicecom., lib. 2, cap. 8_, from the 42d Canon of the
Elibertine Council, as noted by _Jac. Mehrn., Bapt. Hist., page 372_.

Here we cannot but see the uprightness and carefulness of the
aforementioned ministers, who, so as not to act contrary to the
command of Christ, and baptize any without true faith and repentance,
deemed it preferable to defer for eighteen months or two years, the
baptism of even those catechumens, whose life was well spoken of; in
order that, having in the meantime well counted the cost, they might
erect a good building, and be built up by baptism as living stones in
the Christian temple of the church.

In the meantime, it appears that an abuse obtained in the
administration of baptism, namely, that a plate was presented to the
candidates, that they might put some money on it (either for the
minister, or for the poor). But this was also abolished at that time,
with these words: “It has also seemed proper to us, to ordain that
hereafter the candidates for baptism shall not put any money on the
plate, as has been the custom.” _Bapt. Hist., page 372, ex Concilio
Elibertino Vicecom., lib. 4, cap. 2._

From this custom of presenting a plate to the candidates, that they
might put money on it, and from its abolishment, the plain inference
is, that the candidates were not little children, and that the decree
enacted concerning them, did not concern little children, for these
have neither the knowledge nor the ability to do it, or voluntarily to
omit it.

_About A. D. 370._--We are informed that about this time there taught
and wrote Optatus Milevitanus, a catechist, who, it is stated, by
virtue of his office instructed the young in the articles of the faith,
in order that after previous instruction, they might be baptized upon
their own confession. Speaking of the things that are to be observed
in and about baptism, he says: “We know that in the observance of holy
baptism there are three essentials. The first relates to the holy
Trinity, the second to the believer, and the third to the baptizer; but
they must not all be weighed in the same balance.” _Bapt. Hist., page
327, from Opt. Mil., lib. 3._

Although these words seem somewhat obscure, they nevertheless contain
enough light for us to perceive clearly, of what baptism, and of what
matter he speaks. As regards the matter of which he here treats, it
apparently is the dignity of baptism, in order to prove which, he
alleges that in baptism there are three very worthy things. Mentioning
the most worthy first, he says that it is God or the Holy Trinity. As
the second, he mentions the believer, namely, him who stands ready to
be baptized; for he is very worthy in the sight of God, since Christ
says: “He that believeth and is baptized shall be saved.” Mark 16:16.
As the third, he mentions the baptizer, namely, him who has received
so worthy an office from God. From these three worthy circumstances he
justly concludes the dignity of baptism.

From this it is as clear as sunlight, of what baptism he speaks, for
in mentioning the believer, in connection with baptism, and speaking
of him as the one to be baptized, he certainly indicates that he
does not speak of children, or of infant baptism, but of the baptism
of believers. Moreover, a little after the preceding words, he says
concerning the candidate for baptism, of whom he speaks: “He follows
the faith of the believers.”

Vicecomes (_lib. 2, cap. 4_), cites Optatus Milevitanus, and says that
in the 5th book against Parmes he expounds the words of St. Paul, 1
Cor. 3:6, on this wise: “‘I have planted, Apollos watered,’ that is: O
ye heathen, I have made you disciples of Christ; Apollos has baptized
these disciples.”

Likewise in the 2d book, 7th chapter, Vicecomes writes: “Optatus was a
catechist at Carthage.” Also, _Bapt. Hist., page 375_.

These things confirm our previous declaration; for, when he calls
unbelieving and unbaptized persons heathen, and, on the other hand,
pronounces those who had been instructed in the faith, and baptized
upon it, disciples of Christ, without remarking whether they were born
of Christian, or of heathen parents, he declares thereby, that it is
not birth, but unbelief and absence of baptism, which constitutes one
a heathen, and that not Christian parentage, but faith and baptism,
make one a Christian; which well accords with the words of Paul, Gal.
3:26–28: “For ye are all the children of God by faith in Christ Jesus.
For as many as have been baptized into Christ have put on Christ. There
is neither Jew nor Greek, there is neither bond nor free, there is
neither male nor female: for ye are all one in Christ Jesus.”

Again, the fact that Optatus, as Vicecomes writes, was a catechist,
indicates that at the place where he was teacher it was the custom, to
teach the candidates for baptism the catechism, that is, to instruct
them in the faith, before they were baptized; hence these candidates
were called catechumens.

NOTE.--Damascenus writes that “at this time, A. D. 370, the Gospel was
preached in all the world, not by the force of arms, nor by subjugating
its adversaries through war, but by a handful of poor, naked, and
martyred people, that is, by patience and faith. For, how could the
church have martyrs, if she made martyrs?” _Damasc., 3 Cent., cap. 33.
P. J. Twisck, Chron., 4th book, page 116, col. 2._

_A. D. 380._--Gregory of Nazianzus, in Cappadocia, born of Christian
parents, was not baptized until he was in his twentieth year;
concerning which, Jacob Mehrning gives the following account: “His
father, Bishop at Nazianzus, and also called Gregory, and his mother
Nonna, a pious woman of Christian parentage, knew nothing of infant
baptism, for they did not have their son (Gregory) baptized in his
infancy. His baptism, according to history, did not take place until
he was in his twentieth year. _Bapt. Hist., page 354._ Also, _H. Mont.
Nietigh., page 62_.

In order to show still further, how vain and useless infant baptism
was deemed at that time, by various pious and learned men, and how
baptism was even deferred till late in life, we will adduce one or two
brief examples.[105]

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

_A. D. 381._--It is stated that in this year there was baptized
at Constantinople, Nectarius, after he had attained his full
understanding, yea, such an advanced age and penetrating knowledge,
that he was at the same time elected bishop or teacher of that place,
the like of which occurred previously, as stated concerning Ambrose,
in the year 363. See _P. J. Twisck, Chron., 4th book, page 122, from
Histor. Tripart., lib. 9, cap. 13. Adolph. Apol., fol. 163. Leonh.,
lib. 2. Merula, fol. 312._

As regards the statement how precipitately and unexpectedly Nectarius
was elected bishop or teacher of that place, even as was related of
Ambrose, it is not our purpose to defend or advocate it; but simply to
show that he deferred baptism in his youth, and was not baptized until
he had attained to quite an advanced age.

NOTE.--In A. D. 382, Theodosius, born and bred by Christian parents,
was baptized at Thessalonica, by Bishop Ascholius. _Hist. Eccl., lib.
5, cap. 6, Socrates._ Also, _H. Montan., page 70_.

_A. D. 383._--Basilius[106] and Eubulus, said to each other: “Let us
sell all our goods, and distribute to the poor, and then journey to
the holy city, that we may behold for ourselves the wonderful works of
God, and thereby awaken within us a confidence towards God.” Having
done this, and taken with them the clothes necessary for baptism, they
journeyed to Jerusalem. _Vicecom., lib. 3, cap. 4, from Amphilochius.
Jac. Mehrn., Bapt. Hist., 2d part, page 389._

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

Amphilochius writes of a baptized Jewish physician, who distributed
the money he had gained by his profession, among the hospitals, and
gave the rest to other poor people. _Vicecom., lib. 5, cap. 46._ _Bapt.
Hist._, see above.

We mentioned Basilius and Eubulus, who journeyed to Jerusalem,
taking with them the clothes necessary for baptism, in order to be
baptized. From this it appears that it was the custom at that time in
Jerusalem--and one that remained in use long afterwards in many warm
countries--to baptize the candidates in or at rivers, and that they
went partly or with the whole body down into the water, and then came
up again; to which end they divested themselves of their own clothes,
usually had on a white or linen garment. This is the kind of clothes
that Basilius and Eubulus appear to have taken with them, in order to
be baptized therein.

Now, compare this with the baptism of infants in the cradle, and you
will at once see that this mode of baptism cannot take place with
infants, since they have neither the ability nor the understanding
necessary for the observance of such a mode of baptism.

We will now proceed to the views of Basilius with regard to baptism,
and what he, according to the testimony of ancient writers, has
taught and written concerning it. First, it is stated of him, that in
writing of baptism, he in no wise mentions infant baptism, but, on the
other hand, the baptism of catechumens, that is, persons receiving
instruction in the faith.

Concerning this, H. Montanus and Jacob Mehrning unanimously give the
following testimony: “The aforementioned Basilius who was bishop
of Cesarea, in Cappadocia, A. D. 386, exhorts only the catechumens
to baptism, without once mentioning infants, yea, he sufficiently
indicates that infant baptism was not the custom there at his time,
saying: ‘Ye who have been evangelized by the apostles, repent, and be
baptized every one of you in the name of our Lord Jesus Christ.’”

True, he exhorts also the young to baptism, yet not such as are
altogether destitute of understanding, but those who can hear the
words by which he admonishes them to baptism, that is, adults, and not
infants. He uses such expressions throughout this entire exhortation,
and also in some of his other writings, as in the book of the “Holy
Spirit,” chap. 12, 14, and 27; but nowhere does he mention infant
baptism. _H. Montan. Nietigh., page 73. Jac. Mehrn., Bapt. Hist., page
365._

Moreover, the words of Basilius, whenever he treats of baptism, clearly
express that they cannot be applied to infants. For, showing the nature
of baptism, and what it is, he says (_Lib. 3, Contra Eunom._): “Baptism
is a seal of faith.” Again (_Exhort. ad Bapt._): “Baptism is the mark
of the Christian champion.” Again (_de Instr. ad Bapt. Ven._): “Baptism
is a likeness of death, burial, and the resurrection of the dead.”
_Bapt. Hist., p. 322._

These things are so clear that they require no explanation, and we
shall therefore proceed to what he says further. As regards the form
of baptism, according to the institution of Christ, he writes (_Lib.
3, Contra Eunom._): “Our baptism is administered according to the
institution of the Lord, in the name of the Father, the Son, and the
Holy Ghost.”

Again, concerning the faith which must accompany such baptism, he says
(_Lib. de Sp. S., cap. 12_): “When we believe on the Father, the Son,
and the Holy Ghost, we are also baptized in the name of the Father, the
Son, and the Holy Ghost.” _Bapt. Hist., page 323._

Respecting the words of the candidates, and what manner of conduct
they observed at baptism, he says, in the last named book, that the
candidates for baptism renounced Satan and all his angels. Again
(_Exhort. ad Bapt._), he states that they lifted up their hands towards
heaven; that they kneeled down in prayer. _Bapt. Hist., page 336._

He makes mention, moreover, in many places, of various other
circumstances and matters pertaining to baptism; of which we will
present the following to the reader.

Basilius the Great writes (_Contra Eunom., lib. 3_): “Faith must
precede, if the believer is to be sealed by baptism.”

D. Vicecomes adduces from Basilius, _book 1, chap. 23_, of his
_Exhortation to Baptism_ the following: “When wilt thou become a
Christian? When shall we recognize thee as one of our number? Last year
thou deferredst it till the present Easter; and now thou wilt wait
till the next. Take heed, lest thou be deceived in thy expectation of a
long life.”

Again, chap. 31, Basilius, in the 128th epistle, commends C.
Posthumanius, and wishes that he had been his godfather, since the same
had made such a glorious confession at his baptism; and this with great
contrition, pain, and anguish of spirit; and had evinced in his life
and conversation the moderation which the confession of the Christian
name demands.

Again, chap. 33, Vicecomes writes: “Basilius is greatly astonished (in
the 23d epistle to Boniface), at infant baptism and godfathership,
saying: ‘Since you cannot promise anything certain, either with regard
to the child’s future faith, or its present thoughts, I pray thee,
beloved, what then does it signify that, when the children are brought
to baptism, the parents, as sureties, answer in their stead, and say
that the children do that which at that age they cannot even think,
or, which if they can, is hid from us? But those who bring the child
are asked: Does it believe in God? and, for this age, which knows not
whether there is a God, the parents answer: It believes. Thus also the
other questions are responded to. I am astonished that in such matters
the parents answer so presumptuously for the child.’” _Bapt. Hist.,
pages 390, 391._

This can certainly be called a candid rejection of infant baptism, and
not only of infant baptism, but of all the absurd questions and answers
which customarily occurred at the baptism of children, and upon which
infant baptism was founded. He accuses the children of ignorance,
saying that they do not know whether there is a God; the parents he
accuses of presumption because they thus boldly dare answer in their
stead, and say: “The child believes.” The priests who baptize such
children, he accuses of folly, because they presented such improper and
unfounded questions respecting the ignorant infants, and demanded that
they should be answered in the child’s name. Infant baptism itself he
charges with worthlessness and falsity, seeing, as Vicecomes says, he,
in his 23d epistle to Boniface, is greatly astonished at infant baptism.

Basilius, in order to still more fully state his views concerning this
matter, adduces various passages, which effectually overthrow infant
baptism, and establish baptism upon faith.

D. Vicecomes (_Lib. 2, cap. 3_), writes thus: “Basilius calls the
catechumens _nurtured ones_, since they were fed and nurtured with
instruction in the Christian faith.”

Again (_cap. 4, Basilius Serm. 1, de Bapt._) he says: “We must know
that we must first teach and instruct, and ultimately administer holy
baptism to those thus rightly instructed.” And, a little after this:
“Instruction must precede baptism, and first of all everything which
stands in the way of teaching and instruction, must be removed.”

Again, in _book 3, chapter 4_, of the _Exhortation to Baptism_, he
writes: “Examine thy conscience; go into the secret chamber of thy
heart; awaken within thee for a time the remembrance of former things.”

Again, chapter 5: “As soon as any one came to John, and confessed his
sins, however great and heinous they were, he was baptized in Jordan’s
floods, and immediately received remission of sins.” _Bapt. Hist., page
392._

All these passages of Basilius as cited by D. Vicecomes, himself a
pedobaptist, and noted by _J. M. in Bapt. Hist._, are so clearly
opposed to infant baptism, that further comment is unnecessary. We will
therefore let this suffice, and proceed to the testimony of several
other persons in the fourth century.

_A. D. 390._--John Chrysostom, born of Christian parents, was at this
time baptized upon his faith by Bishop Melitius, being twenty-one years
old. _Episcopii. Antew. op de proeve des Remonstr. Catechism., page
359._


CHRYSOSTOM’S VIEWS RESPECTING BAPTISM.

Chrysostom, though he lived in and under the Roman church, and was
not fully enlightened in all respects, nevertheless wrote soundly and
correctly on the subject of baptism, as is shown by the following
extracts from his writings.

Jacob Mehrning, in _Bapt. Hist._, following the _Centuriæ
Magdeburgenses_, says, _page 403_: “How baptism must be received,
St. Chrysostom reminds us (_Hom. 14, in Marc._): ‘Thus ye who desire
to receive baptism, since we are all under the dominion of sin, lay
hold first of the feet of your Savior; wash them with your tears; dry
them with your hair; and, this done, you may approach his head. When
you then descend with your Savior into the fountain of life, that is,
the water of baptism, you may learn how the head of your Redeemer was
anointed.’”

Moreover, he explains still further, how one must prepare himself for
baptism, and this with such affectionate words as should move every
soul.

In _Bapt. Hist., page 445, Homil. 13, Marc._, Chrysostom says: “Will
you come to baptism? O how happy are you when you shall be regenerated
in Christ! when you shall put on Christ; when you are buried with
Christ, that you may also rise with him. At another day you shall be
made acquainted in proper order with the things that are expedient for
this mystery. In the meantime I tell you this, that you may know it,
and may prepare yourselves for the coming day (namely, for baptism).
But may the almighty God strengthen your hearts, and make you worthy of
his baptism. May he himself come into you, at baptism. May he himself
hallow the water wherewith you are sanctified. Let no one go there with
a doubting heart. Let no one say: Do you indeed think that my sins will
be forgiven? He that goeth there thus, his sins shall not be forgiven.
It is better, not to go there at all, than in this manner. Remember
this, especially you who thus receive baptism, that you may serve God.”

I beg you, dear reader, to observe attentively these words of
Chrysostom. Does he say anything at all different from what the
Anabaptist teachers of the present day say? O no! he follows the same
course. For, first he says: “Will you come to baptism?” He does not
say: Will you carry your infants to baptism? How could he speak more
plainly? For, to come one’s self, and to desire to come, is certainly
no child’s work.

Then he says: “O how happy are you, when you shall be regenerated in
Christ? when you shall put on Christ?” (namely, in or through baptism).
But what else is there said by this, than what the apostle Paul
declares of believers, namely, that they are saved by the washing of
regeneration, that is, baptism, Tit. 3:5; and that they put on Christ
by baptism, Gal. 3:27.

Then he says: “At another day you shall be made acquainted in proper
order with the things that are expedient for this mystery” (that is,
baptism). In like manner, Christ teaches to instruct the candidates
for baptism before they are baptized. Matt. 28:19; Mark 16:15,16.
John likewise first instructed those whom he baptized. Matt. 3:7,8.
Peter first instructed the Jews. Acts 2:38. Philip first instructed
the Ethiopian. Acts 8:34,35. Ananias first taught Saul the faith. Acts
9:17,18.

He further adds this wish: “May the almighty God strengthen your
hearts, and make you worthy of his baptism.” But who knows not, that
newborn infants can not be strengthened in their hearts before baptism?
and that, consequently, they cannot receive baptism worthily (that is,
with a holy purpose and believing hearts), since they know neither good
nor evil, Deut. 1:39; nor their right hand from their left, Jonah 4:11;
and do as children do, 1 Cor. 13:11. Hence, this wish of Chrysostom,
respecting baptism, cannot apply to them.

Finally, having declared, with what heart and purpose we must go to
baptism, namely not with a doubting heart, he says: “You who thus
receive baptism that you may serve God.” These are certainly plain
words, which prove manifestly, that the baptism of which he speaks is
far different from the baptism of infants, since these are incapable,
not only of going to baptism with an undoubting or assured heart, but
also of going there at all; not less incapable are they of receiving
baptism with the purpose of serving God. Compare this with the words of
Chrysostom, and you will find that they are as different from infant
baptism as heaven is from the earth.

_Bapt. Hist., page 461._ Palladius, in the _Life of Chrysostom_, speaks
of an uproar which the Emperor Theophilus[107] raised against bishop
Chrysostom, persecuting him; which occurred shortly before Easter.
There was no other alternative for those who sided with the bishop,
and fasted with him, than to go to the Emperor and the Empress, in
the week of confession, and to entreat them with tears, that they
would spare the church of Christ, especially on account of the feast,
and for the sake of those who were to be baptized, having received
sufficient instruction for this purpose; therefore, they should
release their bishop.

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

Here again are several items from which we may perceive that in
the church of which Chrysostom was bishop or teacher, baptism was
administered after previous instruction, and upon faith. For, in the
first place, mention is made of the time in which this took place,
namely, shortly before Easter, in the week of confession. Any one who
has but a little experience, will find that that was the time and week
in which it was customary to instruct the candidates before baptism,
hear the confession of their faith, and properly examine them, in order
to baptize them on the following Easter days. In the second place,
mention is made of those who were to be baptized, and had received
sufficient instruction for it; which so plainly illustrates what we
have aimed to show, namely, that baptism at that time was administered
after previous instruction, that we deem it unnecessary to add anything
further with regard to it, and, hence, let it suffice.


OF THE BENEFIT, VIRTUE AND OPERATION OF BAPTISM.

_Chrysostom on Phil., chap. 3, page 405_, says: “Christ has given
or ordained baptism as a purgative, and thus we have spewed out all
wickedness, and by it have been made free from all our sins. The heat
has abated, the fever is checked, all impurities have departed, and
through the Spirit all other evil things have been purged out--those
springing from fornication as well as those having their origin in the
vanity of the mind.”

Again, on Heb. 7: “Therefore God gives baptism, that it may wash away
sin, and not increase it.”

Again, on Col. 3: “Truly, before baptism we were very impure, but after
it we become golden.”[108]

  [108] Pure as precious metal.--_Pub._

Again, on Heb. 11: “What then constitutes brotherhood, if not the
washing of regeneration (that is, baptism)?”

Who does not perceive by these passages of Chrysostom, that the baptism
of which he speaks, applies in no wise to infants, but only and
exclusively to rational persons; for, when he first says to those who
wished to receive baptism, that they should (spiritually) take hold
of the feet of Christ, and wash them with their tears, and then says
that Christ has given or ordained baptism for a purgative, and that
they had thus spewed out all wickedness (that is, sin), he sufficiently
indicates thereby that he is not speaking of the baptism of infants,
since, these cannot do the things which he describes as being connected
with baptism.

All these things are still more clearly established by the following
passages from his writings, as we shall show.

In _Bapt. Hist., page 406_, Chrysostom, on 1 Cor. 10, says: “The
passage of the Jews through the Red Sea was a type of the future
baptism.” A little further on, he explains this, saying: “For there
it was water, here it is also water; yea, here it is the washing, and
there it was the sea; here they all go into the water, there they did
likewise. But would you know the truth of the matter? There they
were delivered from Egypt, but here from idolatry; there Pharaoh was
drowned, but here the devil; there the Egyptians perished, but here the
old man of sin is buried.”

Again, on John 3, Hom. 27: “We have committed many and grievous sins,
and, from youth to old age, have not refrained from staining our souls
therewith; yet God does not require an account from us, but absolves us
therefrom, through the washing of regeneration (that is, baptism), and
has freely given us righteousness and holiness.”

How could any one speak more plainly and clearly of the true baptism
of believers? For, when in the first passage he says that in being
baptized we are delivered from idolatry, and that in or through baptism
the old man of sin is buried; and in the second passage declares that
they, having committed many and grievous sins, from youth to old age,
are absolved therefrom through the washing of regeneration, that is,
baptism, it again is very evident that this does not at all apply to
children, since they, never having lived in idolatry, cannot forsake
idolatry; neither can they, who, being yet in their infancy, have never
lived according to the old man, much less have died unto it, bury the
old man of sin in or through baptism; finally, they who being still
infants, have not attained to old age, cannot or need not be absolved
through the washing of regeneration (that is, by baptism), from the
sins which they have not committed in this life.

_Bapt. Hist., page 410._ That baptism ought not to be deferred,
Chrysostom (Hom. 1, on Acts) expounds with these words: “If any one
say: I am afraid, I answer: If thou art afraid, thou shouldst have
received and observed baptism. But thou wilt say: Even therefore I do
not receive it, because I am afraid. But art thou not afraid to die in
this condition? Thou sayest: Ah! God is gracious. Well then, therefore
receive baptism, seeing he is so gracious, and helps thee.” He says
finally: “It is impossible, I say impossible, that he, who on such a
hope defers baptism, can do anything good or commendable.”

_Bapt. Hist., page 420._ The teachers of the church sometimes call
baptism a consecration; regarding this Chrysostom says (Hom. 1, on
Acts): “Who will fully believe me, how it pains me to the heart, when
some one dies, who has not been consecrated,” that is, baptized. And, a
little further on he writes: “What anguish of soul I experience, when I
see how others do not hasten to baptism till their breath is about to
leave them,” that is, when they must die.

These passages of Chrysostom indicate how exceedingly sorry he was,
that some deferred their baptism to the end of life, who ought to have
received it in time; yet not before the time of faith or repentance,
much less in infancy, since he speaks only of those persons who had
voluntarily, and not less presumptuously, neglected their baptism.
Hence it sometimes occurred that persons desired to be baptized in
their sickness, yea, on their deathbed, which this good man opposed
with conclusive arguments. _Bapt. Hist., page 412_, Chrysostom says:
“The mysteries are glorious and greatly to be desired, but let no soul
that is about to die, receive the washing; for that is not the time for
the mysteries (baptism), but to make a will; the time for the mysteries
(baptism) is when the mind is sound, and the soul purified.”

Finally, Chrysostom here again produces two things which do not apply
to infant baptism. First, his saying that “the mysteries” (namely, of
baptism), “are glorious and greatly to be desired;” for such a desire
cannot exist in infants. Secondly, his declaration, that “the time for
the mysteries (or, for baptism), is when the mind is sound, and the
soul purified;” for infants neither have nor know unsoundness of mind
or impurity of soul. Hence neither the soundness of their minds nor the
purification of their souls can be promoted or had in view, and baptism
can, for this very reason, have no place with them.


CHRYSOSTOM’S VIEWS RESPECTING SEVERAL OTHER ARTICLES OF FAITH,
ACCORDING TO THE ACCOUNT OF P. J. TWISCK, IN HIS CHRONIJK VAN DEN
ONDERGANK DER TYRANNEN, 5th BOOK, PP. 136 AND 137.

“John Chrysostom,” he writes, “a celebrated, zealous, and eloquent
teacher or bishop at Constantinople, was expelled from his bishopric,
and relegated into misery; much ignominy and suffering were inflicted
on him, and he died in banishment.

“His adherents and people were greatly persecuted by imperial edicts
commanding them also to attend church and hear their enemies (namely,
those of the Roman church), which they would not do, but held their own
meetings in the farthest outskirts of the city. When this was reported
to the Emperor by the bishop, a squad of soldiers was immediately sent
to the place, who with sticks and stones dispersed the meeting, robbed
those who had assembled of their goods, and apprehended such as could
not make their escape. Finding it impossible to meet in public, they
chose voluntary banishment, and forthwith departed, each his own way.
Besides this, the adherents of Chrysostom were unjustly accused of
having caused a conflagration, which the common people, out of spite
towards Chrysostom, had kindled in the temple in which he had taught;
on account of which they had to suffer much; the cruelty practiced
being as great as that of the first persecutions.

“Again, the aforesaid John Chrysostom, also called, John
Goldenmouth,[109] on account of his golden or excellent teachings, and
his eloquent tongue taught from Matt. 5, that we ought not to swear at
all, neither rightly nor falsely, and concludes very forcibly, with
many words from the passage, Matt. 5:34: ‘Swear not at all,’ that
it is not lawful for a Christian to swear. He conclusively refutes
all objections, and maintains that now we ought not to swear. Read
yourselves his full exposition of said passages.

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

Prior to him, likewise Haimus, on Rev. 10, writes, saying, That all
swearing is now prohibited unto men, it being lawful only for God and
the angels, who neither deceive, nor can be deceived.

Seb. Franck notes the following concerning this Haimus: “Haimus, the
teacher also wrote a great deal against the Pope and the Roman church;
among other things, that swearing is lawful only for God and the
angels, but to men all swearing is forbidden. On Rev. 10, _Chron.,
Roman. Kett., letter H_.

NOTE.--This view (that we ought not to swear), is also ascribed to
Isiodorus. _Tract, Loop der Werelt, page 99._

We return to the account of P. J. Twisck, concerning Chrysostom, _page
136, col. 2_. He writes: “This Goldenmouth, John Chrysostom, taught
also mightily against cruelty, tyranny, war, and bloodshed, maintaining
that it is altogether improper for Christians to wage war, and that
peace and quiet are to be taught in the kingdom of Christ. Christ, he
says, compels not, drives not away, oppresses not, but accords to each
his free will, saying: ‘If any man will.’”

Read also, on Matt. 13, how he explains that the tares (to which the
heretics are compared) are not to be rooted out, which, he says,
Christ spoke for the purpose of preventing and forbidding war and
bloodshed. No violence is to be employed in heavenly things; the wicked
teachings which have proceeded from heretics, are to be reprehended and
anathematized; but the men we must spare.

Again, he is also greatly opposed to the worshiping of the saints,
saying that God is not like the tyrants, with whom intercession is
necessary; and that we are not to confess our sins to any one except
to God alone. “Thou must confess thy sins,” he says, “that thou mayest
eradicate them. If thou art ashamed to confess to any one, confess
them daily in thy soul. I say not, that thou shalt confess them to
thy fellow servant, that he may curse them and upbraid thee; but tell
them to God, who alone can heal thee from them, and follow herein the
prophet, who says: ‘Commit thy way unto the Lord ... and he shall bring
it to pass.’” Ps. 37:5.

And on Matt. 23, he says with many excellent words: That with
human doctrines, we serve God in vain, and that there is no other
testimony of the truth, no other certain test of heresy, than the
Holy Scriptures, and no other way by which we may know which is the
Christian church.

Again, Chrysostom says: “When the Roman Empire shall be put down,
then shall antichrist come.” On Matt. 24, he says: “He speaks not
unreasonably, who by the abomination of desolation understands
antichrist, who, it is thought, will shortly afterwards rise, and
will occupy the holy place of the church, under the name of Christ.”
Also, on 2 Thess. 2: “When the Empire shall be waste and vacant, then
antichrist shall occupy it, and endeavor to draw to him the kingdom of
God and men.”

Further, on Matt. 24: “Beloved, be not moved, when antichrist does
the works of Christ, and in the sight of Christians, performs all the
offices of Christ; for Satan himself can transform himself into an
angel of light. What wonder then, that his servants assume the garb of
servants of righteousness, and a semblance of Christianity.

“The Jewish abomination is to be understood as having reference not
only to the Jewish war, but, in a spiritual sense, also to antichrist,
who in the last time, shall sit in the holy place, occupying the chief
places of the church, and leading the souls of men away from God. This
is very likely the one of whom Paul says that he shall oppose and exalt
himself above all that is called God, or that is worshiped; so that he
as God sitteth in the temple of God, shewing himself that he is God.
He, standing in the holy place, has laid waste the church of God with
multitudes of heresies.”

Then he says: “Since the Lord Jesus knew what great destruction would
come in the last days, he commanded that the Christians who are in
Christendom, if they would always continue in the true faith, should
resort only to the Holy Scriptures; for, if they would look to other
things, they would be offended and corrupted, and not understand
what the true church is, and, in that way, fall into this horrible
abomination, which sitteth in the holy place of the church.”

“Thus,” writes Twisck, “Chrysostom, Augustine, Gregory, Ambrose,
Jerome, and most of the ancient teachers, though the Papists esteem
them greatly with their mouths, would be nothing better than Roman
heretics, and if they were still alive, and would teach these
doctrines, they would have to expect nothing but fire and sword.”

“Finally, in the year 408 Chrysostom was released from his life of
vexation and exile, in which he suffered much, and fell asleep in
peace.” _P. J. Twisck, Chron., 5th book, pages 137 and 138, col. 1_,
from _Chron. Sebastian Franck, fol. 56, 92. Tob. Færi, fol. 73. Merula,
fol. 338. Joan. Wales, fol. 166. Cornelius Hillenius, fol. 41._

_A. D. 390._--Jerome, born of Christian parents at Syridon, in Illyria,
or Dalmatia, and instructed in the Christian doctrine from his youth,
was baptized at Rome, yet not before he was in the thirtieth year of
his age. _Bapt. Hist., pages 841, 365, 366, 373, 593. P. J. Twisck,
Chron., 4th book, page 29, col. 1. Tract, van den loop der Werelt, page
47_, from _Erasmus and Wicelius, in the life of Jerome_.

In _Bapt. Hist., page 374_, we read the following: “Jerome writes in
the 78th epistle, that he received his baptism and white garment at
Rome, though we know that he was born of Christian parents, at Syridon,
in Dalmatia. Hence, says the author, the Christians of that age must
not have hastened so much with infant baptism, as is the case in the
present time.” This Jerome, though some pedobaptists, yea, the Papists
themselves, declare him a good and upright teacher, nevertheless wrote
several things of such a nature, that at the present day they would be
pronounced heresy by many of these same pedobaptists, especially by the
Roman church; hence he is classed among the Roman heretics, that is,
among those whose views are at this day pronounced heresy by the Roman
church. _Chron. Seb. Franck, letter H; P. J. Twisck, Chron., 5th book,
page 138, col. 1._

Touching as to how it stood with baptism at the time of Jerome, I find,
in substance, this annotation, _Bapt. Hist., page 335_: “It is certain,
that in the time of Jerome adults were still baptized in the occidental
churches, as may be seen in his epistle against the errors of John of
Jerusalem.”

He, in _Epist. ad Pammach_, and Ambrose, in Epistle 83, testify that
those who desired baptism were called _fellow-desirers_.

H. Montanus writes thus: “Jerome, who also lived about that time, and,
as some say, was an elder at Rome, or, much earlier, as others suppose,
at Jerusalem, also testifies that in his time it was a prevailing
custom, to baptize adults who had been brought up in the Christian
faith, when they desired baptism, for which reason they were called
_Competentes_, as Jerome states in his letter to Pammachius.” _H.
Montan. Nietigh., pages 74, 75._

Having now shown how it stood with baptism at the time of Jerome, and
that the same was administered in the occidental churches to adults, we
shall proceed to Jerome’s individual views and what he has written on
this subject, according to ancient writers.

In _Bapt. Hist., page 373_, Jerome writes to Pammachius: “It is
customary with us, publicly to instruct for forty days, those who are
to be baptized, and enjoin them to pray to the Holy Trinity.”

D. Vicecomes finally shows, _page 375, chap. 41_ and _44_, that Jerome
wrote, that in his time they gave those who were baptized, milk and
honey to eat, which, the annotator remarks, is no food for new-born
infants. Moreover, he shows what is required for true baptism; namely,
regeneration, consisting in the mortifying of the old, and resurrection
of the new man. This he expresses in the following two passages:

Jerome further writes, _page 323, lib. 12, Comment. in Ezechiel._: “We
need not only the first birth, but also the second, in order that we,
who are born in the flesh, may be born again after the Spirit.”

Again, _page 328, Apol. Contr. Ruffin._: “We say that the old man
entirely dies in baptism, and that the new man is raised with Christ in
baptism; that the earthly perishes, and the heavenly is born.”

Then he admonishes the candidates for baptism, how they should conduct
themselves before and at baptism; as well as how those who had already
been baptized before many witnesses, and had made a good confession,
ought to manifest themselves.

Again, _page 374, Epist. 83, ad Ocean_, he writes: “The catechumens
who are learning the Christian faith must observe not to have carnal
intercourse with women before baptism.”

Again the words of Paul, 1 Tim. 6:12, he expounds as follows: “Thou
hast professed a good profession before many witnesses; which was done
through thy baptism, when thou didst renounce the world and its pomp,
before the elders[110] or teachers, before the ministers, and before
the heavenly hosts.”

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

In the tract called, _Klare en Grondige Bewijsing van den Doop_,
printed 1581, it is stated, _letter A_, Jerome on Matthew: “The Lord
commanded his apostles, that they should first instruct and teach
all nations, and then baptize those instructed, in the sacrament of
faith; for it is not possible for the body to receive the sacrament of
baptism, unless the soul have previously received the true faith.”

Who could ever believe that this man at any time defended, or at least,
not opposed but admitted infant baptism, seeing he opposes it in the
places mentioned with such abundant clearness and explicitness? We note
only the last mentioned passage, where he certainly says, without the
least dissimulation or exception, that it is not possible for the body
to receive the sacrament of baptism, unless the soul have previously
received the true faith. How can, may, or shall this be explained
otherwise than that there cannot be or consist any other baptism than
that which is received with true faith? for this is the very idea
expressed by his words.

Nevertheless, there are men who ascribe to Jerome a certain dialogue
against Pelagius, in which one Critobulus interrogates, and one Atticus
answers, in this wise: Critobulus asks: “Why are children baptized?”
Atticus replies: “That their sins may be forgiven them in baptism.”
“Why, what sins have they committed?” asks Critobulus. Atticus answers:
“Dost thou ask me this? let the evangelic trumpet answer thee.”

But, in order to prove that Jerome defended infant baptism, it would
first have to be shown incontrovertibly, that this dialogue is Jerome’s
own production, which we have great reason to doubt, since the style as
well as the matter of the same do not accord with his other writings,
especially those in which he treats of baptism; moreover, there have of
old been forgers, who, in order to gain greater renown for their own
productions, have ascribed them to celebrated men, or have interpolated
their own opinions into their writings; thus, it has been proven that
the writings of Justin have been interpolated. _Bapt. Hist., page 170.
H. Montan., pages 7, 8, 9._ Also, _the writings of Origen. Bapt. Hist.,
pages 283 and 291. H. Mont., pages 29–34, 42, 43._

Yea, in this manner, a whole book, also touching on infant baptism,
has been falsely ascribed to Dionysius, the Areopagite, who, it is
testified, lived in the time of the apostles; this the Magdeburg
pedobaptists themselves show. _Centur. 1, cap. 2._ Also, _Jac.
Mehrning, Bapt. Hist., 177, 293, 341_.

Again, even if it could be shown, which is by no means certain, that
this dialogue is Jerome’s own production, it could nevertheless not
be proven thereby, that Jerome himself held the views maintained by
one party in the dialogue, namely, that infants may be baptized. For,
why should we not, with equal justice, ascribe to him the views of the
other party, which demands reasons and proof why they may be baptized?
For one would certainly be his work as much as the other.

Moreover, every intelligent person knows that books that are written in
the form of dialogues, do not always express the author’s individual
views, but that frequently the views and debates of others are handled
in them, either to censure them, expose their errors, or correct them.

Finally, how could it be possible, that any one endowed with reason
and sound judgment should do such contrary things at one and the same
time? We have shown how clearly and correctly he speaks of the baptism
of adults, yea, recommends it, and not only this, but how he, though
he was born of Christian parents, remained unbaptized until he was in
his thirtieth year--how then could he admit infant baptism, seeing he
decisively opposed it by doctrine and example? unless it be shown that
Jerome wrote this article on infant baptism before his conversion, or
that he subsequently apostatized from his adopted views, to infant
baptism; but as I can find no account of either we will hold to our
previous declaration.


JEROME’S VIEWS TOUCHING SEVERAL OTHER MATTERS OF FAITH, ACCORDING TO P.
J. TWISCK’S CHRONIJK, ETC., PAGE 129, COL. 1, 2.

“Jerome, born of Christian parents, and brought up and instructed in
the Christian doctrine, was baptized at Rome, in the thirtieth year of
his age.” _Erasmus, Grondig Bewijs, letter A., Mart. Ball., fol. 102._

“Again, Jerome plainly says, respecting the words of the Supper, that
with this bread Christ intended to prefigure, represent, and show the
truth of his body, and in many places he calls the cup a figure of the
blood.

“Again, he teaches, on Matt. 16, that the priests have no more, or just
as little, power, to bind or to loose, than the priests of the Old
Testament had, to pronounce the lepers clean or unclean. The words of
the priest made them neither clean nor unclean, but simply indicated
who, according to the law of Moses, was leprous or not leprous; so now
the bishop, according to the law of Christ, pronounces, whose sins are
retained, and whose are forgiven.

“Again, he also maintains that all days should be esteemed alike, and
that men should constantly keep Easter and Sabbath.

“He would likewise have that men should fast daily, ‘for, what avails
it,’ says he, ‘if you carry around an empty stomach, for two or three
days, and then overload it? Daily you must hunger, and daily you must
eat; you must fast so as not to injure the body, but to subdue and
break the desires.’

“Again: ‘The Roman church is not to be esteemed more highly than the
church of the whole world, whether of France, or of Britannia, etc. But
to worship one Christ, and to have one Ruler, or teacher, of the truth,
this constitutes a church.’ _Chron. Fra., fol. 65, 86._

“Again, of Antichrist he says: ‘And do we not know that the coming of
antichrist is nigh at hand? He shall sit in the temple of God, that is
to say, in Jerusalem, or in the church, as I apprehend with more truth.
Antichrist shall war against the heathen and overcome them.’

“Again: ‘While man lives here, he may be justified, but after death he
has no more opportunity to do good works, though some controvert this,
saying that men may increase or decrease even after they have died.
While we are in this present life, we may help one another by prayer or
deeds; but when we come before the judgment seat of God, neither Job,
nor Daniel, nor Noah, can pray for any one; then every one must bear
his own burden.’ _Valent. Vanius, fol. 112._

“Again, Jerome says: ‘He that is spiritual never persecutes him that
is carnal. I have learned from the command of the apostles, to avoid
a heretic, but not to burn him. Christ came not to smite, but to be
smitten. He that is smitten, follows Christ; but he that smites,
follows antichrist.’

“‘Again, the Lord commanded his apostles that they should first
instruct and teach all nations, and then baptize those instructed, in
the sacrament of faith; for it is not possible for the body to receive
the sacrament of baptism, unless the soul have previously received the
true faith.’” _P. J. Twisck, Chron., 4th book, page 129._

That also in Thessalia infant baptism was not much practiced at this
time, A. D. 390, is shown by Socrates, _Bapt. Hist., p. 363, book 5,
chap. 21_, with these words: “Besides, I also know of another custom in
Thessalia, namely, that there they baptize only on Easter days; hence
nearly all, few excepted, die without baptism.” See also, _H. Montan.
Nietigheyd, page 71_.

But some one may ask: With what words is it expressed in the passage
cited, that also in Thessalia infant baptism was not much practiced
in A. D. 390, which the writer so confidently asserts. I answer:
He expresses two reasons whereby he proves it; in the first place,
because, as he says, It was the custom there, to baptize only on Easter
days, which indicates that said baptism was not, as Cyprian and his
followers had commanded, administered to newborn infants, for these
were not born just on Easter days, and, hence, could not be baptized
on Easter days, from which it follows that the custom of baptizing on
Easter days, was not instituted for newborn infants, but for adult
persons, who could prepare themselves for that time. In the second
place, when he says, That therefore nearly all, few excepted, died
without baptism, it is certainly obvious from this, that all who died
without baptism, had not been baptized in their infancy, and that,
consequently, many persons were found at this time, who allowed their
children to remain unbaptized.

_A. D. 391._--It is stated that Augustine (notwithstanding he
afterwards became infected with the doctrine of infant baptism), though
born of a Christian mother, and the descendant of Christian ancestors,
was not baptized before he was in his thirtieth year, (_Nauclerus, book
14, Generat._, says, in his thirty-third year, by bishop Ambrose, at
Milan, on Easter.)

Jacob Mehrning and H. Montanus thus relate this, namely, that Monica,
Augustine’s mother, who, though born of Christian parents, was not
baptized until she had reached adult years, likewise did not have her
son Augustine baptized in his infancy; but that he was baptized when he
was already thirty-three, others say, thirty, years old. It is true,
we read, say they, that, having become a youth, and fallen very sick,
he desired to be baptized; and also, that his mother was engaged then
in preparing him for baptism. But when he suddenly recovered from his
sickness, his baptism was deferred. Augustine was at that time of such
an age, that if he had been baptized, it would really not have been
infant baptism, but a baptism which might have been counted with the
baptism of adults, had it sprung from a voluntary resolution, for it
should have been connected, as Augustine himself declares with his
faith and the confession of the name of Christ, which cannot be the
case in the baptism of infants.

Augustine there also relates why his mother at that time deferred his
baptism, namely, because she, foreseeing the many and great billows
of temptation which would roll over his head in his youthful years,
feared that the guilt of his sins, after the washing of baptism, would
be the greater and more dangerous, which he himself and the whole
family, with the exception of his father, then believed. He also tells
us, that there were others, too, at that time, who put off or omitted
the baptism of their children, from such considerations. _Bapt. Hist.,
pages_ 363, 364. _H. Montan. Nietigh., pages 71, 72._

It appears, moreover, that on that occasion not only Augustine was
baptized upon the confession of his faith, but also his son Adeodatus,
and his friend Alipius, concerning which we find this notice. _Bapt.
Hist., page 444_, Augustine, bishop of Hippon, in Africa, when he was
thirty-three years old, was baptized at Milan, by bishop Ambrose,
together with Alipius, and Adeodatus, his natural son, who was fifteen
years old at the time. Of this, _Augustine_, in the _9th book, 6th
chap._, of his _Confessions_, says: “When the time had come, that I was
to have my name entered on the register of the candidates for baptism,
I left the country, and again journeyed to Milan. My dear friend
Alipius desired to be baptized with me. Alipius, who was qualified
for it, on account of his humility, and the dominion he had over his
body, so that in case of emergency, he would have traveled barefoot in
winter through the snow in Italy, accompanied me. We took with us the
child (that is, the youth) Adeodatus, begotten by me in sin. Thou, O
Lord, didst form him well, according to both soul and body. He was now
about fifteen years old, and excelled many worthy and learned men.” A
little further on, he says: “We have made him our equal, O Lord, in the
reception of thy grace, in order to be further trained up in thy law
and school; _we are baptized_, and the care of our old life has been
taken away from us. I could not be satisfied in those days, with the
wonderful sweetness which I experienced in the contemplation of the
mysteriousness of thy counsel, O Lord, with regard to the salvation of
the human race. O how I wept, amidst songs of praise. The tears ran
down my cheeks.” Thus far, Augustine.

NOTE. _A. D. 392._--The Apollinarians, who derived their origin from
Apollinaris, denied that Christ adopted his humanity from the virgin
Mary, saying that the word became flesh. _P. J. Twisck, Chron., 4th
book, page 130_, from _Tripart., lib. 9. Vincent. Hist., cap. 44. Zeg.,
fol. 189._

_A. D. 393._--Valentinian, or Valens, the son of Christian parents
(Valentinian and Justina), was induced to journey to Milan, to be
baptized by Ambrose, but was treacherously murdered on the way by one
Arbogastes. _H. Montan., page 70_, from _Socrat., lib. 4, cap. 9, 26_.
H. Montanus, however, erroneously, fixes the date of this occurrence
about A. D. 380.

My dear friends, is it not a sad thing, that this man, namely
Augustine, who thus defended baptism upon faith, yea confirmed it with
his own example, and the example of his son Adeodatus, and his friend
Alipius, whom he had admonished thereto, should ultimately fall so far
as to admit, yea to become a defender of infant baptism! Surely, it
is a lamentable matter. For, no one can deny, that in the beginning
right after his baptism, he was exceedingly zealous in defense of the
true baptism, which is received with a penitent heart; but, that in
the course of time he apostatized to infant baptism, can likewise not
be denied by any lover of truth. Still, the example of Augustine, his
son Adeodatus, and his friend Alipius, serves to confirm our faith,
inasmuch as we see that in Augustine’s time the principal Christians
allowed their children to remain unbaptized, until they were grown up
and, of their own accord desired baptism; for, thus did Monica with her
son Augustine, and Augustine with his son Adeodatus, and his friend
Alipius, which is a clear proof of the matter in question, namely, that
not infant baptism, but baptism upon faith, was practiced among the
chief Christians.


THE CONVERSION OF EUVODIUS, WHO FROM A WORLDLY WARRIOR BECAME A SOLDIER
OF CHRIST, IN THE TIME OF AUGUSTINE.

In the _8th chapter_ of the _9th book_ of his _Confessions_, Augustine,
after speaking of his own baptism, makes the following confession to
the Lord, in regard to the baptism of Euvodius: “Thou, O Lord, who
causest those that are of the same mind, to dwell in one house, hast
joined to us a companion, a young nobleman, called Euvodius, a native
of our city. He, who, when following war, commanded the legions of
the Empire, was, before us, converted unto thee, and baptized, and,
having abandoned secular war, has betaken himself to thy war. We were
together; together we had one will to serve thee, and considered in
what place we might best do this.” These are his own words, which we
read at the place indicated above, and from them we may see how the
church increased at that time--not through the addition of infants, but
through the conversion and baptism of adult and rational persons. With
this we leave Augustine, and the baptism of his companion Euvodius.

_About A. D. 397._--About A. D. 397, it is stated that Epiphanius,[111]
who subsequently became bishop of Cyprus, was baptized, together with
his sister, as it appears, in the presence of his friend and spiritual
father Lucian. Of this, D. Vicecomes gives the following account, from
Simon Metaphrastes, _Bapt. Hist., page 578. Vicecom., lib. 1, cap. 30_:
“When the Gospel had been read, the bishop, after the baptism, went
and commanded Epiphanius and his sister to go in, and with them also
Lucian, who became Epiphanius’ spiritual father in holy baptism.

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

In _Bapt. Hist., page 580, lib. 5, cap. 34_, Metaphrastes writes of
Epiphanius, that immediately upon receiving the doctrine and baptism,
the latter, together with an hundred and eight other persons, received
the holy Supper, from Bishop Stephen.

NOTE.--In the time of Arcadius and Honorius, about A. D. 397, it was
resolved, at Toledo, among other things: “That if any one, after
baptism, engages in war, though he have committed nothing special in
the war, he shall never be ordained a deacon. _Seb. Franck, Chron. Rom.
Concil., fol. 73, col. 1_.

As to the person who baptized Epiphanius and his sister, as well as
administered the Supper to them, we pass by; it suffices us, that this
mode of baptism still obtained at that time and in the church where
this took place; and that persons were found who administered it,
as well as such who were willing to have it administered unto them.
Notwithstanding infant baptism had already made great inroads at that
time into many places, this baptism was nevertheless administered to
persons born of Christian parents, as has been sufficiently shown
previously.

_A. D. 400._--About this time there flourished, as a writer, the
aforementioned Epiphanius, who, by his writings, has shed much light
on the subject of baptism, it being sufficiently apparent from all the
circumstances relating to him, that he held sound views with regard
to the same. Of this, Jacob Mehrning and H. Montanus have given the
following account: “Epiphanius, Bishop of Salamina, in Cyprus, A. D.
400, or thereabouts, in speaking of baptism, which he frequently does
in his writings, always speak of it in such a manner that it does not
include infants; and although occasion often presents itself to him,
to speak of infant baptism, yet he never does so; from which we may
readily conclude that he did not esteem it much, or that in his time,
it was not yet customary in that island.” In Auchoratus he says: “You
must not admit every one who is instructed in the faith and desires to
come to holy baptism, to this ordinance, simply because he has told
your children, that he believes in the Lord; but he must also, with
express words, even as the church, our common mother, ours as well
as yours, has received it, learn and say: ‘I believe in one God, the
Father, the Almighty,’ etc.”

Again, in another place (_Contra Haereses, lib. 1_, _Tom. 1, Haeresi
8_): “This great circumcision, baptism, circumcises us from sin, and
seals us in the name of God.” _Bapt. Hist., page 366. Nietigh., page
74._

When, therefore, Epiphanius, in the first passage, says: “You must
not admit every one who is instructed in the faith, and desires to
come to baptism, to this ordinance,” and then adds that he must also
confess, saying: “I believe,” he plainly indicates that such baptism
can certainly not be administered to infants, because they are not
only unable to confess the faith, but have not even the capability or
qualification to believe, upon which faith and confession alone he
admits baptism.

When, in the second passage, he says: “This great circumcision,
baptism, circumcises us from sin,” he does not mean to say thereby, as
our opponents at this day assert, that baptism has come in the place
of circumcision, so that, even as in the time of the Old Testament,
the male infants were circumcised, so now, in the time of the New
Testament, the infants must be baptized. O no! for this appears by
no means. But he says that baptism is a great circumcision, which
circumcises us from sin, which certainly does not apply to infants,
that have never sinned, and, consequently, cannot be circumcised from
their sins by baptism. With this we leave the views of Epiphanius on
the subject of baptism, and proceed to what is related of his reproving
image worship, according to the account of P. J. Twisck. “Epiphanius,”
he says, “an ancient teacher, flourished in this time, who greatly
opposed the worshiping of images, of Mary, or of any other creature.
He said: ‘Beloved children, be mindful not to bring any images in the
church, or to erect them over the graves of the saints; but bear God
constantly in your hearts.’”

Once, when he went into a Christian church, and observed a painted
curtain at the door, bearing the picture of Christ or of some saint,
he tore it down, because it was contrary to Scripture, and advised the
sexton to bury the corpse of some poor person in it; and when he had
sent another curtain in its place, he commanded that they should no
more hang up curtains like the former, in the church, “Which,” said he,
“is contrary to our religion and faith.” _P. J. Twisck, Chron., 4th
book, page 119, col. 2_, and _page 120, col. 1_, from _Socrat., lib. 6.
Tripart., lib. 10. Leonh., lib. 2. Chron. Seb. Franck, 135. Tob. Fabr.,
fol. 66, 67. Fransch. Ala., fol. 22. Dani. Saut., lib. 1._

NOTE.--In regard to his teaching against image worship, see _Samuel
Veltius_, in _Geslacht-register, page 120_. Epiphanius taught at this
time that the Father, Son, and Holy Ghost are to be worshiped, but
that no one should worship Mary, or any other woman, or human being,
since this honor belongs to God alone, and must not be accorded even
to angels. Again, that the women should not say: We honor the queen of
heaven. _Tom. 2. Haeres., lib. 3. Haeres. 79_, in _Geslacht-register,
page 29_.

Concluding the fourth century, as also we will do, P. J. Twisck says:
“Baptism was administered twice a year, at Easter and at Pentecost,
and this, to a great extent is still done to adult believers and
catechumens.” _Chron., page 134._

NOTE.--Besides this, that the true order of the baptism of Jesus
Christ was practiced in this century by the orthodox believers, many
who belonged to the Roman church deferred (though erring in other
matters) the baptism of their children till they came to adult years,
as is evident, for instance, in the case of Constantine the Great,
whom Helena, his Christian mother, kept from baptism, but afterwards
admonished to it; of Theodosius, who, being born of Christian parents,
was baptized at Milan, upon his faith; of Valens who was mentioned
above. With regard to the baptism of Constantine, see _Rom. Adelaer_,
edition 1642, _page 211_, from _Eusebius and Socrat_. Of the baptism
of Theodosius, see tract _van den loop der Wereldt_, printed 1611, in
the article on baptism; also _De gantsch Klare en Grondige Bewijsinge,
nopende het doopsel_.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE FOURTH CENTURY.


SUMMARY OF THE MARTYRS OF THE FOURTH CENTURY.

[This lamentable time commenced with the Tenth General Persecution,
instituted by Diocletian, and prosecuted by Maximian, his associate;
which caused a very severe and distressing state of affairs, with
respect to the violence as well as the long duration of the persecution.

In order to proceed systematically, we have presented separately each
year with its respective martyrs. In the first year of this persecution
Anthimus and many others at Nicomedia; Phileas, Cassianus; Eulalia and
Eucratis, aged virgins, laid down their lives for the evangelical truth.

In the second year, Euplius, Pancratius, a youth of fourteen years;
Justus; Felix of Thibaris; the two brothers, Primus and Felicianus,
suffered martyrdom.

In the third year: Apphianus, Ulpianus, Aedesius, Agathopius and
Theodulus; Julitta of Iconia; forty youths, laid down their lives.

In the fourth year Sylvanus, Januarius, Sosius, Proculus, Pelagia,
Theonas, Cyrenia, and Juliana, were martyred.

In the fifth year Theodosia, a virgin of Tyre, Pamphilius, a friend of
Eusebius, at Cesarea, were put to death.

In the sixth year Ennathas, a virgin from the city of Scythopolis;
Catharina of Alexandria, suffered death.

In the seventh year Ares, Promus, and Elias, at Askalon; Peter
Abselamus; the three sisters, Biblis, Aquilina, and Fortunata, poured
out their blood.

In the eighth year two sisters from Antioch; Irene, with her two
sisters, Peter Nilus and P. Mythius; forty who were beheaded;
Martionilla, Euphratesia, seven brothers, and others were compelled to
die.

In the ninth year Lucian, elder at Antioch, Peter, Faustus, Didius,
and Ammonius, Anysia, a girl of Thessalonica, and Demetrius, suffered
death.

In the tenth year Eugenius Auxentius, Maodatius, and many others were
put to death.

Then follow two other persecutions, one under Lucinius, the other under
Julian, which are called the eleventh and the twelfth persecutions.

Under Lucinius suffered: Basileus, Ammon; the two brothers, Donatian
and Rogatian, of whom the one was baptized, and the other not.

Under Julian were slain: John and Paul, who opposed war; and some were
killed under the Emperor Valens.

After these details we conclude the account of this century.]

       *       *       *       *       *

_A. D. 301._--“At this time,” writes P. J. Twisck, “the persecution
was very severe; for when the Emperor, namely, Diocletian would divert
himself in the theatre, the whole multitude of the people called to
him ten times, that the Christians should not be tolerated, and twelve
times, that they should be exterminated.” _Chron., 4th book, p. 85,
col. 1_, from _Merul., fol. 237. Leonh. lib. 1_.

In the preceding century, in the year 284, we mentioned, in connection
with the beginning of the reign of Diocletian, the first bloody edict,
issued by this Emperor against the pious and steadfast Christians, upon
which followed the death of some of them, as may be seen in the cases
of Claudius, Asterius, Neon, Zenobius, and the pious Christian women,
Nuina, Theonilla, Zenobia, sister of the aforementioned Zenobius, etc.,
most of whom died at Tarsus, in Cilicia, the birth-place of the apostle
Paul, for the testimony of Jesus, their Savior. This continued from the
aforesaid year until the close of that century, as we have related in
the proper place.

But in the same place we have also made mention of a second edict by
the same Emperor, which, about nineteen years afterwards, was followed
by the most violent persecution of the Christians. Of this we promised
to speak more fully, and now purpose to do so, having come to the
very time in which commenced this, the severest and most grievous
persecution, which is called the tenth.


OF THE TENTH GENERAL PERSECUTION OF THE CHRISTIANS, UNDER DIOCLETIAN,
COMMENCED A. D. 302.

Various eminent writers have made mention of this awful and lamentable
deed of the Emperor Diocletian, and they cannot sufficiently wonder
at two things: In the first place, that any one who is at all a
human being could commit such great cruelties on his fellow-men, as
Diocletian inflicted upon the Christians. In the second place, that
the Christians, frail men, as they were, could endure all this, and
not only this, but that many of them, from love to Jesus Christ, and
because of the certain hope of their reward, manifested great joy in
their sufferings. We shall first speak of the former, and then of the
latter as follows.


THE CAUSE AND SEVERITY OF THIS PERSECUTION, ACCORDING TO THE ACCOUNT OF
P. J. TWISCK, FROM VARIOUS ANCIENT AND CELEBRATED AUTHORS.

These two Emperors (namely, Diocletian and Maximian) jointly governed
the empire, in harmony and constancy, and remained undivided. However,
when they had reigned about ten years, they took counsel together, and
resolved to exterminate the Christians, because the discord of religion
caused great dissensions, both in the households and in the Roman
Empire.

“The apostate Christians played the part of instigators and firebrands
in the raising of this persecution, holding out to the Emperors the
hope, that the Christians could be exterminated. The persecution which
ensued thereupon, is considered the most grievous.”

Then he writes: “But the enemies of the truth took the occasion to
incite the Emperor Diocletian against the Christians, from a certain
conflagration in the city of Nicomedia--at that time the place
where the Emperors were wont to reside--by which the palace of the
Emperor was totally destroyed. With this calamity they charged the
Christians. The Emperor, enraged beyond measure on this account, easily
believed the slanderers, thinking he had sufficient reason for it.
He accordingly, in the nineteenth year of his reign, which coincides
with A. D. 302, issued a public decree (as was done in the days of
Antiochus), that every one, in every place, should sacrifice to the
gods of the Emperors; and that he who should refuse to do so, should
be punished with death; also, that the churches or meeting-places, and
the books, of the Christians should be utterly destroyed. Yea, there
was scarcely a large city in the empire, in which not daily a hundred
Christians, or thereabouts, were slain. It is also recorded that in
one month seventeen thousand Christians were put to death in different
parts of the empire, so that the blood which was shed colored red many
rivers. Some were hanged, others beheaded, some burned, and some sunk
by whole shiploads in the depths of the sea.”

As touching the fearful tortures inflicted, he then writes thus: “These
tyrants had some of them dragged through the streets, tied to the tails
of horses, and after they were mangled and bruised, they had them put
back into prison, and placed upon beds of potsherds, so that rest might
be more excruciating for them than actual torment. Sometimes they bent
down with great force the branches of trees, and tied one leg to one
branch, and the other to another, and then let the branches spring back
into their natural positions, so that their limbs were shockingly rent
in pieces. They cut off the ears, noses, lips, hands, and the toes of
many, leaving them only the eyes, to inflict still more pain upon them.
They sharpened wooden pegs, which they inserted between the flesh and
the nails; and had lead or tin melted, and poured as hot as possible
over their bare backs.” _Chron., 3d book, p. 78, col. 1, 2, and page
79, col. 1, from Euseb., lib. 8, cap. 2, 3, 16, 17, 18. Fasc. Temp.,
fol. 96. Chron. Mich., fol. 196. Chron. Carionis, fol. 248, 249. Chron.
Seb. Fr., fol. 19. Paul. Merul., fol. 232, 238, 239. Pieter Messiæ,
fol. 148. Chron. Leonh., lib. 1. Hist. Andræ, fol. 175, 176. Jan
Cresp., fol. 66, 67, 68, 70. A. Schri., lib. 13, fol. 349, 350. Hist.
D. Matth. Jud., lib. 4, cap. 3._


FURTHER STATEMENT OF THE CAUSE AND SEVERITY OF THIS PERSECUTION,
ACCORDING TO THE ACCOUNT IN THE INTRODUCTION TO THE MARTYRS MIRROR.

“In A. D. 302, commenced the tenth persecution of the Christians,
namely, in the 19th year of the reign of Emperor Diocletian; for
although it had been smouldering previously already, it was in this
year, that through the edicts, it was caused to break forth in
flames. It was so great as to exceed, not only in cruelty, but also
in duration, all the former ones, for under the tyrannous Emperors,
Diocletian, Maximian, Maxentius, and Maximin, it lasted twelve years,
and this, principally in the east.

“Eusebius, who lived to see this persecution, gives a full description
of it. How awful it was, we may read in his church history, book 8.
He writes that the cause of it was the great liberty enjoyed by the
Christians, who had attained to great distinction. Thus it occurred,
says the author of the _Introduction_, that Diocletian first issued
decrees commanding that all the churches or meeting-places of the
Christians should be demolished, and the Holy Scriptures burned. Then
another decree followed, to the effect, that the leaders, that is,
the teachers and ministers, of the churches, should be compelled to
sacrifice to the gods, or be put to death. Then the tormenting and
putting to death was extended also over the common people of the
Christians.[112] Some were torn with sharp irons, others lacerated
with hooks, some burned with red-hot plates; some were compelled to
sacrifice, and even though they did not sacrifice, it was nevertheless
proclaimed that they had sacrificed.” _Introduction, fol. 42, col. 1,
2_, from _Baronius, in Chron., A. D. 302, num. 1_.

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


FURTHER ACCOUNT OF THE CAUSES AND SEVERITIES OF THE ABOVEMENTIONED
PERSECUTION, ACCORDING TO THE ACCOUNT OF J. GYSIUS.

He writes: “In A. D. 302, in the 19th year of his reign, the Emperor
Diocletian instituted a great and unmerciful persecution against the
Christians, which is called the Tenth Persecution. Of this persecution,
Salpitius Severus speaks thus: ‘About fifty years after Valerian, under
the reign of Diocletian and Maximian, there arose the most bitter
persecution, which for ten consecutive years ravaged God’s people.
At this time the whole world was stained with the holy blood of the
martyrs; for men hastened emulously to these glorious and famous
contests, that is, to martyrdom, for the name of the Lord; and to
obtain, through a worthy and honorable death, the honor which belongs
to a martyr was then sought with more eagerness, than at the present
time, through a false ambition, men seek after a bishopric. Never was
the world so greatly depopulated as through this persecution, and never
were greater triumphs gained by us, than when by these ten years of
slaughter we could not be conquered.’” _Salpit. Sever. Hist. Sacr._

“In this persecution, Diocletian also employed his associate, Maximian
Herculeus, a man hard, cruel, faithless, and licentious by nature,
who in all things obeyed Diocletian’s behests. In this persecution
Diocletian raged against those in the east, and Maximian against those
in the west.”

The same author then mentions different causes for this persecution,
one of which he describes in the following manner: “The Emperor
Diocletian, determined to restore the Roman Empire to its ancient
flourishing condition, and being desirous therefore, to reestablish
all the customs which seemed to be trampled upon, endeavored also to
prevent and abolish the difference which he found to exist in the
matter of worship, seeking first of all to exterminate the Christian
religion as one which cursed and rejected all idolatry. There were very
many philosophers and sophists who instigated the Emperor to this, and
confirmed him in his purpose. By violent and satiric writings they
incited the Emperor and all the princes and judges, ridiculed the
Christian religion, and charged it with being an innovation, falsehood,
and wicked superstition. On the other hand, they extolled the heathen
religion as the most ancient, together with the worship of the gods,
who as they said, ruled the world by their power and majesty.

“Among these instigators, besides Apollinius, were Porphyry, a
philosopher, who from a Jew had become a Christian, and from a
Christian an apostate; and Hierocles, a man of great popularity.
Against Porphyry wrote, Methodius, bishop of Tyre, Eusebius, and
Apollinaris; and against Hierocles wrote this same Eusebius. Lactantius
wrote against both, and all others of the same stamp.”

Touching the torments, he writes among other things the following: “It
would take too long to recount in writing, all the different manners in
which, through the instigation of the devil, the Christians were put to
death at this particular time. Beating, scourging, and lacerating the
skin with all manner of sharp instruments, were simply preparatories
for severer torments that brought on death. Over some, molten lead was
poured; some were roasted before glowing coals, with long-continued
torments (as we have shown in another place); others had the fingers
of both hands pierced with sharp awls and needles, which were inserted
between the flesh and the nails; of others we read that after having
been beaten on the bare body for a long time with thin rods and leaden
plates, they were cast as food before bears, lions, leopards, and
other beasts.” A little further on he says: “Some were suffocated with
the smoke of a slow fire of moistened combustibles; others, whose
noses, ears, and hands had been cut off, were suffered to roam in
misery about the country, as a terror to other, unknown Christians.”

As touching the places where these cruelties were inflicted upon the
defenseless and innocent Christians, the aforementioned author writes:
“This persecution extended over the whole world--Asia, Africa, Europe,
and all the islands, especially Cecilia, Lesbos, and Sonnus.”

Then, after having related the destruction of several cities, he says:
“Many other cities had to taste in their whole body the bitter cup of
this persecution; especially, Thebes and Antino, in Egypt; Nicopolis,
in Thracia; Aquileia, in Italy, where all the Christian believers were
slain; Florence, Bergamo, Verona, Naples, Beneventum, and Venusia; in
Gallia, Marseilles and Treves, where Rictionarus proceeded with such
violence and cruelty, in this matter, that the blood which was shed,
colored many rivers; in Germany, the city of Augusta, and even Spain,
Britannia, Rhetia, and other provinces were not exempt.” _Joh. Gys.
Hist., fol. 22, col. 2–4, and fol. 23, col. 1, 2_, from _Euseb., lib.
7. Oros., lib. 7, cap. 26, 27. Nic., lib. 7. Idem, lib. 7. Multis. cap.
Vinc., in Speculo, lib. 12. Sabell. Ennead, lib. 7 and 8_.


NOTICE TO THE READER.

Before we proceed to give a special account of the martyrs who were
put to death in this persecution, we deem it necessary to call the
attention of the reader to the following points.

1. That after A. D. 300, that is, in the beginning of this century,
many errors began to arise among some of those who were called
Christians, especially among those who belonged under the Roman
dominion. Yea, they went so far as to resort to carnal weapons (which,
however, had already previously been done by some); through which the
defenseless and meek lambs of Christ suffered not a little distress,
fear, and sorrow.

2. That, besides the martyrs of the true faith, some of the aforesaid
class suffered themselves to be killed for their opinions; whereby the
death and the glorious martyrdom of the true Christian believers were
not a little obscured.

3. That, in order to distinguish these from the former, we have exerted
our utmost diligence, so that as far as we know, there are not found
among the martyrs of whom we have given, or may yet give, an account,
any who can be shown to have been guilty of gross errors, much less of
the shedding of blood. At least we have not been able to detect it in
any of them, and hence in accordance with the spirit of love, we must
judge and believe the best of them.

As this persecution under Diocletian and Maximian was not only very
severe, but also of long duration, we have deemed it well to present
its years separately in consecutive order, and to show what the pious
martyrs suffered in each year, steadfastly confessing with their blood
the truth of God.


FIRST YEAR OF THE PERSECUTION COMMENCED A. D. 302.

The sword of Diocletian had now been drawn from its sheath, and there
remained nothing but the shedding of blood, and murdering and burning
in manifold ways, all directed against the innocent and defenseless
lambs of Christ; of which we shall directly give some examples.


ANTHIMUS, BISHOP OF THE CHURCH OF CHRIST, AT NICOMEDIA, AS ALSO MANY
MEMBERS OF HIS CHURCH, BEHEADED IN THAT CITY, FOR THE TESTIMONY OF
JESUS CHRIST, A. D. 302.

Among the first martyrs of the Tenth Persecution is counted Anthimus,
who was bishop of the church of Christ at Nicomedia. It is stated that
he was beheaded in that city for the testimony of Jesus Christ; as
also a great number of that church, all of whom obtained with him, in
great steadfastness, the crown of martyrdom. See, _Abr. Mell. Hist.,
1st book, fol. 100, col. 1. Acta per Metaphr., 27 April. Niceph. Hist.,
lib. 7, cap. 6._ Also, _Acta super Euphrasiam. P. J. Twisck, for the
year 204, in Chr., lib. 4_.


FULLER ACCOUNT OF THE MARTYRDOM AND DEATH OF ANTHIMUS, AS RECORDED BY
J. GYSIUS.

He writes: “At this time there was also beheaded, after a glorious
confession, Anthimus, bishop of Nicomedia, together with a great number
of the faithful. Nicephorus writes that he was first most cruelly
beaten; that they then bored his heels through with burning pins, threw
him on potsherds, put red-hot slippers on his feet, tore the skin and
flesh from his body, burned him with torches, stoned him, and finally
beheaded him.” The same way trod Tyrannion, bishop of the church of
Tyre, Zenobius of Sidon, Sylvanus of Gaza, and Pamphilius, concerning
whom Eusebius wrote a special book.” _Joh. Gys., fol. 23, col. 3_, from
_Euseb., lib. 8, cap. 6_. _Cyprian., lib. 7, cap. 6._


PHILEAS, BISHOP OF THE CHURCH OF JESUS CHRIST, AT THUMIS, IN EGYPT,
BEHEADED AT THAT PLACE, FOR THE EVANGELICAL TRUTH, A. D. 302.

It is related that after the death of the aforementioned martyrs,
Phileas, Bishop of the Church of Thumis, in Egypt, was sentenced to
death, and beheaded, by virtue of the edict of the Emperor, on account
of his faith in Jesus Christ, and because he would not give honor to
the gods, nor sacrifice to them. Jerome has written of him that after
he became bishop, he wrote a very excellent book in praise of the
martyrs. In _Catalogo_.

The author of the _Introduction_, has left on record these words
concerning him: “Phileas, Bishop at Thumis, who was entreated by the
Judge to have regard for his wife and children, remaining steadfast,
nevertheless, was beheaded.” _Introduction, fol. 43, col. 1_, compared
with _Mellinus, 1st book, fol. 101_, from _Euseb._


AN EXTRACT FROM THE LETTERS WHICH THE AFOREMENTIONED MARTYR PHILEAS
WROTE CONCERNING THE PERSECUTION AT ALEXANDRIA, TO THE CHURCH OF
CHRIST AT THUMIS, AND LEFT FOR THE ADMONITION AND CONSOLATION OF ALL
BELIEVERS; CONTAINING THE AWFULNESS OF THE TORMENTS INFLICTED ON THE
BELIEVERS, AND HOW STEADFASTLY THEY BORE UP UNDER THEM.

  NOTE.--The first part of the letter of bishop Phileas is translated
  thus by Eusebius in his _Church History, 8th book, 10th chapter_.

Phileas writes: “The holy martyrs who fought with us, have left us good
examples. Being taught out of the divine Scriptures, they fixed the
eyes of their hearts on God, and voluntarily, without the least fear,
apprehended death for the sake of the truth. For they constantly bore
in mind that our Lord Jesus Christ became man for our sakes; and that
he has taught us, to fight against sin even unto death. For, being
equal with God, he thought it not robbery, but made himself of no
reputation, and took upon him the form of a servant. And being found
in fashion as a man, he humbled himself unto death, even the death of
the cross. The holy martyrs followed his example, enduring all pain and
torment, that they might not stain the conscience of their faith; for
the perfect love which was in them cast out all fear. It is impossible
for me to describe the power, patience, and steadfastness of the
martyrs, yea, it is scarcely credible except for those who have seen
it with their own eyes; for they were exposed, and every one was at
liberty to inflict upon them whatever contumely or torment he pleased,
and if any invented a new mode of torture, he was permitted to torment
them with it himself.”

  Thus far Eusebius’ translation; what now follows, is thus related by
  Mellinus, from the above letter of Phileas.

“As every heathen had been given full power over the Christians, to
inflict upon them all manner of vexation, mockery, and ignominy, yea,
to put them to death in every way; they beat some with sticks, others
with rods, scourges, whips, thongs, ropes, or whatever they could
the most readily lay hold of; which spectacle was changed now and
then by new kinds of torture and beating which the Christians had to
undergo. Some of them had their hands tied behind their backs, and were
suspended from a gibbet, and then all their members were stretched
apart by executioner’s instruments. They were then, through the command
of the magistrate, scourged with iron rods on the whole body, not only
on their sides, as was customary to do with murderers, but even on the
belly, the shins, buttocks, and some on all the most sensitive parts
of the body. Others were suspended by one hand to the ceiling of a
gallery, and thus stretched limb from limb, which exceeds every other
torture. Others were tied back to back to pillars or columns, but so
that their feet did not touch the ground; and the more the executioners
or their assistants tightened the ropes, the more were the martyrs
tormented by the weight of their own bodies. And this cruel torment
lasted not only while the President was engaged in examining them, but
he often let them hang a whole day in this torment. While the President
or criminal Judge would go from one to the other to examine them on
the rack, he had his servants closely observe the first ones, to see
whether any of them, overcome by the intensity of the torments, were
ready to yield. He also commanded his executioners that they should
tighten the ropes on them the longer the more. But if they should see
that the martyrs were almost ready to die, then they should take them
down, and drag them over the ground, over stones, shells, potsherds,
and caltrops. For they had no other consideration for the Christians,
then how they might subject them, if it were possible, to a thousand
deaths--just as though they were not human beings.

“Over and above all the tortures mentioned, the enemies of Christ
invented still another mode of torment for his anointed, or holy
martyrs; for after they had tormented them, they placed some with their
feet in the block, and violently stretched apart their legs, as far
as they possibly could, even to the fourth hole, and there fastened
them, so that the bodies of the martyrs must of necessity lie backwards
over the block, yea, that they, on account of their many wounds,
could neither move nor stir. Others, who had been taken down from the
racks or torture-stakes, were thrown half dead upon the bare ground,
which was far more horrible to behold than when they were still being
tormented. Of these some died under the executioner’s hands, while
they were being tormented; others, in whom life was not yet extinct,
were thrown half dead back into prison, and in a few days perished
of pain; others, again, who triumphed over their long imprisonment,
were healed and restored. These became much stronger in the faith
than they had been before, and when it was left to the free choice of
each of them, either to touch the shameful heathen sacrifices, and
thereby be delivered from all trouble, yea, from death itself, and
be invested with the former freedom; or to refuse to sacrifice, and
receive sentence of death, they without the least deliberation chose
the latter, and boldly went unto death, knowing full well, that it is
written in the word of God: ‘He that sacrificeth unto strange gods
shall be cut off from the people.’ Again: ‘Thou shalt have no other
gods before me.’”

Thus far the words of the martyr Phileas, which he wrote in a letter to
the brethren of the church of Thumis, of which he was pastor, while he
was still in prison, and before he had received his sentence of death;
by which letter he wished to inform his church of his condition in
prison, as well as to admonish them in the true godliness in Christ,
and that they should steadfastly continue therein after his death,
which was soon to follow. Compare _Eusebius_, concerning the death of
Phileas, with _A. Mellinus, 1st book, fol. 101, col. 2, 3_.


CASSIAN, A CHRISTIAN SCHOOL-TEACHER, BY THE ORDER OF THE MAGISTRATE PUT
TO DEATH BY HIS HEATHEN SCHOLARS, FOR THE TESTIMONY OF JESUS CHRIST, AT
FORUM CORNELII, A. D. 302.

It is stated that in this persecution Cassian, Bishop of the church at
Brescia, in Italy, being compelled to flee on account of the violent
persecution, settled in the city of Forum Cornelii (at present called
Imola), where he established a school for children. However, the
persecution, which also there broke forth, did not spare him; for
shortly afterwards he was denounced as a Christian, and apprehended.
When the Judges asked him what profession or trade he had, he replied
that he was a schoolteacher, and taught children to read and write. He
was also examined concerning his faith, and as he would not abandon
it, or sacrifice to the gods, the Judges sentenced him to a very
unusual death, for this was his sentence: “Let the scourger, that
is, the school-teacher, be pricked, cut, and stabbed to death by his
own scholars, with styles, awls, pens, penknives, and other sharp
instruments such as children make use of in school.”

Thereupon Cassian was stripped naked; his hands were tied behind his
back, and he was thus delivered unto his scholars, to be maltreated
by them in the aforesaid manner. Some of these then stoned him, some
beat him with school-boards and wax-tablets, others stabbed him with
styles, pens, penknives, and other sharp school utensils, till after
unspeakable torments, death ensued, and he, having commended his soul
unto God was thus released from this vale of sorrows. Compare _A.
Mell., 1st book, fol. 104, col. 3, 4_, with _J. Gys., fol. 24, col. 1,
ex Prudent., in Hymno, Steph. Hym., 9. Petr. de Nat., lib. 7_.


EULALIA, A CHRISTIAN MAIDEN, BURNED WITH LAMPS AND TORCHES, AND
SUFFOCATED THEREBY, FOR THE FAITH IN JESUS CHRIST, AT EMERITA IN
LUSITANIA, A. D. 302.

[Illustration: EULALIA REFUSING THE IDOL WORSHIP.]

At this time there was a Christian maiden, called Eulalia, not more
than twelve or thirteen years old, who was filled with such a desire
and ardor of the spirit, to die for the name of Christ, that her
parents had to take her out of the city of Merida, to some distant
country-seat, and closely confine her there. But this place could not
extinguish the fire of her spirit, or long confine her body; for,
having escaped on a certain night, she went very early the following
day before the tribunal, and with a loud voice said to the Judge and
the whole magistracy: “Are you not ashamed to cast your own souls and
those of others at once into eternal perdition by denying the only true
God, the Father of us all, and the Creator of all things? O ye wretched
men! do you seek the Christians, that you may put them to death?
Behold, here am I, an adversary of your satanical sacrifices. I confess
with heart and mouth God alone; but Isis, Apollo, and Venus are vain
idols.”

The Judge before whose tribunal Eulalia spoke thus boldly, was filled
with rage, and called the executioner, commanding him to take her away
speedily, strip her, and inflict various punishments on her; so that
she, said he, may feel the gods of our fathers, through the punishment,
and may learn that it will be hard for her, to despise the command of
our Prince (that is, of Maximian).

But before he allowed matters to proceed so far, he addressed her
with these soft words: “How gladly would I spare thee! O that thou
mightest renounce before thy death thy perverse views of the Christian
religion? Reflect once, what great joy awaits thee, which thou mayest
expect in the honorable state of matrimony. Behold, all thy friends
weep for thee, and thy sorrow-stricken, well-born kindred sigh over
thee, that thou art to die in the tender bloom of thy young life. See,
the servants stand ready to torture thee to death with all sorts of
torments; for thou shalt either be beheaded with the sword, or torn by
the wild beasts, or singed with torches, which will cause thee to howl
and wail, because thou wilt not be able to endure the pain; or, lastly
be burned with fire. Thou canst escape all these tortures with little
trouble, if thou wilt only take a few grains of salt and incense on the
tips of thy fingers, and sacrifice it. Daughter, consent to this, and
thou shalt thereby escape all these severe punishments.”

This faithful martyr did not think it worth the trouble to reply either
to the entreating or the threatening words of the Judge, but, to say it
briefly, pushed far away from her and upset[113] the images, the altar,
censor, sacrificial book, etc.

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

Instantly two executioners came forward, who tore her tender limbs,
and with cutting hooks or claws cut open her sides to the very ribs.

Eulalia, counting and recounting the gashes on her body, said: “Behold,
Lord Jesus Christ! thy name is being written on my body; what great
delight it affords me to read these letters, because they are signs of
thy victory! Behold, my purple blood confesses thy holy name.”

This she spoke with an undaunted and happy countenance, evincing not
the least sign of distress, though the blood flowed like a fountain
from her body. After she had been pierced through to her ribs with
pincers, they applied burning lamps and torches to the wounds in her
sides, and to her abdomen. Finally the hair of her head was ignited by
the flame, and taking it in her mouth, she was suffocated by it. This
was the end of this heroine, young in years, but old in Christ, who
loved the doctrine of her Savior more than her own life. _A. Mell., 1st
book, fol. 105, col. 4, and fol. 106, col. 1, 2_, compared with _J.
Gys., fol. 23, col. 3, ex Prudent. Steph. Hym. 3_.

This happened in Lusitania, at Emerita, now called Merida or Medina del
Rio Sacco, in the uttermost or lowest part of Spain, under the Emperor
Maximian and the Proconsul Dacian, as may clearly be seen in ancient
writers, and also in the aforementioned authors.


EUCRATIS, A VIRTUOUS MAIDEN, DIED IN PRISON, AT CÆSAR AUGUSTA, AFTER
RECEIVING MANY STRIPES AND WOUNDS, FOR THE TESTIMONY OF JESUS, HER
SAVIOR, A. D. 302.

After the death of Eulalia an account is given (from Prudentius) of
another Christian maiden, called Eucratis, who by her steadfastness in
suffering, and the violence with which she took the kingdom of heaven,
put to shame the spirit of this world, at Cæsar Augusta. The ancients
tell us in what manner this heroine of Jesus Christ was martyred,
namely, that she was not only tormented on her sides with rods and
other iron instruments, but that her breasts were cut off, so that
her liver could be seen; hence, having been put back into prison, she
very miserably died (yet with a glad hope), in consequence of the
putrefaction of the wounds, which she had received for the name of
Jesus Christ. See _Mell._ as cited above, from _Steph. Hym. 4. Flos.
Sanct. Hisp. Mart. Rom., 16 April_.


THE SECOND YEAR OF THIS PERSECUTION BEGAN A. D. 303.

The persecution did not yet cease, though it had already risen to a
very high degree. But it may have pleased God to bring his people
through much tribulation into his kingdom. Acts 14:22,23.


EUPLIUS, A PIOUS CHRISTIAN, BEHEADED IN THE CITY OF CATANA IN SICILY,
FOR THE TESTIMONY OF JESUS CHRIST, A. D. 303.

On the 12th of August, A. D. 303, a certain pious Christian, called
Euplius, was surprised by the inquisitors of the Romans, in the city
of Catana in Sicily, as he was engaged in reading the Gospel, and
instructing other Christians. They apprehended him and brought him near
the tribunal, in which sat the clerk of the criminal court and the
Judge.

Meanwhile Euplius cried aloud: “I am a Christian, and wish to die for
the name of Christ.”

Calvisianus, the Proconsul, hearing this, said: “Bring him in here, who
cried thus.”

When Euplius had entered the tribunal, carrying with him the Gospel
books, one of the Proconsul’s friends said: “It is not right for him to
carry such papers with him contrary to the prohibition of the Emperors.”

The Proconsul asked Euplius, whence he had these writings? Whether he
brought them from his house?

Euplius answered: “I have no house. My Lord Jesus Christ knows that I
have no house.”

Then the Proconsul commanded him with a loud voice, to read something
out of the writings.

Euplius, having opened the book, read these words: “Blessed are they
which are persecuted for righteousness’ sake: for theirs is the kingdom
of heaven.” Also: “Whosoever will come after me, let him deny himself,”
etc.

When he had read these and like passages, the Proconsul said: “What
does all this mean?”

Euplius replied: “This is the law of my Lord, of Jesus Christ, the Son
of the living God.”

The Proconsul, having heard this confession of Christ, said: “Let him
be delivered unto the executioners, put to the rack, and thus examined.”

He was then very grievously, yea, inhumanly tormented, and commanded to
deliver up the Scriptures he had with him, and to have them burned to
the dishonor of Jesus Christ. All of this he steadfastly refused to do;
moreover, he openly invoked the name of Jesus Christ, because he had
been found worthy to suffer for his name’s sake.

Thereupon he was again led to the rack and dreadfully tormented in the
same manner as before. But he suffered it patiently, and called upon
the Lord, saying: “I thank thee, O Christ! help me, O Christ! for thy
sake I suffer all this, O Christ!”

In short, the Proconsul, still more enraged by this, went into the
tribunal, and gave the sentence of death to the clerk of the criminal
court, that he might write it out against this good man. Then,
coming out again from the tribunal, and bringing with him the tablet
containing the death sentence, he read the latter aloud, as follows: “I
command that Euplius, the Christian, be slain with the sword, because
he despises the gods of the Emperors, blasphemes the other gods, and
does not repent.” He further said: “Lead him away.”

This sentence having been read, the Gospel book which he had with him
when he was apprehended, was forthwith suspended to his neck, and
the crier went before him, crying thus: “Euplius, the enemy of the
gods and the Emperors, is led to death.” Euplius went joyfully to the
place where he was to be put to death, continually thanking Christ for
his grace. Having arrived at the place of execution, he with great
reverence bowed his knees, and prayed to the Lord his God. As soon as
he had finished, he offered his neck to the sword, and poured out his
blood as a drink offering unto the Lord. His dead body was afterwards
removed by the Christians and buried. This happened at Catana, in
Sicily, A. D. 303, after the twelfth day of the month of August had
passed. _Acta M. S. Proconsular. Baron., edit. in Annal 1, 2, A. D.
303. Alia per Metaphrastem_, compared with _A. Mell., 1st book, fol.
117, col. 2–4_.


PANCRATIUS, A YOUTH OF FOURTEEN YEARS, BEHEADED FOR THE TESTIMONY OF
JESUS CHRIST, WITHOUT THE CITY OF ROME, A. D. 303.

There was at that time a Christian youth of fourteen years, called
Pancratius, who, when he was brought before the Emperor Diocletian
found such special favor in the eyes of the latter, that he promised to
adopt him as his son, if he would abandon Christ, and show honor to the
gods of the Romans. But this youth, who was old in the knowledge and
love of his Savior, showed such steadfastness in defending his faith
and despising the gods, that the Emperor, filled with rage, commanded
that he should be decapitated, on the Aurelian way, just out of the
city of Rome. Thus this youth loved the honor of his Savior more than
his own life, and hence he is justly reckoned among the number of the
pious martyrs. _Acta per Sicrium, bona fide edita, secundum Mellinum,
in Tract super, fol. 139, col. 4._


JUSTUS, A PIOUS AND GODFEARING YOUTH OF AUXERRE, IN BURGUNDY,
DECAPITATED FOR THE FAITH IN JESUS CHRIST, NEAR LUPERAM, A. D. 303.

When the soldiers of the Emperor Diocletian were engaged in
apprehending the Christians, a certain father, called Mattheus, and
his two sons, Justinian and Justus, were journeying toward Auxerre, in
Burgundy, their place of residence. But having been denounced, in the
meantime, by some evil informers, they were pursued by the aforesaid
soldiers and four horsemen sent by the Emperor’s Proconsul. The younger
son, Justus, perceiving this, communicated it to his father and his
brother, who hid themselves in a cave, but Justus kept watch without.
When he saw the horsemen, he went to meet them. Being asked by them,
who he was, and where his companions were, he replied: “I am called
Justus, and I freely confess that I am also a Christian; but since I
regard you as persecutors of the Christians, it is not lawful for me to
betray my companions.”

When they drew their swords, and threatened him with them, he answered:
“Truly, I shall consider myself happy, if I may be permitted to suffer
all manner of punishment, nay, death itself, for the name of Christ;
for I am ready to lose my soul in this world, that I may keep it unto
life eternal.”

Thereupon one of the soldiers drew his sword, and struck off his head.
His father and his brother buried his dead body at Luperam, which place
was near by. This occurred A. D. 303. _Abr. Mell., ex Acta per Surium
edita, ut apparet ex Bede Acris Rit. Micis de Sumpta._


FELIX, BISHOP OF THE CHURCH AT THIBARIS, IN AFRICA, PUT TO DEATH WITH
THE SWORD, IN THAT CITY, FOR DEFENDING THE EVANGELICAL TRUTH, A. D. 303.

When Constantinus Chlorus and Galerius Maximianus were Cæsars for the
fourth time, the Emperors Diocletian and Maximian issued an edict to
the whole world, which was transmitted to the authorities of all the
colonies or free cities of the Romans, and read to this effect: that
they should demand the divine books and laws of the Christians at
the hands of their bishops and teachers. A copy of this edict, among
others, was posted up in the city of Thibaris, in Africa, on the fifth
day of the month of June.

Now when it came to pass that the fiscal Procurator of that place
demanded of Felix the divine and Christian books, in order to burn
them, Felix answered: “It were better, that I should be burned, than
the divine Scriptures, because we must obey God rather than men.”

The Procurator said: “Nevertheless, the command of the Emperors must
have the precedence to thy word.”

Felix replied: “God’s command comes before the commands of men.”

The Procurator said: “Consider well, what thou doest.”

NOTE.--Here we might produce the whole of the court proceedings as
believed to have been recorded by the clerk of the criminal court; but
in order to avoid prolixity, we shall present to the kind reader, word
for word, only the last and principal part of those proceedings.

Having arrived there, the Proconsul or General commanded them to loose
Felix, and asked him, saying: “O Felix, why wilt thou not deliver up
the books of the Lord thy God? Or perhaps, thou dost not have any?”

Felix answered: “Indeed, I have them, but I do not wish to give them to
you.”

The Proconsul said: “Put Felix to death with the sword.”

When Felix had received the sentence of death, he said with a loud
voice: “I thank thee, O Lord, that thou hast redeemed me!” He was
immediately led to the place where he was to die; at which time the
moon was changed as into blood. This happened on the 30th of August.

Having arrived at the place of execution, Felix lifted up his eyes
toward heaven, and said with a loud voice: “O Lord God, I thank thee,
that I have lived to be fifty-six years old. I have kept myself pure;
have kept the Gospels or evangelical books; and have preached the
faith and truth in their purity. O Lord God of heaven and earth, Jesus
Christ! I bow my neck to the sword, as an offering unto thee, who
abidest in eternity, with whom there is and abideth glory and majesty
forever and ever, Amen.”

Thus far the account of the martyrdom of Felix has been translated word
for word from the _Acta Proconsularia_, that is, the records of the
proceedings which were approved by the heathen judges and proconsuls.
Compare _Abr. Mell., 1st book, fol. 117, col. 1, 2_, with _Act.
Proconsul. extant sur tom 5, Octob. 24_.


PRIMUS AND FELICIAN, TWO BROTHERS, AFTER MANY TORMENTS, THROWN BEFORE
LIONS AND BEARS, TO BE TORN BY THEM, BUT FINALLY BEHEADED, AT NUMENTA,
IN ITALY, A. D. 303.

In the year 303 two brothers, Primus and Felician, were brought
prisoners before the criminal Judge of the city of Numenta, in Italy.
He first examined Felician, and asked him, whether he would rather
sacrifice to the gods, and live in honors, and see good days, or be
tortured unto death with all manner of torments?

Felician answered: “How canst thou speak to me of pleasant days? I
am now eighty years old, and have been enlightened with the saving
knowledge of Christ for about thirty years; yea, I am still finding the
greatest joy of my heart in his service. And thou wouldst persuade me
to forsake my Savior, and accept instead of him the vain lusts of this
world! Far be it from me; for I have resolved to cleave to Christ, my
Lord and my God, to the very last breath of my life.”

Thereupon this good old man was put in prison, and his brother Primus
brought forth, whom the Judge endeavored to persuade that Felician,
his dear old brother, had apostatized. But Primus was confident that
the contrary was true; therefore he said that it was a lie. Upon this,
he was beaten with sticks, and burned on his loins with lamps. But he
sang with the prophet David: “O Lord, thou has proved us with fire, as
silver is tried.”

Then both were tormented, in different ways. Molten lead was poured
down Primus’ throat, while Felician was beaten with leaded scourges,
nailed with his hands and feet to a stake, and inhumanly tortured. Both
were cast before the lions and bears; but as these would not harm them
the Judge caused the martyrs to be beheaded and their dead bodies laid
on the ground for the dogs and the birds of the air. However, they were
buried by the Christians. _Acta per eundem._ Also, _A. Mell., 1st book,
fol. 114, col. 2_.


THE THIRD YEAR OF THE PERSECUTION, COMMENCED A. D. 304.

In the third year of the persecution, the obdurate heart of the
bloodthirsty Emperor Diocletian had not yet softened, seeing he and his
associate Maximian steadily went on putting to death the poor Christian
believers, as appears from the death of the following persons.


APPHIAN, A GODFEARING YOUTH, DROWNED IN THE SEA, AT CESAREA, IN
PALESTINE, BECAUSE HE DEFENDED THE HONOR OF JESUS CHRIST, AND REPROVED
IDOLATRY, A. D. 304.

When the third year of the aforementioned persecution had begun, the
second oppression of the Christians arose in Palestine, through letters
which had been sent in the Emperor’s name to Urbanus, the Proconsul;
whereby the magistrates of every city were commanded: to exert the
utmost diligence, that all Christians, men and women, old and young,
would sacrifice to the gods; and that the criers should call together
in the city of Cesarea, men, women, and children, to assemble in the
temples of the idols; and also that the chief men of every quarter of
the city should read off from their lists, the name of every citizen,
so as to make it impossible for any one to conceal himself. This caused
great misery and distress throughout the whole city.

When it came to pass, on the feast-day of the goddess Hecate, that the
Proconsul of Palestine was engaged in offering his sacrifice, Apphian,
who was not yet twenty years old, went undauntedly to the Proconsul,
and reproved him for his wicked idolatry, admonishing him to desist
from it. Instantly the youth was frightfully torn as by wild beasts
by the body-guards of the Proconsul, suffering stripes without number
from them, which he endured with great steadfastness. Thereupon he
was imprisoned for a while, but was then brought forth again, and
dreadfully tormented. He was beaten so inhumanly in his face and on
his neck, that owing to the wounds and the swelling of his face he was
so disfigured, that those who formerly knew him well, now no longer
recognized him. At the command of the Proconsul they also took linen
cloths, which they had saturated with oil, wound them around his bare
legs, and then set them on fire, so that the flames leaped up high,
consuming not only the flesh off the bones, but even melting the marrow
within them, causing it to trickle down; which must have caused a pain
beyond all comparison. But in all this he remained steadfast. Three
days after this he was again brought before the Judge, and received
sentence of death, namely, that he should be drowned in the sea; which
sentence was executed on the second of April, A. D. 304. Compare _Abr.
Mell., 1st book, fol. 123, col. 1, 2_, with _Eus., lib. 8, cap. 14_.


ULPIAN, A PIOUS YOUNG MAN, CAST INTO THE SEA, AND DROWNED, NEAR THE
CITY OF TYRE, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 304.

About that time, almost in those very days, another youth, named
Ulpian, was brought forth in the city of Tyre, who, after having been
long and very severely tormented, was finally sentenced to an unusual
death, for the testimony of Jesus Christ, namely: to be wrapped stark
naked, together with a dog and an adder, in the fresh hide of an ox or
cow and thus thrown into the sea. This sentence was executed near the
city of Tyre; but the sea shall give up its dead, and then shall this
pious witness of Jesus Christ, and his fellow-brethren be rewarded and
crowned by the Lord with the crown of immortality. _Vide supra Mellin.,
ex Euseb. Hist., lib. 8, cap. 15._


AEDESIUS, BROTHER OF THE AFOREMENTIONED APPHIAN, FIRST BANISHED TO THE
MINES OF PALESTINE, AND AFTERWARDS DROWNED IN THE SEA, AT ALEXANDRIA,
FOR THE TESTIMONY OF THE LORD, A. D. 304.

Shortly after the death of the martyrs Apphian and Ulpian, the enemies
of the divine and Christian truth laid their hands on Aedesius, the
brother of Apphian. After making many excellent confessions for the
name of the Lord, he was sentenced to be sent as a slave to the mines
of Palestine.

Finally, when he happened to see, in the city of Alexandria, how
the Proconsul pronounced sentence of death upon the Christians, and
sometimes caused manifold indignities to be heaped upon aged persons,
together with other wickednesses practiced by him, he boldly went into
the court to the Judge, and openly reproved him on account of the
unjust and wicked sentences he pronounced upon the innocent Christians.
For this he was most unmercifully tormented, which pains he meekly and
not less steadfastly endured. He was then thrown into the sea, and
drowned, even as had been done with his brother. _See the above cited
books._


AGATHOPUS, A DEACON, AND THEODULUS, A LECTOR, OF THE THESSALONIAN
CHURCH, DROWNED NEAR THESSALONICA, FOR THE TESTIMONY OF JESUS CHRIST,
A. D. 304.

In that same year, two pious Christians of Thessalonica, Agathopus,
a deacon, and Theodulus, a lector, of the Thessalonian church, were
apprehended for the testimony of Jesus Christ, and brought before
Faustin, the Governor of the city. He first took up Theodulus, the
younger, to torment him, causing him to be stripped and bound. While
Theodulus was being tormented, the crier called to him: “Sacrifice, and
thou shalt be released.” Theodulus answered: “You may strip my body,
but you shall never turn my heart and mind from the faith in God.”

As they both went to hear their sentence of death, their friends cried
and wailed most bitterly, so that the sound of it seemed to ascend
to heaven; but Theodulus said to them, with a happy countenance: “If
you weep for our old friendship’s sake, I tell you, that you ought
rather to rejoice, because we are tried in so honorable a conflict;
but if you envy us this happiness, and are sad because you are not
partakers of it, the door of blessedness stands open for you, too, and
the proclamation of faith calls: Come ye all to Christ; but it gives
the crown of eternal life only to those who are drawn back neither by
riches, nor by voluptuousness, nor by the honor of this world.”

Finally, the Judge gave sentence, that their hands should be tied
behind their backs, and heavy stones be fastened to their necks, and
that they should thus be drowned; which they steadfastly endured, and
are therefore reckoned among the number of the holy martyrs. _A. M.,
fol. 140, col. 1, ex Act. per Metaph._


JULITTA OF ICONIA, AN HONORABLE WIDOW, AFTER MUCH FLEEING FINALLY
BEHEADED FOR THE NAME OF THE LORD, AT TARSUS, IN CILICIA, A. D. 304.

When Diocletian’s persecution was at its highest, a certain widow
of Iconia tried to flee from it; wherefore she went with her child,
which was three years old, from Lyconia to Seleucia, and from there
to Tarsus, in Cilicia. But she could not remain concealed there
from the heat of that persecution; for Alexander, the Proconsul who
had jurisdiction there, apprehended her. After many vain efforts to
persuade her to renounce the Christian faith, he caused her to be
scourged with tough cowhides.

In the meantime he endeavored to quiet the frightened child, called
Quiricus, by many pleasant and coaxing words; but the child resisted
with hands and feet, refusing to be caressed by the tyrant, and finally
ran to his mother. However, the tyrant caught him up again; but this
did not turn out very peacefully or pleasantly, for the child scratched
his face, and kicked his sides, so that the pain quite enraged him. He
therefore took the child by his legs and pitched him head foremost down
the stone stairs. The mother, seeing this, thus addressed the tyrant:
“Thou needst not think that I am so timid as to be conquered by thy
cruelties; for the tearing of my body shall not intimidate me, nor the
racking of my members move my spirit; neither shall the threats of the
fire, nor death itself be able to separate me from the love of Christ.
The greater the torments are with which you threaten me, the more
acceptable they are to me; for I hope thereby the sooner to come to my
dear son, and to receive with him the crown of righteousness at the
hand of Christ.”

Upon this confession, the Proconsul had her suspended to the
torture-stake, her flesh torn with iron combs, melted pitch poured over
her naked body and fresh wounds, and finally caused her to be beheaded.
_Acta Fidelia, per Metaphrastem_, compared with _A. Mell., 1st book,
fol. 140, col. 1, 2_.


FORTY YOUTHS, WHO CONFESSED CHRIST THEIR SAVIOR, THROWN INTO A COLD
POOL, AND BURNED ALIVE THE FOLLOWING DAY, AT ANTIOCH, A. D. 304.

When the east as well as the west was exceedingly disturbed on account
of the violence of the persecution, there manifested themselves in the
east, namely at Antioch, forty pious youths, as valiant champions of
Jesus Christ, inasmuch as they openly and boldly confessed the Son of
God, Jesus Christ, as their Savior. Thereupon, the Governor of that
place, after they had been apprehended, strenuously exerted himself to
move them from the faith; but when all his efforts proved unsuccessful,
he had them stripped naked, in the coldest part of the winter, and cast
into a very cold pool. But as they were still alive the next day, he
caused them to be burned to powder.

One of them, who in consideration of his extreme youthfulness had,
through compassion, been restored to his mother, was placed by the
latter with her own hands upon the wagon in which the others lay, and
exhorted, to finish this blessed course with his fellow brethren. This
happened in the third year of the persecution, A. D. 304. _Joh. Gys.,
fol. 23, col. 3, ex Bas. de 40 Martyr._


FOURTH YEAR OF THE PERSECUTION, COMMENCED A. D. 305.

Galerius Maximian, continuing in the persecution which had been begun,
and carried into execution, with great bitterness, by Diocletian and
Maximian, exercised much cruelty, through Peucetius, Quintinian,
Theotecnus, and other Proconsuls, against the poor Christians; burning
them alive; throwing them before the wild beasts, to be torn by them;
nailing them to crosses; drowning multitudes of them in the sea;
starving them to death in the prisons; beheading them; cutting off
their hands and feet, and then giving them their life; but when they
would make use of the favor granted them, spoiling them of all their
goods, and driving them away into misery.

Touching those who were slain there, the following, among others, are
mentioned by name.


SYLVANUS, JANUARIUS, SOSIUS, PROCULUS, PELAGIA, THEONAS, CYRENIA, AND
JULIANA, ALL OF WHOM LAID DOWN THEIR LIVES FOR THE EVANGELICAL TRUTH,
A. D. 305.

Sylvanus, Bishop of the church of Emissa, a city of Apamea, in Syria,
was, with many others, thrown before the wild beasts, to be devoured by
them.

Januarius, Bishop of the church of Beneventum; Sosius, a deacon of the
church of Misenum; Proculus, deacon, at Pussolis, and others, were
beheaded together.

Pelagia was suffocated in a redhot ox.

Theonas, with his companions, Cyrenia and Juliana, were deprived of
life by other methods. _Joh. Gys., about the death of Januarius and
Sosius. Abr. Mell., fol. 141, ex Act. per Johannem Januarii Diaconum
conscripta per surium edita._


THE FIFTH YEAR OF THE PERSECUTION, COMMENCED A. D. 306.

In this year the persecution was not so severe as in some of the
preceding ones; wherefore there were not many martyrs at this time.
However, the ancients have recorded a few, whom we shall presently
mention.


THEODOSIA, A GODFEARING MAIDEN OF THE CITY OF TYRE, WHO CAME TO COMFORT
THE BOUND MARTYRS, DROWNED IN THE SEA AT CESAREA, A. D. 306.

When the fifth year of the tenth persecution had come, on the second
day of the month of April, the Sunday of the resurrection of our
Savior, Theodosia, a godfearing maiden of the city of Tyre, about
eighteen years old, came to some bound martyrs at Cesarea, as they were
standing before the tribunal, to receive their sentence of death. Her
reason in doing so was affectionately to greet them, and to comfort
them in their extremity.

Thereupon she was instantly seized by the soldiers, and brought before
the Proconsul, who forthwith caused her to be maltreated as though he
had been bereft of reason; for he did not have her tortured with all
manner of dreadful torments, on her sides only, as was generally the
custom, but he also caused her breasts to be torn open to the very
bones, and then cut off. All this she suffered steadfastly and with
a happy countenance; but when by reason of the intensity of the pain
she could scarcely draw her breath any longer, so that it seemed that
she would soon cease to live, the Proconsul had her thrown into the
sea; and thus this faithful heroine of Jesus Christ was numbered among
her slain fellow-brethren and sisters. See _A. Mell., 1st book, fol.
124, col. 2, 3_, from _Euseb., lib. 8_. Also, _J. Gys. on the name
Theodosia_.


PAMPHILIUS, AN ELDER OF THE CHURCH AT CESAREA IN PALESTINE, MOST
MISERABLY MARTYRED THERE, FOR THE NAME OF JESUS CHRIST, A. D. 306.

This Pamphilius was an elder of the church at Cesarea, and a very
eloquent, learned and godly man. It is stated of him that after much
suffering and tribulation he underwent the conflict of martyrdom,
for the name of Christ, and was thus numbered among the heroes of the
bloody banner of Jesus Christ. It appears that he was a special friend
of Eusebius Pamphilius, so that some are of the opinion, that the
latter took his surname Pamphilius from him. This much is certain, that
he wrote the following concerning him, as ancient authors have informed
us: “Among those who were variously afflicted and vexed, and kept in
chains and bonds at Cesarea, by Urban, the Proconsul of Palestine, was
also Pamphilius, my most faithful friend, who probably was the chiefest
martyr of our time, and the most celebrated in all manner of virtue and
godliness.” _A. Mell., 1st book, fol. 124, col. 3, 4_, from _Eusebius_
and _Jerome_, compared with _J. Gys., fol. 26, col. 4_.


THE SIXTH YEAR OF THE PERSECUTION, COMMENCED A. D. 307.

From among those who were put to death in the sixth year of
Diocletian’s persecution, we have selected the following.


ENNATHAS, A CHRISTIAN MAIDEN FROM THE CITY OF SCYTHOPOLIS, BURNED ALIVE
IN PALESTINE, FOR THE CONFESSION OF THE CHRISTIAN FAITH, A. D. 307.

When some Christians, in their zeal for the truth, had reproved
Firmilian, the Proconsul of Palestine, for his great idolatry, and
were put to death on this account, on the thirteenth of November, A.
D. 307, a certain young maiden, named Ennathas, a native of the city
of Scythopolis, came there on the same day, not of her own accord,
however, but through compulsion, and, together with the others, boldly
laid down her life for the name of Jesus Christ. She was at first most
unmercifully treated, nay, in a manner too shameful and horrible for
description. Finally, when she remained steadfast nevertheless, in the
confession of her faith, the Judge pronounced sentence of death upon
her, namely, that she should be burnt alive; and thus this pious martyr
pressed through the strait gate, leaving her flesh on the posts; which
the Lord shall afterwards crown and reward with glory and majesty. See,
_A. Mell., 1st book, fol. 125, col. 4_, from _Euseb., J. Gys., fol. 26,
col. 4_.


CATHARINA, AN HONORABLE MAIDEN OF ALEXANDRIA, BEHEADED AFTER MANY
TORMENTS, FOR THE FAITH IN JESUS CHRIST, A. D. 307.

It is stated that on the 25th of November of the same year, Catharina,
an honorable maiden of Alexandria, was beheaded, for the faith in Jesus
Christ, after having suffered many torments. _J. Gys., fol. 26, col.
4._


THE SEVENTH YEAR OF THE PERSECUTION, COMMENCED A. D. 308.

It is stated that in the seventh year of the persecution the following
persons were slain for the confession of the evangelical truth.


SOME PIOUS CHRISTIANS WHO WENT TO VISIT THEIR CONFINED FELLOW-BRETHREN,
APPREHENDED AT CESAREA, AND BANISHED TO THE MINES; BUT THREE OF THEM,
NAMELY, ARES, PROMUS, AND ELIAS, PUT TO DEATH AT ASKALON, A. D. 308.

About the beginning of the year 308, some godfearing Christians left
Egypt, with the intention of journeying to Cilicia, to supply those,
who for the confession of the faith had been banished to the mines
there, with some needful things in their misery and poverty. They were
apprehended at Cesarea by the guard at the gate of the city. Some of
them were sent into misery and slavery through the same sentence, which
consisted in this, that the right eye was to be put out, and the left
knee-pan cut away, and the wound seared; and thus with one eye and one
leg they were compelled to labor in this hard slavery.

Three of their number were apprehended at Askalon, in Palestine, and
were tormented in various ways, because they steadfastly confessed
their faith. One of them, named Ares, was burnt alive; the other two,
Promus and Elias, were beheaded, and thus departed this life in a godly
manner. _A. Mell., 1st book, fol. 126, col. 1_, from _Euseb._


PETER APSELAMUS, A YOUNG MAN, BURNED ALIVE AT CESAREA FOR THE NAME OF
JESUS CHRIST, A. D. 308.

Shortly afterwards (on the 11th of January), a pious man, called Peter,
and surnamed Apselamus, was apprehended. He was a native of Amea, a
village in the neighborhood of Elentheropolis. For some time he had led
the life of a recluse, having retired into solitude to give himself
over to divine meditations.

Though the Judge and the other members of the tribunal had begged him
again and again, to have compassion upon himself and his youth (for
he was yet in the bloom of life), he disregarded it all, putting his
entire confidence in the living and true God, whom he loved more than
all this world contains, yea, than his own life. Finally he suffered
his confidence in Christ, his Savior, to be tried, as precious gold, by
fire, and was burned alive at Cesarea, for the name of Jesus Christ,
having commended his soul into the hands of God. _Idem, Ibidem, ex
Euseb., lib. 8._


BIBLIS, AQUILINA, AND FORTUNATA, THREE GODFEARING CHRISTIAN WOMEN, PUT
TO DEATH FOR THE DIVINE TRUTH, IN PALESTINE, A. D. 308.

Among various other martyrs who suffered for the testimony of Jesus
Christ in the seventh year of Diocletian’s persecution, we have noticed
that there were also several honorable Christian women who, from
love to their Savior, did not hesitate to give their lives for the
truth. They were called Biblis, Aquilina, a girl of twelve years, and
Fortunata, a maiden of Cesarea; who together laid down their lives for
the truth, in Palestine. _J. Gys., fol. 26, col. 3_, compared with _A.
M., fol. 131, col. 3, ex Mart. Rom. Menol. Grec. Metaphrast. 13 Junii_.


THE EIGHTH YEAR OF THE PERSECUTION, COMMENCED A. D. 309.

It is related that at this time the modes of torture and of putting
to death were various. Some were beheaded with the axe, as was mostly
done with the martyrs in Arabia. Some had their legs broken on the
wheel, as was the case with those who confessed the name of Christ in
Cappadocia. Others were hung up by their heels, with the head close
to the ground, and then suffocated by a small fire, as was the case
in Mesopotamia. Some had their noses, ears, hands, feet, and other
members, cut off, as was done to those at Alexandria. At Antioch some
were roasted on frying-pans, not unto death, but to intensify the
pain. But the sufferings inflicted upon the poor martyrs in Pontus are
horrible to relate; for some had sharp splints of reed thrust between
the nails and the flesh of their fingers; others had melted lead poured
over their naked bodies; some had their secret parts singed and seared,
in the invention of which tortures the judges and proconsuls vied with
one another, even as though they wished thereby to manifest their great
ingenuity, and their tyranny against the Christians. See concerning,
this, _A. Mell., fol. 128, col. 1, 2_.


TWO SISTERS AT ANTIOCH DROWNED IN THE SEA, BECAUSE THEY WOULD NOT
RENOUNCE CHRIST THEIR SAVIOR, A. D. 309.

In the eighth year of Diocletian’s persecution, that is, A. D. 309,
there were at Antioch two sisters, young maidens, of modest manners and
pious life, intelligent and well-informed in the way of godliness; so
that the world was not worthy, to contain them any longer. They were
apprehended and examined, and, clinging steadfastly to Christ, cast
into the depths of the sea, and drowned, by the servants of Satan. See
the above named author, in the same book, _fol. 129, col. 1_, from
_Euseb._


IRENE AND HER TWO SISTERS, BURNED ALIVE FOR THE TESTIMONY OF JESUS
CHRIST, A. D. 309.

In the records written, through the clerk of the criminal court, by
the Proconsul Dulcetius, concerning some pious martyrs, there is
pronounced, at the close, a certain sentence of death over three
sisters, who steadfastly continued in the truth of Christ. The last
part of the aforementioned records contain, in regard to this, the
following words: “And when he (Dulcetius) had demanded paper, he wrote
this sentence of death: ‘Whereas Irene would not obey the decree of the
Emperors, and sacrifice to the gods, and does still remain a Christian,
therefore I command that she be burned alive, as her two sisters were.’”

When the criminal Judge had pronounced this sentence upon Irene, the
soldiers took her and brought her upon an elevated place, where her
sisters had died; and when they had built a great fire of wood, they
made her climb upon it, and there, after singing sweet psalms and
hymns of praise to the honor of God, she was consumed by the flames.
_A. Mell., fol. 130 and 131, col. 1, ex Act. Ver. Proconsular. apud
Metaph._ Also, _Acta cognitionis novissime diei_.


PETER, NILUS, AND P. MYTHIUS, BURNED IN EGYPT; FORTY BEHEADED;
MARTIONILLA, EUPHRATESIA, SEVEN BROTHERS, AND OTHERS, PUT TO DEATH AT
ANTIOCH, A. D. 309.

It is stated that besides the aforementioned martyrs there were put
to death by fire in Egypt, for the name of the Lord, three pious
Christians, named Peter, Nilus, and P. Mythius; forty others were
beheaded; and for the same reason, Martionilla, Euphratesia, seven
brothers, and various others, also laid down their lives for the truth.
_J. Gys., fol. 27, col. 1._


THE NINTH YEAR OF THE PERSECUTION, COMMENCED A. D. 310.

The ancients tell us that Maximinus Jovius instituted at this time a
special persecution at Antioch, through the instrumentality of one
Theotecnus; to which end he caused an image to be erected, in honor
of Jupiter Philius (the god of friendship), by which--whether through
Satan or through jugglery--certain oracles were uttered, to the
effect, that God had commanded that the Christians, as his special
enemies, should be driven out of every country, city, and field, and be
exterminated, the sooner the better. _A. Mell., fol. 134, from Euseb._

It is easy to judge that this false and blood-thirsty voice, having
fallen as a true oracle into the hearts of the heathen, caused not a
little shedding of blood, oppression, and burning among the innocent
and defenseless lambs of Christ, as we shall presently in some measure
show.


LUCIAN, AN ELDER OF THE CHURCH OF CHRIST AT ANTIOCH, AFTER HAVING
CONFESSED THE FAITH, CAST INTO PRISON, AND PUT TO DEATH THERE, A. D.
310.

Among the many pious witnesses of Jesus Christ, who laid down their
lives for the truth, Lucian, who was an elder of the church at Antioch,
was not one of the least; for it is stated of him, that he was a very
godly, wise, and eloquent man, well versed in the Scriptures, but above
all, that he boldly sealed all this with his blood and death, to the
honor of God.

The Judge asked him as he stood before his judgment seat, saying: “O
Lucian, how does it come that thou, who art such a wise man, dost
follow this sect, for which thou canst give no reason at all? Or, if
thou hast any, let us hear it.”

Having obtained permission to speak, he made a very excellent and
glorious profession of his faith; which would well deserve a place
here, were we not, in order to avoid prolixity, compelled to omit it.
As soon as he had ended his confession, and the people had, in some
measure, been drawn over to his views, the Judge commanded them to
lock him up again in prison, and to put him to death there; which, as
the ancient writers relate, was accordingly done. But God shall reveal
it all on the last day, and reward every one according to his works.
Compare with _A. M., fol. 135, col. 1–4, ex Eusebio and Ruffino, in
Hist. Eccles. Hier. Catal. in Luciano_.

NOTE.--Some place this Lucian in the tenth year of the persecution,
namely, in A. D. 311.


PETER, FAUSTUS, DIDIUS, AND AMMONIUS, WHO MINISTERED TO THE CHURCH OF
JESUS CHRIST AT ALEXANDRIA, PUT TO DEATH FOR THE FAITH IN THE SON OF
GOD, A. D. 310.

At this time there were persecuted, by virtue of the bloody decree
of Maximian, a number of godfearing and learned men, who adhered to
Christ by a true confession; of whom we shall briefly present a few,
mentioning also the place and time of their death. Peter, bishop of the
church of Christ at Alexandria, and Faustus, Didius, and Ammonius, all
three elders, were put to death for the faith in Jesus Christ, on the
28th day of November, A. D. 310. There were also several other bishops
in Egypt, who laid down their lives for the same reason. Compare _J.
Gys., fol. 27, col. 1_, with _A. Mell., 1st book, fol. 136, col. 4,
from Eusebius, Epiphanius, Athanasius_.


ANYSIA, A YOUNG GIRL OF THESSALONICA, SLAIN IN THE TEMPLE, AT
ALEXANDRIA, BECAUSE OF HER CHRISTIAN FAITH, A. D. 310.

Anysia, a girl of Thessalonica, born of wealthy Christian parents, was
slain in the temple at Alexandria, because of her Christian faith, at
the time when Maximian had issued a decree authorizing every one to
kill the Christians wherever they might be found. _J. Gys., fol. 27,
col. 2._


DEMETRIUS, A CHRISTIAN TEACHER, PUT TO DEATH FOR THE TRUE CHRISTIAN
TRUTH, AT ALEXANDRIA, A. D. 310.

At the same time and place, also Demetrius, a remarkably virtuous and
zealous teacher, sealed the genuine, divine and Christian truth with
his blood. _Idem, Ibidem._


THEODORUS, PHILEMON, AND CYRILLA, PUT TO DEATH FOR THEIR LOVE TO THEIR
SAVIOR, A. D. 310.

Besides the preceding ones, we find that there were put to death,
for the name of the Lord, and their love to their Savior, Theodorus,
a bishop of the church of Christ, Philemon, and Cyrilla. See the
abovementioned author, in the same book, _fol. 27, col. 3, ex Vinc.,
lib. 12, cap. 149_.


THE TENTH OR LAST YEAR OF THIS PERSECUTION, COMMENCED A. D. 311.

We shall speak but briefly of the last year of this persecution, since
ancient writers have left us little information in regard to it.
Nevertheless, there were some at that time, who laid down their lives
for the truth; among whom the following are mentioned.


EUGENIUS, AUXENTIUS, MAODATIUS, AND MANY OTHERS, AFTER MANY TORMENTS
PUT TO DEATH IN VARIOUS WAYS, FOR THE TESTIMONY OF JESUS CHRIST, A. D.
311.

Eugenius, because he confessed Christ, and had reproved the wickedness
of the heathen, had his tongue cut out, and his arms and legs broken,
and thus departed this life, steadfastly continuing in the Lord.

Auxentius, a deacon of the Christian church at Auracea, in Asia, was
beheaded for the same reason--for the faith in Christ.

Maodatius was hung up by his toes, and, having been pierced with
red-hot awls, and burned with torches, was deprived of life, for the
testimony of Jesus.

Besides these, many others were put to death for the faith, whose names
cannot be given; hence we shall content ourselves with those already
mentioned. See _J. Gys., fol. 27, col. 4, at the foot, and fol. 28,
col. 1_.

In the _Introduction to the Martyrs Mirror, fol. 44_ and _45_, there
are mentioned, besides the ten general persecutions, which we have
described, two others, there called the eleventh and the twelfth
persecutions; of which the former is said to have begun, A. D. 316,
under Lucinius, who, together with Constantine the Great, reigned in
the east; and the second, A. D. 362, under Julian the Apostate. But
since other eminent writers do not pronounce these persecutions as
general ones, we shall give no special account of them; however, if any
true martyrs were put to death at that time, we hope to mention each in
his proper place. Under Lucinius, there laid down their lives for the
faith in the Son of God, according to the testimony of the ancients,
the following persons.


BASILEUS, BISHOP AT PONTUS; AMMON, A DEACON; ABOUT FORTY WOMEN; AND
OTHERS, PUT TO DEATH BY FIRE, WATER, AND ICE, A. D. 316.

When it was thought that the previous persecutions, especially
that under Diocletian and Maximian, should have quenched the
blood-thirstiness of the great, Lucinius, who occupied the imperial
throne in the east, was still not content therewith. For when the winds
of blood, fanned on by Satan, blew through his head, he caused to be
put to death without mercy, various pious Christians, namely: Basileus,
bishop of the church of Christ at Amasen, in Pontus; Ammon, a deacon;
and about forty women, whom he had killed, some by fire, and some by
water; as well as various other pious martyrs, whom he had put in the
cold ice, thus causing their death. This happened about the tenth year
of the reign of Lucianius, which agrees with A. D. 316. _Introd., fol.
44, col. 1, 2._


TWO BROTHERS, DONOTIAN AND ROGATIAN, BEHEADED FOR THE TESTIMONY OF
JESUS CHRIST, A. D. 360.

There were two brothers, Donotian and Rogatian, natives of Italy;
one of whom, Donotian, had accepted the true Christian faith, and
been baptized upon it; but the other, Rogatian, had not yet received
baptism, was however a neophyte or catechumen, having been brought
to the knowledge of the Christian truth through the instrumentality
of his brother. Both were apprehended. Then Rogatian wished greatly
that he had been baptized, for he knew that he would have to die; but
that could not be, as there was no opportunity. His brother, Donotian,
therefore prayed to God, that his blood might be accounted to him for
the sacrament of baptism. The next day both were beheaded, A. D. 360.
_P. J. Twisck, Chron., 4th book, fol. 106, col. 2, from the tract,
Grondig Bewijs van den Heyligen Doop, letter B._ Also, _Leonh., in
tract., lib. 2_. These authors must be compared with each other.

The persecution which took place under Julian, the Apostate, did not
destroy the bodies as much as the souls. For since he was a very crafty
man, and had an eloquent, yet deceitful, tongue, he did more harm to
the church of God by his flattery, than by tyranny. Nevertheless,
several of the true Christians were martyred under his reign; who
would rather through the way of death enter life eternal, than through
the way of temporal life, by flattery, fall into eternal death and
damnation; as shall presently be shown.


JOHN AND PAUL, WHO OPPOSED WAR, PUT TO DEATH AS HERETICS, UNDER JULIAN
THE APOSTATE, ABOUT A. D. 363.

There were two special friends, John and Paul, who opposed war and
bloodshed. They were called to war, and urged to engage in it, but
as they would not consent to it, they were therefore, as well as
because of their true Christian confession, put to death as heretics.
Concerning this, different authors write thus: “John and Paul had to
die, because they would not engage in warfare, but replied to the
Apostate: ‘We are Christians; it is not lawful for us to engage in
war.’” In _Grondelijke Verklaringe Danielis, en Johannis Openbaringe_,
printed at _Harlem_, _A. D. 1635, page 56_, from various other authors.


SOME PIOUS PEOPLE, WHO, IN ACCORDANCE WITH THE DOCTRINE OF CHRIST,
REFUSED TO ENGAGE IN WARFARE, VERY CRUELLY PUT TO DEATH BY THE EMPEROR
VALENS, A. D. 368.

After the death of the Emperor Julian, Jovian reigned, and after
the death of the latter, the empire devolved on Valentinian, who is
commonly called Valens. He, too, stained his hands with the blood of
the Christians, yet not so excessively as some of his predecessors.
Nevertheless, he cannot be excused, seeing he caused some pious people
who observed the doctrine of Christ to be put to a very cruel death,
because they, like the abovementioned John and Paul, refused to perform
military service. Compare _P. J. Twisck, Chron., 4th book, p. 114, col.
1_, with _Jan. Crespin_, in his tract, treating of the oppressions,
_fol. 114_.

We might have adduced more martyrs for this century, but since that
which the ancients have written with respect to their lives, as well
as their faith and religion is doubtful, we have not deemed it well to
proceed further, and shall, therefore, content ourselves with the true
martyrs of whom we have already given an account, and those of whom we
hope to give an account in the following centuries.




AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE FIFTH CENTURY.


SUMMARY OF BAPTISM IN THE FIFTH CENTURY.

[We have begun this century with the fifth chapter of the _Centuriæ
Magdeburgenses_, the contents of which may be examined.

Vincent Victor opposes Augustine in the matter of infant baptism.

Synesius Syrenus, baptized on his faith, by Theophilus.

The fourth council of Carthage establishes, that those who desire to be
baptized, must first be examined, and sounded relative to their faith.

Sedulius maintains that baptism is a regeneration, and, moreover,
exhorts the young to baptism.

Hilarius of Syracuse asserts the salvation of children that die
unbaptized.

The edict of Honorius and Theodosius against the Anabaptists.

The council held at Carthage, under Aurelius, against those who denied
original sin, infant baptism, and predestination, adopts resolutions
entirely different from the decree of the aforementioned fourth council
of Carthage.

The edicts of Honorius and Theodosius, in support of said council.

Maximus teaches the baptism of Christ; Cresconius and his adherents are
pronounced Anabaptists; Cyril of Alexandria speaks soundly on baptism,
and opposes the errors of the Nastorians and Valentinians.

An account, from Socrates, of many persons at Alexandria, who hastened
to baptism, and were baptized on confession of their sins; as also, of
a sick Jew, who was baptized, and of one who received baptism after
much fasting.

Faustus Regiensis teaches that for baptism the will [consent] of him
that is baptized is necessary.

Evragius makes mention of the baptism of the candidates, that is, of
those who had previously been instructed.

Eucherius maintains that that believer who dies unto sin is rightly
baptized.

Carthaginian women who waited for baptism.

In the Council of Arausica rules are made respecting the baptism of the
dumb, the weak, and catechumens.

Nazarius, the son of Perpetua, a Christian woman, is baptized after
previous instruction.

In the margin mention is made of one Montluck, who adduces the
resolutions of various councils, against the killing of heretics; as
also, the views of Gelasius concerning the holy Supper.

Salvian of Marseilles, on renouncing Satan, confessing the faith in
God, which it was customary to do at baptism.

Authymius, Sisinnius, and Sociorus, baptized after having been
instructed for seven days.

Nolanus mentions the hymns which it was customary to sing at baptism.

Anabaptism condemned in the fourth council of Rome.

An account of many who separated from the church of Rome, and, though
baptized in their infancy, were baptized upon faith; as also, what the
Pope (or Bishop of Rome) decreed against this.

Primasius’ explanation of 1 Tim. 6:12; its application to adult
candidates for baptism.

Fulgentius calls baptism a sacrament of faith and repentance.

In the margin it is stated how vehemently Leo inveighed against the
bishops of Campania, etc., who, according to his judgment, did not
administer baptism aright.

The conclusion is from P. J. Twisck, who says that ancient church
history, other writers excepted, makes no mention of infant baptism
before A. D. 500.]

We shall begin the fifth century, concerning baptism, with the fifth
chapter of _Jacob Mehrn_. _History of Baptism_, who commences his
account of baptism at that time thus: “Henceforth we shall not dwell
upon quite so many testimonies taken from the ancient fathers and
church historians, as had necessarily to be the case in the preceding
centuries, in order to prove that during the first four centuries
after the birth of Christ, infant baptism had neither in the holy
Scriptures nor in the authentic books of the teachers of the church, a
firm foundation; that is, that it had been ordained by Christ, or that
it was an apostolic institution or tradition. But we shall in future
content ourselves with such testimonies and historical records as best
agree with the truth of the ordinance of the baptism of Jesus Christ,
in order that we may thereby strengthen ourselves in that truth and in
the true faith.” _Bapt. Hist., page 394._

_A. D. 401._--About the beginning of this century, opposition was made
against infant baptism and its advocates, among which advocates in
favor of infant baptism Augustine showed himself none of the least,
although he himself had been baptized upon faith, as has previously
been mentioned. He was opposed by a certain bishop, by the name of
Vincent Victor, who, notwithstanding Augustine’s authority, attacked
infant baptism, and, as it appears, withstood it with conclusive
arguments from holy Scripture. But how it finally ended between the two
parties, of this I find no account; mention is made, however, of the
matter itself, by Vicecomes (_lib. 2, cap. 1_), who says that Augustine
(_lib. 3, de anima, et ijus orig., cap. 14_), mentions a bishop called
Vincent Victor, who contended with him about infant baptism. _Bapt.
Hist., page 448._

NOTE.--Vincent taught that in the Supper the figures of the body and
the blood of Christ are administered. Also, that the bread and the
wine continue in their own substance. _Book of the two natures._ Also,
_Samuel Veltius_, in _Geslacht-register, page 124_.

_A. D. 402._--About this time, the very old and excellent orator
Victorinus was baptized on confession of his faith; of which we find
the following in the _2d chapter_ of the _8th book of Augustine’s
Confessions_: “O Lord God, who hast bowed the heavens under thy feet;
thou hast come down and touched the mountains, and smoke has issued
from them; how wonderfully hast thou long since come into the heart of
this Victorinus!”

“He read the holy Scriptures, as Simplician told me, and most
diligently examined and investigated whatever he found written
concerning the Christian religion. He then said to Simplician, not
openly, but secretly, as friend speaks to friend: ‘Know that I am now a
Christian.’ Simplician answered: ‘I shall not believe it, I shall not
count thee among the Christians, unless I see thee in the Christian
church.’ (A little further on:) But suddenly and quite unexpectedly
he said to Simplician, as the latter told me: ‘Come, let us go to the
church; I will become a Christian.’ Simplician, not knowing where he
was, for joy, accompanied him there.

“Having been instructed in the principles of the faith, Victorinus soon
after had his name registered, that he might be regenerated through the
sacrament of baptism.

“Finally, when the hour had come for him to make his confession
(for which confession, at Rome, a customary formula was learned,
and then delivered from an elevated place, in the presence of all
the Christians, by those who prepared themselves for baptism), the
overseers, as Simplician told me, offered to let him make it privately,
as was the custom to propose to those who it was feared might, through
diffidence, be unable to proceed. But he said that he would rather
profess his salvation in the hearing of all the Christians, than
otherwise.

“When he had ascended the elevated place to make his confession, all
who knew him pronounced his name with secret joy. But who was there
that did not know him? For, from the mouths of all that were assembled,
in mutual rejoicing with him, there arose the glad shout: Victorinus!
Victorinus!”

A brief account of this is also given in _Bapt. Hist., page 461_.

From the above words quoted by us from Augustine, it certainly appears
that at the time when said Vistorinus was baptized, there existed even
in Rome, where this baptism took place, churches which, notwithstanding
Antichrist began to lift up his head there in some measure, endeavored
with all diligence to observe the true baptism of Jesus Christ, which
is administered upon faith. For, the statement, that in Rome, that
is, in the church which is spoken of here, was the custom, that those
who prepared themselves for baptism, learned, for their confession, a
customary formula, and then delivered it from an elevated place in the
presence of all the Christians, incontrovertibly indicates that there
the pure doctrine of Jesus Christ was still observed in this respect.

Matt. 10:32: “Whosoever therefore,” says Christ, “shall confess me
before men, him will I confess also before my Father which is in
heaven.” Again, Rom. 10:10: “For with the heart man believeth unto
righteousness; and with the mouth confession is made unto salvation.”
This faith and this confession are necessary to baptism. Acts 8:37;
22:16.

_Bapt. Hist., page 459; Vicecom., lib. 3, cap. 24._ At the time of
Augustine, that is, at the time of the aforementioned Victorinus, when
virtue and Christian simplicity were still reigning, the examinations
of the catechumens were conducted with much strictness, and great
frequency, in the night-watches of the believers, as is shown by his
words. _Lib. 2, de Symbola ad Catechum., cap. 1._

_A. D. 402._--Synesius Syrenus, an upright, pious man, became, from
a heathen, a Christian; was baptized by Theophilus, and afterwards
appointed by him bishop of Ptolemais. _P. J. Twisck, Chron., 5th book,
page 138, col. 1_, from _Evagrius, lib. 1, cap. 15. Mer., fol. 334_.

It is true, that it is stated of Synesius Syrenus, that his faith was
not perfect with regard to all the parts of the Christian religion,
concerning which historians specially mention one particular point;
but it is also stated that Bishop Theophilus, who baptized him, was
in hopes, that, in the course of time, he would judge better on this
point, which, it seems was also the case, since, as it is stated,
Theophilus afterwards appointed him bishop of Ptolemais.

However, we would not commend this part of the matter, namely, to
baptize any one without perfect faith or confession, especially if an
essential point is wanting; but this we commend, that not children,
but adult persons, who are commended as pious are baptized, and, from
heathen, desire to become Christians, as is stated to have been the
case here.

_A. D. 406._--At this time it was resolved at Carthage, “That the
candidates shall give in their names, and after they shall have been
examined long, and diligently tried, with the imposition of hands,
they shall be baptized.” Also: “That a bishop, before he be allowed to
minister, shall be well examined in doctrine and life.” Also: “That
fellowship with the excommunicated shall be avoided, and the penitent
received back again.” _P. J. Twisck, Chron., 5th book, page 139, col.
2_, from _Grond. Bew., letter B. B. Valent. Beyer, fol. 603_. Also,
_Bapt. Hist., page 447. ex Conc. Carth. 4, cap. 88_.

Here applies the annotation of _P. J. Twisck_, in _Chron., 5th book,
page 153, col. 1_: “In the fourth council of Carthage,” he writes, “it
was decreed, That applicants for baptism shall first be examined for
a long time, shall abstain for a time from wine and meat, and, having
been diligently tried with imposition of hands, shall be baptized.”
From _Chron., Seb. Franck_, of the Latin councils held in Africa and
Europe, _letter C_. The time of this council is fixed by P. J. Twisck
(from _Seb. Fr._) A. D. 436; but he has previously given A. D. 406 as
the date, and hence we leave it thus; others, however, give A. D. 416
as the date.

Beloved reader, this is a very different decree from an earlier one,
also one made at Carthage, in the time of Cyprian, about A. D. 250, by
sixty-six bishops, in which it was established, _Contra Fidum_, that
infants should be baptized immediately. This is certainly, we say, a
very different decree, since infant baptism is not confirmed, but, much
more, annulled by it; and thus we see that in the course of time some
had grown wiser. Not, that it is our purpose to prove by councils,
our view touching the true baptism, which must be administered upon
faith; not at all, for we find in nothing less pleasure, than in the
decrees of councils, in so far as they come short of the word of God.
Besides, this point needs not to be proved by councils, as it is
expressed in the holy Scriptures; we simply mean to show thereby that
also at that time there were persons who, even in the very place where
infant baptism had been ratified, confirmed the true baptism of Jesus
Christ, which must be administered upon previous examination, and has
its foundation in the holy Scriptures. As to this, that the candidates
were commanded, first to abstain for a time from wine and meat, we
leave that as it is, neither commending nor condemning it, as being
a thing which, without sin, may be observed or omitted, provided no
superstition is connected therewith.

_A. D. 410._--_Bapt. Hist., page 408._ Sedulius writes, on Rom. 5:
“No man suffers condemnation, except through Adam; from which men are
redeemed through the washing of regeneration.”

But what else is the washing of regeneration, than the death of the old
man, and the putting on of a new life, which is signified by baptism?
See Rom. 6:3,4; Eph. 5:26,27; Tit. 3:5; 1 Pet. 3:21.

Again, Sedulius, on Rom. 6, says: “Paul would have baptism so sure and
perfect as to make it impossible for the recipient to sin any more.
When the grace of God came upon us through Christ, and the spiritual
washing reigned in us through faith, we began to live unto God, being
dead unto sin, that is, the devil. And thus, baptism is an earnest and
figure of the resurrection; and hence it is administered with water,
that, as water washes away impurities, and even so we through baptism,
we believe, are spiritually cleansed and purified from all sin.”

Further: “Know that through baptism you, who have become a member
of his body are crucified with Christ. He hung on the cross with an
innocent body, that you might hang on the cross the guilty one.”

Again, on 1 Cor. 5: “O that you may be a new leaven; that you may be
mixed with the grace of holy baptism, as flour is mixed with water.”
This he seems to speak to those, who, though they had reached adult
years, yet did not make any preparations, but deferred both their
baptism and their regeneration.

Again, on 2 Cor. 5: “If any man be in Christ, he is a new creature:”
that is, he that is renewed through the sacrament of baptism.

We will not detain you, dear reader, with explanations on the above
passages of Sedulius, since they, without explanation, are so clear,
that even he that has but little understanding in divine things, can
manifestly see, yea feel, that the baptism described by Sedulius savors
not in the least of infant baptism, since the conditions he mentions in
connection with it, as faith, regeneration, crucifying the old man, can
not be comprehended, much less fulfilled by infants.

_A. D. 411._--_Bapt. Hist., page 444, ex Centuria 5. Magdeburgensis,
fol. 664._ Augustine writes that Hilarius, a teacher at Syracuse,
wrote: “When an unbaptized child dies, it can not justly be damned,
since it was born without sin.”

A person unacquainted with the condition of things at that time, may
perhaps think that with these words Hilarius of Syracuse, contributed
but little to the abolishment of infant baptism; but he that is
familiar with it, will instantly see that thereby he utterly denied
infant baptism, and stripped it of its virtues. It deserves mention,
that in those times infant baptism was based upon original sin, so that
it was thought that infants, for the removal of said original sin, must
necessarily be baptized; from which the conclusion was derived, that
infants that were not baptized, and, consequently (in their opinion),
not cleansed from original sin, must necessarily be damned, as is still
taught at the present day by the Papists.

Whenever then, any one denied original sin, the foundation of infant
baptism, he denied infant baptism itself, yea utterly annihilated it.
This did Hilarius of Syracuse, who denied original sin in newborn
infants, and, consequently, infant baptism; wherefore he, according
to Augustine, frankly said: “When an unbaptized child dies, it cannot
justly be damned, since it was born without sin.”

_A. D. 412._--_Bapt. Hist., page 407._ Theodoretus, in _chap. 10_,
says: “In the law they used sprinklings, and frequently washed the
body; but they who order their life according to the New Testament,
purify the soul by holy baptism, and free the conscience from previous
stains.”

Again, in _Epist. Divin. Decret._: “But instead of those sprinklings,
the gift of holy baptism is sufficient for those who believe; for it
grants not only remission of old or previous sins, but it also implants
(that is, into those who are thus baptized), the hope of promised good
things; it makes us partakers of the death and resurrection of the
Lord; it imparts the communion and gifts of the Holy Ghost; it makes
us children of God, and not only children, but also heirs of God, and
joint heirs with Christ.”

Again, _quaest. 19 on Levit._: “He that believes in Christ the Savior,
when he is sanctified by the water of holy baptism, is also cleansed
from the stains of sin.”

Again, _quaest. 1 on Jos._: “As the priests who bore the ark, went
first into Jordan, whereupon all the people, with Joshua, the princes,
and the prophets, passed through; even so, when John began to baptize,
Jesus the Savior hallowed, as it were the nature of the water; and the
believing people entered through holy baptism into the kingdom of God.”

Who does not see that Theodoretus who wrote A. D. 412, and afterwards,
indicates with all the circumstances, that he recognized no baptism,
than that which is accompanied with faith and repentance; for when, in
the first place, he says: “Those who order their lives according to
the New Testament, purify the soul by holy baptism,” and then says:
“Instead of those sprinklings, the gift of holy baptism is sufficient
for those who believe,” and finally adds: “The believing people
entered, through baptism, into the kingdom of God,” he certainly
indicates that he does not in any wise speak of the baptism of infants,
since they have neither the knowledge nor the ability, to order their
lives in accordance with the New Testament, or to believe, which are
here put down as absolute conditions in the candidates for baptism.

NOTE.--Theodoretus taught that the figures of the Supper, namely,
the bread and the wine, in no wise change their nature, but remain
as they are, after consecration. _Dialog. 2, Sam. Velt._, in
_Geslaght-register, pages 123, 124_.

_A. D. 413._--As those Christians greatly increased, who valued only
the baptism which is administered upon faith, and, consequently
rebaptized (as not having been baptized aright) those who had been
baptized by unbelievers or in infancy, when they attained to the
true faith, the Emperor Theodosius, A. D. 413, issued an edict,
against the Anabaptists, commanding that they should be put to death.
_Introduction, page 47, col. 2, from Chron. Baron., num. 6._

But lest any one should think that the people who, under the name of
Anabaptists, were threatened with death by the Emperor Theodosius,
held, with regard to this point, views different from those maintained
by the Baptists of the present day, who are likewise called
Anabaptists, it is expedient to mention what was said about their views
by the inquisitor of Leeuwærden, in opposition to one of our latest
martyrs, namely, Jagues d’Auchi. When Jagues wanted the inquisitor,
who appealed to the Emperor’s edict, to prove that said edict was just
or founded on holy Scripture, the inquisitor made this reply to him:
“I believe you think that all our fathers were deceived, and that your
sect is saved: what do you say? It is now 1200 or 1300 years since the
Emperor Theodosius issued an edict, that the heretics should be put to
death, namely, those who were rebaptized like your sect.” See the year
1558, and, in the index, the name Jagues d’Auchi.

When, therefore, the inquisitor says that they “were rebaptized like
your sect,” he certainly indicates thereby, that they were people like
Jagues d’Auchi was, and, consequently, like the Anabaptists who at that
time, namely, A. D. 1558, gave their lives for the truth.

_A. D. 415._--_Bapt. Hist., page 407, Prosperus, Resp. 2, ad Object.
Gallorum_, says: “Every one who, believing on the Father, the Son,
and the Holy Ghost, is regenerated in baptism, is freed from his own,
voluntary and actual, sins, as well as from original sin.”

_Page 413._ Prosperus, in his Epigrams, puts the martyrs and the
candidates for baptism on an equal footing, when he says:

    “Sanctify, baptism will indeed;
    But the martyr’s crown doth all complete.”

In the first passage of Prosperus we see that faith, regeneration,
baptism, forsaking of voluntary sins, etc., are all joined together,
even as this is done in the holy Scriptures of the New Testament.
Compare Mark, 16:16; Eph. 5:26,27; Tit. 3:5; 1 Pet. 3:21, with Matt.
3:6; Mark 1:5; Luke 3:3; Acts 2:37,38; Rom. 6:4. Hence it is a
scriptural confession; and there we will let it rest.

In the second passage the martyrs and the candidates for baptism are
compared to one another; but who does not know that infants cannot
be martyrs, seeing they can neither believe nor confess, much less
can they voluntarily confirm said confessed faith with death, which,
nevertheless, is the own work of all the orthodox and faithful martyrs.
Now then, if infants are not qualified for martyrdom, they are not fit
for baptism. Therefore judge whether this is not comprised in the words
of Prosperus which we have just mentioned.

_A. D. 418._--The doctrine of infant baptism having been openly
controverted ever since the beginning of this century, its foundation,
namely, original sin, being denied and refuted, it occurred, A. D. 418,
that those of the Roman church in Africa, through the urgent request
of Augustine and his fellow-bishops, obtained the convocation of a
council or synod under Aurelius, bishop of Carthage, composed of two
hundred and fourteen bishops; which council, in the name of the See of
Rome, absolutely anathematized or condemned the views of those who did
not admit infant baptism or recognize original sin in infants, as well
as of those who, opposing predestination, held that the will of man
was free. The 112th Canon contains the following resolution respecting
original sin and baptism: “It is likewise thought proper, that every
one who denies that infants who are baptized from their birth, are
baptized for the remission of sins, and that they derive from the
sin of the first father, Adam, that from which they must be cleansed
through the washing of regeneration, be anathema, that is, accursed.”

It is true, this anathema was aimed particularly at Pelagius and
Celestius, as being the ones who had shown themselves the principal
rejecters of infant baptism, since they positively said (according to
_Seb. Franck, Chron., letter P_.): “There is no original sin; hence,
baptism is not needful for children, yea, is useless to them.” Again,
article 7: “Children are born without original sin; baptism avails them
nothing.” Again, article 13: “Though children be not baptized, they
nevertheless have eternal life.”

But nevertheless this council, Canon 112, also anathematized or cursed
all those who assented to these views (the rejection of infant baptism
and original sin), for this is specially expressed with these words:
“Every one who denies that infants who are baptized from their birth,
are baptized for the remission of sins, be Anathema.” For, we know
that the words _every one_ do not mean any particular person, but many
persons.

It appears therefore, that at that time many people separated from
the Roman church, on account of this view respecting original sin and
infant baptism. However, we would not defend the views of Pelagius and
Celestius, concerning some other points; it suffices us, that there
were people in those times, who, notwithstanding the excommunication of
the pope, and the persecution of the councils, still opposed the Roman
church, especially through the rejection of infant baptism, and even,
some of them, sacrificed their lives.

_A. D. 419–421._--As the Anabaptists were not yet deterred by the above
council, from maintaining their doctrine that baptism ought only to
be administered upon true faith, therefore, in order to quench their
doctrine, the authority of said council was confirmed A. D. 419, by
the edicts of the Emperors Honorius and Theodosius, and A. D. 421, by
the additional edict of Constantius; whereby said council forcibly
prevailed throughout the entire Roman empire. See concerning this, _H.
Montan. Nietigh., page 79_.

From this it appears that this doctrine of baptizing only upon true
faith, was accepted by very many at that time; for otherwise it would
not have been necessary for the Emperors to threaten its defenders with
the great power of their edicts, and, as it appears, to persecute them
even unto death.

_A. D. 425._--_Bapt. Hist., page 411_, Maximus (_Homil. 71, de Baptism.
Christi_) says: “Jesus was baptized, not for himself, but for us; not
that he might be purified with the water, but that he (so to speak),
might sanctify the water. The new man was baptized, that he might
confirm the mystery of the new baptism.”

When, therefore, Maximus introduces here the baptism of Christ, which
took place when the latter was about thirty years old, and says that
it was not done for himself, but for us, that is, for an example to be
followed, and that he thereby confirmed the mystery of the new baptism,
he certainly indicates thereby, that he is not speaking of the baptism
of infants, since Christ, who, through his baptism, confirmed baptism,
was not a child when he was baptized, but an adult person. Moreover,
as no other, contrary testimony concerning him is found in the history
of holy baptism, it seems probable, that he was not acquainted with
any other baptism, and, consequently, not with infant baptism, or, at
least, did not observe it.

_A. D. 428._--There were many persons accused, through the writings of
Augustine, of being Anabaptists, or at least, of defending Anabaptism,
inasmuch as they maintained that baptism administered by heretics
or unbelievers was not to be regarded as true baptism, and that,
therefore, those who had been baptized by such persons, ought to be
rebaptized; in short, that there was no true baptism except that
administered in the true church, and upon true faith. Among those thus
accused Cresconius was not one of the least; in Augustine’s writings
the following things are laid to his charge:

_Bapt. Hist., page 416_: “That there is but one true baptism; for it is
written: One God, one faith, one baptism, one undefiled, true church:
those who are not in it, the same cannot have any baptism.”

Again: “In baptism, regard is had to the certainty that he who
administers it is such a one that does it in a holy manner; but this
certainty respecting the one who baptizes, is not judged by the
uprightness of his heart, which cannot be seen, but according to his
good reputation, and the respect in which he is held.”

Again: “It is written: ‘The oil of the sinner shall not anoint my
head’: hence it follows it is not the will of God, that an open sinner
shall baptize.”

Again: “In view of this passage, can anything more absurd be said, than
that one polluted person should purify another? that one impure person
should wash another? that one unclean person should cleanse another? or
that a blasphemer should make any one innocent?”

Again: “You, our gainsayers, do not distinguish between a believer and
an unbeliever.”

Again: “If it were wrong [what we confess], and baptism may not be
annulled [or re-administered], no matter who has administered it, then
the apostles would not have baptized those who had been baptized by
John; but the contrary is seen,” Acts 19:5.

Again: “In Acts 2:38, Peter commands every Jew to be baptized upon (or
in) the name of Christ, though their forefathers had been baptized in
the Red Sea (1 Cor. 10:2); hence, the previous baptism (that is, the
one which has not been administered rightly), may justly be annulled or
changed.”

These are the words, or, at least, the meaning, of Cresconius and his
companions, as described by Augustine, and quoted in the History of
Holy Baptism; from which it may be seen that also at that time but one
baptism was recognized, which must be administered in the true church,
by blameless teachers, and upon true faith, as stated elsewhere.
Leaving this, we proceed to others, who at that time, and afterwards,
confessed the same faith, or, at least, as far as we know, did not
oppose it.

_A. D. 429._--It is recorded that at this time there flourished Cyril,
bishop of Alexandria, who, writing, among other things, on baptism, has
left some sound testimony concerning it.

In _Bapt. Hist., page 443_, the _Centuriatores Magdeburgenses_ have
made some extracts from Cyril of Alexandria, _page 613_, where they say
that he taught as follows, _book 6_, on John 14: “Through the water
of the flood, the sins of the whole world were reconciled (or brought
to an end), and those who were concealed in the ark, were preserved
through the water (of the flood). This was a type of baptism, by which
the impurity of all sin is put off, and the old life taken away.”

Again: “A catechumen is anointed (that is, instructed with the word of
God), that he may be taught; for the Greek word _catechumenos_ means,
in Latin, one that is being instructed; and he is baptized, that he may
know the true light, and receive the remission of all sins; therefore,
the virtue or significance of baptism ought not to be esteemed lightly,
since it dispels the darkness of the soul, and imparts the light of
heaven.”

_Page 463_, Vicecomes, _lib. 2, cap. 24_, Cyril of Alexandria (_lib.
7, Contra Julianum_) writes: “When we have put off the darkness of our
mind, repelled the legions of Satan, and wisely cast off all their pomp
and service, we confess the faith in God the Father, Son, and Holy
Ghost, and are baptized thereupon.”

This finishes the testimonies respecting baptism which I have been able
to find from Cyril of Alexandria. There is certainly nothing contained
in them, which in the least resembles infant baptism, nay, everything
he says concerning baptism, opposes it. For, when, in the first place,
he says that the impurity of all sin is put off, and the old life taken
away, it is certainly obvious that he does not speak of the baptism of
infants, since they, having no previous impurity of sin, cannot put it
off by baptism, and, having never walked in the old life, they cannot
forsake it or put it away. When he, secondly, says of the catechumens,
that they are baptized, it is certainly also obvious from it, that it
does not concern infants, since these have not the qualification of
being instructed. The third passage is so clearly opposed to infant
baptism, that it requires no explanation, inasmuch as it expressly
speaks of confessing the faith on God the Father, Son, and Holy Ghost,
and of being baptized thereupon; for this can never be done by infants
in the cradle.


TOUCHING SOME OTHER POINTS OF CYRIL’S FAITH, ACCORDING TO THE ACCOUNT
OF P. J. TWISCK, CHRON., 5TH BOOK, PAGE 152, COL. 1.

“Cyril, a celebrated teacher, strenuously opposed the heresy of
Nestorius.”

Again: “Cyril says: ‘Antichrist shall come when the time of the Roman
Empire shall be fulfilled.’”

“The mysteries of the faith ought not to be taught inconsiderately,
without the holy Scriptures. If I shall merely tell you these things,
without bringing any proof, do not believe me, unless you receive from
me proof from holy Scripture; for the salvation of our faith proceeds
not from an eloquent recital, but from the demonstration of the divine
Scriptures.” _Joh. Polii, fol. 93._

“It is necessary that we follow the holy Scriptures, departing in no
wise from their precepts.” _Joh. Polii, fol. 93. Valent. Vanni., fol.
41._

Cyril, in the 7th book against Valentinian, says also, in regard to
spiritual eating, “That at the holy table we must not simply gaze on
the bread and wine placed there, or be deceived thereby, but that, with
uplifted hearts, we must apprehend by faith, that on this holy table
there is also the Lamb which taketh away the sins of the world. This
must be apprehended and eaten spiritually, by faith, and not with the
hands.” _Chron., Seb. Franck, fol. 65, idem, Chron. Rom. Kett., fol.
77, col. 2._

Thus Cyril wrote soundly, not only on the matter of baptism, but also
respecting the authority of the divine Scriptures, as well as, that the
substance of the Supper is not the body and blood of Christ, but bread
and wine; and that we must not become deluded thereby, that is, esteem
it for more than it is; yet that we must eat the Lamb of God, that is,
Christ, by faith, or spiritually.

NOTE.--At this time Cyril taught that those who have died, can add
nothing to what they have done; but that they must remain what they
are, and await the day of judgment. _Lib. 3_, on Isaiah. In the
_Geslacht-register, page 123_.

_A. D. 430._--In _Bapt. Hist., page 392_, quoted from Socrates by
Vicecomes, _lib. 1, cap. 27_, Socrates writes, in the _7th book_ of
the _Church History_: “A Jew, who was very sick, lying almost at the
point of death, desired to be baptized. To this end, he was carried
into the church, where the teacher instructed him in the articles of
faith, and expounded to him the hope on Christ. And having thus been
brought to baptism on his bed, he was baptized.”

_Page 393_, from Vicecomes, _lib. 3, cap. 5_, he (Socrates) writes
(_lib. 9, cap. 29, Tripart_): “In the city of Alexandria many hastened
to holy baptism, and were baptized upon the confession of their sins”.

Again (_Vicecom., cap. 6_, from _Socrates, lib. 7, cap. 17_): “A Jew
came to Paul, the bishop, and desired to be baptized by him. The latter
commended him for his desire, but refused to baptize him until he
should be instructed in the doctrine of the faith, and have fasted many
days. But the Jew, compelled to fast contrary to the sentiment of his
heart, importuned the more eagerly, and begged to be baptized, which
request was finally complied with.”

As regards that which, page 393, is related according to the account of
Vicecomes, _lib. 5, cap. 5_, from _Socrates, lib. 7, cap. 30_, how the
Burgundians, having journeyed to a certain city in France, prayed the
Bishop of that city, to make them Christians by baptism; and how they,
after seven days of fasting, and having been instructed in the faith,
were baptized on the eighth day, and dismissed in peace; about this we
will not say more at present, because these Burgundians in a certain
article in which they should have been taught, were not yet rightly
instructed; we notice, simply, that they were baptized upon their
faith, and that baptism upon faith was customary at that place.

Touching the above account from Socrates, respecting the Jew, who was
brought to church on his sick-bed, and was baptized upon his faith, we
would not praise or recommend the baptizing of the sick, when there
is more danger of death than hope of life. O no! for baptism should
and must be received at a time when one can voluntarily forsake the
old man, put on the new, and walk thenceforth in newness of life (Rom.
6:4); which no sick person, much less one that is at the point of
death, can accomplish. Still, it is commendable in this case, that,
according to the doctrine of Christ, faith was required before baptism,
as is also stated of the other Jew, who was baptized in health; for he
asked for baptism, which, after previous instruction and many days of
fasting, was administered to him. We will say nothing about those of
Alexandria, who hastened to baptism, and were baptized upon confession
of their sins; for the matter speaks so clearly for the views of the
Anabaptists, that an explanation of it is wholly unnecessary.

_A. D. 434._--Faustus Regiensus, a Bishop in France, taught that
baptism required willingness on the part of him who comes to it. _Lib.
2, de lib. Arb., cap. 8. Jacob Mehrning, Bapt. Hist., page 425._

About the same time Evagrius is mentioned, who, in writing on baptism,
(_lib. 2_), says “that after the water was blessed, the candidates,
that is, those who had previously been instructed by the word of God,
in the catechism, and were found enlightened, were baptized.” _Bapt.
Hist., page 421._

These testimonies of Faustus and Evagrius prove that the baptism of
which they speak, is entirely different from infant baptism; for, when
Faustus says that baptism requires willingness on the part of him who
comes to it; and Evagrius declares that those who had previously been
instructed by the word of God, in the catechism, were baptized, it
is certainly very evident that this does not apply to infants, since
these cannot come to baptism with a will of their own, or voluntarily;
neither can they, before baptism, be instructed by the word of God, in
the catechism, much less become enlightened.

NOTE.--It is recorded that in the time of Honorius A. D. 436, even
those of Carthage passed this resolution: “Those who wish to receive
baptism, shall previously be tried and examined for a long time.” _Seb.
Fr., Chron. Rom. Conc., fol. 71, col. 4._

_A. D. 438._--Eucherius (in _lib. 3, Reg._), says: “We are all baptized
upon confession of the Father, the Son, and the Holy Ghost.” _Bapt.
Hist., page 403._

Again (in _lib. 3, Com. in lib. Reg._), Eucherius, in speaking of the
imposition of hands, says: “The sacrifice is washed, when the water of
baptism is poured upon a believer.”

In _lib. 4_, he says: “In descending to baptism, he that believes on
Christ, dies unto original sin and all iniquity.” _Bapt. Hist., page
428._

Truly, these are excellent testimonies, which very closely approach
the form of the holy Scriptures; for here mention is made of a certain
confession of the candidates; as also, that the water of baptism is
poured upon the believer; and that he who descends to baptism, dies
unto original sin and all iniquity; which matters are so frequently
mentioned in the holy Scriptures of the New Testament, that it is
unnecessary to adduce any proof concerning them, since they are
sufficiently known. Compare, among others, Matt. 3:6; Mark 16:16, with
Rom. 6:3,4.

_A. D. 446._--Notwithstanding those of Carthage swayed to and fro, like
a shaking reed, in the matter of baptism, as may be seen by their many
councils, there were, nevertheless, as it appears, many pious people
there, who kept to the institution of Christ, and the practice of his
apostles, inasmuch as they baptized upon faith, of which, among others,
Augustine makes mention in the _22d book, 8th chapter_, of the _City of
God_, saying, “That when Easter was at hand, and the women (that is,
those who had made application for baptism), were waiting for baptism.”

But that which he relates in the same place, of the very pious woman
Innocentia, namely, that, being afflicted with an incurable cancer, she
went to the first woman that was baptized, to be marked by her with the
sign of Christ, in order that she might have her health restored, this
we leave as it is, it being sufficient for us, that even in Carthage,
where infant baptism had already been adopted, there were people who
administered baptism to adults, or, at least, to believers; and that
this was done at a stated time, namely, on Easter. This is also
mentioned in _Bapt. Hist., page 433_.

_A. D. 450._--It appears that about the middle of the fifth century,
a departure began to manifest itself even in the Roman church, among
those who did not favor infant baptism; inasmuch as many were found,
who had not been baptized in their youth. But as to whether these were
known, or whether they kept it secret, we have no information; however,
it is apparent that, in the course of time, they became manifest,
since, with reference to the matter, the Council of Arausica[114]
established certain canons or rules in regard to the manner in which
such persons should be treated. _Bapt. Hist., p. 440_, from _Centuriæ
Magdeburgenses, fol. 510, ex Concil. Arausic_.

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

_Canon 12._ “A person who has suddenly become dumb, shall have baptism,
or repentance, administered to him, if it be proved by his own
testimony, or by that of some one else, that he has previously wished
it; or if he indicate it by signs.”

_Canon 14._ “The unbaptized weak (members), who are concerned about
their purification, and commit themselves to spiritual guardians,
following their admonitions, may commune, in order that, through the
virtue of the sacrament received, they may be strengthened against the
assaults of the devil.”

_Canon 15._ “Weak catechumens shall be provided with baptism, according
as necessity and opportunity demand.”

There were still other canons or rules, established by said council,
from which it appears that at that time many people omitted to have
their children baptized, so that the latter, when they had reached
adult years, were still unbaptized; as Canons 18, 19, 20. But it
suffices us briefly to have shown this, since by our promise we are
not bound to prove anything further than that in all the centuries,
from the time of Christ, there were persons, few or many, who rejected
infant baptism, and observed the true baptism upon faith, according to
the institution of Christ and the example of his apostles.

_A. D. 454._--It is recorded for this year, that Nazarius, the son
of Perpetua, a Christian woman, followed the religion of his mother,
when he was still very young, and that he was baptized after previous
catechization or instruction. Tract, _Gantsch Grondig. Bewijs., 1581_.
Also, _Kort verhael van den loop der Werelt_, compared with _P. J.
Twisck, Chron., 5th book, page 160, col. 2_.

As to the teacher who baptized Nazarius, his name is differently given
by different writers; hence, we pass him by, simply noticing the
faith of Perpetua, and the baptism of her son; for it appears from
the circumstances, that Perpetua was a Christian woman, who herself
professed the Christian religion, but who nevertheless let her son
remain without baptism in his infancy, apparently regarding infant
baptism as unlawful, or at least without benefit; besides this it
appears that Nazarius, her son, regarded baptism upon faith as good and
necessary, notwithstanding he was born of a Christian mother, else he
would not have had himself baptized, upon having come to adult years.

NOTE.--_A. D. 455._--Montluck, Bishop of Valence said before the King
of France, it should be borne in mind, that there were 380 bishops in
the council of Nice, 150 in the council of Constantinople, 200 in the
council of Ephesus, and 300 in the council of Chalcedon, who would use
no other weapons than the word of God, against the Arians, Macedonians,
Nestorians, and others. _P. J. Twisck, Chron., 5th book, page 161, col.
1_, from _Den Stant der Religie, 200_.

_A. D. 456._--Gelasius taught at this time, that in the Supper there
are celebrated the figures of the body and blood of Christ, and that,
through the Holy Ghost we become partakers of divine things, though
the bread and wine continue what they are. In the _Book of the two
Natures_. See _Sam. Veltius, Geslacht-register, page 124_.

_A. D. 458._--Salvian of Massilia (Marseilles) _lib. 6, de Providentia_
(_Bapt. Hist., page 448_), says to the candidates: “You say: ‘I
renounce the devil, his pomp, his adherents, and his works.’ And what
else? You also say: ‘I believe on God the Father, and on Jesus Christ
his Son.’ Thus, one first forsakes the devil, that he may believe on
God; but whosoever does not forsake the devil, does not believe on God;
and whoever turns again to the devil, forsakes God.” These things, says
the annotator, can in no wise be said of infants.

From this formula, which the candidates at that time were obliged to
confess publicly, we certainly see without controversy, that it stood
altogether differently with the matter of baptism, than is now the
case among many so-called Christians; for then the candidates had to
make confession themselves of their faith, before they were baptized;
but now, in many places, when infants are baptized, no confession is
demanded, or, if demanded, is not made by the children themselves,
since they cannot do it, but by their parents, or godfathers and
godmothers, who bring them to baptism; however, if the confession is
demanded from the children themselves, they do not make it before
baptism (as is required by holy Scripture), but after baptism, so that
twenty, thirty, sixty, or even more years, elapse, yea, that their
baptism is forgotten by the time they make their confession; and some
who are baptized, never make their confession.

What is to be held of such a baptism, may easily be judged; but
as it is not our purpose to refute this error, we let this matter
rest; in the meantime it suffices us, that in the latter half of the
fifth century there were people, yea, distinguished persons, who,
notwithstanding the superstitions of popery, especially with regard to
infant baptism, kept to the ordinance of Christ, baptizing only upon
faith, or after previous instruction.

_A. D. 460._--About this time, according to the account of the
ancients, the godfearing and noted persons, Anthymius, Sisinnius, and
Sociorus, betook themselves, by baptism, under the peaceable banner of
Jesus Christ, to be champions and servants of his, having confessed the
faith and acknowledged him as their Lord; which took place after they
had been instructed for seven days. Reference is had to this, in _Bapt.
Hist., page 448_, from _Vicecom., lib. 2, cap. 8_, where it is related
that when they had been learning, for seven days, the mystery of Jesus
Christ, that is, the faith, they were baptized.

_A. D. 465._--_D. Vicecomes, lib. 5, cap. 48_, gives an account, from
Nolanus, of the hymns which the Christians at that time used to sing
over the newly baptized believers. “Nolanus,” he says, “also describes,
in a special hymn the extraordinary spiritual joy which the Christians
were (then) wont to have over the newly baptized.” _Bapt. Hist., p.
463._

What the contents of these joyful hymns were, is not stated, only that
with them extraordinary spiritual joy was expressed. It undoubtedly
was the endeavor, to praise God with them, to edify the church, and
to strengthen the newly baptized in the accepted faith, in order
that they might pay their vows unto God; always remember the day of
their enlightenment; walk in the Lord Jesus Christ, whom they had now
accepted, and if necessary, also lay down their life for him, and thus,
having testified to the faith with their blood, obtain the unfading
crown of honor.

NOTE.--In the meantime, those of the Roman church sought to abolish
Christ’s true ordinance of baptism; to which tended the canon
established in the council held A. D. 469, at Chalcedon, which read
as follows: “Those who are not baptized, shall not be baptized by
heretics.” _Seb. Fr., Chron. der Rom. Kett., fol. 71, col. 1._

_A. D. 470._--It appears that at this time, through the power of
the Pope and the councils, they began to condemn Anabaptism, and,
consequently, to excommunicate and treat as heretics, the so-called
Anabaptists; which is stated to have been put into effect A. D. 470, in
the fourth council of Rome. To this refers the annotation found in the
_5th book_ of the _Chronijk_ of _P. J. Twisck, page 164, col. 1_, from
_Valentinus Beyer, fol. 635_: “In the fourth council of Rome Anabaptism
was condemned.”

But it did not stop here; for, A. D. 487, seventeen years afterwards,
Pope Felix III., the fiftieth in the register of the popes, by the aid
of a council then held, established different other articles against
Anabaptism and the Anabaptists, very evidently, with a view to their
suppression.

_A. D. 487._--Many now, from time to time, separated from the Roman
church, rejecting her superstitions and invented ordinances of worship,
and desiring to have no fellowship with the mystery of wickedness,
which just then began greatly to rise among the Romanists, so that
not only many of the common people, but also, it appears, some
eminent clerical and learned persons, separated themselves from the
Roman religion in such a manner, that they, in token of this, were
baptized upon faith, by those who were called heretics or Anabaptists,
notwithstanding they had been baptized in their youth by the Romanists.
In order to prevent this, the Pope or Bishop of Rome, whose name was
Felix, made the most strenuous efforts,[115] convoking for this
end, A. D. 487, a synod or council, in the city of Rome; concerning
which the following account is given in _Bapt. Hist., page 442_, from
_Centuræ Magdeburgenses, fol. 538_: “In a synod held at Rome, A. D.
487, by Pope Felix, who had learned that in Africa, some ecclesiastics,
priests, and bishops had been rebaptized together with numbers of the
common people, it was decreed:

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

“1. If those that have been rebaptized are grievously sorry, and desire
to do penance, they shall be received kindly, and, as usual, by the
priests.

“2. The priests and ecclesiastics that have fallen, and been baptized
with the baptism of heretics, shall do penance to the end of their life.

“3. Other ecclesiastics, as monks, nuns, and seculars, who have fallen,
and been rebaptized, shall remain three years among the catechumens,
and seven years among the penitents; shall not offer for the space of
two years, but pray among the seculars; however, if they be overtaken
by death during this time, the bishop, or a priest shall absolve them.

“4. Those who have been baptized or rebaptized by heretics, shall not
be permitted to receive any ecclesiastical office, but must be content
(that is, if they return) with being received into the number of the
Catholics.”

All these articles--the fourth one we have passed over as
irrelevant--sufficiently indicate that those who were then called
Anabaptists must have increased greatly and commanded no small respect,
since not only the common people, but also (as the second and third
article declare) priests, ecclesiastics, and other clerical persons,
as monks, nuns, etc., though baptized in youth, were rebaptized, that
is, baptized upon faith; which is the more evident from the fact that
the Pope considered the matter of sufficient importance, to convoke,
in order to weaken the so-called Anabaptists and maintain the Roman
church, a public synod or council, and publish laws and rules against
them. Also P. J. Twisck makes mention of this, in his _Chron., 5th
book, page 167, col. 2_, fixing, however, the date of this occurrence
on the year 483, which is four years earlier than in _Bapt. History_.

He says: “Felix III., the fiftieth Pope of Rome, ordained that the
churches should be consecrated by the bishops, and that annual wakes or
church-masses--real bacchanals--should be celebrated. In his time it
was also decreed in a council, that persons baptized by heretics, or
rebaptized, should not be received into any ecclesiastical order. Said
council also had under consideration those who had been rebaptized in
Africa, and desired to do penance; as well as, what should be done with
the bishops, priests, monks, and nuns, who had been rebaptized.” From
_Platina, fol. 91_. _Fasc. Temp., fol. 112. Hist. Georg., lib. 3._

_A. D. 494._--At this time flourished Primasius; he explains 1 Tim.
6:12, where the apostle says: “Thou hast professed a good profession
before many witnesses,” as having reference to baptism. See _Bapt.
Hist., page 483_, from _Joseph Vicecomes, lib. 5, cap. 37_.

But, beloved reader, how can this passage apply to baptism, or be
interpreted with reference to it, unless we understand that the good
profession of which the apostle speaks, is attributed to the candidates
for baptism; so that, as Timothy (of whom he says this) professed a
good profession before many witnesses, even so must yet at this day
all who are to be baptized, profess a good profession before many
witnesses. But new-born infants cannot do this; hence, the baptism of
which Primasius here speaks, does not relate to infants.

Afterwards, in his first book on John’s Revelation, he says: “He is
arrayed in a white robe, who is clothed with Christ, and is strong
in the faith which worketh by love; but as many of you as have been
baptized, have put on Christ.” Gal. 3:27. _Bapt. Hist., page 408._

Nowhere in the holy Scriptures, are infants enjoined to put on Christ;
but this is throughout and without exception said to believers. See
Rom. 13:14; Gal 3:27; Eph. 4:24; Col. 3:10. These epistles were written
and sent only to believers. But to remove all doubt, Primasius himself
explains what he understands by this putting on of Christ, by adding:
“and is strong in the faith.” This is certainly not anything that
children can do; hence the baptism which he applies to such as he
speaks of is not the baptism of infants.

NOTE.--At this time mention is made, in a certain African council, of
certain people, as being agitators with regard to baptism, and how they
should be suppressed. Compare _Seb. Franck, Chron. Rom., Conc., fol.
48, col. 4_, with our remarks in the account of the martyrs of the
fifth century, on the year 497.

_A. D. 498._--It is stated that at this time there lived and wrote,
the excellent teacher, Fulgentius, who, writing, among other things
on baptism says (_lib. de fide, ad Petrum, cap. 30_): “Rest assured
of this, and doubt not in anywise.” Continuing he says: “That no man
can receive eternal life, who has not previously been converted from
his sins through repentance and faith, and through the sacrament of
faith and repentance been redeemed, that is, through baptism; this is
absolutely necessary for adults, namely that they repent of their sins,
understand the common faith, according to the truth, and receive the
sacrament of baptism (upon it).”

This is the only testimony of Fulgentius, respecting baptism, which
we have been able to find; from which we can draw no other conclusion
than that he esteemed baptism upon faith very highly, yea, that this,
and no other, was considered true baptism by him; for when he speaks of
baptism, he connects it with faith and repentance, and, hence, calls
it a sacrament of faith and repentance, adding that it is necessary
for adults. How could one speak more clearly and plainly of the true
Christian and apostolical baptism, which is peculiar to believers and
penitents. We will, therefore, let the matter rest, as having been
sufficiently explained by Fulgentius.

NOTE.--It appears that the doctrine of baptism upon faith had at this
time, A. D. 498, made its way even to the papal chair, which, however,
we do not recognize. _Bapt. Hist., page 463_, Pope Leo I., in his
epistle, declaims with great warmth against the Bishops of Sicily,
Campania, Samnia, and Picena, because they baptized not only on Easter
and Whitsuntide, but also on Epiphany and other holidays. Observe:
this is utterly opposed to infant baptism, as we have shown elsewhere.
On page 464, Pope Leo (_Serm. 1, de natia Dom., cap. 4_) thus exhorts
those who had been baptized: “Remain steadfast in the faith which
you have confessed before many witnesses, and in which you are
regenerated.” Again, Leo writes (_Epist. 4, ad Episcob., in Sicilia,
cap. 6_): “You plainly see that two reasons must be observed, in which
the elect (that is, believers) are to be baptized.”

See, beloved reader, such is the power of truth, that even the mouth
of the liar, yea, of antichrist, must confess it. But though Pope Leo
confessed this, other popes declared those who confessed the same,
heretics, yea, cursed, persecuted, and killed them, as shall be shown
in the proper place.

At this time Fulgentius taught that the holy Scriptures contained all
that was necessary for salvation--food for children, as well as for
adults. _S. Veltius, Geschlacht-register, 1649, page 123._

_A. D. 500._--P. J. Twisck, in the conclusion of his account of
the fifth century, complains of the desolation, both in civil and
spiritual affairs, occasioned chiefly by the power of the Pope of
Rome, saying: “In this time, and still longer, through the desolation
caused in the lands by the invasion of many different armies, and by
other destroyers, as well as through immorality and heresies, the best
people and chiefest authors perished, piety and learning diminished,
and whatever of good remained, became for the most part corrupted.
For although the baptism of adults was still administered, and church
history from the time of Christ up to about this period, does not
in the least, as far as I know, mention infant baptism, the latter
nevertheless, according to other writers, more and more lifts up its
head, and this with papal pollution, is confirmed by a decree, and
considered not necessary to salvation.” _Chron., 5th book, page 174._

From this we may gather the reason why at times so few orthodox and
good writers are found, and, hence, how it comes that in those early
days, there was sometimes, for a long period, only one, or a few, who
openly maintained baptism upon faith, and other wholesome articles of
faith, of which we will not speak further now.

The statement, that church history, from the time of Christ up to about
this time (A. D. 500), does not in the least mention infant baptism,
gives rise to the grave suspicion, that the authors which appear to
have written long before the year 500, were interpolated by some of
their descendants who maintained infant baptism. A few instances of
this kind we have already given, respecting the writings of Dionysius
the Areopagite, Justin, Origen, and others.

But be this as it may, posterity must make the best of the aforesaid
writings, as we also must now do; and, according to their account,
infant baptism obtained at this time, and long before, in many of the
(Roman) churches, though many kept aloof from it, so that even with
them, it was not generally adopted until about the year 900, yea,
almost to the year 1000, as we hope to show in the proper place, and as
may be seen in various prominent authors.

In the mean time we have shown (which suffices us) that the fifth
century was not without men who, opposing infant baptism, maintained
baptism upon faith, according to the teaching of Christ, and confirmed
it by doctrine and example.

NOTE.--It is stated that about A. D. 500, Clodovius and his people
were baptized upon faith, or the confession of the same, by Remigius,
Bishop of Rheins. _Bapt. Hist., page 435._ But he did not show himself
a Christian in every respect, which we would not commend. Moreover, his
two sons were baptized before his conversion as Blondus writes (_lib.
3, decade 1_, also _Bapt. Hist., page 436_), notwithstanding their
mother, Clotildis was a godly, Christian woman, as is stated in _Bapt.
Hist., page 435_. From this it appears that at that time, even among
the Romanists, it was not a general custom to baptize infants, but that
some permitted their children to attain to the years of understanding,
before they were baptized; however in other places, in the Roman
dominion, infant baptism was strictly observed. In the mean time the
true Christians kept quiet, and practiced baptism upon faith, as has
been sufficiently shown.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE FIFTH CENTURY.


SUMMARY OF THE MARTYRS OF THE FIFTH CENTURY.

[First of all, mention is made of the tyrants who in the beginning of
this century tyrannized over the defenseless lambs of Christ; among
them are mentioned Isdigerdis, and his son Geroranes.

The bloody edict issued by the two Emperors, Honorius and Theodosius,
against the so-called Anabaptists, is adduced, according to different
versions, and explained.

The couplet of Prosperus, which proclaims to the candidates for
baptism, that their baptism must be perfected by martyrdom, is
explained.

Albanus, a pious teacher at Mentz,[116] and others, martyred.

  [116] Or Mayance.

The threatenings of the Nestorian Emperor, Theodosius, against the
upright teacher, Cyril of Alexandria.

The tyranny of Theodosius, Bishop of Jerusalem, against many upright
people, especially towards a pious teacher of the church of Christ,
whom he first caused to be scourged, and then beheaded.

Benjamin, a deacon, after suffering many torments, put to death with a
knotty stick, in Persia.

The cruelty of Honoricus, the Arian King, towards certain bishops and
elders who would not swear an oath, described at large, as also his
destruction.

Thereupon it is shown in the margin, that about this time, in different
councils held in Africa, there were made five hundred and five laws,
some of them relating to infant baptism; the agitation about baptism,
suppression of the same, etc.

The bloody oppression of the believers, which, it appears, occurred in
the time of Fulgentius.

Two persons who denied infant baptism, condemned in a certain council
at Carthage (as is shown in the margin); but we commit them to God.
With this we conclude the fifth century.]

We now come to fulfill the promise we repeatedly made in the Account of
Baptism in the Fifth Century, namely, that we would show that of those
who were baptized according to the ordinance of Christ, and of those
who defended them and their views, a number had to lose their lives
on this account; and that others, who escaped death, were severely
persecuted or had to suffer corporal punishment. In order to show this
properly, we shall first notice the tyrants of this time, and their
tyranny; and then the persons who through this tyranny were oppressed
and suffered unto blood.


TOUCHING THE TYRANTS OF THIS TIME, AND THEIR TYRANNY, ACCORDING TO THE
ACCOUNT CONTAINED IN THE FIFTH BOOK OF THE ONDERGANG DER TYRANNEN, FOR
THE YEAR 401, PAGE 135, COL. 2.

Among all the cruel bloodhounds, and persecutors of the Christians may
well be counted Isdigerdis and his son, Geroranes, who not only flayed
and roasted the Christians alive, but also split reeds, and bound them,
with the cut side inwards, tightly around the naked bodies of the
martyrs, whom they then drew out by force, thus shockingly lacerating
the bodies of the Christians. They also confined the steadfast martyrs,
naked, in cells, bound them hand and foot, and then chased in a great
number of rats, which, impelled by hunger, gnawed their bodies, and, in
the course of time, entirely devoured them. Nevertheless, they could
not, through these and similar cruelties, force many Christians to a
denial of their Redeemer. All this is related in order to convey an
idea of the cruel tyranny which was at this time practiced against the
Christians. Compare with _Chron. Leonh., lib. 2. Will Baudart. Denckw.,
lib. 5. Hist. Joh. Wega, lib. 4, cap. 3. Theodoret., lib. 5, cap. 39_.


THE BLOODY EDICT ISSUED, A. D. 413, AGAINST THE SO-CALLED ANABAPTISTS,
BY THE TWO EASTERN EMPERORS, THEODOSIUS AND HONORIUS.

In order to give a thorough account of this bloody edict, and this in
the best possible manner, we shall present the different versions
which we have found of it, word for word, and then state our own views
in regard to the matter.


FIRST VERSION, ACCORDING TO THE ACCOUNT OF SEBASTIAN FRANCK, IN HIS
CHRONIJK, 1563, FOL. 136, COL. 3.

“The most important matter in this transaction” he writes, “is the
imperial code, which contains _cap. 1, lib. 2_, an edict issued by the
Emperors Theodosius and Honorius, which reads thus: “If any minister of
the Christian church is found guilty of having rebaptized any one, he,
together with the person thus rebaptized, provided the latter is proved
to be of such an age as to understand the crime, shall be put to death.”


SECOND VERSION, ACCORDING TO THE ANNOTATION OF MARTIN BELLIUS, IN THE
TRACT, VAN DE KETTERS, EN OF MAN DE SELVE SAL VERVOLGEN, DEDICATED TO
CHRISTOPHER, DUKE OF WURTEMBERG, PAGE 53.

“Since we must speak,” he writes, “of that imperial code, we will
relate the following, namely, about the law contained in the first
codex prohibiting rebaptism. Joined to the other, it reads thus:

_The Emperors, Honorius and Theodosius, to A. A. Antonius, the
magistrate_:

If information is obtained that any one has rebaptized a servant of
the Catholic [general] religion, he shall be put to death, together
with the latter, who has committed a punishable crime, provided he is
of an age admitting of the capability, to commit such (and has been
instructed concerning the matter).”


THE ABOVE EDICT, ACCORDING TO THE ANNALS OF CARDINAL CESAR BARONIUS, IN
HIS CHRONICLES, A. D. 413, NUMBER 6.

In that year, he writes, the Emperor Theodosius issued an edict against
the Anabaptists, commanding that they should be put to death.

This was subsequently also quoted by the inquisitor of Leeuwærden, in
his controversy with Jacques d’Auchi, in the year 1558. See _register
of the 2d book, on the name Jacques_. Also, _Introduction, fol. 47,
col. 2_.

These several versions of the edict of Honorius and Theodosius
unanimously indicate three things: 1. That at that time, A. D. 413,
there were people who were called Anabaptists. 2. That on account of
this matter of rebaptizing, these people were exceedingly hated by the
world, especially by the great. 3. It is shown how they were hated,
namely, unto death, so that the command was given, that they should
be punished with death. However, intelligent people well know, that
Christ, our Savior predicted long before, that such things would
befall his disciples and followers. Matt. 10:22; 24:9; Mark 13:9; Luke
21:12; John 15:19; 16:2.

Moreover, that the aforementioned people, against whom said edict was
issued, were not strange, unknown, erring spirits, but such people as
are also in our day styled Anabaptists; this not only the inquisitor
of Leeuwærden, A. D. 1558, readily admitted, as has been shown in the
proper place, but all the particulars of the last mentioned authors
make it almost as clear as the sun at midday, that this is the general
opinion of the Romanists. Nay, it appears that the edict of Honorius
and Theodosius was carried into execution, not only A. D. 413, and in
some of the subsequent years, but that it was no small cause of the
last great persecution of the Anabaptists, which began about A. D.
1524, through the strong urging of the Papists, especially of their
clergy, who, to all appearance, by it induced the Emperor, Charles V.,
to renew said edict against the Anabaptists of their time, as being
an identical people, and of the same faith, with those who lived in
the time of Honorius and Theodosius. At least, that many papistic
magistrates put to death innumerable pious Anabaptist Christians, by
virtue of said ancient edict of A. D. 413, appears with such certainty
from various authors, that it cannot, with truth, be denied. Compare
_Seb. Franck, fol. 136, col. 3_, with _Martin Bellius, page 53_.

Now the couplet of Prosperus was verified, namely, that baptism did
indeed sanctify the true candidate in some measure, but that all this
was perfected by the crown of martyrdom. This was afterwards rendered
in German, by Jacob Mehrning, thus:

    “_Was heylligs bringt die Tauffe schon:
    Solchs gants erfuellet der Martrer chron._”[117]

  [117] In English this may be rendered thus:

    “Sanctify, baptism will indeed;
    But the martyr’s crown doth all complete.”


_Bapt. Hist., 2d part, page 413, ex Prosp. in Epigramm._

He means to say, that those who were then baptized, had to expect
martyrdom. We shall therefore show what persons suffered at this
time for the testimony of Jesus Christ, either by virtue of the
abovementioned edict, or otherwise.


ALBANUS, A PIOUS TEACHER AT MENTZ, WITH OTHERS, MARTYRED FOR THE FAITH,
A. D. 424.

In A. D. 424, eleven years after the Emperors Honorius and Theodosius
had issued their bloody edict against the so-called Anabaptists, a
pious teacher, who, intending to spread abroad the name of Jesus
Christ, and promulgate the doctrines of the holy Gospel, had come to
Mentz, was lamentably slain; as were also some others. Besides other
authors, P. J. Twisck describes this, with these words: “When Albanus
preached Christ at Mentz, he was martyred, together with others.”
_Chron., 5th book, page 149, col. 2_, from _Hist. Andr. 143_.

THE SEVERE THREATENINGS OF THE NESTORIAN EMPEROR THEODOSIUS, AGAINST
THE FAITHFUL TEACHER, CYRIL OF ALEXANDRIA, BECAUSE THE LATTER WOULD NOT
ACCEPT THE NESTORIAN ERRORS, A. D. 429.

The Emperor Theodosius, not content with having, together with his
co-emperor, Honorius, A. D. 413, threatened the aforesaid Anabaptists
with death, seems to have finally been seduced so far as to endeavor
to compel the orthodox believers to assent to the very absurd errors
of the Nestorians. Among others, he intended to compel, as one of the
chief opponents of said errors, Cyril of Alexandria, the purity and
uprightness of whose faith was very conspicuous. He threatened him with
a certain edict (apparently with severe punishment), if he would not
desist from his views, or at least accept the doctrine of Nestorius. Of
this we find the following account in the _Chronijk van den Ondergang
der Tyrannen_: “Cyril, a celebrated teacher, strenuously opposed the
heresy of Nestorius; but as the Emperor Theodosius, who, in many
respects is greatly praised, was somewhat infected with the doctrine
of Nestorius, he sent Cyril an edict, severely threatening him, if he
would not assent to the doctrine of Nestorius. _Fifth book, pag. 151,
col. 21_, from _Merula, fol. 352_.


THE TYRANNY OF THEODOSIUS, BISHOP OF JERUSALEM, TOWARD MANY UPRIGHT
PEOPLE, BUT IN PARTICULAR, TOWARD A PIOUS TEACHER OF THE CHRISTIAN
CHURCH, WHO WAS FIRST SCOURGED AND THEN BEHEADED, A. D. 453.

Not only the Emperor Theodosius, who was a secular judge, but also one
Theodosius, Bishop of Jerusalem, who ought to have been a spiritual
judge, yea, a shepherd and leader of the flock of Jesus Christ, caused
no small disturbance among the orthodox, well-meaning, and beloved
friends of God.

Of Theodosius, the secular Judge and Emperor, we have already spoken;
we now speak of Theodosius of Jerusalem, who, though only the
administration of the spiritual law was committed to him, nevertheless,
showed himself not less of a tyrant than the former, oppressing on
account of their obedience to God, not only the souls and consciences
of men, but also their bodies, even unto death. With regard to this,
ancient writers furnish us among others, with the following example:
That he had a certain pious minister of the church of Christ scourged
and beheaded, and after his body had been dragged through the city,
he caused it to be thrown before the dogs; simply because the latter,
together with other pious Christians, opposed his wickedness. Compare
_Merulae Tract, fol. 370_, with _P. J. Twisck, chron. 5th, book, pag.
160, col 1_.


BENJAMIN, A DEACON OF THE CHURCH OF CHRIST, AFTER SUFFERING MANY
TORMENTS FOR THE NAME OF THE LORD JESUS, PUT TO DEATH WITH A KNOTTY
STICK IN PERSIA, A. D. 456.

This Benjamin was a deacon of the Christian church in Persia, who,
when opportunity offered itself, also proclaimed the doctrines of the
holy gospel to the people, at which Geroranes, the King of Persia,
took such offense, that he caused him to be cast into prison, in
which he remained without deliverance for two years. After this, a
certain ambassador came to the King to transact some state business.
Having heard of Benjamin and his dreary confinement, he besought the
King to set him free. The King consented, yet on the condition, that
the prisoner should not speak to any of his magi or priests of the
Christian religion or dispute with them. The ambassador promised the
King in Benjamin’s name that his command should be heeded. But when he
came to Benjamin, and admonished him to this, Benjamin answered: “I do
not wish to do what you have promised in my name. I can not withhold
the doctrine of the light of the gospel, which I have received from
God, from others, not communicating it to them; for I have learned from
the gospel how severely those will be punished, who bury the talent
which has been given them to gain something therewith, in the earth.”

In the meantime, the King, knowing nothing of the answer which Benjamin
had returned to the ambassador gave command to release him from his
confinement. Benjamin once more free, ceased not to exhort the people
as before, and to set the light of the holy gospel on the candle-stick.
When this had continued for about the space of one year after his
liberation from prison, new complaints were brought against him before
the King, who had him brought before him, and commanded him to renounce
the God whom he served, on pain of bodily punishment. Then Benjamin
asked the King: “What punishment, beloved King, does he deserve, who
deserts and renounces thee and thy government, and submits himself
to, and serves another lord?” The King answered: “Such a man deserves
punishment on body and property, yea, the severest penalty of death.”
Benjamin asked again saying: “What punishment does the man deserve who
forsakes his God, the Creator of all things, in order to exalt one of
his servants as God, and to give to a creature the worship due to God
alone?”

These words so incensed the King, that he commanded his guards to
sharpen twenty reeds and to thrust them between the flesh and the nails
of his fingers and toes. But when the King saw that the pious martyr
endured all this with steadfastness, yea, regarded it but very little,
he, after other torments, ordered the executioners to prepare a knotty
stick, which by cutting away the branches, was made as sharp as a
stick of thorns. This he caused to be thrust into the nether part of
his body, and then pulled backwards and forwards, until the faithful
servant and professor of Christ ended his life under the hands of the
executioners, like a defenseless lamb that is led to the slaughter and
opens not its mouth. Compare the account of _Abr. Mellinus, 2d, book,
fol. 260, col. 1, 2_, taken from _Theod., lib. 5, pag. 38, and Merul,
Graec._, with the annotation of _P. J. Twisck, Chron., 5th book, page
191, col. 1_, from _Hist. Eccl. Tripart, 2d, part, lib. 11, cap. 33,
Hist. Andr. Hondorff, fol. 20_.


THE CRUELTY OF THE ARIAN KING, HONORICUS, ALSO CALLED HUNNERICUS, THE
SECOND KING OF THE VANDALS, TOWARDS SOME BISHOPS AND ELDERS WHO WOULD
NOT SWEAR, AND OTHER CRUELTIES, A. D. 477.

[Illustration: GOD’S JUDGMENT ON KING HONORICUS.]

A. D. 477, Honoricus, King of the Vandals, an adherent of the Arian
sect, arose with great violence against those who would not assent to
his views, cruelly persecuting, and lamentably maltreating them. He had
honorable women and maidens suspended naked; their bodies burned with
torches; their breasts and arms cut off; hot pitch applied to their
back, breasts and sides; he also caused them to be drawn up, and heavy
stones tied to their feet, etc.

When he proposed to many that they should swear an oath, some thought
it not contrary to God, but the bishops and elders of the church of
Christ would not swear, saying that it was prohibited in the gospel,
since Christ says: “Swear not.” Thereupon they were martyred, or at
least severely punished. Those, however, who had been prevailed upon
to swear, did not escape free, for, according to ancient writers, he
punished both alike; these, because they had sworn contrary to the
command of the gospel, and those, because they refused to swear.

In the meantime, the distress and misery were so great that scarcely a
house could be found that was not filled with wailing and lamentations.

After this terrible tyrant had put to death, by these and similar
torments, as well as exiled, a countless number, God, after many
plagues had been sent upon that country, awfully punished him: worms
and lice so gnawed his flesh that his whole body became putrified, one
member dropping off after another, so that he was buried piecemeal,
thus coming to a horrible and not less ignominious end--the evident
vengance of God for his tyranny against the Christians. Compare _P. J.
Twisck, Chron., 5th, book, pag. 166, col. 2_, with _Chron. Carionis,
lib. 3, fol. 29. Eccl. Caspar Hedio 3d, part, lib. 2, cap. 18–21, 25,
27, Chronol. Leonh. Krantz., lib. 3, fol. 87, 89. Paul. Merula, fol.
381, 382. Histor. Andr., fol. 180. Jan. Crespin, fol. 139._

NOTE.--It is stated that about this time, until the year 495, and
afterwards, there were made in different councils held in Africa five
hundred and five laws (called canons or rules), in which among other
things it was resolved by the Roman church: 1. “That the children of
the Donatists, (namely those Donatists who had renounced the doctrine
of Donatus) shall not be re-baptized.” 2. “That those who say that
a child is not to be baptized for the forgiveness of sins, etc., are
excommunicated.” 3, _Act. 23_. That the agitation about baptism should
be suppressed by military force.” _Seb. Franck, Chron. der Roomsche
Concilien, fol. 48, col. 2–4, etc._

NOTE.--From the third article it appears: 1. That at this time there
were people who stirred up agitation about baptism, that is, infant
baptism, for this was now practiced by the Roman church. 2. That these
people were suppressed by military assistance or force. What views,
besides this article, these people held, or in which manner they were
suppressed, we have not been able to ascertain; hence we let this
suffice.


THE BLOODY OPPRESSION OF THE BELIEVERS, WHICH, IT APPEARS, OCCURRED IN
THE TIME OF THE TEACHER, FULGENTIUS, A. D. 498.

It appears that at this time the persecution and marytyrization of
those who were baptized according to the ordinance of Christ was still
in progress; of which the godfearing teacher Fulgentius makes mention
to his contemporaries. _Bapt. Hist., 2d part, page 464, num. 12_, from
_D. Vicec., lib. 3, cap. 3_, from _Fulgentius, lib de fide ad petrum,
cap. 30_.

“Rest assured of this,” he writes, “and doubt not that those who,
for the name of Christ are baptized in their blood, without which no
man shall receive eternal life, that is, who has not previously been
converted from his sins through repentance and faith, and redeemed
through the sacrament of faith and repentance, that is, through
baptism.”

When Fulgentius here speaks of those who, for the name of Christ are
baptized in the blood, etc., he plainly indicates thereby, that blood
was shed then inasmuch as people were baptized with it as it were, that
is, such people as he speaks of further on, namely, “who are converted
through repentance and faith, and redeemed through the sacrament of
faith and repentance, that is, through baptism,” etc.

However, if to any one the above words of Fulgentius appear rather
too obscure for the purpose in view, we leave him to the free and
unrestrained enjoyment of his own judgment.

NOTE.--At this time, namely about the close of this century, those who
opposed infant baptism were so hated by the Roman church, that in a
certain council of Carthage, two persons, whose names we for certain
reasons omit, were condemned, because they had denied infant baptism.
_Bapt. Hist. 2d, part, page 436_, taken from the _9th chapter van de
Doop gebruyken der Roomsche Kerke, fol. 460_.

As to the persons themselves that were condemned, we commit them to
God, since our only aim is to show how exceedingly the aforementioned
doctrines were hated, and those who defended them, oppressed, yea,
condemned at that time. With this we conclude our account of the
martyrs of the fifth century.




AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE SIXTH CENTURY.


SUMMARY OF BAPTISM IN THE SIXTH CENTURY.

[Shortly after the beginning of this account, Alcimus is introduced who
declares that baptism was prefigured in the suffering of Christ; his
testimony, however, in regard to this, is reserved for another place.

Cassiodorus follows Alcimus, saying that in baptism believers are
regenerated to new creatures.

He is followed by Fortunatus, who speaks of the virtue and benefit
of baptism, saying that those who are regenerated by baptism, become
children of God.

People who indicate that infant baptism is not in accordance with the
holy Scriptures.

The council of Ilerda, in Spain, establishes various canons or rules
against the Anabaptists and those baptized by them; forbidding to eat
with them.

The council of Agathe decrees that all Jews who desire baptism must
first be instructed for eight months, with the catechumens. Confession
of faith preached to those desiring baptism (see margin as well as
column).

In the first council of Constantinople it is decreed that the Eunomians
and Montanists must first walk for a considerable length of time with
the church [brotherhood], hear the holy Scriptures, and shall then, if
found faithful, be baptized.

Of certain persons termed fanatics, who prevailed upon the imperial
councilors, to abolish infant baptism.

Justus Origelitanus says excellent things with regard to the nature and
efficacy of baptism.

One Peter, and his companion Zoroaras defend Anabaptism.

An account, from Gregory, of certain Jews, some of whom were baptized
on Easter, others on Whitsuntide, after previous instruction.

Vincentius shows that it was customary to renounce, before baptism, all
pomp, and the works of Satan.

Of the white robes put on the newly baptized, and the gifts it was
customary to present to them.

How Brunechildis, the daughter of Arthanagildus, was rebaptized.

Of Euthimius, who entertained some that had been baptized, forty days;
and how he admonished them.

Touching a certain prayer pronounced over the candidates, containing
very beautiful sentiments respecting the dignity and benefit of baptism.

It is held that Theophilus Alexandrinus differs from the Roman church,
in regard to holy baptism and the holy Supper.

The followers of Donatus again cited, and excused in various things.

Christian novices, before baptism, divided in two classes.

Statements with regard to the corruption of the writings of the
ancients; yet that on the subject of baptism authentic testimonies
still remain. With this we have abbreviated and concluded this century.]

Although in the sixth century, Roman darkness, as regards the
corruption of divine worship, began to arise more and more, and the
divine and evangelical truth necessarily had to sink out of sight at
times, inasmuch as the Roman Bishop and others, who held with him,
began, as it were, with the black smoke of manifold superstitions,
shamefully and lamentably to darken the bright and transparent commands
of Christ, as baptism, the holy Supper, the command not to swear, and
others; so that baptism on faith was converted into infant baptism, the
Lord’s Supper into a superstitious mass, the command not to swear, into
a permission to swear, and other articles also greatly corrupted; yet
in the meantime nevertheless, there were people, yea eminent persons,
and even such, at times, as (living in quiet as they did) were reckoned
to belong to the Roman church, through whom the aforesaid darkness was
illuminated, the superstitions removed, and the pure truth of the holy
Gospel brought to light as a brightly shining sun; inasmuch as they,
opposing infant baptism, recommended baptism upon faith; abolishing the
mass or transubstantiation, taught the simple Supper of Jesus Christ;
rejecting, according to the doctrine of Christ and James, oaths and
swearing, commanded the people not to use oaths, or to swear at all.

But it would require too much time to treat on, and show, all these
things; hence we shall follow the custom we adopted in the beginning,
and speak principally of baptism, showing briefly, by whom and in what
manner the same was practiced according to the rule of Christ and the
usage of his apostles, and confirmed by doctrine or example.

Alcimus writes (_lib. 1, de Orig. Mundi_) in the _6th Cent. Magdeburg.,
fol. 112_, concerning the doctrine of baptism: “That baptism is
prefigured in the suffering of Christ.” Thereupon follows a certain
verse from Alcimus, in which baptism is compared to the water which
flowed from Christ’s side, and to the blood of the martyrs; of which,
however, we will not speak further at present, as we intend to reserve
it for a place where it will be more to the purpose. Jacob Mehrning
also notices this verse in _Bapt. Hist., page 467_.

_A. D. 508._--Or at the time of the Emperor Anastasius, surnamed
Flavius Valerius, the highly enlightened and gifted Cassiodorus, is
stated to have lived and written, who says with regard to baptism (on
_Cant., cap. 7_), “that it is a divine fountain, in which believers are
regenerated to new creatures.” _J. M., Bapt. Hist., page 467._

What else is this, than what our Savior himself says (Mark 16:16), that
believers must be baptized; and (John 3:5), that one must be born again
of water and of the Spirit; which accords with the words of Paul (Tit.
3:5), where he calls baptism the washing of regeneration, because,
believers, when they are baptized, must forsake the old life, and be
regenerated into a new life. Rom. 6:4.

Cassiodorus, on _Cant., cap. 4_, teaches (_Bapt. Hist., page 468_),
That all believers shall (or must) be baptized. “There can be,” he
says, “no believer without the washing of baptism (that is, no true
believer, who can stand before God and his word, without baptism; for
he who commanded faith, also commanded baptism).

Again, in _cap. 7_: “No one can enter the church, who has not
previously been washed with the water of baptism, and made to drink of
the fountain of wholesome doctrine. This well agrees with the words
of the apostles, who thus testifies of himself and of the Corinthian
church: “For by one Spirit we are all baptized into one body ... and
have been all made to drink into one Spirit.” 1 Cor. 12:13. By this,
the apostle (like Cassiodorus) indicates that all who are true members
of the church of Jesus Christ, must have communion in two things:
First, they must have been made one body with each other by baptism.
Secondly, they must have been made to drink into the Spirit, or the
doctrine of the divine word; which, as every intelligent person knows,
are things that cannot be complied with by infants, but only by adult
and intelligent persons.

Cassiodorus, on Ps. 23 (_page 469_), says: “The water of refreshing is
the washing of baptism, in which divine gifts are poured upon the souls
that have become barren through the withering influence of sin, that
they may bring forth good fruits.”

Again: “The souls of the elect (or of the baptized) have, in baptism,
forsaken the corruption of the old man, and are renewed in Christ.”

Again: “As the people (of Israel) were preserved by the Red Sea, in
which Pharaoh perished, even so, the church of the heathen, has been
redeemed, through baptism, from the bondage of the devil, and brought
into the true promised land, the liberty of the Gospel; and thus she
(that is the church of the heathen) who was formerly a handmaid of
iniquity, has now become the friend of Christ, and been washed, through
baptism, from the filth of sin.”

Beloved reader, attentively consider the last three passages of
Cassiodorus, and you shall find that they, in every particular,
indicate that the baptism of which he speaks, is not at all infant
baptism, but such a baptism as Christ commanded to be administered upon
faith; for, when he says, in the first passage, that in (or through)
the water of baptism, divine gifts are poured upon the souls that
have become barren through the withering influence of sin, that they
may bring forth good fruits, he certainly thereby indicates that he
speaks of such candidates as had previously become barren through the
withering influence of sin, and to whom gifts were now imparted in
(or through) baptism (namely, by God, for the strengthening of their
faith), that they might bring forth good fruits, which, as every one
knows, can be done by none but adult and virtuous persons. By the
second passage, in which he says, that the souls of the elect (or of
the baptized) have forsaken, in baptism, the corruption of the old man,
and are renewed in Christ, he again indicates that the persons of whom
he speaks, had lived, before baptism, in the corruption of the old man,
wherefore it was necessary for them to forsake it in baptism, and, by a
pious life, to be renewed henceforth in Christ; but how this applies to
infants, may be judged.

We now come to the third passage, in which he speaks of the passage of
the people of Israel through the Red Sea. He compares the Israelites to
those who, having been converted from heathenism, were baptized; the
Red Sea, by which the people of Israel were delivered, he compares to
baptism, through which those who had been converted from heathenism,
had obtained their redemption, according to the soul, depending on the
merits of Jesus Christ; Pharaoh, who was drowned with his people in the
Red Sea, he compares to the bondage of the devil, from which believers
are redeemed in baptism, through the grace of the Son of God; the
entrance of Israel into the land of Canaan, he compares to the entrance
of believing, baptized Christians into the true promised land--the
liberty of the Gospel. Finally he says, in the same passage: “Thus she
who was formerly a handmaid of iniquity, has now become a friend of
Christ, and been washed from the filth of sin.”

All these things militate so clearly against infant baptism, and
confirm baptism upon faith, according to the ordinance of Christ,
that it seems unnecessary to me, to add anything further respecting
Cassiodorus. The impartial will judge aright.

_About A. D. 515._--Or properly after Cassiodorus, is placed, in the
History of the Holy Baptism, the wise, but as it appears, excessively
accused Fortunatus; from whose writings the author of said history
adduces several passages, respecting which he makes the following
annotation in the margin: “All the preceding commendations must be
understood as referring solely to the true baptism of Christ, which is
received as he has ordained it, and which consists in the word, Spirit,
and water, and is obtained in (or upon) faith; and not as relating to
any self-invented infant baptism.”

He then shows, page 468 in his account, what Fortunatus himself
writes concerning it, saying: “Of the virtue and benefit of baptism,
Fortunatus teaches (_lib. 10 in Expos. Orat. Dom._): Man, when
regenerated by baptism, becomes a child of God, who previously, through
transgression, belonged to his enemy, and was lost.” “Man, before
baptism,” he further says, “is described as being carnal, but after
baptism, as being spiritual.”

In a letter of the orientals to Symmachus, it is written: “Christ our
Savior has taken away, on the cross, our handwriting, that we might
henceforward, after the washing of regeneration (that is, baptism) be
no longer subject to the sins of our wickedness.”

These passages pertain only to adults, or at least to such as are
possessed of understanding, but in no wise to those who have attained
to neither years nor understanding; for it certainly means something,
to be regenerated by baptism, yea, to be made a child of God, which
Fortunatus, in the first instance, so expressly confesses.

Touching the regeneration of water and the Spirit, Christ did not
command it to the unintelligent, but to a master of Israel, John 3:5;
and of those who had put on Christ, through baptism, the apostle says:
that by faith they became the children of God. Gal. 3:26,27.

Thus also it is a matter of moment, to be carnal before baptism, and
spiritual after baptism, which he nevertheless adds: For, beloved
reader, what is it to be carnal, but to live after the lusts of the
flesh? This, says our author, is done before baptism; hence it is also
evident that he speaks of a baptism before the reception of which one
can live after the flesh.

What, on the other hand, is it to be spiritual, but to live after the
inclination of the spirit? that is, according to the rule which agrees
with the spirit, and the word of God; but this, he states, is done
after baptism; hence it follows that the baptism of which he treats,
is of such a nature, that he who has received it, can live after the
Spirit.

But how can these two things, namely, to live after the flesh before
baptism, and after the Spirit after baptism, apply to infants, of this
he that has experience may judge.

That which is written to Symmachus, in the letter of the orientals,
is of the same nature; for there it is said of regenerated baptized
persons that after the washing of regeneration, that is, after
baptism, they are no longer subject to the sins of wickedness; which
sufficiently indicates that he speaks of such people as are subject,
before baptism, that is, before they are baptized, to the sins of
wickedness, but from which they are freed after baptism, through the
grace of God and a holy purpose. Certainly, infants differ widely from
this.

_A. D. 520._--That at this time, and thence forward, there were
persons who not only taught baptism upon faith as ordained by
Christ, but who also, now and then, opposed infant baptism; this is
unanimously maintained by the well-tried Jacob Mehrning, scholar of
the holy Scriptures, and the very learned Montanus, in these words:
“Nevertheless, as truth cannot remain suppressed, some were found,
in the course of time, who, seeing that infant baptism did not accord
with the holy Scriptures, dared candidly confess this. Of such there
were many. A. D. 520, and from that time forward in this century, for
several years in succession, as may clearly be gathered from the fourth
canon of the council of Gerunda, in Spain, held the aforementioned
year, in which it was decreed concerning catechumens, that they should
be baptized on Easter and on Whitsuntide; but in case of feebleness or
sickness, also on other days. From _Cent. Magdeb., Cent. 6, cap. 9, de
Synodi_.

For, that those who were born of Christian parents, and had been
brought up from their youth, in the Christian religion, were reckoned
among the catechumens, is evident from the example of Ambrose, and
his brother, Satyrus, sons of the Christian parents Symmachus and
Marcellina, as may be seen in the oration of Ambrose, on the death of
Satyrus; and it is further confirmed by the example of Theodosius,
Ambrose, Jerome, Basil, M. Augustine himself, his natural son
Adeodatus, and Alipius; who though born of Christian parents, as
already stated, were nevertheless reckoned among the catechumens, till
the day after previous instruction, they were baptized. _Bapt. Hist.,
page 480. H. Mont. Nietigh., pages 79, 80._

Perhaps some one may think, in which of the preceding words is infant
baptism spoken against? which is nevertheless so distinctly asserted
by Jacob Mehrning and H. Montanus. We reply, that they do not express
it in formal words, but indicate it by the circumstances which they
adduce. For, when they, in the first place, speak of the fourth canon
of the council of Gerunda, in Spain, in which it was decreed that
catechumens should be baptized on Easter and on Whitsuntide, they
thereby indicate that the baptism of new-born infants cannot have
been practiced there, because infants are born not only on Easter and
Whitsuntide, but throughout the whole year; and in another place it
is stated that not only no catechumens, but no one else, should be
baptized at any other time than Easter and Whitsuntide.

In the second place, when they declare that by the catechumens here
spoken of, there are to be understood not only such youths, or
scholars, as were of heathen descent, but also those born of Christian
parents, as is proved by the example of Ambrose, Satyrus, &c., it shows
that many Christians, at that time, left their children unbaptized till
they, after sufficient instruction, as was given to the catechumens,
were baptized of their own accord, on either of the two feasts, Easter
or Whitsuntide.

Sebastian Franck calls the catechumens, of whom the aforementioned
council speaks, scholars of the faith, and relates the decree of said
council, as well as the time when the same was held, on this wise:
“The council of Gerunda, held in the seventh year of King Theodoric,
passed, among nine decrees, also this: That the catechumens, that
is, the scholars in the faith, should be baptized only on Easter and
Whitsuntide, except imminent death should require it otherwise.”
_Chron. Rom. Council., fol. 73, col. 1._

_About A. D. 525._--Or in the 15th year of Theodoric, King of France,
those of the Roman church again found themselves in great embarrassment
with regard to the so-called Anabaptists. The matter rose to such a
pitch that it was thought well to assemble a council against them, as
had been done by Pope Felix, A. D. 487, at Rome. Accordingly, about
A. D. 525, the second council against the Anabaptists was convened,
not at Rome, as the first, but at Ilerda, in Spain; to which there
assembled, as was usually the case, many of the bitterest papistic
bishops--in order to extirpate, or at least check, the heresy, as it
was called--who made a number of rules and laws, not only against
the Anabaptists, but also against those who, having separated from
the Roman church, had been rebaptized by them; of which rules, among
others, the following are noted:

_Canon 9._ “Concerning those who through transgression have been
rebaptized, and have fallen without necessity, it is our will, that
the statutes of the Nicene synod be observed respecting them, which
are considered to have been passed for such offenders: that they shall
pray for seven years among the catechumens, and two years among the
catholics, and then,” &c.

_Canon 14._ “Godly believers shall not eat with the rebaptized”. _Bapt.
Hist., pages 477, 478_, from _the 6th Cent. Magd,. cap. 9, fol. 240, ex
Decret. Synod, Ilerdensis_.

The 13th canon of this synod, also given in the same place, we suspect,
has been misquoted; however, as it does not apply here, we leave it in
its own merit.

That the 14th canon, however, which speaks only of the rebaptized,
concerns the so-called Anabaptists, appears from the annotation of
Sebastian Franck, of Wordens, in _part 3_ of his _Chronijk, fol. 73,
col. 1_, who translates this canon thus: “The clergy and believers
shall not partake of meals with the Anabaptists.”

From this it can be seen in what detestation, yea, abhorrence, the
so-called Anabaptists in the time past, were held by the Romanists,
inasmuch as they were not considered worthy to eat with, even as once
the Samaritans, publicans, and sinners had been regarded by the Jews.

We will not investigate minutely, whether the so-called Anabaptists
of that time held the same views, in regard to every article, with
those who, at the present day, are designated by that name; nor will
we, if perhaps in some points they did not teach aright, or were not
fully enlightened, defend, much less, praise them; it suffices us, that
they, besides other good and wholesome articles, mentioned by us in
another place, held this in common with the Anabaptists of the present
day, namely: _That they did not approve of the baptism which by the
Romanists is administered to infants, but rejected it_, so that they
baptized, or, at least, baptized aright at first, those who, having
come to adult years, embraced their faith.

It also is praiseworthy in them, that they, notwithstanding the
anathema of the Pope and the councils, yea, regardless of persecution,
suffering, and death, as shall be shown in the proper place, maintained
and manfully defended their views. We know of nothing further that we
could say of them, from authentic writers, but will commend them, as
well as ourselves, to God and his grace. As regards the manner in which
they were proceeded against, in subsequent times, as well as how they
conducted themselves herein, we shall show in the proper time and place.

_About A. D. 530._--D. Joseph Vicecomes, in his treatise records
(_Bapt. Hist., page 482_), the following testimonies from the sixth
century.

Of the decree of the Christians, at Agathe, about A. D. 530, he says,
_lib. 3, cap. 1_: “The council of Agathe, _cap. 13_, says: It is
the will of all the church, that on the eighth day before Easter,
the confession of faith be preached publicly in the church to those
desiring baptism.”[118]

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

We do not especially favor the decrees of councils; yet, when they
agree with the word of God, we accept them, not because men have
uttered them, but because they have been pronounced already in the word
of God. Thus, when it is said of all the churches which existed at
that time, that it was their will that the confession of faith should
be publicly preached on the eighth day before Easter; and also that it
was added, how and to whom it was to be preached, namely, before those
desiring baptism, we find not only that it well accords with the word
of God, Mark 16:15,16, but, moreover, that not only a few individuals,
but all the churches, namely, those which dissented from the church of
Rome, held that view, namely, to baptize after previous instruction.

In the second place, when it is said here, that the confession of
faith should be preached to those desiring baptism (that is, not to
infants), it clearly follows that the candidates here spoken of, had
themselves to desire baptism, yea, that they themselves had to profess
the confession of faith preached to them, else there would have been no
reason to preach it to them.

_Vicecomes_ (_lib. 2, cap. 2, page 483_), quotes the following words
from the _7th chapter of the first council of Constantinople_: “As many
of the Eunomians and Montanists as desire to embrace the faith, we
receive, as we do the Grecians; on the first day we instruct them in
Christianity, on the second day we receive them as disciples, and on
the third day we bless them (or require them to renounce Satan); and
thus we instruct them, taking care that they walk in the church for
a considerable time, and hear the holy Scriptures, and then, and not
before, if they are found upright, we baptize them.

This first council of Constantinople is placed, according to the order
of _D. J. Vicecomes_, in _Bapt. Hist._, immediately after the council
of Agathe, held about A. D. 530; and although we have long searched for
it, we have not been able to ascertain the correct date of it; hence we
make no change in the order.

After this, Vicecomes places the sixth council of Constantinople, in
which several things illustrating the point we have in view respecting
baptism upon faith are presented; but since we find from other writers,
that said council was not held in this century, but many years after,
Vicecomes having greatly erred in this, we will not proceed further
with it here, but reserve our account of it for the proper time and
place. We therefore turn to what is quoted in the _7th chapter of the
first council of Constantinople_, where it is said in regard to those
of the Eunomians and Montanists who should desire to unite with that
church, that they should not be baptized until they had been instructed
one, two, or three days, yea, had walked for a considerable time in the
church, and heard the holy Scriptures.

Take this matter, as you may, and it indicates that the
Constantinopolitan teachers recognized no other baptism than that
administered in their own church, namely, after previous instruction;
notwithstanding the Eunomians and Montanists might have alleged that
they had been baptized in their infancy; yet this was regarded as
useless and of no value.

_About A. D. 538._--It is recorded that at the time of Justin and
Justinian, the Roman Emperors, there were people, termed fanatics by
their opponents, who brought over to them and persuaded the imperial
councilors and ministers, that infant baptism should be abolished;
against which the aforementioned Emperors set themselves to prevent
it. Concerning this, _Jacob Mehrning_, in _Bapt. Hist._, _page 487_,
says: “M. Rulichius, _page 249_, from whom M. Glaneus quotes this,
acknowledges (_page 627_) that at that time there came forth many
strange fanatics (he calls them fanatics, though they were far more
pious teachers and Christians than Rulichius and Glaneus, and reproved,
from the ordinance of the baptism of Christ, the encroaching abuses of
infant baptism) who prevailed on and persuaded the imperial councilors
and ministers, that infant baptism should be abolished. But Justin,
and other Emperors would prevent the same by their authority and
interdiction.”

He then relates, from the constitutions [laws] of the Emperors, Justin
and Justinian, in what the interdiction, or, at least, the decree,
ordained by these Emperors respecting this matter, consisted; from
which it can be seen, that not only was infant baptism rejected and
contemned by those contemptuously called fanatics, but that even by the
adherents of the Roman church it was not looked upon as a command, but
merely as a matter which was permitted; though at other times again,
through the decrees of popes and councils, it exceedingly prevailed.

In the meantime, it is gratifying to us, that even our opponents, who
were strenuous advocates of infant baptism, I mean M. Rulichius and M.
Glaneus, confess that also at that time (about A. D. 538), there were
persons who sought to abolish infant baptism; from which it appears
that the truth of baptism upon faith could not be suppressed to such
an extent that it did not, according to opportunity, manage to raise
its head; and that, on the other hand, the error of infant baptism did
not triumph to such a degree that it did not have its opponents when
opportunity offered. Thus blooms the rose among thorns, Cant. 2:2. God
remains faithful to his promises, Ps. 33:4. Christ is with his church
even unto the end of the world, Matt. 28:20.

_About A. D. 542._--_Justus Origelitanus_ says (in _Cant._, _Bapt.
Hist._, _page 469_): “They that are baptized in the name of Christ,
are filled with the Holy Ghost.” Doubtless, this has reference to Acts
2:37,38, where Peter says to those who inquired what they must do to be
saved: “Repent, and be baptized every one of you, in the name of Jesus
Christ ... and ye shall receive the gift of the Holy Ghost;” which
certainly was not spoken to infants.

Again: “The fair church of Christ,” says Justus, “is cleansed by the
washing of water (that is, by baptism).”

Thus also Paul speaks, Eph. 5:26, saying that Christ has cleansed his
church with “the washing of water by the word;” whereby he indicates
that the believers of whom he speaks were cleansed not only with the
washing of water (that is, baptism), but also by the word, that is,
the doctrine of the Gospel; upon which passages Justus has based his
declaration, though he, for the sake of being brief, it seems, is
silent about the word.

Again: “They have ascended,” he says, “from the washing of water,
when they, having received the forgiveness of sins by baptism, have
increased in Christ.”

His speaking here of ascending, that is, climbing up from, the washing
of water, and of increasing in Christ, clearly shows that he does not
speak of infants, but of persons who have the ability to climb up from
the washing of water, and to increase in Christ, which is peculiar to
believers only.

He then gives some additional testimony, in the same place,
corroborative of the point we have in view; but as it is expressed in
almost the same language as that quoted above, we pass it by, so as not
to repeat the matter.

_About A. D. 545._--Or immediately after Justus Origelitanus,
Olympiodorus is placed, who speaking of baptism, says: “The spiritual
birth, which is effected by the washing of regeneration, resembles the
death (of Christ) in that those who are regenerated, in this divine
washing, are buried with Christ in baptism.” _Bapt. Hist., 469_, from
_Olympiodor._, in _Eccles., cap. 3_.[119]

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

Certainly, this is clearly following, though in other words, that which
the apostle presents to the consideration of the believing Romans (Rom.
6:3), where he asks them whether they knew not that they all who were
baptized into Jesus Christ, were baptized into his death; that like as
Christ was raised up from the dead by the glory of the Father, even
so they also should walk in newness of life. We need not say anything
further in regard to this, since the matter as to what persons and what
baptism are here spoken of, is self-evident.

_About A. D. 548._--Or 550, it is related, that one Peter, as well as
one Zoroaras defended Anabaptism; but as to how and in what manner
it was done, whether they rejected infant baptism, or whether they
recognized no other baptism than that upon faith and administered in
their own church, or otherwise, of this I find no other account than
that recorded in _Bapt. Hist., page 472_, from Nicephorus, where it is
said: “Nicephorus writes (_lib. 17, cap. 9_): Peter, Bishop of Apamea
in Spain, and Zoroaras, a Syrian monk, defended Anabaptism.”[120]

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

But if these men have erred in other respects perhaps, which in that
dark age could very easily have been the case, we would not justify it;
it suffices us that they, as regards this article, dared oppose the
common doctrine of the Roman church; which could not have been done
without peril of life, or, at least, not without reaping calumny and
obloquy.

_About A. D. 551._--That it was customary at this time, to baptize on
Easter and Whitsuntide, is recorded from Gregory, who says that several
Jews were baptized on Easter, and several on Whitsuntide. _Bapt. Hist.,
page 472_, from _Gregor., lib. 5, Hist. cap. 11_.

That this custom of baptizing on Easter and Whitsuntide, pertained only
to believing penitents, and in no wise to children, we have previously
sufficiently shown; to which we refer the reader. But to remove all
doubt, mention is also made in the same place, in the _History of
Holy Baptism_, of the preaching or doctrine of faith which it was
then customary to present to the novices, who were to be baptized.
As an example of this is adduced the wife of Sigibert, who, having
been rightly instructed in the faith through such holy preaching, was
ultimately baptized. _Bapt. Hist., page 472_, from _Greg. Turon., lib.
4, cap. 26_.

_About A. D. 553._--When, as it appears, the good old custom of
renouncing and forsaking Satan, which was wont to be done publicly
at baptism, in connection with the confession of faith, began to
cease, or, at least, fall into neglect, it was revived and again
brought to remembrance, by the teacher Vincent;[121] concerning which
the following observation is found in _Bapt. Hist., page 473_, from
_Vinc., lib. 21, cap. 6_: “It was the custom, to renounce (that is,
forsake), before baptism, all pomp and the works of the devil, which
can certainly not be done by children.”

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

_About A. D. 556._--At this time white robes were put on the newly
baptized, after baptism. Thus, Gregory Turon (_lib. 5, cap. 11_),
says--that at Avernio five hundred Jews were baptized at once, and then
went their way, clothed in white robes.

Gifts were also presented to the baptized; thus, Guentheramus gave
presents to Clotharius, when the latter had been baptized. _Bapt.
Hist., p. 484_, from _Gregor. Turon., lib. 10, cap. 27_.

This putting on of the white robes after baptism, signified that the
newly-baptized, having put off the garment of sin, must henceforth be
clothed in the clean white robe of true righteousness and holiness;
to which applies Eccl. 9:8: “Let thy garments be always white;” and
Rev. 3:4: “They shall walk in white;” also, Rev. 19:8: “And to her was
granted that she should be arrayed in fine linen, clean and white: for
the fine linen is the righteousness of saints.”

As to the gifts presented to the newly-baptized, this indicated that
God thus imparts his heavenly gifts and blessings to them; as Peter
said to those whom he exhorted to be baptized: “And ye shall receive
the gift of the Holy Ghost,” Acts 2:38.

However, if it should be, that with this putting on of white robes,
and giving of presents, there was coupled any superstition (of which,
however, we are not aware,), we would not commend, but rather speak
against it. What we have in view here, is simply this, that such
ceremonies were not, and could not be, performed with infants, inasmuch
as the latter are too weak in understanding to comprehend, as well as
in ability to perform, the same. Hence it follows, that such baptism,
at that day, was not administered to infants, but to adult, reasonable,
and believing persons.

_About A. D. 560._--It is stated, from _Adon. Aetat. 4_, and _Turon.,
lib. 4, cap. 26_, that Brunechildis, the daughter of Arthanagild,
had been baptized, probably in her infancy, by the Arians, but that
subsequently, having been married to Sigibert, she was rebaptized
in the name of the Holy Trinity. This is related more fully by J.
Mehrning, in _Bapt. Hist., p. 475_. But whether Brunechildis continued
in the true footsteps of the faith, after her rebaptism, of this we
have no account; it suffices us to know that having been baptized,
probably in infancy, by the Arians, she was afterwards, in adult age,
rebaptized, or, at least, baptized aright, upon confession of faith;
the first baptism having no foundation.

_About A. D. 562._--Joseph Vicecomes (_lib. 5, cap. 53_), quotes Cyril
Monachus, in the life of the Patriarch, Enthymius as follows: “When
he had entertained for forty days, several persons that had been
baptized, had admonished, and diligently instructed them in godliness,
and inculcated in them, in various ways, the things necessary to their
salvation, he let them depart in peace.” _Bapt. Hist., page 484._

In what place and manner, and under what circumstances, the
aforementioned persons were baptized, is not stated; hence we must
be content with what is shown, from which we can infer that those
persons were baptized upon faith, seeing they were yet confirmed, after
baptism, in the doctrine of faith and godliness; and thus it follows
that the custom of baptizing upon faith was practiced at the place
where this occurred.

_About A. D. 570._--Vicecomes (_lib. 4, cap. 12_), quotes, from Severus
Alexandrinus, a certain prayer, which it was customary, at that time,
for the teacher to pronounce over those who were baptized: “O God! take
out from them the old man, which destroys himself through the lusts of
error, and clothe them with the new man, which is daily renewed in thy
knowledge.”

Again (_lib. 5, cap. 27_): “O Lord God! who hast imputed unto us
redemption through Christ, and through the water, in the Holy Ghost,
hast given to these thy servants, regeneration; thou, O Lord, who
lovest light, confirm and uphold them in holiness, that they,
illuminated by the light of thy grace, and standing before thy table,
may be made worthy of thy eternal salvation.”

In _chap. 38_ he relates how the candidates, immediately after baptism,
were brought to the holy Supper, and crowned with wreaths, and how the
teacher then addressed them, exhorting them to joy and holiness of
life, saying: “Dear brethren, sing a hymn of praise unto the Son of the
Lord over all, who has crowned you with royal crowns. You have now, my
beloved, received unfading crowns from the waters of Jordan, through
the power of the Holy Ghost. Dear brethren, ye have put on to-day the
glory of the baptism of the heavenly Adam.”

He finally adds the wish addressed by the teacher to God, saying: “The
holy God give you holiness with this seal wherewith you are sealed, and
mark you with the ring of a sweet-smelling anointing, by this baptism
wherewith you are baptized; may he make you worthy of his kingdom,
and crown you, instead of this perishable crown, with the crown of
righteousness and every good work.”

Having quoted this much, Jacob Mehrning says: “All this is utterly
inapplicable to infant baptism.” _Bapt. Hist., page 486._

_Same year as above._--It is stated that about this time there also
lived Theophilus Alexandrinus, who, it appears, held views entirely
different from those of the Roman church, with regard to baptism as
well as to the holy Supper; so that he wrote against the manifold
adjurations which were wont to be connected with the consecrating
of the baptismal water, as also against transubstantiation or the
essential change of the bread into the body of Christ, as follows: “A
false Christian (namely, one who deems adjurations over the baptismal
water necessary), does not consider that the water, in holy baptism,
is sanctified by the word of God (which was wont to be spoken to
the candidates who confessed the faith), and the advent of the Holy
Ghost; and that the bread of the Lord, by which the body of our
Savior is signified, and which we break for our sanctification, is
consecrated through invocation of the Lord.” Observe he does not say,
_transubstantiated_, but _consecrated_.[122] See _Bapt. Hist., page
486_, from _D. J. Vicecomes, lib. 1, cap. 14_.

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

_A. D. 586._--Long since, namely, for the year 317, we cited Donatus,
and showed, according to Seb. Franck, _Chron. Rom. Kill., letter D._,
that he was a very learned Bishop of Carthage, a native of Numidia, and
that he taught that the Pope and his adherents did not have a Christian
church, and, consequently, no true baptism; and hence held that those
who had been baptized in the Roman church, needed to be rebaptized,
saying that there was only one church, one baptism, one faith, one
Gospel, and that no children should be baptized, but only believing
adults who desired baptism. At first almost all Africa adhered to him.
See the place indicated above.

This doctrine, however, did not die with him, seeing mention is made
of his followers much later (namely A. D. 586), that they at that
time, under the leadership of one Peter, Bishop of Apamia, rebaptized
those who had been baptized by the orthodox (or Catholic) church. See
concerning this, P. J. Twisck, _Chron., 6th book, page 201, col. 1_,
from _Greg. lib._ _8, Merul., fol. 446_. Also our account for the year
548.

NOTE.---The followers of Donatus, of whom we speak here, have of old
been severely accused by their opponents of gross errors, tyranny, &c.,
but are acquitted thereof by other celebrated authors. Nevertheless,
we would not accept them in every respect, but only in those of their
teachings which are good and true.

H. Bullinger compares them throughout to the Anabaptists, or as he
calls them Baptists, saying: “Here our Baptists again disclose their
ignorance, when they teach that no one should be compelled to that
which is good, or to the faith;” and, continuing, he says: “They
resemble the ancient Baptists, the Donatists, in every respect.”
“These,” he writes further, “were of the opinion, that heretics should
be allowed to live without restraint and with impunity in their faith;”
that is, without persecution or blood shedding. They were opposed by
Augustine. _H. Bulling., lib. 5, fol. 216, 222_.[123]

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

As to the accusations formerly brought against their faith as well as
their life, these have been refuted by several prominent authors. “It
would be desirable,” writes P. J. Twisck, “if we ourselves had their
writings, doctrines, and deeds; for, if it is true, that they resemble
the Baptists in every respect, and are not willing that any one should
be compelled in matters of faith.” It is therefore sufficiently, as
Bullinger says, evident, that they were unjustly accused. _Chron., 5th
book, page 147, col. 2_. This is more fully spoken of in the account
for the year 317.

_About A. D. 600._--We will now bring the history of baptism in the
sixth century to a close. We would adduce more writers in confirmation
of said matter, but we fear that many authors of that time did
not write faithfully and uprightly; besides, that many of their
descendants, in order to give color to infant baptism and similar
doctrines, appear to have corrupted their writings, of which many
excellent men have complained.

Jacob Mehrning, in his _Indachtigmaeckinge over het Doopsel_, of the
6th century, says: “Thus the _Centuriatores Magdeburgenses_, also the
two doctors, Calixtus and Brandanus Detrius, in their disputations
about baptism, must themselves confess that in this century, and much
longer, the Christian novices were divided into two classes, as in the
primitive church, which observed a distinction between the catechumens
and believing applicants for baptism, or the “elect,” as they were
called by the ancients.

But continuing, he writes the following concerning the corruption
of the writings of the true teachers: “Here must also be taken into
consideration, that which the _Centuriatores Magdeburgenses_, Dr.
Calixtus, Dr. Meysner, Dr. Johan Gerhard, Dr. Guil. Perkins, in
_Ementito Catholicismo_, and many others so frequently complain of,
namely, that the writings of the fathers and the primitive teachers of
the church, have been so amazingly abused, in manifold ways, corrupted,
interpolated and mutilated. Pray, who indeed will be our surety, that
Augustine and others of the fathers have written and taught about
infant baptism, all that is ascribed to them.

However, the fathers and teachers of the church, whose writings are
extant, constitute but a very small part of the whole number. Were the
writings, books and testimonies of the countless hundreds and thousands
of other teachers of the church, bishops, and laymen experienced in the
word of God, who have written, preached, taught, and spoken against it,
in various parts of the wide world, to come to light, and could we also
have the original manuscripts of the fathers, namely, those who have
written against infant baptism, and compare them together, we would be
astonished to see how faithfully the truth has been maintained in all
ages, but also, how it has been suppressed by the innovators of baptism
(that is, those who baptized infants). Yet, however mutilated and
corrupted the writings of the fathers as we now have them, are, there
are nevertheless to be found in them many very excellent testimonies
respecting Christ’s true ordinance of baptism, and very confused ones
as regards infant baptism; for which we owe special thanks to God, and
to him only, who thereby mightily confirms us in the truth. _Bapt.
Hist., 2d part, pages 481, 482._

Thus, not we, but those who have unfaithfully dealt with the writings
of the fathers, are the cause that we must here close our account of
the baptism of this time; however, in some of the following centuries,
where we meet with more authentic writers, we shall be able to explain
and amplify this more conclusively.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE SIXTH CENTURY.


SUMMARY OF THE MARTYRS OF THE SIXTH CENTURY.

[The verse of Alcimus, reserved in the preceding account of baptism in
this century, is now adduced, as the first proof of the martyrization
of this time, and circumstantially explained.

Mention is made of various severe persecutions that occurred about
this time, of which fifteen are enumerated; it is also shown in what
kingdoms, principalities, or countries they took place, as well as who
the tyrants were by whom all this was committed against the Christian
believers.

An explanation that it is hardly credible, that all the countries in
which the aforementioned fifteen persecutions occurred, were subject to
the Roman See; which is amplified, and its signification shown.

Arnold, a teacher of the Gospel, martyred in a forest, in France, and
buried by his wife, presented as a pious martyr in the year 511.

In the margin (in connection with Arnold) a severe persecution in
Arabia, A. D. 520, is spoken of; what inference may be drawn from it.

The oppression of the church and the servants of God, under Granus,
son of the King of France, is noticed, for the year 562; then, in the
margin, mention is made of forty Christian peasants, who suffered
under the Longobards; however, for certain reasons, they are not
absolutely accepted.

After this, for the year 566, other forty persons are mentioned, the
most of whom were put to death with the sword, because they would not
commit idolatry, or forsake Christ; in the margin an explanation is
given with reference to this, and they are recognized by us as true
martyrs.

Golauduch, a Christian woman of Persia, put to death, by the Persian
Priests, A. D. 598.

Some remarks respecting the time in which Evagrius lived, who has
recorded the last mentioned instance of martyrdom.]

Here will be the proper place to sing, with mournful voice, the
blood-red verse of Alcimus, mentioned by us on a former occasion; as
the author of the history of holy baptism places Alcimus at the very
beginning of this century, which arrangement meets our approbation.
With regard to the oppression of the Christians of his time, he
expresses, in the German language, as a song of mourning, the following
lines:

    _Der Kriegsknecht stach in Christi Seit;
    Wasser sprang aus der Wunden weit:
    Den Vœlkern das die Tauff bedeut;
    Der Martrer Blut auch so fleuszt heut._

    The soldier pierced the Savior’s side:
      There gusheth forth the wat’ry flood,
    A sign[124] of the baptismal rite;
      Thus flows to-day the martyrs’ blood.

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

The question now is, what Alcimus meant to say by this verse. He treats
of two things: 1. of Baptism; 2. of Martyrdom, comparing thereto the
water that flowed from Christ’s side, when a soldier had pierced it
with a spear.

I. _Of Baptism._--Of this we shall say but little, since this subject
has been sufficiently discussed in our preceding account of baptism
as practiced in this century; yet, in order to proceed properly, and
to pass by no part of said verse, we say that the resemblance which
Alcimus here finds in the blood that flowed from Christ’s side, saying
that it was to the people, or to the peoples, a sign of baptism,
neither can nor may be applied as referring to infant baptism; for not
only the sense, but even the words of the verse, would contradict this.
As to the words, he does not say that said water is _to infants_ a sign
of baptism, which he certainly must have said, had he meant infant
baptism by it; but he says that it was _to the people_, or _peoples_, a
sign of baptism, which word (people, or peoples), in holy Scripture as
well as in secular authors, is generally understood to mean adult, or,
at least, intelligent persons, who can be taught, or to whom something
can be signified; as, for instance, Christ said to his disciples: “Go
and teach all nations, baptizing them,” etc. Matt. 28:19. Moreover,
that infants are unable to understand the signification of little
things, even to say nothing of this great mystery of baptism, is so
clear that it cannot, with truth, be controverted.

II. _Of Martyrdom._--This is what we have chiefly had in view; for he
says in the last line of the aforementioned verse: “Thus flows to-day
the martyrs’ blood.” Certainly, here he indicates that at the time when
he wrote this, the blood of the (believing) martyrs was shed; for this
is indicated by the word, _to-day_, which generally is understood to
mean the present _day_; but here properly signifies the present current
_time_. Moreover, as to the persons whom Alcimus notices as martyrs,
and of whom he says that their blood flowed to-day, they cannot be
understood to have been other than orthodox martyrs, or, at least, such
as held the same views and doctrines with him; for the first, ancient,
and true Christians called none martyrs, but their fellow-believers
who had suffered or been put to death for the faith. From this, it
would seem, has proceeded the old adage, which is still used: “_Not the
suffering, but the good cause from which he suffers, makes the martyr_.”

Of the correct views of Alcimus, and, consequently, of those whom he
calls martyrs, especially in regard to baptism, we have spoken before,
and have also just now given some explanation with reference to it;
which must suffice for the present. The impartial reader may decide
for himself. In the meantime it behooves us to investigate and, if
possible, show when, where, why, and how said martyrs suffered. But,
not being able, on account of the scarcity of ancient writers, to
ascertain all this, we shall content ourselves with what we do find in
regard to it, and shall therefore endeavor to follow the most faithful
and truthful records.


OF VARIOUS SEVERE PERSECUTIONS INSTITUTED IN AND ABOUT THIS TIME,
AGAINST THE CHRISTIANS, IN MANY KINGDOMS, PRINCIPALITIES, PROVINCES,
AND COUNTRIES, BY JEWS, HEATHEN, AND FALSE OR APOSTATE CHRISTIANS; OF
WHICH WE SHALL BRIEFLY POINT OUT THE PRINCIPAL ONES.

We have counted from Abraham Mellinus alone, besides from many ancient
writers referred to by him, who have more fully recorded the martyrdom
of this time, fifteen persecutions in this century, which were raised
most vehemently against the Christians, in various countries.

In order to condense this as much as possible, so as not to weary
the reader, we shall not present the account of the aforementioned
author word for word, but extract from it the pith and import thereof,
and present it as clearly as is possible for us to do. In the _2d
book_ of the _History of the Persecutions, etc._, under the head:
“Exposition of Satan bound a thousand years,” _fol. 293, col. 1–4_, are
described, in consecutive order, among other things, the aforementioned
persecutions, within the bounds of the sixth century, namely, from A.
D. 518 to the close of the century; which we have briefly summed up
thus:

First of all, mention is made of many oppressions by the Jews, heathen,
and others; by which all Christendom was kept in commotion, from the
reign of the Emperor Constantine the Great, to that of Justin the Great
(_fol. 293, col. 2_); however, since said oppressions occurred before
the time of Justin the Great, that is before A. D. 518, we will leave
them, as not belonging to the number mentioned by us.


OF THE PERSECUTIONS WHICH TOOK PLACE AFTER THE TIME OF JUSTIN THE
GREAT, FROM A. D. 518 TO THE CLOSE OF THIS CENTURY.

1. It is stated that besides the persecution instituted in the
beginning of the reign of Justin the Great, by Theodoricus, the Arian,
against those who were called orthodox Christians, a certain Jewish
tyrant, called Dunan, in the fifth year of Justin’s reign, violently
persecuted the Christians in the city of Nagra. _Fol. 293, col. 3._

2. Of Amalric, King of the West Goths, in France, it is stated that he
heaped much vexation and contempt upon his own wife, Clotildis, because
she was orthodox in the Christian faith. _Ibidem_, from _Hist. Gall.
and Isidor., in Chron_.

3. It is declared that in the third year of Justinian the Great, nephew
of Justin the Great, a persecution against the Christians was raised by
the Samaritan Jews in Palestine. _Ibidem, col. 4._

4. Afterwards there was also a short persecution of the Christian
believers, by the Vandals, in Africa. _Ibid._

5. Also, the Arian persecution of the Christians, by Totila, which is
said to have taken place under Justinian, in Italy, is mentioned by the
same writer.

6. Besides these the persecution originated by the Jews and Samaritans,
at Cesarea, in Palestine, was repeated in the 29th year of the reign of
Justinian. _See above._

7. We read that in the time of Justin II., the Christian churches in
Pers-Armenia were oppressed by Chosroe, the King of Persia. _See above._

8. In the third year of said Justin, Alboin, the first King of the
Longobards, invaded Italy, having sworn to annihilate all the blood of
the Christians with the sword. _Ibid._

9. At this time, also a Saracenic persecution against the Christians
was carried on, by Manucha.

10. After this, Chilperic, an enemy of the Christians, exercised great
cruelty towards them. _Fol. 294, col. 1._

11. In the first year of Mauritius, Emperor of the Cappadocians, the
Persians instituted a persecution with fire and sword, in Armenia.
_Ibid._

12. At this time, the Longobards, throughout Italy, did not cease to
oppress the Christian believers. _See same place._

13. About this time there was also a persecution in France.

14. Also in Spain.

15. In England the heathen sought to exterminate the Christians. For
full information on the above persecutions, read, aside from the above
references, _A. Mell., pages 293, 294_ and on to _p. 303_.

NOTE.--In said fifteen persecutions that occurred in this century,
we notice that twelve different kingdoms, principalities, and other
countries, are mentioned, situated not only in Europe, much less in
Italy (which can also be reckoned only as a single country), where the
Roman Bishops chiefly had their seat and ungodly dominion; but also,
yea, for the most part, in Asia and Africa, which were far remote from
Italy, being different parts of the world. The countries mentioned, in
consecutive order, are these: 1. Nagra, a place or region in Arabia. 2.
France. 3. Palestine. 4. Some region in Africa. 5. Italy. 6. Cesarea.
7. Pers-Armenia. 8. A certain country where the Saracens persecuted
the Christians. 9. Another country, where Chilperic tyrannized. 10.
Armenia. 11. Spain. 12. England. These are the countries mentioned,
besides those that are passed over, but were also subjected to
persecution.

Who will believe now, that all these countries were under the Roman
Empire? Yea, more than that, what man of ordinary intelligence will
think that they all adhered to the Roman See, and, consequently, that
all the persons who were slain in said fifteen persecutions, professed
the Roman religion? Surely, this does by no means appear; but the
opposite is quite evident. In the first place, because we do not find,
in reliable authors, that the authority and power of the Roman Bishop,
or Pope, was so great at this time, that not only Europe, but also
Asia and Africa, constituting the whole of the ancient or then known
world, bowed to him; which would nevertheless have to be proved and
established, for in these three divisions of the world are situated
the abovementioned kingdoms, principalities, and countries, and the
aforementioned persecutions occurred not only within, but also beyond
their boundaries.

In the second place, that at this time there were people in different
countries, who, not only in regard to baptism, but also in other points
of religion, held views entirely different from what those of the Roman
church understood and believed, is so clearly evident from our previous
account of baptism in this century, that no reasonable person will
dispute, much less be able to refute it.

Hence it follows, that to all appearance, in the abovementioned fifteen
persecutions, not a few, or, at least, some, orthodox believers were
put to death, as true martyrs; for such have of old been paramountly
subject to persecution. We shall therefore investigate what people have
at this time, as pious witnesses of Jesus, steadfastly testified to the
truth of their Savior by their death, and sealed it with their blood.


ARNOLD, A TEACHER OF THE GOSPEL AND THE CHRISTIAN FAITH, MARTYRED IN A
FOREST NEAR PARIS, A. D. 511.

It is stated that in the eleventh year of the sixth century, a
certain pious teacher, by the name of Arnold, not willing to bury the
talent given him by God, in the earth, but if possible, to obtain
some spiritual gain for Christ his Savior, by preaching the Gospel,
exchanged his life for death in the forests of France, and has thus
been reckoned among the number of the pious martyrs. Concerning this,
P. J. Twisck, among others, notes the following, for the year 511:
“When Arnold preached the Gospel of Christ and the Christian faith in
a forest in France, near Paris, he was martyred, and was buried there
by his wife.” _Chron., 6th book, p. 177, col. 2_, from _Chron. Nicol.
Gillem., fol. 44_.

NOTE.--All the particulars mentioned respecting said Arnold, clearly
indicate the uprightness of his mind and views, as well as how far
he stood aloof from the superstitions of the Roman church, which
superstitions then had already risen very high. The latter especially
appears from various circumstances.

First, Because it is stated that he did not preach the traditions and
legends of the Romanists, but the Gospel.

Secondly, Because it is shown what he preached from the Gospel, namely,
Christ and the Christian faith, but nothing about the power of the
Roman bishop, or about the Roman faith.

Thirdly, because it is stated, according to ancient writers, that
having been martyred for said faith, he was buried there (where he
had been put to death) by his wife; but to have a wife the Romanists
had many years before forbidden, to teachers and deacons, on pain of
deposition. With regard to this, the article established about the year
495, in a certain papal council, reads as follows: “The priests, that
is, those who also preach, and deacons shall abstain from taking unto
themselves wives; if they do not observe this, they shall be deposed
from their office.” _Seb. Franck, Chron. Rom. Concilen, fol. 48, col.
4_, from _Concil. Aphr._

Fourthly, because we have found, in the ancient registers, in which
the names of the principal ancient teachers and martyrs are recorded,
not the least charge laid against this man, either of superstition, or
anything else; although we searched diligently, and had others search.

NOTE.--It appears that about nine years after the death of said martyr,
Arnold, namely, A. D. 520, a great persecution arose in Arabia against
the Christians; of which P. J. Twisck writes the following: “A. D. 520,
a seditious Jew, who pretended to be the second Moses, caused an awful
massacre and persecution of the Christians, at Nagra in Arabia, in the
reign of the Emperor Justin; he slew the pious Bishop Arethas and many
thousands of Christians. _Chron. 6th book, page 180, col. 1_, from
_Nicephor., lib. 16, cap. 6_. But as we have not been able to obtain
reliable information, except that which we have shown, concerning this
Bishop Arethas, as to whether he was a true and orthodox Bishop, as
well as in regard to the many thousands of Christians who were slain
with him, as to whether they professed a good profession of faith,
which we doubt very much, we will not concern ourselves with them.
Nevertheless, it must be considered, that among so great a number there
were at least some, here and there, who died in the true faith, seeing
the same were sometimes scattered in various countries. Of this we will
let the well-meaning reader judge for himself.


THE OPPRESSION SUFFERED BY THE CHURCH AND THE SERVANTS OF GOD, UNDER
GRANUS, THE SON OF THE KING OF FRANCE A. D. 562.

That believers and the leaders of the church of God had to suffer great
oppression at this time, our beloved brother and co-worker in Christ,
P. J. Twisk, deceased, in his time, signified to his cotemporaries with
these words: “About this time (562), the churches and the servants
of God were greatly vexed by Granus, the wicked son of the King of
France.” _Chron. 6th book, page 192, col. 1_, from _Paul Merula, fol.
431, hist. Wenc., fol. 78_.[125]

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


ABOUT FORTY PIOUS CHRISTIANS SEIZED BY THE LONGOBARDS IN ITALY, AND
MOST OF THEM PUT TO DEATH WITH THE SWORD, FOR REFUSING TO COMMIT
IDOLATRY, A. D. 566.

Shortly after the death of the peasants just spoken of in the margin,
as the heathen Longobards, according to their custom, were offering
to Satan the head of a he-goat, about forty meek and pious Christians
were apprehended. When their captors, in honor of Satan, had gone round
their sacrifice, consecrated it by their sorcerous incantations and
conjurations, and had bowed their heads before it, and worshiped it,
they wanted to constrain the captive Christians to worship with them
this head of the he-goat. But most of the Christians, preferring to
die and strive for life immortal, rather than to live and worship the
idol, refused to bow their heads, which they had always bowed in honor
to God their Creator, before a vain and perishable creature. Thereupon,
the enemies of God and his Anointed, who had not hesitated to fight
against the Lord, and to kick against the pricks, put to death with the
sword, all of said captive Christians who would have no fellowship with
their idolatry; and thus they (the latter), all became blessed martyrs
of Jesus Christ. Compare _A. Mell. 2d book, 1699, page 299, col. 4_,
from _lib. 5 Dialog., cap. 28_.[126]

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


GOLAUDUCH, A CHRISTIAN WOMAN OF PERSIA, MUCH TORTURED, AND PUT TO
DEATH, FOR THE TESTIMONY OF JESUS CHRIST, ABOUT A. D. 598.

About A. D. 598, in the time of the Emperor Mauritius, Golauduch, a
woman of Persia, who had once been an adherent of the Persian religion,
but subsequently become converted to Christ, and, consequently, had
been baptized upon her faith, and remained steadfast in the confession
of the Christian religion, even unto death. Of this, Evagrius makes
mention, whom we take to be the same one of whom we have spoken
elsewhere, and shown that he has described and commended as something
praiseworthy, the baptism of candidates; that is of those who were
baptized upon confession of faith. He writes the following of said
Golauduch: “At that time (namely, in the reign of Mauritius), there
lived among us, the godly martyress, Golauduch, who, having suffered
many and severe torments at the hands of the magi or Persian priests,
finally obtained the martyrs’ crown; of whose life, old Stephen, Bishop
of Hierapolis, has written an account.” Compare _Evagr., lib. 6, cap.
19_; also, _Nicephor., lib. 18, cap. 25, ex Act. Sabulosis_, with _A.
Mell., 1619, fol. 301, col. 1_.

Abraham Mellinus and J. Mehrning, however, differ in regard to the
supposed time in which Evagrius (who, it appears, wrote the above
account of the martyrdom of Golauduch), is said to have lived, J.
Mehrning referring him to the middle of the fifth century, while
Abr. Mellinus, on the other hand, places him almost at the close of
the sixth. This difference of chronology we leave to them, holding,
nevertheless, that they both wrote of one and the same person; who was
a good historian and well versed in ecclesiastical affairs.

This person, then, called Evagrius, having commended as praiseworthy
the baptism of the above mentioned candidates, that is, of those who
had previously been instructed in the faith, afterwards, it appears,
also makes mention of said martyress Golauduch, virtually calling her
his sister in the faith, and a member of his church. For, when he says:
“At that time, there lived among us, the godly martyress Golauduch,”
what else does he mean to indicate thereby, but that said woman
belonged to, and lived in, the very church of which he was a member,
or, at least, whose doctrine he loved and cherished? Besides, we have
not found anything laid to her charge, as regards her faith and good
conversation, as has been stated of the preceding martyrs; hence we are
satisfied with regard to her.



AN ACCOUNT OF THE HOLY BAPTISM IN THE SEVENTH CENTURY.


SUMMARY OF BAPTISM IN THE SEVENTH CENTURY.

[Adrian is mentioned as the first one who, in this century, declared
himself, not so much in words as in deed, against infant baptism; as
to the manner, however, in which the Romanists proceeded against him,
shall be more fully spoken of elsewhere.

The Bracerensian papists, to prevent the decline of infant baptism,
confirm it in a certain council.

The pious adhere to the true ordinance of the baptism of Christ,
notwithstanding the power of the Pope and the decree of the
aforementioned council.

In the mean time there were baptized (that is, in adult age),
Anastasius, the Persian; Theodorus or Theodus; many hundred Jews; some
in Upper and Lower Saxony; some in England.

Probation or examination in the faith, was at this time practiced by
the orthodox, as did, among others, Amandus, Birinus, another teacher.

Those of the Jewish nation now became members of the Christian church;
some of whom, after confessing the faith, asked for baptism.

How Zeno of Verona was wont to address the candidates; explanation of
his address.

The example of the Egyptian divines, who preached the doctrine of
faith, before baptism, to the candidates, is followed by others at this
time.

The time for baptism, which was fixed on Easter and Whitsuntide, is
ordained to every day, on account of infant baptism. The Pope also
decrees that during the mass the kiss of peace be offered to the
people, in order that the mass, which, it appears, was esteemed but
little by many, might be regarded the more highly.

The believers were not turned away from their faith, by said papal
decree; nay, it appears that even some of the Roman church declared
themselves against the papal superstitions; as, 1. Isidorus, 2.
Cesarius, 3. Adelheymius, 4. Agatho, 5. Julian Pomorius. In the
mean time, mention is also made of Isidorus of Spain, and what he
has written on baptism, namely of the applicants for baptism, and
fellow-prayers.

The Christian parents, Lutgerus and Libuga, left their son Lutgerus
unbaptized, till he, having accepted the faith in France, was baptized
thereupon.

Finally, the difference between those of the Roman church and those who
administered baptism upon faith.

Conclusion of the account for this century.]

Notwithstanding in this century the seat of anti-Christ was exalted
to its highest altitude, inasmuch as the Emperor Phocas, A. D. 606,
conferred upon the Roman Bishop the title of _Papa_, that is, Pope or
Supreme Father, which name was first assumed by Boniface III., writing,
in the decrees emitted by him to enjoin obedience: “We will, we ordain,
we decree, we command, etc.; thus I will, thus I ordain, thus I decree,
thus I command;” whereby many superstitions and human inventions were
presented to the people as the word of God; such as image worship,
salutation of the sacrament, observance of infant baptism as necessary
to salvation, etc.; yet many pious people not only refused to obey all
these things which the Pope prescribed, but some even flatly opposed
it, daring to censure, reject, and contume, some in this and some
in that respect, the papal and Roman superstitions, as among other
points, was done with regard to infant baptism and all that pertains
to it, with which not only some of the common people, but also some
eminent and learned men were dissatisfied, so that they abandoned it
altogether, yea, indicated by words and actions, that they were opposed
to it; which became manifest even in Rome, as will be shown in the
proper place.[127]

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

_A. D. 606._--In this very year, in which the Pope was accepted, by
Phocas, as the head of the general Latin church, the celebrated teacher
and Bishop Adrian publicly opposed infant baptism, wishing neither to
baptize the children himself, nor to have them baptized, but utterly
refusing them baptism; on account of which he was accused by Gregory
the Great, Bishop of Rome, to John, Bishop of Larissa, as appears from
a certain letter sent by Gregory to John, in which, among other things,
the following is contained: “The second article of the accusation
against Bishop Adrian is this: that he refused baptism to infants,
thus letting them die.” _Centur. Magd., Cent. 9, cap. 4, page 141_,
according to the account in _Bapt. Hist., page 496_, and _H. Mont.
Nietigh., page 80_.

It appears, indeed, that this said Adrian was criminally punished for
his views against infant baptism, and because he let the infants die
unbaptized, as is stated by the ancients, and shall appear more fully
in our account of the martyrs.[128]

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

_A. D. 610._--Infant baptism, it appears, being at this time, held in
very little esteem by many, whether in consequence of the teaching of
the above mentioned Adrian, or for some other reason, so that it was
considered useless and not necessary to salvation, those of the Roman
church publicly opposed this sentiment, in order either to eradicate
it, or, at least, to excommunicate it by the anathema of the Pope;
wherefore, A. D. 610, in the second Bracerensian Council, among other
articles, it was established, decreed, and published: “That infants
must be baptized, as necessary to their salvation.” _Seb. Franck,
Chron., Rom., Kett., fol. 74, col. 2. P. J. Twisck, Chron., 7th book,
page 213, col. 2._

But how the true Christians, who rightly observed Christ’s ordinance
of baptism, conducted themselves with reference to this matter, and
whether they suffered any persecution on account of it, is not clearly
expressed, but, if necessary, shall be explained more fully in its
proper place.

_About A. D. 620._--Although, through the authority of the Roman Pope,
who had been chosen the supreme head of the church, and through the
decree of said Bracerensian council, infant baptism was now so firmly
established, that no one who wished to remain a member of the Roman
church, dared utter a word against it; yet, among those who loved
Christ more than the Pope, and esteemed the Gospel more highly than the
decrees of popes and councils, the true faith and the true ordinances
of Christ, especially the article of baptism, were nevertheless
maintained aright; concerning which very much might be stated, had not
the books and writings of the pious been so lamentably and tyrannously
destroyed by those of the Roman church. However, we are in possession
of as much testimony from authentic writers, as is necessary to
establish said matter.

As regards this, that baptism was at that time administered to adult
persons, by those who were opposed to the decree of the Roman church
in the matter of infant baptism, appears from three circumstances: 1.
from the time of baptizing; 2. from the place of baptizing; 3. from the
persons baptized.

As to the _time_ of baptizing, Easter was expressly specified in the
Anti-idiorensian council, where it was established, in opposition to
those who baptized new-born infants every day: That no one should be
baptized at any other time than Easter, except in case of imminent
death. In _Decr. Antis._; until which time instruction in the faith was
usually given to the candidates, as is sufficiently shown above.

As regards the _place_ of baptizing, it was not in a font or basin, but
in the wilderness, here and there at the rivers, whither, as every one
can easily judge, new-born infants cannot go; neither can they observe
the manner then customary at baptism, namely, to kneel during baptism,
and go in or under the water; of which there were many instances at
this time in warm countries. Among others, Bede (_lib. 2, cap. 16_),
writes: “That Paulianus baptized many persons at noon, close by the
city of Trovulsinga, in the river Trehenda.”

This manner of baptizing, by the ancients called immersion or
submersion, has long been observed, even up to the present time,
especially by the eastern and southern nations, who understood the
Greek word _baptisma_ (baptism), or _baptizo_ (to baptize), to signify
a total immersion or submersion in water; however, it is found that,
according to the idiom of the Greek language, said words do not only
signify an immersion or submersion in, but also a washing or sprinkling
with, water. For instance, _baptisma_, _baptismos_, is translated
sprinkling, washing, dipping, etc. See _Dictionar. Tetraglott., in quo
voces Latine omnes cum Græca, Gallica and Belgica interpretatione.
Amsterodami ex Typographia Ravesteniana, A. D. 1634_.

However, we leave the above mode of baptism to its own merits; it
suffices us to have shown that it could not be administered to infants,
and that those who were baptized after this manner, must have been
adult and intelligent persons.

As to the third point, namely, what _persons_ were then baptized, has
been made sufficiently clear from the two preceding circumstances of
time and place; but over and above this, we will mention some persons.
At this time there was baptized at Jerusalem, Anastasius the Persian;
at Constantinople, the celebrated Persian woman, Cæsarea, with her
husband and many of her followers were baptized; in Bavaria, Theodorus,
also called Theodo or Theodus, with much people received baptism; in
Spain, many hundreds of Jews were baptized upon faith, the number of
which are reckoned by some writers to have been several thousands,
which number, however, in order not to overstep the bounds of truth,
we have not dared to give or follow; the same occurred in Upper and
Lower Saxony, in England, and other countries, where at this time, it
is stated, countless numbers attained to the faith, and were baptized
upon it. This is stated in _Bapt. Hist., page 491_, from _John Magnus_,
_Paul Diaconus_, _Bede_, _Hist. Gath_, etc., which should be compared
together.

_About A. D. 632._--At this time, probation and examination in the
faith were practiced by the orthodox teachers. Those who presented
themselves for baptism, whether of Jewish, heathen, or Christian
parentage, were first proved and examined in the faith, which
examination generally took place six or seven times in the week before
Easter or Whitsuntide; to the end, that the candidates, having made
a good confession, and having been confirmed in the faith, might
be baptized at the approaching holiday. This custom is noticed by
many writers; we will, however, present only this brief extract from
_Bapt. Hist., page 492_: “The Bishop or teacher Amandus made the son
of Dagobert a catechumen, before he baptized him.” _Regina, lib. 1._
In Lower Saxony, Birinus observed it as a rule not to baptize people
before he had catechized, that is, instructed, them. _Bede, lib. 4,
cap. 16._ Another teacher, according to Metaphrastes, instructed a
certain Jewish virgin, before he baptized her. Vincent states of
Arnulph, that he baptized (that is, after previous instruction), a sick
person, who shortly afterwards got well. _Lib. 23, cap. 76_, by which
we would not indicate that baptism possesses any virtue to heal the
body, but that it is administered to intelligent persons, and that upon
faith, according to the ordinance of the Lord, Mark 16:15,16.

_About A. D. 646._--As the doctrine of faith in Jesus Christ was now
greatly spreading, and the believers increased in many places, so
that the church, which at times, on account of persecution, had been
wont to hide in dens and caverns, began to arise here and there, as
herbs spring up from the earth in spring-time, her growth was seen to
proceed not only from those who, born of Christian parents, accepted
the faith, nor only from heathen who became converted to the faith, but
principally from the Jews, who had previously been very bitter against
the Christians, but who now came in multitudes, as occurred not long
since, to be baptized in the name of Christ, upon faith; an example of
which is given by Gregory of Turon (_lib. 5, Chron. Franc., cap. 11_).
Some Jews who desired baptism, said with one accord to the teacher: “We
believe that Jesus is the Son of the living God, promised unto us for a
Prophet and Messiah; therefore we pray to be washed by baptism, that
we may not abide in our sins.” The teacher rejoiced at this confession,
and, in the night before Whitsuntide, when it was customary to watch
and to pray, he went to the place of baptism, situated without the city
walls; where the whole multitude fell down before him and prayed to be
baptized. _Bapt. Hist., page 499._

_About A. D. 658._--D. Joseph Vicecomes quotes from Zeno of Verona,
a certain address which the latter was accustomed to direct to the
candidates, saying, when they were about to be baptized: “Rejoice
(beloved friends); it is true, in baptism you are divested of your
clothes, but adorned in the heavenly robe, you shall soon ascend again,
white as snow; whosoever will not defile it, shall inherit the kingdom
of heaven.” _Bap. Hist., page 501_, from _Vicecom._, _lib. 4, cap. 10_,
from Zeno’s second homily on baptism.

All these are certainly expressions that relate to intelligent persons,
and are not in the least applicable to infants; for, when, in the first
place, it is said here: “Rejoice,” this is the opposite of sorrow,
which sorrow the candidates previously were wont to feel on account
of their manifold sins, over which they wept and mourned; but now,
being washed in baptism, through faith and the blood of Christ, they
had reason to rejoice, even as the jailer, who, having been baptized,
rejoiced with all his house, Acts 16; and as the Ethiopian, who, after
baptism, went on his way rejoicing, Acts 8:39.

The putting off of the bodily clothes before baptism, and the putting
on of the snow-white robe of righteousness in baptism, as well as the
solicitude not to defile it with sin after baptism, referred to in
the above address to the candidates, is no work for infants, but only
for adult persons; hence, the baptism spoken of there, is not infant
baptism, but a baptism peculiar solely to the adult and those of
reasonable minds.

_About A. D. 670._--At this time, the holy baptismal ordinance of
Christ was still rightly observed in Egypt; namely, the doctrines of
the faith were preached to the candidates before baptism; yea, this
practice was so highly regarded there, that some in other countries,
separating from the Roman church in this article resolved to restore
the Christian religion according to the example of the Egyptian
Christians; hence they were styled _beginners in the Christian
religion_. In allusion to this, quotation of Vicecomes (_lib. 2, cap.
3_), from Jacob Pamelius’ book on Tertullian, is no doubt made, saying
that the _beginners in the Christian religion_ (that is, those who,
separating from the Roman church, established the Christian religion
upon the original apostolical foundation), adopted the practice of
catechization (that is, teaching the doctrines of the faith), before
baptism from the Egyptian divines. _Bap. Hist., page 501._

_About A. D. 682._--As the believers who strictly observed the
baptismal ordinance of Jesus Christ, increased in no small degree, as
can be inferred, in many countries, yea, even in the Roman church, so
that, in regard to the time when baptism should be administered, they
had, here and there, settled on a fixed time; namely, that it should
take place on one of the two feasts, Easter or Whitsuntide, and that
to this end, the catechumens should previously be notified and, in the
weeks preceding said feasts, instructed in the faith; those of the
Roman church, as may easily be judged, were not well satisfied with
this, seeing it was a means to completely set aside infant baptism;
and not only this, but to abolish entirely all other superstitions and
human inventions, which, with so great labor and costs, by councils and
otherwise, had been introduced into the Roman church, ostensibly for
the best. It was therefore--in order to prevent this, it seems--deemed
expedient to renew and republish the import of what had previously, A.
D. 610, been decreed in the second Bracerensian council, namely: “That
infants should be baptized, as necessary to their salvation,” that is,
on pain of damnation. But what was really done in this matter, is not
expressed in all its particulars; however, it has not been passed by
unnoticed, seeing Pope Leo II., according to the Roman notation, the
82d, who then occupied the chair, ordained: That during mass the kiss
of peace should be offered to the people, and that baptism might be
administered any day. _P. J. Twisck, Chron., page 233, col. 1_, from
_Hist. Georg., lib. 4. Chron., S. F., fol. 19._

From this it can be seen that the Pope’s principal concern was, not to
lose the mass and infant baptism, both of which were chief points upon
which rested the Roman church, as the temple of Dagon upon two pillars,
which were threatened, now by this Sampson and now by another, by the
arms of the Spirit and the word of God, yea, were in danger of being
utterly pulled out and broken. Now, what does the Pope to prevent this?
As regards the mass, he ordains that during mass the kiss of peace
should be offered to the people. But how could he more insinuatingly
and affably bind the common people to the superstition of the mass,
than by offering to them the kiss of peace? But when the lion’s skin
will not reach, that of the fox is brought into requisition.

As to infant baptism, what does he ordain to preserve it? This: that
baptism might be administered any day. But some one may think: This
does not concern infant baptism; consequently the latter is not
confirmed by this decree. We answer, that the pope certainly sought to
establish it thereby; for, inasmuch as infant baptism was weakened in
no small degree by the practice of the believers who baptized their
candidates only on Easter and Whitsuntide, as already stated, there
was hardly another remedy to maintain infant baptism, than to ordain
all times and days for baptism, for thus it could be administered to
new born infants, who are born not only on Easter and Whitsuntide, but
throughout the whole year, and who, according to his view, must then
also be baptized.

_A. D. 699._--The decree of Pope Leo II., for the confirmation of
infant baptism and the mass, as mentioned for the year 682, did not
have the effect of causing the believers who had separated from the
Roman church, and maintained the baptism upon faith, to swerve in the
least from their faith and the practice of the same; on the contrary,
it appears that still more, yea, even learned men, separated from
the Roman church in this said article and joined the little flock
of Christ, so that some of them who formerly had maintained infant
baptism, the mass, the traditions, the meritoriousness of good works,
and the seven sacraments, now taught differently, and opposed the
Pope in these points. Of these, five persons are mentioned in the
_Chronicles_, whom P. J. Twisck, in his seventh book, for the year
699, notes, saying: “Isidorus, Cesarius, Adelheymius, Agatho, and
Julian Pomorius taught in opposition to the Pope concerning the
holy Scriptures, justification, good works, that there are but two
sacraments, and concerning the name of the church, which was not built
upon Peter, but on Christ.” _Page 238, col. 1_, from _Joh. Munst., fol.
121_.

But preeminently is mentioned by other writers, Isidorus of Spain, who,
having at one time been a strenuous advocate of infant baptism, now
taught and wrote such things as could, with reason and judgment, in no
wise be applied thereto. For, commenting on John’s baptism, which even
our opponents admit to have been administered only to adult, penitent
sinners, he compares it to the baptism of his own time, saying: “I hold
that all who were baptized by John unto repentance, were patterns of
the catechumens.” _Bapt. Hist., page 498_, from _Vicecom., lib. 2, cap.
4_, from _Isidorus of Spain, in lib. de Div. Officiis_.

What kind of persons these catechumens were, and how they were
instructed before baptism in the doctrine of the faith, called the
catechism, has already been sufficiently explained, and it is not
necessary to repeat it here: yet, over and above this, we will adduce
the man’s own words, as I have found them translated in _Bapt. Hist.,
page 499_. “After the catechumens,” he says, “there is the second
grade--the applicants for baptism or fellow-prayers, that is, those who
are striving for the doctrine of the faith, and sobriety of life, in
order to receive the grace of Christ in baptism, and, hence, are called
fellow-prayers, that is, such as pray for the grace of Christ.” _Lib.
2, de Div. Officiis, cap. 21._

What took place ultimately with these applicants for baptism, in his
time, he indicates with these words: “On Palm Sunday (that is, the
Sunday before Easter), the _Symbolium_ (that is, the twelve articles
of faith) is delivered to the applicants for baptism, on account of
the approaching glorious Easter feast, in order that they, as striving
to receive the grace of God (that is, baptism) should first learn the
faith which we confess.” _Bap. Hist., page 499_, from _Isid., lib. 2,
de Div. Off., cap. 27_.

These words, compared with the preceding ones, clearly show, what
custom as regards baptism, prevailed at that time in the church of
which he speaks; namely, that the catechumens, or, at least, the
novices, were first instructed in the catechism, that is, in the
doctrine of the faith, until they were meet to be baptized; and that
from that time on, they were called applicants for baptism, and
fellow-prayers, because they desired baptism and prayed for it. This
could certainly not be done by newborn infants.

As regards that which is noted elsewhere from Isidorus (_ex lib. de
summo bono_), with reference to other views on baptism which he is
said to have entertained, we do not accept it as having been written by
him, and this for good reasons, which, however, it would require too
much time to relate; unless it be said that he wrote it before he was
converted, and had obtained light on the matter; and here we would let
the matter rest.

_A. D. 700._--We come now to the last year of this century, in which
we perceive that at that time not only those of Jewish or heathen
parentage, but also those born of Christian parents, were instructed in
the faith before they were admitted to baptism; so that the Christians
who sought the salvation of their children, left them unbaptized, till
they were able themselves to confess their sins, profess the faith,
and thereupon desire baptism as a sign of the same. Among these, the
two pious Christians, Lutgerus and his wife Libuga, are not considered
of the least. It is stated of them, that they left their son Lutgerus
unbaptized, till he, having learned and accepted the faith in Jesus
Christ, in France, was baptized thereupon, A. D. 700. _P. J. Twisck,
Chron., 7th book, page 239, col. 1_, from _Grondig. Bewijs., letter B_.

We now leave this account of baptism in the seventh century; in which,
on the one side, the oppressed believers practiced the true ordinance
of the baptism of Christ upon faith; while, on the other side, the
oppressing Roman church deviated the longer the more from it, so that
they not only forsook, but also opposed the command of Christ _to
baptize only upon faith_.

On the other hand, infant baptism and many other superstitions were so
firmly established, that almost no one except those who did not fear
the anathema of the Pope, and death, dared oppose these things. It is
truly astonishing, what P. J. Twisck writes, and truthfully, concerning
this, in his conclusion to the seventh century, with which we will also
conclude this: “The Pope of Rome, having been declared head of all the
churches by the Emperor Phocas, gradually established the boundaries of
his power, authority and jurisdiction, not only in, but also beyond,
Italy, yea, beyond Europe, and this with exceeding haughtiness. The
pomp and greatness became unendurable; yea, the avarice of the clergy
generally was so great that they obtained ecclesiastical offices
through presents, in order to derive temporal gain therefrom, and would
scarcely baptize an infant, unless money was given them for it.”

Herewith enough has been said regarding this matter, and we will
therefore turn to the martyrs who suffered at this time for the truth
of Christ their Savior.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTH CENTURY.


SUMMARY OF THE MARTYRS OF THE SEVENTH CENTURY.

[After the oppression exercised by the heathen and Arians, the Roman
Pope also began to direct his arrows against the orthodox Christians.
This forms the beginning of our account.

Bishop Adrian, of whom we have already related that he refused baptism
to infants, is now criminally punished for this cause, A. D. 606.

Concerning the chapter of criminal matters, some further observations
are made; also, as to whether said Adrian really suffered corporal or
capital punishment.

Thereupon follows a notice concerning the following martyrs, noted by
P. J. Twisck for the years 614 and 628, and recorded by us.

Many Christians apprehended by the Longobards, and put to death, A. D.
614, because they refused to eat, in honor of the idols, food offered
to idols.

Of the sufferings of the Christians in Persia, and how a great many of
them were delivered from imprisonment, given for the year 628.

Mention made of eight severe persecutions instituted against Christian
believers, from A. D. 622, to the close of the century; the places
where these persecutions happened, and the names of some of the tyrants
who originated them.

Further observations concerning said persecutions and martyrs, which
concludes the account of the martyrs of this century.]

When first the heathen and then the Arians, the former by open, wicked
violence, the latter by secret, tyrannical hypocrisy, had for a long
time not only scattered the flock of Christ, but devoured with wolves’
teeth, as it were, many of its innocent and defenseless lambs, then,
in this century (a thing almost unheard of), the Roman Bishop, now
called Pope, began to arise as the forerunner of antichrist, seeking to
destroy those who opposed the Roman church, not only by anathematizing,
excommunicating, and awfully threatening them, which alone would have
been sufficient to strike terror into the heart, but, besides this, it
seems, by criminal and actual punishments, which generally touched the
body or the life. Of this we hope presently to show an example from
which the rest of his wicked deeds may be inferred.


ADRIAN, A CHRISTIAN BISHOP OR TEACHER, CRIMINALLY PUNISHED FOR
REJECTING INFANT BAPTISM, ABOUT THE CLOSE OF THE YEAR 606.

In our account of baptism for the year A. D. 606, we made mention of
the celebrated teacher and Bishop Adrian, and stated, from a certain
letter sent by Gregory the Great to John, bishop of Larissa, that
Adrian was accused of having refused baptism to infants. But it seems
it did not stop at said accusation, but that they, to all appearance,
proceeded further and more severely and cruelly against him; for the
above was imputed to him for a crime or a heinous sin. Hence he was
criminally proceeded against, which criminal punishment sometimes
related to property, but most frequently it was of a corporal, or
capital nature.

Moreover, though said punishment was ordained for great crimes and
criminals, yet in the case of Adrian, we can perceive, it was founded
on nothing but his disregard and rejection of infant baptism, as
appears from the sequel of Gregory’s letter to John, which reads thus:
“Pursuant to the chapter of criminal matters, a charge was preferred
against Bishop Adrian, or brought against him by way of punishment,
concerning the children which, by his orders, had been kept from
baptism, and died in darkness, unbaptized (or unwashed) from the filth
of sin.” Compare with the account in _Bapt. Hist., page 546_.

If any one should object that said chapter of criminal matters, was
not comprehensive and rigorous enough, and that therefore, Adrian was
probably not really punished corporally or with death, by virtue of the
same, with such a one we do not feel inclined to dispute. It suffices
us, to have learned, on the one hand, that this teacher Adrian, did
not hesitate, even though he should incur severe penalty, to speak
against infant baptism, yea, what is still more, to reject infants
from baptism, and to let them die unbaptized, as being under the grace
of God; and on the other hand, that those of the Roman church were
exceedingly dissatisfied with this, yea, to such a degree, that the
chapter of criminal matters was opened and, apparently by form of
sentence, set before this good man, either to send him (after preceding
excommunication) into banishment, or to strip him of his property, or
to punish him corporally or capitally. But whether said sentence was
actually executed on him, is not clearly expressed; hence we commit the
truth of the matter to God.

In the meantime, there appears what we have said before, namely,
that the Pope or the Roman church did not hesitate, not only to
anathematize, as had formerly been customary, their opposers,
especially those who spoke against infant baptism, but to proceed
against them criminally or by way of corporal punishment. This was done
with the said teacher Adrian, concerning whose departure we have a good
hope, whether he died a natural or a violent death. The Lord knows his
own, and shall in the hereafter not leave them unrewarded, who have
suffered for testifying to his truth, and opposing error.


NOTICE CONCERNING THE FOLLOWING MARTYRS NOTED BY P. J. TWISCK FOR THE
YEARS 614 AND 628, AND RECORDED BY US.

We have not been able to obtain certain or clear information as regards
the confession of faith of the martyred persons of whom we shall
presently speak; hence we dare not reckon them all indiscriminately
among the true and orthodox confessors of the true faith; the more
especially, as the sword of persecution then came upon all who bore
the Christian name (as had before, yea, frequently, been the case), in
places where such persecutions occurred. Persons were also not examined
so very closely with regard to this or that controverted point of the
faith (I speak of those who were apprehended by the heathen), for these
were things of which the persecutors knew nothing, while it was quite
different with those who fell into the hands of the papists mentioned
above. The people were simply asked whether they would sacrifice to the
idols, renounce Christ, etc. Hence the reason, that in the confession
of the martyrs who suffered among the heathen, but little is said
regarding controverted matters of faith which are now discussed among
Christians; but this is discussed more fully elsewhere.

The negligence of the writers of those times, the absence of the art of
printing, and the violence of persecution, which caused people to flee
and roam about, are also no small cause why so little can be adduced
concerning the confessions of the martyrs. This has been more fully
explained in our account of baptism.

Therefore we hold, according to the judgment and nature of love, that
among the martyrs of whom we shall speak, there were, if not all, at
least some, who viewed the matter aright, and whose martyrdom had for
its foundation a good confession; but to accept them altogether, or to
enter deeper and more fully into the matter, we do not deem advisable,
for reasons already mentioned.

In order, then, to present the matter in the briefest and simplest
manner, we shall follow the account of P. J. Twisck, as being a summary
of what the ancients have recorded concerning it.


OF MANY CHRISTIANS WHO WERE APPREHENDED BY THE LONGOBARDS, AND PUT TO
DEATH BY THEM, BECAUSE, IN HONOR OF THE IDOLS, THEY REFUSED TO EAT FOOD
OFFERED TO IDOLS. A. D. 614.

“The Longobards,” says Twisck, “apprehended many Christians, and sought
to compel them, to eat meat which they had offered to their idols; and
when they refused, they put them to death. They also put to death four
hundred who would not worship their gods.” _Chron., page 216, col. 1._

As to what might be adduced concerning the confession of faith of these
slain persons, and how far we accept them as martyrs, see the foregoing
notice.


OF THE SUFFERINGS OF THE CHRISTIANS IN PERSIA, AND HOW AFTERWARDS MANY
OF THEM WERE DELIVERED FROM IMPRISONMENT, A. D. 628.

Continuing in his account, the above mentioned author finally speaks
of the year 628, for which, in the beginning, he records these words:
“About this time, the Christians had to suffer much also in Persia.”
He then relates that the Emperor Heraclius, having come into Persia,
liberated many of the imprisoned Christians; the number, however,
of those who suffered, as well as of those who were delivered from
imprisonment, is not expressed, and hence we can add no further
explanation. _Chron., page 221_, from _Hist. Eccl. Hedio., lib. 5, cap.
18_ and _19_.

All explanation further necessary, concerning the imprisonment and
the sufferings of said Christians in Persia, and how far they are
recognized by us, must be looked for in the preceding notice.


OF EIGHT SEVERE PERSECUTIONS INSTITUTED AGAINST CHRISTIAN BELIEVERS,
FROM A. D. 622 TO THE CLOSE OF THIS CENTURY.

It behooves us to record here, that from A. D. 622, to the close of
this century, various other persecutions and severe oppressions were
instituted against those who were called Christian believers, among
whom, to all appearance, there were here and there, some who died upon
a pure confession of faith; of which persecutions and oppressions of
the Christian believers, among others, eight are enumerated, which we
will briefly extract from A. Mellinus. Having spoken of the chronology
of the Turks or Mohammedans, he proceeds to the year 622, and says:

1. “In Italy a new persecution arose against the Christians who resided
there, under the Arian King of the Longobards.

2. “In France also some (namely, Christian believers) were made martyrs.

3. “Constantine, the son of Heraclius, having reigned four months,
and Heracleonas six months, Constant, the son of Constantine, became
Emperor, and reigned for twenty-seven years. He followed in the
footsteps of his grandfather Heraclius, in espousing the cause of
the Monothelites, and for the sake of this sect carried on a severe
persecution (namely, against those Christians who held different views).

4. “In the twenty-eight years during which said three Emperors reigned,
the Arabians or Saracens conquered many countries and cities, and put
to death a countless number of Christians (namely, of those who lived
under said reign). There was also considerable commotion in France
and England (understand, on account of the Christian religion). He
afterwards says:

5. “But in France, during the seventeen years of his reign several were
put to death as martyrs.”

After this, he speaks of the persecutions which, during the
twenty-seven years comprising the reign of Justinian II., and the time
of Leontius and Tiberius Apsimarus, arose against the Christians,
through the Longobards as well as the Saracens. Finally he says:

“Also in France, 6. in England, 7. in Germany, and in Spain 8. many
became martyrs at this time.” _A. Mell., 2nd book, fol. 303, col. 1, 2._

What has been remarked concerning the martyrdom of those slain in
the years 614 and 628, applies also to the eight persecutions just
mentioned; hence, see the above mentioned notice.


FURTHER OBSERVATIONS TOUCHING THE ABOVE MENTIONED MARTYRS.

Here we are compelled to leave our account of the martyrs of this
century, since the ancient writers have left us no further information
respecting this matter; at least we have not found anything more that
would shed light on the subject. However, it will be sufficient for the
defense of the cross-bearing church of the Anabaptists and defenseless
Christians; for, though among the great number of martyrs that have
been noticed by us there are found but few open professors of the
faith, but this diminishes neither the respectability nor the verity
of said cross-bearing church; since already in our account of baptism
throughout this century various, yea, many, professors of said faith
have been presented, to prevent and oppose whom divers means were
frequently resorted to. See the account of baptism for the years 610,
682, 699, etc.

Moreover, it seems hardly possible that all those who were, in such
great numbers, it appears, designated Anabaptists, in the fifth
century, and against whom bloody decrees were ordained, A. D. 413,
should all have been slain and exterminated so that none were left
remaining. This, we say, seems hardly possible, since even in the
severest persecutions the persecuted, especially if their number is
great, cannot be spied out so closely as to make it impossible for
any to escape, or that not one or the other will be able to conceal
himself. This being the case, those remaining (for it can scarcely be
otherwise) allowed the living faith which was in them, to manifest and
work out its power, in order to implant in the people of that age, but
especially, in their children and descendants, the belief and doctrine
which they themselves professed, and for the sake of which they had
imperiled their lives, escaping death however, through the grace of God.

It certainly appears that in the following (sixth) century there were
again people of such belief and doctrine; and not only that, but such
as to honor Christ their Savior, did not hesitate, as true martyrs, to
pour out their blood like water. Concerning this, both with respect to
the confession and the martyrdom, our observations on the sixth century
may be referred.

Is it a matter of surprise, then, that we hold it for certain, that
the seventh century also was not destitute of persons who, having
professed a good confession of faith, had to taste death thereupon?
Certainly, we have no reason to doubt it; or the ancients must not have
well instructed their cotemporaries and descendants, or there must have
been no persecutions in this century. As regards the former, the very
nature of love will lead us to believe otherwise; while the latter has
already been sufficiently refuted, seeing we have shown that various
persecutions occurred during that time. We will now conclude, since
our object has been sufficiently explained above; besides, many of the
confessors and martyrs noted for this century, will bear testimony to
it.




AN ACCOUNT OF THE HOLY BAPTISM IN THE EIGHTH CENTURY.


SUMMARY OF BAPTISM IN THE EIGHTH CENTURY.

[The example of Lutgerus (adduced in the last year of the preceding
century) is rehearsed, by way of introduction, in the beginning of
this; to which is added an account of Herinigild, who was baptized by
Leander, after previous instruction:

Germanus, a father at Constantinople, states that it was customary to
make confession of sins before baptism.

Bede the presbyter treats of the baptism of the apostles; of the
baptism of the Angles who were baptized in the Rhine and Swalbe; of
the catechumens, to whom, before baptism, the confession of faith was
delivered; of four things which do not apply to infant baptism; of
Paulinus, the teacher at York, and how he baptized Eadfrid and Offrid,
the sons of Edwin; that there can be no baptism without water and the
word; that all believers must be baptized; that the bread of the holy
Supper is a figure of the body of Christ; which latter is further
explained in the margin.

Amalarius Fortunatus states that the newly planted or, newly baptized,
Christians were led to the church for eight days; he admonishes the
candidates to fast for several days before baptism; and, in the margin,
it is stated that he taught against transubstantiation, etc.

The views of Antharitis, who refused baptism to the infants of the
Christians, are presented.

Of some among the Romanists, who held that fasting, reading, and
praying must be connected with baptism; that the teachers should first
baptize the men, and then the women; what prayer should be spoken over
the men and women to be baptized; that the baptized must kneel down and
pray to God, etc.

Wittikind becomes a catechumen, is instructed in the faith, and then
baptized together with Albion.

The baptism of the son of Carloman, and of his daughter Gisla; what we
think of it.

Albinus requires faith at baptism, that is, that baptism must be
received with faith; he also says that with baptism there are connected
three visible and three invisible things; of which the visible are:
1. the body of the candidate; 2. the baptizer; 3. the water; and the
invisible are: 1. the soul; 2. faith; 3. the Spirit of God; that
baptism without the invocation of the holy Trinity is void; that not
only the creed, but also the Lord’s prayer was said at baptism; that
examination in the faith took place at baptism; which custom, however,
according to Vicecomes, was abolished after infant baptism came into
vogue; that the factitious practices of the papists commenced when
baptism ceased to be administered to adults. Thereupon follows the
opinion of Jacob Mehrning, that about the year 800, infant baptism was
doubtful and hung by a thread.

Seb. Franck quotes the statement of Beatus Rhenanus (from Turtullian),
saying that according to the usage of the ancients, the adults were
baptized with the washing of regeneration; which is also confirmed by
the testimony of Polydorus.

The conclusion taken from P. J. Twisck, is to the effect, that the
ancient custom of baptizing adult, believing and penitent persons,
seems to have still obtained in some measure, even with the general
church. Conclusion for this century.]

       *       *       *       *       *

As in winter the sun does not always, but only at times, send down
his bright beams upon the earth, even though he has risen above the
horizon, and even reached the meridian, so it was also in the eighth
century, with the true faith, and the baptism which is administered
upon faith. For although the light of the holy Gospel had at that time
risen in the hearts of many pious persons, so that they apprehended
the faith, and, in token of it, were baptized thereupon, yet, there
were but few who exhibited to mankind, by their writings, the bright
splendor of the evangelical truth; at least this is true, that but
very little has come down to the present generation. Nevertheless, we
have met with enough to prove that this dark age also was not entirely
destitute of persons who shone forth as flaming torches in the midnight
of papal error, and shed abroad the radiance of God’s truth, especially
in the matter of baptism. To prove this will not be difficult for us;
hence we begin.

_A. D. 701._--For the last year of the preceding century, that is, for
A. D. 700, we showed that Lutgerus and Libuga, two Christian parents,
left their son Lutgerus unbaptized till he, having accepted the faith,
was baptized of his own accord. This occurred in France, at the time
referred to, and it is also stated that the same year, in Spain,
Herinigild, having attained to the faith through the instruction of
Leander, was baptized; besides various other persons, both before and
at that time, as the chronicles show.

From this it clearly follows that the people who held this belief must
have existed also in the beginning of this century, since a religion
that has once obtained a footing, cannot well be abolished in a year
or two, especially if it is spread over different countries, and
is zealously advocated, which latter, as has been shown, the true
believers did. Hence we shall proceed to the persons who held this
belief and whose names are mentioned in this century.

_A. D. 716._--_Bapt. Hist., page 534_, D. Vicecomes (_lib. 3, cap. 5_),
quotes from Germanus, a father at Constantinople, who lived in the time
of Leo Isauricus, that it was still customary then, to make confession
of sins before baptism.

He speaks here of a general custom observed at that time in the East,
in the Greek churches; which custom consisted in this, that confession
of sins was made before baptism; which, as every one can judge, could
not be done by infants, but only by adult persons.

If any one should object here, that this related only to the
intelligent, but that infants were baptized, though they did not make
such confession, we reply that this does not appear at all, nay, that
the contrary follows clearly, since the custom spoken of was a general
one, binding for all who were to be baptized; and as infants could not
follow this custom, it is incontrovertible, that they were not admitted
to the baptism which required it.

_From A. D. 724 to 736._--At this time there was conspicuous in the
kingdom of England, Bede,[129] surnamed the Presbyter, who, having at
one time maintained the Roman superstitions, and among these, infant
baptism, now openly declared to hold different views in many points.
Touching baptism, he is stated to have declared the following (_Bapt.
Hist., page 532_, on Acts 19): “All who came to the apostles to be
baptized, were first instructed and taught by them; and having been
instructed and taught concerning baptism, they were baptized, by virtue
of the apostolic office.” Compare with Mark 16:16.

  [129] Venerable Bede.--_Transl._

_Page 533_, D. Vicecomes (_lib. 1, cap. 5_) quotes the following
testimonies from Bede. He writes: “Bede says that the Angles were
baptized in the Rhine and in the Swalbe.” Regarding the manner, compare
this with Matt. 3:6: “And were baptized of him in Jordan, confessing
their sins.” Again: “And John also was baptizing in Enon, near to
Salim, because there was much water there: and they came and were
baptized” John 3:23. This mode of baptism, as we have shown elsewhere,
was not administered to infants, but only to adult and intelligent
persons; nay, it is shown there, that this could not be otherwise.

Bede, in his exposition on the book of Esdras (_D. Vicecomes, lib.
2, cap. 3_), writes, “To the hearers of the new life (that is, the
catechumens) we deliver the confession of faith as laid down by the
twelve apostles.”

From the circumstance mentioned here, that the confession of faith was
delivered to the catechumens, namely, that they might learn it, and be
baptized thereupon, it appears that at the time and place of which he
speaks, no such haste was made to have infants baptized, as had been
done previously, and as was also done subsequently, by those of the
Roman church. For these catechumens were certainly not baptized in
their infancy, or presented for baptism by their parents; but, in order
to be truly baptized, they first learned the catechism, which was the
instruction in the faith of the Christians in those times; and in order
that they might be perfectly instructed therein, the whole confession
of faith was delivered to them, before they were baptized.

_Bede_ (_lib. 3, cap. 3_), on Hebr. 6, further says: “The separation
from the Egyptians signifies the separation from sin, which those
who are to be baptized (must) profess ... as Saint Peter has said,
Acts 2: ‘Repent, and be baptized every one of you, in the name of
Jesus Christ our Lord;’ as though he would say: Depart from Egypt; go
through the Red Sea. Moreover, in the epistle to the Hebrews, there is
mentioned _before baptism_, repentance from dead works; but what else
is repentance from dead works, than a being slain unto sin, that we may
live unto God in holiness?”  Here four things are mentioned which do
not apply to the baptism of infants. 1. The separation from sin, which
those who were to be baptized, must confess. 2. Peter’s exhortation,
Acts 2: “Repent,” etc., which was not spoken to infants, but to
intelligent, penitent sinners. 3. The passage of Paul, from the epistle
to the Hebrews, chap. 6, verse 2, where before baptism repentance from
dead works is mentioned. 4. Bede’s exposition of said passage: “What is
repentance from dead works, but a dying unto sin, that we may live unto
God in holiness?”

I feel confident that even our opponents will concur with us in saying
that the conditions which Bede here joins to baptism, do not relate to
infants, and, hence, cannot be applied to the baptism of infants.

_Bede_ (_in lib. 2, Hist. Anglic._), writes of Paulinus, the teacher at
York: He preached the word of God from that time on for six years, and
there believed and were baptized as many as were ordained (or destined)
to eternal life, etc.; among whom there were Offrid and Eadfrid, the
sons of King Edwin, who were both born to him in the misery of his
exile, and were both taken out of this life while yet in their white
garments.”

This is a noble example of Paulinus, who preached the word of God to
the people, before he baptized them; nor is it less remarkable, that
those who _believed_ were _baptized_, and that the sons of Edwin,
though exiles, yet the scions of a great race, having accepted the
faith, humbled themselves to baptism. It was to be lamented, however,
that these two youths, who might long have been lights and ensamples
in the church, were taken out of this life so suddenly, even while
they yet had on their white garments, which it was customary to wear
immediately after baptism, as a sign of purity.

In the mean time we must rejoice that even in those benighted times, so
much light of the faith shone forth, that not only some of the common
people, but also the children of the great were enlightened by it, so
that they willingly bowed themselves under the yoke of Christ, through
baptism.

Bede, on John 4, says: “Take away the water, and there is no baptism;
take away the word of God, and there is also no baptism.” _Bapt. Hist.,
p. 505._

By this he indicates that the water cannot be separated from the word,
neither the word from the water; that is, that the doctrine cannot
stand without baptism, and baptism not without the doctrine; thus his
meaning is, that both doctrine and baptism must go together. But how
this applies to infant baptism, in which the word is separated from the
water, or the doctrine from the baptism, any one that has understanding
can judge.

That all believers must be baptized, Bede teaches in his exposition
of Job 1: “Through the obedience of faith all believers must come to
baptism,” and on chap. 2 he says: “No one is worthy to enter into the
kingdom of God, unless he is born again of water and of the Spirit.”

In the first sentence he indicates that the believers must come to
baptism; of others he makes no mention; even as Philip said to the
Ethiopian: “If thou believest with all thine heart, thou mayest.” Acts
8:37.

In the second sentence he speaks of the regeneration of water and of
the Spirit; concerning which Christ spoke to Nicodemus, who was not
an infant, but a man of years, yea, a master in Israel. John 3:1,10.
Hence, it can or should be sufficiently understood, what kind of a
baptism it is of which he speaks in said place, namely, such a baptism
as belongs not to children, but to the reasonable and regenerated.

That which is adduced, in _lib. 4, Cantic._, of his belief _respecting
the faith of children_, we do not accept as his work, but as the
production of some one who chose to publish it under his name; because,
in the first place, its tenor throughout does not accord with the style
of his writing; and in the second place, because we know neither the
writer nor the authenticity of said work.

We will conclude this subject with the account given by P. J. Twisck,
in his _Chronijk., 8th book, page 254, col. 2_: “Bede, formerly a
learned priest[130] and monk in England, died this year, A. D. 736
(Merula says A. D. 734), aged 70 years. He wrote many good books,
as history testifies. He says: “All who came to the apostles to
be baptized, were instructed and taught by them, and having been
instructed and taught concerning the sacrament of baptism, they
accepted the holy administration of baptism.” On Acts 19, _Histor.
Vinc., lib. 24, Leonh., lib. 2, Grond. Bewijs., letter A_.

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

Again: He calls the Lord’s bread a sacrament and figure of the body and
blood of Christ, and says: “Since bread sustains the body, and wine
makes blood, Christ has compared the bread to his body, and the wine to
his blood.”[131] From _Seb. Franck, fol. 65_.

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

Thus Bede declared against the Pope and the Roman church, and, as can
be inferred, in favor of the belief of the Anabaptists, not only in the
matter of baptism, but also in regard to the holy Supper, and other
points, which we have not mentioned.

NOTE.--_A. D. 732._ Bede taught at this time, that Christ instituted a
sacrament as a memorial of redemption. On Luke 22.

Isidore explained the words of Christ: “Thou art Peter,” etc., thus:
“Upon this rock which thou hast confessed, I will build my church. For
that rock,” he says, “was Christ, upon which foundation also Peter was
built.” _Lib. 7, Etim., cap. 9, Samuel Veltius, Geslacht-register, page
126._

_About A. D. 760._--D. Vicecomes (_lib. 1, cap. 35, Bapt. Hist., page
523_), records that Amalarius Fortunatus,[132] a learned man of this
period, writes the following concerning the newly-baptized Christians:
“Our newly-planted Christians are led to the church for eight days, by
their leaders.”

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

This, as every one knows, can not be done with or by infants.
Continuing, Vicecomes (_lib. 3, cap. 6 and 7_) writes what advice
Amalarius Fortunatus gave to those who wished to be baptized, saying:
“He that desires to be baptized, must fast for several days previous
to it, according to the example of Cornelius, who, in order to receive
baptism worthily, prayed at the ninth hour, and fasted in his house.”

He does not speak of such candidates as had no knowledge, and to whom
baptism was administered without their knowing and wishing it, but of
such as had come to knowledge, and desired to be baptized. Hence his
words are: “He that desires to be baptized.”

The example of Cornelius, adduced by him in order to teach the
candidates to fast and pray before baptism, confirms our preceding
view, namely, that he is not treating of infants, but of intelligent
persons.

Amalarius (_lib. 1, de Offic. Eccles., Vicecomes, lib. 3, cap. 14, page
524_), writes: “The second meeting of the catechumens takes place four
weeks from the time of fasting; then, on the fourth day of said week is
held the third examination; they are then instructed in the beginning
of the four evangelists, and receive on that day the Lord’s Prayer and
the apostles’ creed, which they recite (or profess) on holy Easter Eve.

Concerning what is related between, and which we have not noticed,
namely, how the teacher would touch the ear of the novices with his
finger, this we leave as it is, neither commending nor condemning it,
seeing it is of small importance. In the mean time, it is gratifying to
us, that the novices were then examined in the faith before baptism,
which is a proof that the example of the first church, yea, of the holy
apostles, was still followed. See Acts 8:35,36,37.

Besides the above, D. Vicecomes (_lib. 5, cap. 39_) quotes the
following from Amalarius: “On holy Easter and Whitsuntide, the church
(of God) has always been want to gather unto God new members, through
baptism, and we justly rejoice over their salvation, since the white
garments worn by them indicate the brightness of their purified minds.”
_Bapt. Hist. page 524._

As regards the custom of baptizing on Easter and Whitsuntide, and the
white garments then put on the candidates, an explanation has been
given elsewhere, namely, that this was done to none but believers. With
this we leave the testimony of Amalarius Fortunatus.

NOTE.--It is stated that about the same time there lived an eminent man
and defender of the Christian religion, named Antharitis, who, however,
was opposed to the Roman church, and particularly to the baptism of
infants, holding the opinion that they should not be baptized; on
account of which it was reported of him that he rejected baptism
entirely; or, at least, that he said, no baptism should be taught;
which is to be understood of the baptism administered to infants.
Concerning this, I find this annotation: “Gregory, in the Register of
the Longobards, writes that Antharitis refused baptism to the children
of Christians.” _Seb. Franck, Chron., Rom. Kett., fol. 74, col. 2._

_About A. D. 768._--We find that at this time even among some of the
Romanists, instruction in the faith was practiced before baptism,
so that to this end they established certain rules, by which infant
baptism was weakened not a little, and baptism upon faith, according
to the ordinance of Christ, greatly strengthened. Touching the rules
established at said time, the following, among other things, is
recorded in _Bapt. Hist., page 527_, from _Vicecom., lib. 1, cap. 26_:
“On the Sabbath (or Sunday) of holy Whitsuntide they shall all fast,
and observe all the divine services, with reading and praying as well
as with baptism.” _Cap. 27._ Those who desire to be baptized, shall
come to church (or to the assembly) with their leaders, after the third
hour, on the Sunday before Easter. _Cap. 29._ Here it is taught, how
the teachers are to descend to the baptismal water, and how they are to
baptize first the men and then the women.

Having noted these things, D. Vicecomes (_cap. 6_) writes concerning
it the following: “The men and the women were separately admitted to
the catechism, that is, to the instruction in the faith; first the men,
and then the women. Hence, in the ordination (for this purpose) there
occurs the prayer: Almighty, eternal God, and Father of our Lord Jesus
Christ, behold with gracious eyes these thy servants, whom thou hast
made worthy to be called to the first principles of the faith.” A like
prayer was pronounced over the women.

A little further on he writes: “When this was done, he (the teacher)
went among them, and laid his hands upon their heads, saying: Sing with
a loud voice, ‘I believe in one God the Father.’ Turning then to the
women, he did the same.”

This, the author says, was done for the sake of discipline and virtue,
that these might be implanted together with the doctrine of the faith,
in the catechumens; for Christ said to his apostles (Matth. 28): “Teach
all nations, baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost;” adding: “Teaching them to observe all things
whatsoever I have commanded you.”

Understanding this to be the best course, the apostle Peter (Acts 2)
first enlightened the people by preaching, and taught them to repent of
their former wicked life; whereupon those who with eager ears heard the
word of God, and had derived profit therefrom, were baptized.

“Would to God,” says the writer who has quoted this, “that the Roman
church had continued in the baptismal ordinance of Christ and his holy
apostles; never would there have become of it such an absurd infant
baptism, and, thence, such a grossly barbarous and ignorant Christendom
in Europe.” _Bapt. Hist., page 528._

Those who had been baptized thus (that is, upon faith), were then
exhorted several times by a deacon, to pray on their bended knees.
_Bapt. Hist., page 532, ex Ord. Rom., and Amal. Fort._

Who will believe that these persons, who have thus written on baptism,
were members of the Roman church? I say nothing of the many other
points which they, as can be inferred, maintained in opposition to the
common Romanists. Who would not hold it certain, that these people
were entirely separated from the papists, who observed the Roman
superstitions? Yea, that at the present day they would be declared
heretics by the Pope, and, should persecution arise, be placed at
stakes and burned alive? as has occurred not long since, yea, recently,
to many of our fellow-believers, on account of the same belief, as will
appear more fully in the sequel of this history.

We shall, therefore, commit these people to God. Whether they agreed in
all other points with the common Anabaptists, we are not able to show;
it suffices us that they, though called Romanists, opposed the belief
of the common Romanists, and that they approached very near the truth
in important points, especially in the article of baptism. With this we
will leave them, and proceed to other testimonies.

_About A. D. 772._--We quote the following from _Bapt. Hist., page
515_: “Those who had come to adult years, had to be instructed first in
the Christian doctrine, and were then examined before baptism.

“Wittikind became a catechumen, was instructed in the faith, and then
baptized with Albion.

“They had to say the creed and the Lord’s Prayer.” _Syn. Aug., cap. 2._

“The teachers had to instruct the people, how to renounce (Satan) at
baptism, and what to believe.” _Syn. Turon., cap. 18._

_Page 516_: “They had to be tolerably instructed in the doctrine of
Christ, and be given to godliness, for (in the council of Arles) it was
enjoined upon the leaders to teach them.”

“They used to renounce the devil and his works; which works
are--murder, fornication, adultery, drunkenness, and such like; the
pomp is pride, presumption, vanity, vain-glory, temerity.” _Syn. Tur._

Certainly, these were all wholesome and good rules, approaching
very near the apostolical teachings; hence we accept them as good
instruction in this iron and corroded age. It is achieving a good deal,
if one who stands at the point where many crooked roads meet, takes the
right, or, at least, the best one. That these people who observed said
rules, were entirely free from error in other points, it is not our
intention to maintain. He that walks amidst the darkness of night, can
easily miss the way; so also they, living as they must, in the darkness
of popery, could easily be misled in this or that point. We let God
judge them, being content with this, that through the darkness we have
seen the rays of their knowledge and good practice.

_A. D. 781._--This is the year which is mentioned by different writers
as the one in which the far-famed Carloman, though he had accepted the
Christian faith himself, presented his son, who was then several years
old, and whom he had up to this time left unbaptized, for baptism,
which was administered to him in the city of Rome, on Easter; likewise
his daughter Gisla, of whom it is stated that she was baptized the same
year, at Milan, by the Bishop or teacher Thomas. _Bapt. Hist., page
523, H. Montan. Nietigh., pages 80, 81_, from _Centur. 9, Magdeb.,
cap. 4, Annal. Francor. Regino., lib. 2, Adon. Aetate, 6_.

From this manner of proceeding it appears, that at this time no such
reasoning obtained, as was afterwards, and had also previously been,
resorted to by those of the Roman church, who commanded parents, on
peril of their salvation, yea, on pain of damnation, to have their
children baptized. But those who took a proper view of the matter, and
esteemed the command of Christ more than the decrees and statutes of
men, did not allow themselves to be intimidated by these threats, but
deferred the baptism of their children, till they, having grown up,
accepted the faith, and themselves desired to be baptized thereupon.

We say nothing respecting Carloman, the father here spoken of, neither
of him who baptized his son, and would conclude neither this nor that
touching their life and faith; we simply commend their action in this
matter; on the one hand, that the father, though he had professed
Christ, and was called a member of the church, left his son and
daughter unbaptized, as an evidence that he considered infant baptism
(as a human invention) useless; on the other hand, that those who
baptized them, did not censure this course, but rather assented to and
confirmed it with the deed, which is the more evident from the fact
that the ordinance was administered with great pleasure, yea, joy, as
history tells us.

_About A. D. 792._--Albinus teaches on John 1 (_Bapt. Hist., page
505_), that baptism is to be received with faith. He writes: “It is
aptly said that the forerunner of our Lord baptized in Bethabara; for
Bethabara signifies a house of obedience, that they should all, through
the obedience of faith, come to the baptism of Christ.”

This Albinus, surnamed Flaccus, was a remarkably learned and beloved
man of that age, but nevertheless called ignorant, and hated, by his
adversaries. In his confession he was greatly opposed to the common
belief of the Roman church, especially in the matter of baptism. In
baptism he required faith, regeneration, and newness of life, declaring
that these were the means to receive it worthily; which things, though
highly spoken of with the mouth, yet in infant baptism are practically
ignored.

In the defense of his belief he was bold, regarding, it seems, neither
the hatred nor the favor of the people, so that, besides what we have
just mentioned, he left various excellent things concerning the baptism
of adults; of which we will present a few instances.

On John 15 (_page 509_) he says: “Why does not the Lord say: Ye are
clean because of the baptism in which ye are washed? but says: _Through
the word which I have spoken unto you_. For, take away the word, and
what is the water, but water? When the word meets the element, then it
becomes a sacrament. Whence derives the water the power, that, though
it wets the body, the soul is purified, if the word does not effect
this? But this is not effected, because it is spoken, but because it is
believed.

In baptism there are three visible things: 1. the body (of the one
baptized), 2. the water, 3. the teacher; and three invisible things: 1.
the soul, 2. faith, 3. the Spirit of God.”

We can almost see with our eyes, and feel with our hands, that this
man here intended to oppose the belief of the common Romanists. He
makes use of two special arguments, with which he sufficiently denies,
yea, refutes, the Roman infant baptism. His first argument opposes
the belief of those who were wont to tie salvation to the elementary
water of baptism, and, consequently, to save them, as it were, baptized
the infants; in opposition to which he averred that the element of
water without the word of God is merely an element, and no sacrament;
but that the water becomes a sacrament through the word of God, not
because the latter is spoken, but because it is believed. And thus he
removes with his first argument also another error of the Romanists,
who imagined that in baptism, through the saying of a few words, the
water was consecrated and made a means of salvation; which he refutes,
however, by the declaration that the consecration is not effected by
the speaking of the word, but because it is believed.

If then, in baptism, the water is ineffectual without the word, and
the word has no virtue unless it is believed, as Albinus declares, he
flatly opposes infant baptism, since there the water only is used,
without the instructing word, and without the latter being believed by
the infants.

His second argument is a sufficient refutation of those who
administered baptism to infants, without regard as to whether they had
intelligent minds, true faith, and the fruits of God’s Spirit, or not;
for, this belief he opposes when he says that in baptism there must
be not only three visible things, 1. the body, 2. the water, 3. the
teacher, but also three invisible things, 1. the soul [mind], (that
is, an intelligent soul, for otherwise the soul cannot properly be so
called); 2. faith (that is, that which consists in a sure confidence,
for this is peculiar to true faith, Hebr. 11:1); 3. the Spirit of
God (that is, that which is fruitful in virtues), for the Spirit of
God is known by its fruits, Gal. 5:22. But who has ever been found
that was able to discover such works of the soul, of faith, and of
the Spirit, in infants? without which, indeed, baptism has no virtue,
as conclusively follows from the arguments of Albinus, which are
in accordance with the teachings of the holy word of God. How this
harmonizes with infant baptism, the impartial may judge.

Of regeneration, Albinus, in the 7th penitential psalm (_page 510_),
says: “Thou art my God; thou hast created me. I can be re-created by no
one but thee, by whom I have been created. Thou hast created me by thy
Word, which, O God, abideth with thee. Thou createst me again by the
Word, which has become flesh for our sakes.”

The Romanists were accustomed sometimes to call baptism, by which they
meant infant baptism, a regeneration, without respect to newness of
life, merely on account of the water, which, with the speaking of a
few words, was administered to the infants. But Albinus here declares
that as he was created by the word, even so he is re-created and
regenerated by the word. He says nothing at all about the water; not
to depreciate the outward administration of water baptism, but to show
that recreation or regeneration does not lie in it; for, that the same
must be effected by the word, whereupon the administration of water
baptism follows, as a sign of it, seems to be the burden of his whole
argument.

Moreover, it is also deserving of notice, that in the above passage,
touching the incarnation of Jesus Christ, he says, that the Word
(namely, by which all things were made) became flesh for our sakes,
which accords with our confession, and also agrees with John 1:14.

Albinus (_lib. 3, de Trin., cap. 17, page 512_) says: “We are not to
believe that he (Christ) then received the gifts of the Holy Ghost;
he who from his birth was always full of the Holy Ghost; but that the
mystery of the Holy Trinity might be declared unto us in baptism, the
Son of God was baptized, being a man; the Holy Spirit descended as a
dove; God the Father was heard in a voice, without the invocation of
which, no baptism can avail anything. Therefore, the Son of God wished
to signify by his own baptism, that the whole Trinity was present; who
commanded the stewards of his mysteries (the apostles): “Go, teach all
nations, baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost.”

Again: Why did the Lord have himself baptized? Namely, that no one,
though he might possess great gifts and power, should despise to be
baptized.

He makes use here of three modes of speaking which are incompatible
with infant baptism. First, when he says that without the invocation
of the holy Trinity no baptism can avail anything; for, who knows not
that infants cannot invoke the Holy Trinity? Secondly, when he adduces,
as a foundation of baptism, the command of Christ: “Teach all nations,
baptizing them,” etc.; for there teaching and baptizing are joined
together, which, as even some pedobaptists declare, is inapplicable
to infants. Thirdly, when he shows why the Lord had himself baptized?
Namely, that no one, though he might possess great gifts and power,
should despise to be baptized. For, that this also cannot be understood
of infants, even nature teaches; since they have no great gifts or
power, and, consequently, can neither rely upon them nor despise
baptism.

D. Vicecomes (_lib. 1, cap. 32, page 535_) quotes the following from
Albinus Flaccus: “At baptism, on holy Easter-day, the catechumens (the
novices who have been instructed in the faith), if they desire baptism,
recite the Lord’s Prayer and the creed from memory.”

This is certainly clear testimony of the custom of the believers of
that age, from which it is evident, that their children and novices had
to know the Lord’s Prayer and the creed, yea, had to recite it from
memory, and must themselves desire baptism, before they were baptized.
Who would say that new-born infants can do this? Moreover, it was not
only required, to recite the Lord’s Prayer and the creed from memory,
but also to give reason for it, and this not only once, but several
times, on different days appointed for this purpose, in the weeks
before Easter and Whitsuntide, as shown above, to which we refer the
reader. See also, _G. Durand., lib. 6. Ration. Div. Offic. de 4. Feria
Hebel. 4. Quadrag, etc._

_Page 536_. Vicecomes (_lib. 3, cap. 21_), says: “He (Albinus) also
makes mention of the examinations (in the faith) of the elect, that
is, those chosen to be baptized, tracing them down from the times of
the apostles.” _Cap. 22_, he says: “Then took place the examinations
(in the faith), in order that it might be ascertained with greater
certainty, whether, after the renunciation of Satan, the word of God
and the faith promised to it, had taken deep root in the heart.” _Cap.
26_: “Albinus Flaccus, in the chapter on baptism, writes: ‘For the
baptism of the elect, who are examined (in the faith), according to
the rule of the apostles, consecrated by fasting, and instructed by
diligent preaching, two seasons are set apart, Easter and Whitsuntide.’”

To this, D. Vicecomes adds this comment: “If these examinations were
held according to the rules of the apostles, they must needs have been
observed by all; but subsequently, when infant baptism came into vogue,
this necessary practice was abolished (or discontinued) by the church,
A. D. 860, in the reign of the Emperors Louis the Pious and Lothaire;
of which abundant proof exists.”

What do you think, beloved reader, of this last testimony? to say
nothing of the testimonies of Albinus Flaccus. This Vicecomes was a
pedobaptist and strenuous maintainer of pedobaptism; yet he states
that the necessary (yea, apostolical) practice of examinations (in the
faith) was abolished or discontinued when infant baptism came into
vogue; he also indicates the time when this occurred, namely, A. D.
860. As to how he came at this, we leave to him to answer.

In the meantime, this is also quite a refutation of those who fix
the origin of infant baptism very early, indeed according to some,
in the time of the apostles. However, that infant baptism, together
with many other superstitions, originated soon after the death of the
apostles, they can, in some measure substantiate; but that it wavered
in the Roman church, for many centuries, till the year 900, yea, almost
1000, being now established, then abolished, adopted in one place, and
rejected in another, etc., appears sufficiently from the books in which
we have read the same.

We confine ourselves to the time of Albinus Flaccus, who lived about
A. D. 792, when this intrusion was already rapidly gaining ground,
which also D. Vicecomes has seen, for, when he mentions the chrism in
baptism, and some other factitious practices of the papists, he adds
that it is his opinion that all this did not begin until after the time
of Albinus Flaccus, when they ceased to baptize adults. _Lib. 5, cap.
5_ and _19_.

I cannot forbear adding here the verdict of Jacob Mehrning, who,
immediately after noting the preceding passages from D. Vicecomes,
writes: “Thus we see from the history of this time, that infant
baptism hung yet as by a thread between both, being received by
some, and rejected by others, which is a strong proof that it is
not apostolical, much less instituted by Christ himself. But what
immeasurable damage to souls, and what grossly barbarous ignorance
in Christendom, the introduction of this absurd infant baptism has
brought about, many intelligent persons, even in that age, were able to
discern. _Bapt. Hist., page 537._

_A. D. 800._--Various writers state that at this time, the last year of
the eighth century, infant baptism, although those of the Roman church
in general stoutly adhered to it, was nevertheless not practiced, yea,
positively rejected by many, insomuch that they observed the very
ancient custom mentioned by us in different preceding centuries, of
baptizing only adults, on Easter and Whitsuntide.

Sebastian Franck, writing of this time and custom, and having referred
to Tertullian’s book, _De Corona Militis_, says: “Respecting this
passage, Beatus Rhenanus notes that it was the custom of the ancients,
to baptize and wash adults with the washing of regeneration; which
custom was observed till the time of Charlemagne and the Emperor Louis,
A. D. 800.” _Chron. Rom. Kett., page 123, col. 2._

P. J. Twisck gives the following account for the year 800: “The ancient
custom was, to baptize adults with the washing of regeneration, which
was observed till the time of the Emperors Charlemagne and Louis. This
is shown by the laws established by them, in which the priests (that
is, the teachers) were prohibited from baptizing at any other time
than Easter and Whitsuntide, except where death was imminent.” Again:
“It was the custom of the ancients (Polydorus says), to baptize mostly
adults, and to put a white garment on them after baptism. This was done
at Easter and Whitsuntide; in the meantime, before these feasts, those
to be baptized were instructed in the mystery of the faith, and were
called _catechumens_, that is, such as are being instructed; for, when
they had apprehended the mystery, they were baptized.” _Chron., 8th
book, page 271, col. 2_, from _Polydor. de Inventoribus rerum, lib. 4.
Beatus Rhenanus in Annat. super., Tertull., Grond. Bewijs, letter B.,
Chron. Seb. Franck., Thom. Imbr., fol. 26_.

Although this century, in the beginning, seemed to be doomed to
darkness, as regards the true doctrine, especially with reference
to the matter of baptism upon faith, yet the sun of truth rose to a
considerable altitude, so that his beams shone out in every direction,
illuminating the face, that is, the people, of the earth. For not
only the separate Christian communities, but even many of those who
still adhered to the Roman church, observed baptism, to say nothing
of different other articles, according to the original Christian and
apostolical custom.

P. J. Twisck, in the conclusion of the eighth century, though greatly
deploring the manifold human inventions which were then increasing in
the Roman church, through the power of the Pope and of the councils,
declares nevertheless that the baptism of adults still obtained in some
measure among them; his words are: “The ancient custom of baptizing
adult believers and penitents appears still to exist in some measure in
the church.”[133] _Page 274._

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

From this we can judge how much more this practice must have flourished
among those who entirely free themselves from the Roman superstitions,
and who had fled as from Babel,--I mean the members of the true
Christian church, who had to hide themselves as doves before the eagle,
as shall be shown. With this we will conclude our account of baptism in
the eighth century.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE EIGHTH CENTURY.


SUMMARY OF THE MARTYRS OF THE EIGHTH CENTURY.

[We commence with a certain severe persecution of the Christians in the
East, instituted by Haumar, King of the Saracens, about A. D. 718.

Thereupon follows a note concerning said persecution; it is related
that those of the East had long before separated from those of the
West (that is, from the Roman church); mention is also made of the
Thessalonian churches, which, from the time of the apostles, are said
to have continued unchanged in religion; from which it is concluded
that apparently also some of these true believers were put to death for
the true faith, in said eastern persecution.

A very brief account of the great cruelty exercised by Elvelid, the
Mohammedan, A. D. 739, against all Christian prisoners in the eastern
countries, whom without mercy, he caused to be put to death, because
of the Christian worship; upon which follows a note containing more
particulars, and some explanation with regard to Eutichius, Peter of
Damascus, Peter Mavimenus, and others, who were put to death for the
Gospel, in the East, particularly at Damascus.

Derthuin, Bertherius, Anobert, Hunored, and others, oppose the
superstitions of Boniface, the papal Legate; whereupon they are deposed
from their ministry, about A. D. 748.

Albert of Gaul, and Clement of Scotland, follow the aforementioned
persons, and reprove Boniface for introducing his superstitions; then
it is related, of each separately, what happened on this account to
Albert and Clement; and how they died, according to the most reliable
testimony, about A. D. 748; a discrepancy among authors as to the time
of their death; how the discrepancy can be reconciled.

Two followers of the aforementioned martyrs, Samson and Sydonius,
as well as some others, whose names are not mentioned, maintain
their doctrine against the papists, especially against Boniface, the
aforementioned papal legate; but whether for this they were martyred
or put to death, is not stated.  A circumstantial account of a severe
and lamentable persecution instituted by Mady, King of the Arabians,
against the Christian believers in the East, about A. D. 780.

A note touching said persecution, as well as how the Arabians proceeded
in persecuting the Christians in other places; also, what might be
adduced, as regards the matter of martyrization, from our account of
baptism in this century. Conclusion.]


SEVERE PERSECUTION IN THE EAST, ABOUT A. D. 718.

There was now considerable tranquillity in the western countries,
but in the East commotions began to arise; for about the year 718,
Haumar,[134] King of the Saracens, issued bloody decrees for the
persecution of the Christians. He prohibited wine, according to the
laws of Mohammed, which, however, did not matter much; but the most
grievous of all was this: he endeavored to compel the Christians to
apostatize and deny Christ; he promised exemption from tribute and
taxes to those who, forsaking Christ, should adhere to Mohammed; on
the other hand, he threatened to punish with death, all those who
should cling steadfastly to Christ. In the meantime he oppressed
them with intolerable burdens, and deprived some of life, by various
torments.[135]

  [134] _Paul Diac., lib. 21. Hist. Rom. in Leone Isauro_, compared
  with _Abr. Mell. Hist., fol. 305, col. 2_.

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

He also made a law that the testimony of a Christian should not be
valid, nor be accepted against a Saracen. In short, it is stated
that by virtue of said decrees, many of the innocent and defenseless
Christians became martyrs; but in default of faithful historians of
that time, the names of said martyrs have not come down to us, save a
few, as shall appear.

NOTE.--Above all, it must be observed in this account of the eastern
martyrs, that, as far as regards open churches or communities, those
of the East had long before separated from those of the West, that
is, from the Roman church, because they would not be subject to the
power and dominion of the Pope of Rome, who, already, A. D. 606, had
been declared head of all the churches; but as such they would by no
means recognize or accept him. This separation, in the course of time,
assumed such proportions, that, as far as we know, they have not united
again even to the present day.

Moreover, it is established by different writers, that, besides said
separated churches, called the Greek, there are other churches in the
East, principally in the region of Thessalonica, who are agreed in all
respects with the Anabaptists of the present day, and have maintained
such faith and practice uninterruptedly from the time of the apostles;
of this, however, we shall speak more fully in the sixteenth century,
in connection with baptism.

This being the case, it would not be surprising, if in said
persecution of the Christians in the East, not only this or that single
person, but, what is more, very many true believers were martyred
and put to death for the true faith in Jesus Christ, and the sincere
practice of the precepts of the Gospel. Nevertheless, we can tell no
more than what the ancient writers have left us, and shall, therefore,
proceed accordingly, adding, whenever we think it necessary, our own
opinion in the margin or in a note.


THE GREAT CRUELTY OF ELVELID, THE MOHAM-MEDAN, TOWARDS ALL CHRISTIAN
PRISONERS, WHOM HE, WITHOUT MERCY, CAUSED TO BE PUT TO DEATH, ON
ACCOUNT OF THE CHRISTIAN RELIGION, A. D. 739.

It is stated that A. D. 739, in the 23d year of Leo Isaurus, the
Mohammedan Prince Elvelid caused all the imprisoned Christians in every
city to be put to death, on account of the Christian religion. Among
them is mentioned one Eutichius, who was carried away to Karras, in
Mesopotamia, and, at the time when said slaughter and martyrization of
all imprisoned Christian believers occurred, offered up, because of the
same faith and testimony, for his Savior Jesus. Compare _Paul. Diac.,
lib. 21, with A. Mellinus, 2d book, fol. 305, col. 2, 3_.

NOTE.--Of said Eutichius we find no further account, touching the
confession of his faith, save that, when the other martyrs were put
to death, he, too, was offered up for Christ; which must also be
understood of various others. See the abovementioned authors, compared
with what we have stated in the beginning of this century.

We will say nothing of Peter, Bishop of the church of Damascus, Peter
Mavimenus, and others, who, at this time, were also put to death in the
East, particularly at Damascus, for the testimony of the Lord Jesus,
about the year 742; since the ancient writers have left us no definite
information respecting their particular confession of faith, only a
general statement, namely, that they suffered for Christ, and for the
Christian or evangelical truth.

Hence it has come, that some who boast of Christ and his holy Gospel
with their mouths, yet, by their singular expositions, yea, by their
deeds and works, are very far therefrom, have nevertheless not
hesitated, to claim as of their number, and produce as witnesses for
their strange, and, in many respects, unchristian and unevangelical
confessions, persons of whom we maintain, because of certain
circumstances mentioned by ancient writers, that they believed and
lived in perfect accordance with the true tenor of the holy Gospel,
and, as a seal of this, testified to this with their blood and
steadfast death.

O, how greatly it is to be lamented that the ancients have not left
us more definite and clear information with regard to this! We feel
confident, that it would still refresh many a well-meaning heart, and
serve to confirm their faith, if they should see that in those early,
and not less turbulent times, many of their fellow brethren and sisters
had such love for Christ, their beloved _blood-bridegroom_, and for
his heavenly doctrine (which they confess with them), that they did
not hesitate, the one in the fire, another in the water, some under
the teeth and claws of wild beasts, others under the sword, the deadly
halter, or otherwise, to bear testimony to it.

But we hope that in the right place, and throughout, we have given as
much information and explanation in regard to it, as will satisfy a
true Christian and well-meaning soul. All things cannot be discussed in
one place.

We will here leave this, and proceed from the East, of which we have
hitherto spoken, to the West, where now we think we can find clearer
information concerning several special points of the faith, namely,
of such persons as did not suffer under the heathen, Mohammedans,
Saracens, or the like, but under the Pope of Rome, or the Roman church,
where it was customary to condemn people on some particular articles
of worship. But before we proceed to the martyrs who were punished
as criminals and with death, we deem it well, by way of introduction
to, and preparation for, this matter, to show first, how this, as by
steps, took its rise; namely, how first a few persons, whom we shall
name, about this time, opposed a certain papal Legate, with words and
censures, for introducing certain superstitions; and what occurred to
them, on this account, from the Pope.


OF DERTHUIN, BERTHERIUS, ANOBERT, HUNORED, AND OTHERS, WHO WERE DEPOSED
FROM THEIR MINISTRY, BECAUSE THEY WOULD NOT ACCEPT THE SUPERSTITIONS OF
THE PAPAL LEGATE, ETC., ABOUT A. D. 748.

A certain Boniface, Archbishop of Mayence, having been sent out, as an
apostle, ambassador and legate, by Pope Zacharias I., to convert the
heathen to the Roman see (as it was called), and to inoculate to those
who already belonged to it, the Roman ceremonies and superstitions, and
cause them to observe the same, many bishops, overseers, or teachers,
in Germany, Bavaria, and France, opposed it with spiritual weapons,
namely, with reproofs from the word of God, refusing to obey in this
respect, either the Pope or his Legate.

Among those who thus refused, there are mentioned by name, Derthuin,
Bertherius, Anobert, and Hunored. These men were accused to the Pope,
and charged not only with said matter, but, from envy, also with being
avaricious, proud and desirous of filthy lucre. Thereupon they were all
deposed from their ministry, by authority of the Pope and his Legate;
but how it ended with them, is not stated, though it is to be presumed
that some kind of ecclesiastical exclusion, anathematization or
excommunication followed; however, since this is passed by in silence,
we can conclude nothing certain concerning it.

In the meantime, there appears, on the one hand, the boldness of said
persons in reproving the Roman superstitions, and, on the other hand,
the shameless arrogance of the Pope and his legate, in deposing and
removing those who, loving the good, could not refrain, according to
the doctrine of the word of God, from reproving the evil. See _A.
Mell., fol. 328, col. 2_, compared with _Aventin. Annal. Boj., lib. 3_.


HOW ALBERT OF GAUL, AND CLEMENT OF SCOTLAND, ALSO OPPOSED THE PAPAL
SUPERSTITIONS, ABOUT A. D. 750; ON ACCOUNT OF WHICH THEY WERE MARTYRED.

It is stated that about A. D. 750, there lived two very eminent men,
Albert, surnamed Gallas, that is, of Gaul or France, and Clement,
surnamed Scotus, that is, of Scotland. Both opposed the superstitions
of common popery in various points; Albert began first, in some part of
France, and was followed by said Clement, who came from Scotland and
joined him. In consequence of this, both, yet each separately, had to
feel the sting of the Pope, in such a manner as the sequel will show.
In order to present this, together with the circumstances pertaining
to it, in the most suitable way, we shall treat of each separately,
beginning with Albert, since he was the first and principal one in said
matter.


ALBERT OF GAUL, FOR OPPOSING THE ROMAN SUPERSTITIONS, CAST INTO PRISON
AT FULDA, IN WHICH HE, TO ALL APPEARANCE, PERISHED THROUGH WANT, ABOUT
THE CLOSE OF THE YEAR 750.

Enlightened by the heavenly radiance of the doctrine of the apostles,
Albert, with voice and pen, had again and again reproved the errors and
superstitions of the Roman church, asserting, namely, that priests or
teachers should not be prohibited from marrying; that the relics, or
bones, of the saints ought not to be venerated; that images should not
be worshiped or saluted as a religious service, and that the Pope has
no right to the primacy (or supremacy) over the church. He condemned
the masses for the dead, purgatory, etc., as [human] inventions.
Wicelius adds: He rejected as unnecessary and superstitious,
ceremonies, the imposition of hands, the making the sign of the cross,
confirmation, etc., and, in short, all such things as are practiced in
popery for the purpose of confirming infant baptism.

Boniface, the papal Legate, therefore, accused him to the Pope,
fabricating and disseminating many slanders, which were spewed out
against him as bitter gall. The Pope lost no time, nor sought to delay
the matter, but immediately condemned him unheard upon these false
accusations; and the abovementioned articles, excommunicated him, and
sent the sentence of excommunication to said false accuser, namely, to
Boniface, his dear Legate, that the latter should publish it against
Albert, throughout France. Hence it is, that the papists number him
among the heretics, though they fail to show what heresy it was, for
which he was condemned and thus shamefully excommunicated; which matter
must be gleaned from other writers, except the testimony quoted above
from Wicelius, according to A. M.

Having received said letter containing Albert’s excommunication, from
the Pope, Boniface not only caused the same to be published throughout
France, and deposed him from his ministry, but also incarcerated him
in the monastery at Fulda, in which imprisonment he probably died of
hunger, thirst, and divers wants. Compare _Wilibald. in vita Bonifacii,
Aventin. Annal., lib. 3. Nauc. Gen. 26, vol. 2. Balaeus. Cent. 14, cap.
30, 31, in Append. Epist. Zach. ad Bonif., Tom. 2, Concil Lutsenb.
Haigiol. in vita Bon._, with _A. M., fol. 328, col. 3; also, J. Gys.,
edition of 1657, fol. 30, col. 2, 3_.


FURTHER OBSERVATION, RESPECTING THE TIME OF THE PRECEDING EVENT.

Most ancient writers, it seems, with whom also A. Mellinus agrees, fix
the time of the excommunication and martyrdom of said Albert, about
A. D. 750. _A. M., fol. 329, col. 1._ Seb. Franck fixes it ten years
earlier, namely, A. D. 740. In _Chron. Rom. Kett., fol. 64, col. 2_.

However, this discrepancy can easily be reconciled, if a distinction
is made between the time when Albert commenced to teach against the
Pope and the Roman Church, and the time when he was anathematized by
the Pope, and, ultimately, deprived of life in the dungeon at Fulda;
for ten years can easily have intervened, and Seb. Franck may therefore
have had regard to the time when he began to teach, while the other
authors, including Mellinus, may have referred to the time of his death.

Regarding this it appears that John Gysius made a great error, either
through incorrect authors, or for some other reason, when he fixes the
time of the aforesaid martyr, A. D. 900. See in the margin of the place
referred to above.


CLEMENT OF SCOTLAND, A COMPANION OF ALBERT, EXCOMMUNICATED AND THEN
BURNED, AS A HERETIC, BY THE ROMANISTS, ACCORDING TO THE TESTIMONY OF
THE ANCIENTS, A. D. 750, FOR THE SAME REASON, NAMELY, FOR OPPOSING AND
REJECTING THE ROMAN SUPERSTITIONS.

[Illustration: CLEMENT OF SCOTLAND BURNED BY THE ROMANISTS.]

When Clement, having come from Scotland, had joined the aforesaid
Albert as a companion, and united with him in regard to doctrine, he
not only began, but ceased not, even as the friend whom he had found,
to combat with the spiritual armor, and, if possible, to overcome,
in an evangelical manner, the Pope and the Roman Church, in various
points, touching mostly her ceremonies. Thereupon he was also accused,
and put to death in such a manner as in the proper place, we presently
hope to show.

The accusations brought against him were of the same nature as those
preferred against Albert, his companion; which was not at all strange,
since he had placed himself under Albert, not only as a friend and
companion, but also as a disciple. For this reason, the Pope, through
the accusation of Boniface, the papal Legate, pronounced the same
excommunication against him.

But when he presented himself for the purpose of vindicating his
conduct in a full synod, Boniface prevented him from taking this
course, making the people believe that it were not lawful to admit a
heretic who had been excommunicated or excluded from the church, to
divine worship, or to a synodal assembly; yea, that such an one should
not be permitted to have the benefit (in whatever this might consist)
of the laws or ordinances of the church.

Seeing that by this pretense his lips were sealed, making it impossible
for him to properly defend himself, he had recourse to his pen and
wrote a book concerning this matter, against Boniface.

Finally, it is stated and maintained that this steadfast witness of
Jesus Christ, was burned as a heretic by the Romanists, even against
the will of Pope Zacharias, about A. D. 750, or a little after.

Compare this entire account of Clement with _Willibaldi, Naucleri,
Aventini. Balae. Alij ubi supra._ Also, _Annal. Boj. Bernhard. Lutz,
in Catal. Hæres., Tom. 2, Concil._ Also, _A. M., 2d book, H. M., 1619,
fol. 328, 329. Hist. Mart. I. S., 1645, fol. 30_.


FURTHER OBSERVATIONS TOUCHING THE CASE OF ALBERT AND CLEMENT, ACCORDING
TO THE ACCOUNT OF SEBASTIAN FRANCK.

“In the year” etc., “these two men drew to them much people in France,
pretending to be followers of the apostles, and speaking great things
of the mysteries of God, and the life and conduct of man. Boniface,
Archbishop of France, wrote the whole matter to the Pope, who, in a
council of the bishops, laid it before them. They rejected the opinion
of the (supposed) heretic from the church.” Finally he says: “They were
unanimously deposed and anathematized.” _Chron. Rom. Kett., fol. 64._


SPECIAL ACCOUNT OF CLEMENT, ACCORDING TO P. J. TWISCK.

“Clemens Scotus, a faithful disciple of Bishop Adelbert, taught
with great power in France and Germany, especially in Bavaria and
Franconia, that the Pope ought not to have so much power; that he (the
Pope) very improperly would forbid the priests (or teachers) to marry;
that he introduced many new and unknown ceremonies into the church,
and originated false doctrines. He (Clement) was condemned without
a hearing or examination, and his writings or books were burned.”
_Chron., page 258, col. 2, and 259, col. 1_, from _Joh. Munst., fol.
125. Aventin., lib. 3. Chron. Seb. Fr., fol. 54_.


OF TWO FOLLOWERS OF THE AFORESAID MARTYRS, NAMED SAMSON AND SYDONIUS,
WHO, WITH OTHERS, MAINTAINED THEIR DOCTRINE AGAINST POPERY,
PARTICULARLY AGAINST THE PAPAL LEGATE, BONIFACE, ARCHBISHOP OF MAYENCE;
BUT WHETHER FOR THIS THEY WERE MARTYRED, IS NOT STATED.

Samson was also a Scotchman by descent, and an elder and companion of
said Clement. He and Sydonius, Bishop in Bavaria, and others of like
purpose and belief, were as one heart and soul, to oppose with the
word of God, Boniface, the papal Legate, who proposed to oppress the
people with manifold superstitions and burdens. This, not only Samson,
but also Sydonius and the others boldly did. They taught with word and
pen, that the apostolical embassy (as it was called) of Bishop Boniface
bore a closer resemblance to paganism or anti-christendom, than to
christendom, and that he had _deformed_ rather than _reformed_, France
and Germany. Again, that he was a sycophant and flatterer of the Pope
of Rome, to whom he had not only bound, but completely sold himself, as
a sworn slave.

This they were able to prove, since, by a solemn oath, he had sworn
to the two Popes, Zacharias I. and Gregory II.: That he would bring
all the persons whom he should draw to him, also into obedience to the
Roman see. These things were known from documents written by himself
and transmitted to said Popes.

They also censured him for his evil practices in the administration of
baptism (that is, infant baptism), consisting in the saying of certain
words, by way of exorcism. In this several questions were generally put
to the unintelligent infants, namely: “Believest thou?” etc., whereupon
the sponsors, in the child’s name, answered: “Yea, I believe,” etc.;
which things certainly deserved no little censure, though without them,
infant baptism had but little virtue or respectability.

They were also greatly offended, because he would forbid them to marry,
as contrary to the institution of God, Gen. 1:27,28, yea, as being a
doctrine of devils, 1 Tim. 4:1–3.

Finally it is stated, that said persons, and others, unable, in Germany
as well as in France, to bring about any improvement with their
doctrine, were greatly oppressed, partly through the tyranny of the
popes of Rome, and partly through the authority of the kings of France,
yea, were condemned in open synods, deposed from their ministry, and
shut up in prisons and dungeons, and thus closely guarded that they
might not escape. But as to what finally became of these persons, and
others of like belief, A. Mellinus states, that the papistic historians
are ashamed to tell. Compare _Aventin. 3, Annal. Centur. Balaei., 14,
cap. 31, and in Append., Tom. 2. Concil. in Decret. Greg. 2, Epist.
Bonifac. ad Zachar. Citante Balaeo. Hist. Boj., lib. 3,_ with _A. Mell,
2d book, fol. 329, col. 1, 2_.


SEVERE AND LAMENTABLE PERSECUTION, INSTITUTED BY MADY, KING OF THE
ARABIANS, AGAINST THE CHRISTIAN BELIEVERS IN THE EAST, ABOUT A. D. 780.

About A. D. 780, in the fifth year of Leo IV., son of Constantine
Copronymus, Mady, King of the Arabians, greatly devastated the
church of God in the East, constraining the innocent and defenseless
Christians to apostatize, especially the servants and slaves. To
this end he had given full power to one Thesias, surnamed Zelotes,
to inflict upon the Christians all manner of oppression. The latter,
upon coming to Emesas, promised to constrain no one to apostatize, or
to become marked with the sign of Mohammed, except the Jews, or those
who had long before not been Christians, but unbelievers. But when the
Jews and the Christians had been separated, he commenced to torment the
Christians far more cruelly than had ever been done by the Governors
Lysias and Agricolaus, under the heathen Emperors; so that he put to
death many of them, men as well as women, for the name of Jesus Christ.

In the meantime something remarkable occurred here. Certain women whom
he visited with various torments, to see whether he could not make them
yield to his ungodliness, remained steadfast, overcoming, through the
grace of our Lord Jesus Christ, his fury with patience. He caused a
thousand stripes to be given them, and had them scourged and tormented
unto death, till they received from Christ the crown of victory.

Proceeding thence throughout Syria, he demolished, as far as Damascus,
all the meeting-places of the Christians, and ravaged the churches,
thus breaking the promise made by the Arabians to those of Syria, viz.:
That under their rule they should live in peace and tranquillity, and
enjoy the free and unrestricted practice of their religion. But (as
the apostle says) as then, he that was born after the flesh persecuted
him that was born after the Spirit, even so it was now, Gal. 4:29. See
_Abr. Mell., 2d book, fol. 306, col. 1_, compared with _Paul. Diac.,
lib. 23, Histor. Rom., in Leone 4. Sigibert. Chron., A. D. 781_;
others, however, fix it A. D. 780.


FURTHER OBSERVATIONS RESPECTING THE AFOREMENTIONED PERSECUTION.

We commenced this century in the East, thence proceeded to the West,
and have now returned to the East, namely, to the countries situated
east from Italy, and, consequently, far from Rome, and the Roman see of
papal dominion.

As regards the aforesaid persecutions, as well as the churches which
existed in the East, especially in the Thessalonian regions, and
the martyrs who fell there, namely, what and how much is to be held
of them, can be gleaned from the explanation which we gave in the
beginning, and to which we here refer the reader.

These Arabians proceeded and brought still more persecution and misery
upon many Christian believers in other countries; however, for reasons
already mentioned, we are again prevented from speaking more fully, or,
at least, separately, of each person that may have been martyred there.

The account of holy baptism, which we have given for this century,
would furnish us with not a little matter, to fill these hundred years
to the very end with true professors of the true faith, also with such
as, to all appearance, did not hesitate, in testimony of their upright
and unwavering minds, to lay down their lives for the sake of Jesus
Christ, which is the utmost that can be required of any martyr; but as
we have not been able to find their names, they can have no place in
this book. It is sufficient, we hope, that their names, by the hand of
God, are written in the Book of life and eternal salvation.




AN ACCOUNT OF THE HOLY BAPTISM IN THE NINTH CENTURY.


SUMMARY OF BAPTISM IN THE NINTH CENTURY.

[This account begins with a sad lamentation, that nearly all
the learned and celebrated men were corrupted through the Roman
superstitions.

Immediately, however, a consolation follows, namely, that in this
corrupt age there were still people who did not adhere to the Roman
superstitions.

Then it is shown from Haimo, that teaching must precede baptism;
that the candidate must first be instructed; that he must first be
enlightened, etc. Thereupon, in the margin, A. D. 821, it is noticed
that Christus Taurinensus wrote against the invocation of images, of
the cross, of relics, of the saints, and against the power of the Pope,
pilgrimages, etc. In the margin, for the year 825, a certain council
of Paris is adduced, against image worship. In the same place, Gratian
says that Christians must not oppose weapon with weapon, but flee
before persecution.

Rabanus Maurus appears, A. D. 830, and teaches how in his time the
catechumens were prepared for baptism. Of those who asked for baptism,
and made haste for it. His exposition of Cant. 3:6: “Who is this that
cometh up white as snow?” Again, that the candidate must previously be
instructed in the faith of the incarnation of Jesus Christ; also, that
in the sacrament of the Supper, the language is figurative.

Angelomus follows Rabanus, teaching that the sins which have been
committed through the senses, are washed away (that is, forgiven) in or
through baptism; which is more fully explained.

Thereupon, A. D. 840, Bertram, Heymon, and Walafrid appear, who declare
themselves against the Roman church, in various points, as in the
matter of baptism, transubstantiation, justification, good works as
practiced by the papists.

The council of the Christians at Paris, in the time of Louis and
Lothaire, is introduced; lamentation on account of the encroachment of
infant baptism, and the neglect of the instruction once connected with
baptism.

The conversion of the Slaves (of Slavonia) is stated; also, that they
were baptized, though not according to the Roman custom, nor in the
Roman language. Marginal notice, for A. D. 843, that Christus Lupim at
Ferrara refuted the new Roman doctrines, as purgatory.

A few good things respecting the baptism of adults are adduced, for the
year 848, and explained in a simple manner. In the margin, for A. D.
858, it is stated of Gunther, Bishop of Cologne, that he calls the Pope
a tyrant, yea, a wolf.

Idiota declares that in baptism we accept Christ as our bridegroom.
In the margin, mention is made of Ulric, Bishop of Augsburg, that he
accused the Pope of error.

Hincmar, Bishop of Landun, opposes the baptism of infants, and
prohibits their being baptized; on account of which he is severely
accused.

Paschasius advances three things which are incompatible with infant
baptism.

Remigius teaches against the Pope; likewise, Tergand, Bishop of Triers,
who calls him antichrist, and Rome Babylon. Conclusion from P. J.
Twisck and John Patrick.]

       *       *       *       *       *

Jesus Christ our Savior, speaking of the grievous times which should
come after his departure, says, (Matt. 24:12): “And because iniquity
shall abound, the love of many shall wax cold.” This was experienced
at this time; for with the growth and increase, through very many
ungodly and unrighteous superstitions, of the iniquities of the Pope of
Rome and the whole Roman church, the true love for God’s commandments
decreased, so that but few were found, who, as bright lights,
penetrated the smoke that came up from the Roman pit; yea, nearly
all men of learning and celebrity were corrupt. O sad and lamentable
matter![136]

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

Nevertheless, as Noah and his family served God in the first world;
Lot, in Sodom; Daniel and the three youths, Shadrach, Meshach, and
Abed-nego, in Babylon; Elijah and the seven thousand who were hidden
and had not bowed their knees to Baal, in the land of Israel, where
the prophets of the Lord were slain, and his altars thrown down; even
so there remained some, though but few, at this time, who, living in
the midst of popery, did not adhere to the Roman superstitions, but
abhorred them.

However, in order to avoid prolixity, we shall confine ourselves,
omitting, as has been our custom, other points to the article of
baptism, except where it may be found necessary to add something else;
and shall show when and by whom this article, with the rejection of
infant baptism, was maintained salutarily and in the fear of God,
according to his words. Hence we will begin thus.

_A. D. 814._--In the days of Louis the Pious, the first of this
name, who began to reign with the year 814, there lived and wrote
the celebrated Haimo, of whom various praiseworthy things concerning
baptism upon faith are still extant.

Haimo, on Matt. 28:19, (_Bapt. Hist. page 561_,) writes: “In this place
the order how to baptize aright is pointed out to us; in which it is
ordained, that teaching must precede baptism, for he says: ‘Teach all
nations;’ and then adds: ‘baptizing them.’ He, then, that is to be
baptized, must previously be instructed, that he may first learn faith,
which he shall afterwards receive in baptism.

How could any one give clearer testimony concerning the true baptism
of Jesus Christ? how, also, could anybody more plainly reject infant
baptism, than by such a declaration? every word emphatically says it.

He begins with Matt. 28:19, where the Lord says: “Go ye therefore, and
teach,” or, in other words make disciples of; which he explains thus:
“_that teaching must precede baptism_;” for the Lord first says: teach,
and then, _baptize_, and that therefore he that is to be baptized, must
first be instructed, and learn the faith. Certainly, these are things
which pertain only to the adult and intelligent; hence it would be
sinning against the truth to apply them to unintelligent infants.

Haimo (_Serm. Domin. 12, Trinit., page 564_) says: “Since those who are
baptized, must first be enlightened with the grace of the Holy Spirit,
then instructed by the teachers, and finally called to confess the
faith, hence arises the custom that,” etc.

This accords fully with the preceding; for he declares the same
still more plainly, since here not only instructing is joined to
baptizing, but the illumination of the Holy Spirit, the instruction
of the teachers, and the confession of the faith are connected with,
yea, required before baptism; which is so clear, according to the
purport of the first declaration, that it is unnecessary to add
another word; the impartial may judge. As to what he further says in
the same place, concerning the touching of the tongue, the saying of
the word _Hephphatha_, etc., we leave as it is, neither praising nor
censuring it, since it is of little consequence, if the truth and the
signification of the matter is rightly preserved.

Haimo, on Rom. 1 (_page 542_), writes: “At the time of baptism we
confess that we believe on God the Father, and on the Lord Jesus
Christ, and on the Holy Ghost; likewise, that we renounce the devil
and all his pomp and works. If we observe this thus, we belong to God
in faith; but if we do not, we are convinced of unbelief.[137]

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

A little before, in his exposition of Rom. 6 (_page 540_), he makes
mention of four different baptisms: 1. In the water only, as was John’s
baptism. 2. In fire and the Spirit, with which the apostles were
baptized on the day of Pentecost. 3. In water and the Spirit, which
baptism then obtained in the church. 4. In the shedding of the blood
with which the Lord himself and all the holy martyrs were baptized.

These four different baptisms can pertain to none but the intelligent
and believing; for, as regards the first, namely, John’s baptism, it
is expressly stated that those to whom it was administered, confessed
their sins and repented. Matth. 3:6,8,11. As to the second, namely,
the baptism of fire and the Holy Ghost, which was administered to the
apostles by God himself from heaven, this did not at all relate to
infants, seeing that all who were thus baptized, spake with tongues and
magnified God. Acts 2:3,4. Concerning the third, namely, the baptism
in water and the Spirit, which then obtained in the church, this
likewise could not be peculiar to infants, since the fruits of the Holy
Ghost, without which the Holy Ghost cannot be, do in no wise appear
in them. See Gal. 5:22. Respecting the fourth, namely, the baptism by
the shedding of blood, this, according to his statement, is peculiar
only to Christ and the martyrs; consequently it cannot be regarded as
applying to infants, for these do not even know of _confessing Christ_,
much less of suffering one’s blood to be shed for his name’s sake, and
of dying in constancy.

Continuing, he shows in the same place (Rom. 6) that in him that
is to be baptized, there must be three invisible things: 1. Faith.
2. The soul, which is washed from sin. 3. The Holy Ghost, by whose
cooperation the forgiveness of sins is imparted. We would explain these
things more fully; but since this is a passage expressed in almost
the very words which Albinus, in the preceding century, for the year
792, wrote (on John 15), of which we gave an explanation, we will, to
avoid repetition, take leave therefrom, referring the reader to said
explanation.

Haimo teaches, on Canticles 4 (_page 544_), that all who desire to
become brethren must be baptized, saying: “Without the washing of
baptism, no one can be a true believer.”

What else is this than what the holy Scripture teaches, namely, that
in baptism we put on Christ? and that by faith (which is professed in
baptism) we become the children of God? Paul says: “Ye are all the
children of God by faith in Christ Jesus. For as many of you as have
been baptized have put on Christ.” Gal. 3:26,27.

But some one may think: Haimo speaks of becoming brethren by baptism;
whereas Paul speaks of becoming children of God, of putting on Christ,
etc. True, beloved reader; but who, with only a little experience in
the holy Scriptures, knows not that to be a child of God, or to be a
brother of the church of Christ, is one and the same thing? Certainly,
it is the same; for the same Spirit that makes us children of God, also
makes us brethren of Christ, yea, joint heirs with him. Rom. 8:15–17.
For this reason, Christ calls them both his brethren and his children,
saying: “I will declare thy name unto my brethren, in the midst of
the church will I sing praise unto thee.” And again: “Behold, here am
I and the children which God hath given me.” Hebr. 2:12,13. Who now
shall say that Haimo, who calls the baptized, brethren, and Paul, who
terms them children of God, contradict each other? Their accordance is
sufficiently proven, and at this we will let it rest.

Of the dignity of baptism, Haimo, on Hos. 2 (_page 547_), says:
“Baptism is sanctified by faith in the sufferings of our Lord.”

“What doth hinder me to be baptized?” said the Ethiopian to Philip.
Philip replied: “If thou believest with all thine heart, thou mayest,”
Acts 8:36,37; indicating that, in order to receive baptism worthily,
sincere faith is required, by which baptism is sanctified, which is
just what Haimo has expressed in the above words; and thus his words
agree with those of the holy Scripture which we have quoted.[138]

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

The righteous, Haimo says, on Ps. 38 (_page 548_): “Live in baptism, in
which they die unto sin and the world.”

Again, on Ps. 136, he says: “By the Red Sea we understand holy baptism,
which (so to speak) is red, being sanctified through the blood of
Christ,” and a little further on: “By the impartation of the same, the
believers begin (to proceed) in the way by which they come to God.”

On Zech. 13 he says: “When we receive the faith, we are regenerated
in Christ, and in baptism we are washed from all our sins; and they
that through faith are regenerated in baptism, are made children of
God.[typo?: ” missing]

Again, on Cant. 1, he speaks thus: “As Israel was preserved in the
Red Sea, but Pharaoh drowned, even so the church of the Gentiles, by
baptism, is delivered from the bondage of the devil, and led into the
true land of promise, to the liberty of the Gospel; thus she who was
formerly an handmaid of iniquity, is become a friend[139] [beloved] of
Christ, cleansed and washed, by baptism, from the filth of sin.”

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

These passages are like the jets of a fountain, which, though they
shoot forth in different places, proceed from one source. In the first
passage, it is said of the righteous, that they “live in baptism,
yea, die unto sin and the world.” The life spoken of here signifies a
spiritual life, and is contrasted with death, which comes by sin; the
dying unto sin and the world, signifies a forsaking and renouncing of
the same, which can be done only by those who previously adhered to,
and loved, sin and the world.

In the second passage, baptism is compared to the Red Sea, and it is
said that “by the impartation of the same, the believers proceed.”
But is not this the very thing which Paul spoke of the figurative
baptism of the believing patriarchs, saying: “Brethren, I would not
that ye should be ignorant, how that all our fathers were under the
cloud, and all passed through the (Red) sea; and were all baptized
unto Moses in the cloud and in the sea” (1 Cor. 10:1,2); which is not
to be understood of infants that were wont to be carried, but of adult
persons, who were able to proceed and walk.

In the third passage, faith, regeneration, baptism, and being made
children of God, are joined together. “They that through faith are
regenerated in baptism, are made children of God,” he writes. But how
can this be interpreted otherwise, than with reference to intelligent
persons, who, having attained to faith, by the hearing of the word of
God, are regenerated, and, in token thereof, baptized, and adopted as
children of God into his church? Faith certainly comes by hearing,
and hearing by the word of God. Rom. 10:17. Regeneration takes place
after the death of the first birth, or after the mortifying of the old
man. John 3:4,5; Rom. 6:4. Baptism is administered to the believing
and regenerated, as a sign of faith and regeneration. Acts 8:37; Tit.
3:5. Those are made children of God, who, through faith, have put on
Christ, and, in proof of this, have been baptized. John 1:12, compared
with Gal. 3:26,27. Judge now, whether these are things that can be done
by new-born infants. I am fully confident that you will say: _No_.
Yet, these things are connected with baptism, not only by Haimo, but
principally by God, in the holy Scriptures; yea, without them, baptism
is of no value. Hence we say: “What God has joined together, let not
man put asunder.” Matth. 19:6.

In the fourth passage it is said, that “The church of the Gentiles, by
baptism, is delivered from the bondage of the devil,” and that “she
who was a handmaid of iniquity, is (thus) become a friend [beloved] of
Christ.” This certainly savors not at all of infant baptism, for it
cannot be said of infants, that they are the church of the Gentiles,
under the bondage of the devil, a handmaid of iniquity, nor that
they, by baptism, are delivered from the service of the devil, and
become a friend of Christ. Certainly, no one can be delivered from the
service of the devil, but he who has served the devil; no other can
be liberated from the servitude of iniquity except she who previously
committed iniquity; she who previously blasphemed; no other can be
adopted as a friend of Christ, than she who formerly, by wicked works,
was at enmity with Christ; consequently it is indisputable, that this
cannot be understood of infants, seeing these things can have no place
with them; this even those who maintain infant baptism, must admit, and
hence we dismiss the subject.

“The adult (candidates) also made confession of their sins, and a
penance was imposed on them, for forty, twenty or seven days.” _Haimo,
on Heb. 6_, (_p. 552_).

Here adult and not infant candidates are spoken of, yea, such, upon
whom, when they had made confession of sins, a penance (or amendment
of life) was imposed; which are things pertaining to adults, and not to
little children; this is too plain to be refuted.

Said baptism was so firmly maintained and thus valued by Haimo, that
he held that it should never be repeated, if it had been administered
according to the rule of the holy Scriptures; for, treating of the 6th
chapter of Romans, he says, by way of exposition: “If we have once
died unto sin in baptism, we may not be baptized again.” _Bapt. Hist.,
p. 543._ This well accords with the custom of the Anabaptists of the
present day; for, though they rebaptize such as have been baptized in
their infancy, when they attain to the faith; regarding the baptism
which is received in infancy as no baptism at all, because it is not
according to holy Scripture; yet no one is rebaptized by them, who has
been _baptized aright_, that is, upon faith.

NOTE.--_A. D. 825._--The council held at Paris, A. D. 825, decreed
against image worship. _Sam. Veltius, Geslacht-register, page
127._ Gratian said to his cotemporaries: “The Lord, in saying to
his disciples: ‘When they persecute you in this city, flee ye into
another,’ teaches that Christians when persecuted, should not repel
weapon with weapon, but flee therefrom”. See _Grondelijke Verklaringe
Danielis ende Johannis_, printed at Harlem, in the year 1635, p. 56.

_A. D. 830._[140]--It is stated that A. D. 830, in the sixteenth year
of the reign of Emperor Louis I., surnamed the Pious, there shone forth
as a bright light, and wrote, one Rabanus Maurus, residing at Fulda,
who, among various things written by him against the Roman church, also
speaks of baptism, in the discussion of which he throughout employs
such language as pertains only to believers, and in no wise to infants;
notwithstanding he at one time, it appears, had been a maintainer of
infant baptism, and many other superstitions of popery, so much so that
he had been an abbot. But passing this by, we shall show what he wrote
of baptism, and how closely it agrees with the teaching of the holy
Scriptures.

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

In Jacob Mehrning’s history of baptism, various passages from Rabanus
Maurus are adduced, some of which, it is suspected, have been
attributed to him unjustly, or, at least, that, if he has written them,
he wrote them before he was enlightened or converted; as, among others,
in _lib. 2, de Proprit. Serm., cap. 200_; again, _lib. 4, cap. 10_; of
which we let the intelligent judge.

Nevertheless various things are found, which, we doubt not, are
justly ascribed to him, as, for instance: Of the instruction of the
catechumens before baptism, and how the novices ought to learn the
faith before they are baptized. In _Decretis de Consecrat. dist. 4,
cap. Ante Bapt., ex Rabano, Bapt. Hist., page 560_. Likewise, the
quotation made by Vicecomes (_lib. 2, cap. 40_) from Rabanus (_in lib.
de instruct. Cleric._), which reads as follows: “The order according to
which the catechumens are prepared for baptism, is this: First they
are interrogated whether they renounce the devil,” etc. _Bapt. Hist.,
page 562._ The rest we omit.

By this he indicates, that in his time, in the church of which he was
a member, the custom of preparing the novices for baptism was still
observed, inasmuch as first, the instruction of the faith, called
the catechism, was presented and taught them; also, that they had to
renounce Satan, &c.; which was observed not only at this time, but in
nearly all the preceding times, as appears from this passage: “They are
wont to renounce the devil with his works and pomp.” _Syn. Turon. Bapt.
Hist., page 516, num. 7._

That in the time of Rabanus the instruction of novices extended not
only to those of heathen descent, but also to such as were born of
Christian parents, is declared by Jacob Mehrning, _Bapt. Hist., page
560, contra Rulichium._

D. Vicecomes (_lib. 3, cap. 9_), quotes from Rabanus Maurus (_page
562_): “The fellow petitioners for baptism are those who, through the
doctrine of the faith, and by refraining from disorderly conduct, make
haste to receive the grace of Christ in baptism.”

This confirms our former assertion, namely, that before baptism a
preparation had to be made, in order that it (baptism) might be
received worthily; which preparation is here called “the doctrine of
the faith and refraining from disorderly conduct.” In it are comprised
both parts of the doctrine which John presented to those who came to
his baptism, saying: “Repent ye, and believe,” etc. Matt. 3:2, compared
with Mark 1:15, and Acts 19:4.

Moreover, they are called fellow petitioners, and it is said that “They
make haste to receive the grace of Christ in baptism,” which are things
that cannot be done by infants.

Hence he writes, on Cant. 3:6, (_page 540_): “Who is this that cometh
up white as snow?” applying the same to the candidates, who, cleansed
from their former sins, come up from baptism, and increase in virtue.
“This mystery,” he says, “is not otherwise than under the invocation of
the Holy Trinity, that is, in the name of the Father, of the Son, and
of the Holy Ghost; thus the Lord says to the apostles, Matt. 28:19: ‘Go
and teach,’” etc.

Hence, when he speaks of coming up from the water, and of the
invocation of the Holy Trinity, as well as of the passage, Matt. 28:19,
he sufficiently shows that he does not speak of the baptism of infants,
since they cannot come up from baptism, nor invoke the Holy Trinity,
nor fulfill the passage, Matt. 28; which is too clear to be refuted. We
will therefore briefly conclude this account of Rabanus with that which
P. J. Twisck records concerning him.


THE VIEWS OF RABANUS MAURUS CONCERNING VARIOUS OTHER ARTICLES OF HIS
FAITH, ACCORDING TO THE AFOREMENTIONED AUTHOR.

He writes, _A. D. 830_: “Rabanus, an eminently learned man writes
and says: ‘The catechism, that is, the doctrine of the faith, shall
precede baptism, so that the candidate (catechumen) may first learn the
first principles of the faith.’”

He further says: “The Lord Christ first anointed the eyes of the man
born blind, with clay made of spittle, before he sent him to the water
of Siloam; therefore, the candidate shall first be instructed in the
faith of the incarnation of Christ, and, if he then believes, admitted
to baptism; that he may know what grace he obtains in baptism, and to
whom he owes his service for it.”

Again: “Rabanus writes also, that in the sacrament the language is
figurative, and that Christ, having gone to heaven (in order that we
being regenerated by faith, should long the more ardently for him) left
us this sacrament, as a visible figure and symbol of his flesh and
blood, so that we the more abundantly, might apprehend in faith the
invisible things.” This language, Twisck writes, the Roman church now
greatly curses.

“He also taught contrary to the Roman church, of the authority of the
holy Scriptures, of justification, repentance, the state of the soul
after this life, and against other[141] papal errors, as his books
testify.

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

“The same thing was done at this time, by Angelomus, who treated of the
grace of God, good works, and the keys of the church, in opposition to
the Pope. _Chron., 9th book, page 283_, from _John Munst., fol. 120,
133. John Boea., lib. 4, Grond. Bewijs, letter A. Chron. Seb. Franck,
fol. 77, Casp. Swinck, fol. 115._

_Same year as above._--This Angelomus just mentioned is referred to
in _Jacob Mehrning’s History of Baptism_, in which it is stated that,
besides the aforementioned views held by him contrary to the Roman
church, he left the following testimony with regard to the matter of
baptism:

_Angelomus_ (_in cap. 7, lib. 3, Reg. 1, page 548_), says: “From all
that we have sinned with the sight, hearing, smelling, tasting and
feeling, we are redeemed through the grace of God, by the washing
of the living fountain of water (that is, water-baptism). But the
forgiveness of previous sins is not enough, if we are not diligent to
lay up good works: for, otherwise, the devil who was gone out of the
man, finding him empty of good works, returns, manifold, and makes the
last state of that man worse than the first.”

Hence, when Angelomus here speaks of the sins which before baptism were
committed through the senses, as, through the sight, hearing, smelling,
tasting, and feeling, he certainly indicates thereby, that the persons
of whom he speaks, are not unintelligent infants, seeing these can
neither use nor abuse their senses, and, consequently, as long as they
lack the knowledge and power, they can not sin with them.

Hence it also appears that the baptism of which he speaks, is not
infant baptism; for this can have no regard to sins committed
previously through the abuse of the senses. The baptism in question,
then, is such a baptism as is received by persons who can lay aside
previous sins, and lay up good works; who also give no room to the
devil gone out of them, that the last state may not be worse than the
first; for of all this, Angelomus speaks. We will, therefore, leave
this, and proceed to other testimonies serving the same purpose.

_A. D. 840._--That at this time not only baptism, but also various
other articles of Christian doctrine were maintained contrary to the
belief of the Roman church. P. J. Twisck indicates, in his _Chronijk._,
for the year 840, with these words: “Bertram, a courageous and learned
man, now vigorously assailed the doctrine of transubstantiation, in a
remarkable book, dedicated to the King of France. Heymon, Bishop of
Halberstadt, also contended against this doctrine, and wrote much of
baptism, the Supper, justification, good works, and of the church and
her office, in opposition to the opinion of the papists. Also Walafrid
opposed the new doctrine of the Romanists very vigorously.[142] _P. J.
Twisck, Chron., 9th book, page 286, col. 2_, and _page 287, col. 1_,
from _Joh. Munst., fol. 129_, and _132_.

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

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

_A. D. 841._--It is recorded that at this time, in the reign of the
Emperors Louis and Lothaire, a council was held at Paris, concerning
which it is written (_chap. 6_): “In the beginning of the holy church
of God, no one was admitted to receive baptism, who had not previously
been instructed in the faith, and in the mystery of baptism, as is
testified by the words of Paul, Rom. 6:3: ‘Know ye not, that so many of
us as were baptized into Jesus Christ were baptized into his death?’
which passage of the apostle has reference to the sacrament of baptism.”

In the council of Laodicea (Tit. 46), it is also written, that “those
who desire to come to baptism, shall learn the faith, and recite the
same to the bishop or teacher, on the fifth day of the great week.”

Again (_Tit. 47_): “That those who were baptized in sickness, shall,
after recovery, diligently study their faith and know what great grace
they have received; which words plainly indicate, that those who attain
to the Christian faith, are also previously instructed concerning said
faith and the mysteries of baptism. But now, sad to relate, also the
infants of Christian parents are baptized, who, on account of their
tender age, cannot comprehend this matter, which to learn even persons
of understanding must exert themselves diligently, and which, owing to
the negligence of some, has gone out of use in the Christian church.
O what great neglect! O what great mischief.” _Jacob Mehrning, Bapt.
Hist., page 538._  _About A. D. 842._--It is stated that at this time
a number of slaves who had become converted were baptized, yet not in
the Roman manner, nor in the Roman language, as was customary with
the Roman church, as well as with all other churches which adhered
to the Roman see; but in a different manner and in another language;
so that it appears from this occurrence that this church must have
been separated from the superstitions of the Roman church not only in
forms, but also, as may be inferred, in faith and practice. To this,
the following annotation (_Bapt. Hist., page 552, num. 9_), among
others, has reference: “They (those of the Roman church) used the
Roman language not only in Italy, but also in other regions that were
subject to the papal power; but that baptism was administered also in
other languages, is proved by the history of the conversion of the
slaves.”[143] _Ex. Historia Sclav._

  [143] _A. D. 843._--Christus Lupim, at Ferrara, refuted the new Roman
  doctrines concerning purgatory, matrimony of priests, and other
  points. _P. J. Twisck, Chron., 9th book, page 288, col. 1_, from
  _Catal. Test., fol. 103_.

_About A. D. 848._--That the instruction of novices, before baptism,
obtained also at this time, _Jacob Mehrning, Bapt. Hist., page 550_,
informs us with these words: “The adults had (then) to be instructed
in the faith, and were catechized before baptism, as has been proven
above, from Rabanus, Haimo, and others; thereupon they had to confess
the faith, as Rabanus (_lib. 1, de Cleric. Institutione, cap. 27_)
relates. They were asked, whether they believed in God the Father,
the Almighty, and on his only Son, our Lord, and on the Holy Ghost, a
general (christian) church, forgiveness of sins, resurrection of the
flesh,” etc.[144] _Bapt. Hist., p. 550, num. 4._

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

These were good and salutary customs for the upbuilding of the church
of God; by which the name of the Lord was praised, the church edified,
the word of God most strictly observed, and the salvation of many
promoted. But the ancient saying: “Where God builds a temple, Satan
builds one in opposition to it,” was also verified here; for, at the
same time that those who loved the truth, baptized believers, upon the
confession of their faith, nearly all the others, who were called Roman
or Greek Christians, baptized infants, who, as every one knows can
neither believe nor confess the faith; this has been referred to above.

_About A. D. 854._--It is stated that very near the time of Haimo,
there lived and wrote Idiota. In _J. Mehrning’s History of Baptism_ is
found a quotation by him, relating to baptism, which reads as follows:
“In holy baptism we accept Christ for our bridegroom, and enter his
chamber, which is ornamented with manifold graces and virtues.” _De
Innocentia, cap. 3._

To accept Christ for one’s bridegroom, to enter his chamber, is
certainly not the work of children, but of believers. Those accept
Christ for their bridegroom, who betroth themselves to him by faith,
and, in token thereof, are baptized. John 3:26,29. Those enter his
chamber, who, through obedience, join themselves to his church; for
they are no more “strangers and foreigners, but fellow-citizens with
the saints, and of the household of God.” Eph. 2:18.

That which is further said of the chamber of the bridegroom, namely,
that it is ornamented with graces and virtues, has reference to the
spiritual ornament of the church of God, which latter is the true
chamber of our heavenly bridegroom Jesus Christ. This church of God
cannot be ornamented with graces and virtues by infants, seeing infants
are ornamented with neither actual graces nor real virtues; hence, it
has also respect to the believers, who, having come, through baptism,
to the church of God, ornament the same with actual graces and real
virtues. This concludes our exposition of the passage of Idiota.

NOTE.--_A. D. 859._--Huldricus or Uldoricus, Bishop of Augsburg,
greatly complained of the violence of the popes, and said: “What will
become of this flock, when the shepherds become wolves?” He openly
maintained that the Pope was fallible, and that it was lawful to
admonish him for his error, and to reject his bad decrees. _P. J.
Twisck, Chron., 9th book, page 298, col. 1_, from _Merula, fol. 177_.
_Jan. Crespin, fol. 211, 215, 216._

_A. D. 860._--At this time, there departed from the belief and practice
of infant baptism, Hincmar, at one time Bishop of Laudun, inasmuch
as he would no longer baptize children, so that they grew up without
baptism, and many also, who did not attain the years of understanding,
died unbaptized; on account of which he was then greatly accused by
Hincmar, Bishop of Rheims, who, to this end, wrote to him as follows:
“And thou, who knowest that it is true what the Lord says: ‘Except
a man be born of water, and of the Spirit, he cannot enter into the
kingdom of heaven;’ hast nevertheless commanded, that infants shall not
be baptized in thy church, not even when in peril of death, so that
they should not be saved, though it is written: ‘The Son of man is not
come to destroy men’s lives, but to save them.’ Thou hast also acted
contrary to the decrees of Syricius, Leo, Gelasius, and the African
council, as I have informed thee now twice by writing.” _H. Mont.
Nietigh., page 81, ex Biblioth. Patr., Tom. 9, part 2, page 137. Cent.
Magd., Cent. 9, cap. 4, pages 40, 41._

In another letter, the Bishop of Rheims, with entreating, and not less
earnest words, endeavors to draw him away from his belief, writing:
“Desist from preaching this (namely, that infants may not be baptized),
the mere thought of which is awful; desist from scattering the flock
of Christ (meaning thereby, through error, the Roman church), lest
the destruction of all the people come upon thee; and do not, from
excessive love for thy belief, sever thyself from,” etc. _H. Mont.,
page 82_, from _Cent. Magd., Cent. 9, pages 157, 158_. Also, _Bapt.
Hist., page 545_.

From these two letters it appears that Hincmar, Bishop of Laudun,
had not only departed from the doctrine of infant baptism, but also
earnestly preached against it, so that many of the Roman church,
particularly at Laudun, became his adherents; for, what did the Bishop
of Rheims mean by writing: “Desist from preaching this,” but to say
that Hincmar of Laudun should cease preaching against infant baptism?
What else does he indicate when he says: “Desist from scattering the
flock of Christ, lest the destruction of all the people come upon
thee?” Certainly, these words indicate that many had already left the
Roman church on this account, yea, that the state of things was such
that all the people at Laudun adhered to this doctrine.

Moreover, from the last letter we see, how firmly, and almost
immovably, said Hincmar must have stood, at Laudun, in his doctrine and
belief against infant baptism, seeing such great endeavors were made to
draw him away; now by presenting his belief in the most odious light,
as though he preached things the mere thought of which was awful; now
by flattery: “And do not, from excessive love for thy belief, sever
thyself from,” etc. But whether through this he was in any wise turned
away from his belief, we have not been able to ascertain; hence we will
let the matter rest.

In reference to what he may have taught with regard to other points,
we can, on account of the default of history, give nothing certain; it
is sufficient for us, that in those perilous times he dared oppose the
common Roman church, by rejecting infant baptism, and that much people
adhered to him therein, as has been shown above.

_A. D. 867._--We have now come to the year in which an uncommon and
quite unexpected matter is mentioned by ancient writers, of which we
will forthwith give an account. Just now, for the year 860, we told of
a certain champion of the Roman superstitions, especially of infant
baptism, namely, Hincmar, Bishop of Rheims, who, once and again, by
express letters, immoderately accused another Hincmar, Bishop of
Laudun, because the latter refused to baptize infants, and would also
not allow them to be baptized, though they were in danger of dying.
This same person now, seven years after making the above accusations
respecting the non-baptizing of infants, opposed the Pope, not only
in one point, but in many, among which infant baptism may also have
been. Concerning this P. J. Twisck, from other authors, writes thus:
“Hincmar, Bishop of Rheims, opposed Pope Adrian II. in many points,
in defense of the truth. He charged him with innovation, saying that
he could not be Bishop and King at the same time; that he should have
nothing to do with secular affairs.” _Chron., 9th book, page 305, col.
2_, from _Hist. Georg., fol. 314, Catal. Test., fol. 52_.

It is a pity and to be lamented, that the ancients have not left us
more information regarding the particular points maintained by Hincmar,
Bishop of Rheims, against the Pope, and, consequently, also against the
Roman church.

It would not be very surprising, if among the points maintained by
him against the Pope, the denial of infant baptism was one; for, when
he, seven years before that, accused Hincmar, Bishop of Laudun, for
not baptizing the infants, the latter apparently, either from the
holy Scriptures, or by conclusive arguments, demonstrated to him the
groundlessness and vanity of infant baptism in such a manner that he
may easily have attained to very different views, not only in regard to
infant baptism, but also in other points which were maintained after
the manner of the papists. But as this is not clearly indicated, we
will not discuss it any further, but leave it as a probable conjecture.
Moreover, it is not our purpose to justify said Bishop in every article
of religion, nor to declare him orthodox on the whole; but to show
that the same person who had previously so stoutly defended the Roman
church and the papal superstitions, especially in the matter of infant
baptism, now dared attack not only the Roman church, but even the Pope,
who is called its head, and to oppose him in many points, as has been
shown. With this we take our leave of Hincmar of Rheims.

_A. D. 880._--At this time there lived Paschasius, a remarkably
experienced and virtuous man, who wrote various things against the
belief of the Roman church; but as the thread of our account extends
only, or, at least, principally, over the matter of baptism, we will
also here turn our special attention to the same, and, so as not to be
encumbered with many testimonies, present but one passage of his belief
with reference to this matter, as recorded in Jacob Mehrning’s history
of baptism.

Paschasius (_de Corp. and Sang. Dom., cap. 10, page 594_) says: “In
the sacrament of baptism the door is opened to believers, to enter
into the sonship of God, that we, being delivered from evil through
this regeneration, may afterwards become one body with the members of
Christ; in which baptism, when the Holy Ghost is shed abroad in the
souls of the regenerated, the whole church of Christ is quickened, and
becomes one body, by one Spirit received by all.”

Here he indicates three things incompatible with infant baptism.
Firstly, when he says that “In the sacrament of baptism the door is
opened to believers, to enter into the sonship of God.” For, that this
cannot relate to infants, appears from the nature of faith and of the
believers; as to faith, it is a sure confidence of the things hoped
for. Hebr. 11:1. This faith comes by hearing, and hearing by the word
of God. Rom. 10:17. That neither this sure confidence, nor hope, nor
intelligent hearing of the word of God, can have place in infants, is
quite evident, since neither their powers nor their knowledge can reach
these things. See Deut. 1:39; 1 Cor. 13:11.

Secondly, when he says: “That we, being delivered from evil through
this regeneration, may afterwards become one body with the members of
Christ.” For the word regeneration is no where in Scripture applied to
infants, but to adults. John 3:3; Tit. 3:5. Likewise, to be delivered
from evil, is applied only to such persons as, through evil works, were
previously ensnared and held captive by sin. 2 Tim. 2:26. Hence, the
second also does in no wise apply to infants.

Thirdly, when he, expounding the utility of baptism, says: “In which
baptism, the whole church of Christ is quickened and becomes one body,
by one Spirit received by all.” For, when mention is made here of the
quickening Spirit of God, which in baptism is imparted to the church,
or, at least, to those who, by baptism, are incorporated as members
into the church, it follows almost incontrovertibly, that this relates
neither to infants nor to infant baptism; for, as regards infants,
instead of becoming quickened by the Spirit of God, after baptism, that
is, instead of becoming adorned with all divine and Christian virtues,
we see, on the contrary, that they generally, from that time on, as
their powers increase, are led by their own spirit, so that with the
increasing years, perverseness also increases, yea, sometimes gains the
ascendency; hence, those who have reached their years, are admonished,
that they must be born again, that is, that they must lead another and
better life; or that they cannot enter into the kingdom of God. John
3:5,7.

This being the case, it stands fast, that Paschasius, in said passage,
speaks neither of infants nor of infant baptism. Leaving this subject
here, we will conclude with the account of P. J. Twisck, who records of
Paschasius, besides what we have stated above, that he mentions but two
sacraments, namely, 1. baptism; 2. the Supper; or, as it was anciently
called, the body and blood of the Lord; which militates against the
seven sacraments of the Roman church. _P. J. Twisck, Chron., page 310._

_Same year as above._--“Remigius,” he writes in the same place, “also
taught much against the Pope, saying, among other things: “That we must
address our prayers not to idols, but to the living God; and that the
church must conform to the holy Scriptures.” _Chron., 9th book, page
310, col. 1_, from _John Munst., fol. 61, 131, 133. Perk., fol. 249._

In the mean time, the pious were exceedingly oppressed in this century,
by the power of the Pope and the Roman clergy; so that, on account of
the smoke of the papistic errors, the fire of the pure doctrine could
not burn freely, which was also the reason that not more learned and
godfearing men manifested themselves at that time, in defense of the
truth of God.

_A. D. 900._--That at this time, some dared oppose not only infant
baptism and other tenets of the Roman church, but even the Pope of
Rome, who might well be called the father of all superstitions, the
example of Tergandus sufficiently indicates, who, at this time, dared
designate him by the name of antichrist, wolf, etc.; concerning which,
Samuel Veltius (from other authors) has noted the following for the
year 900: “Tergandus, Bishop of Treves, called the Pope of Rome
antichrist, yea, a wolf, and Rome, Babylon.” _Geslacht-register, page
128._

NOTE.--We will close with the account of P. J. Twisck, in his
conclusion to the ninth century: “In this century, the occidental or
western, Roman Empire, which has been at a stand-still now for 324
years, begins afresh. The clergy, through the folly of the Emperors,
obtain power to elect popes and bishops. The Emperors are crowned by
the popes, who will themselves to be the masters and lords and rule
before and over others, as is evident from this, that some times
two, three, and four popes reign at once and seek to domineer over
the others, expelling, driving away, exhuming, cursing, each other.
Spiritual matters are still greatly on the decline, men seeking
their salvation far more in so-called good works, in ceremonies and
superstitions, than through justification by faith in Christ Jesus.
Disputations about transubstantiation are inaugurated, though the
Supper is still administered under both forms, that is, with bread and
wine. The people, having been to the supper, offer money or something
else.”

What he further relates of exorcism at baptism; of the mass; of the
power to canonize saints; of the worship of saints and images; of the
ban of the bishops; of the punishment of heretics; of the consecration
of temples; of purgatory; of soul-masses, to redeem souls from
purgatory, etc., would require too much time to recount. See concerning
it, _Chron., page 320_.

This has been told simply to show how and whereby the orthodox
Christians were oppressed at this time in their worship of God; and
why so few learned and pious people manifested themselves. We will
now proceed to show what pious witnesses of Jesus Christ suffered as
martyrs at this time.

NOTE.--_A. D. 884._ John Patrick, a man well versed in the Chaldean,
Arabian, and Greek languages, in the monastery of Mabelsbury,
greatly opposed the doctrine of an offering for the living and the
dead; on account of which he was stabbed to death with awls. See
_Geslacht-register, page 127_.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE NINTH CENTURY.


SUMMARY OF THE MARTYRS IN THE NINTH CENTURY.

[The beginning is a repetition of the fourth proposition of the
discourse of Haimo (for the year A. D. 814) respecting baptism by the
shedding of blood, with which the Lord and all the holy martyrs were
baptized.

Of the cruelties instituted by the Danish tyrant, Regnerus (A. D. 818)
against the Christian believers; which matter is further explained in a
note.

In the margin, mention is made that A. D. 826, the Saracens invaded the
islands of the Romans, and, consequently, Creta; where Cyril, Bishop of
the church at Gortina was slain.

The tyranny instituted by the King of Bulgaria against the Christians,
about the year 842, is shown and confirmed by testimonies.

Great persecution of the believers, caused by the mutual contentions of
the Kings in France, noted also for A. D. 842.

Very grievous and lamentable persecution of Christian believers at
Cordova, in Spain, A. D. 850, through the wickedness of the Saracens.
It is shown that said persecution had commenced long before A. D. 850,
but that at this time it raged the most violently.

The distressing martyrdom of John, a tradesman at Cordova, A. D. 850.
Note respecting the faith of said martyr.

Nunilo and Aloida, sisters and Christian maidens, put to death with the
sword, for the name of the Lord, in the city of Osca, about A. D. 851.

Marginal note, for the year 852, that then the zeal of some to die as
martyrs, was so great that multitudes of them confessed Christ, and ran
after martyrdom; among whom Emilas and Hieremias are mentioned, who
were beheaded for said reason: however, every one is left to judge for
himself.

Aurea, a godfearing maiden, after many severe trials, beheaded at
Cordova, for the testimony of Jesus Christ, A. D. 856.

After adding a note, we prepare to flee from the Mohammedan
persecutions, and turn to England and Italy, where more and clearer
light has arisen.

Marginal note of Hincmar, Bishop of Laudun, that, through the hatred of
the Bishop of Rheims, and by a certain council held at Dusiacum about
A. D. 866, he was condemned and finally sent into banishment.

Johannes Erigena, a Scotchman, and, hence, called Scotus, through
the instigation of some monks, put to death by his scholars, for the
confession of the evangelical truth, at Meldum, in England, A. D. 884.

Observations about the time of this history, as well as some remarks
upon the history itself, according to the accounts of Carion, P.
Melancthon, C. Peucer, Sebastian Franck of Worth, P. J. Twisck, Cæsar
Baronius, and A. Mellinus. Finally, his belief is compared with that
of Berengarius, of whom we shall speak in the eleventh century.
Conclusion.]

       *       *       *       *       *

_About the year A. D. 814._--In our account of Holy Baptism for the
year 814, we made mention of Haimo, a celebrated teacher of that
day, as well as of some salutary and good testimonies, which he left
respecting the baptism of believers. Writing on Rom. 6, he treats of
four different kinds of baptism, the fourth or last of which he calls
_baptism by the shedding of blood_, indicating withal, what he means
thereby, as well as what persons were baptized in this manner. The
fourth (baptism), he says, “is by the shedding of blood; with which the
Lord himself and all holy martyrs were baptized.” _B. H., 2d part, page
540, num. 2_, from _Centur. Magd. IX., cap. 4, fol. 75_.

Some one perhaps may think that in this passage by Haimo, nothing is
said of a present persecution or martyrdom, but that it is simply
shown that the shedding of the blood of the martyrs can, in some
measure, be called a baptism, with which the Lord himself and many of
his followers, namely, all the holy martyrs, had, so to speak, been
baptized. To this we will offer no objection, for it is well remarked;
nevertheless, it will throw light upon the object we have in view,
namely, to show the martyrdom of this time. Hence, in order to reach
this end, we say: It would not have been necessary then only to recount
to the hearers the shedding of the blood of the martyrs, as well as
that in a certain way this may be called a baptism, if at that time
the exigency of martyrdom or the shedding of blood for the Lord’s sake
had not existed, or, at least, if there had been no danger of being
persecuted or martyred.

Certainly, all good teachers regard the opportuneness of the times,
the condition of persons, and other circumstances, in the matter of
teaching, lest the salutary and good words of God, by being spoken
at the wrong time, or on an unsuitable occasion, should prove void,
powerless, and vain to those who hear it. Thus we must believe that
also said teacher (Haimo) proceeded, and that, consequently, when he
called the shedding of the blood of the martyrs a baptism, and adduced
this for the purpose of instructing his brethren, there must have
been an exigency of martyrdom, either at the time, or near at hand;
otherwise the assertion and exposition of this excellent teacher would
not have been adduced properly, or at the right time and on the proper
occasion.

We shall, therefore, ascertain from other authors the condition of that
time, and whether then or shortly after, any persecution, bloodshedding
or martyrdom arose against the Christian believers, to which the
aforementioned teacher might have had reference in his instruction
touching said matter.


TOUCHING THE CRUELTIES INSTITUTED BY THE DANISH TYRANT REGNERUS AGAINST
THE CHRISTIAN BELIEVERS, ABOUT A. D. 818.

Four years after the admonition of the aforenamed teacher, namely, A.
D. 818, mention is made of a certain Danish tyrant, called Regnerus,
the sixty-second King of Denmark; who, as regards military affairs,
was greatly praised by the champions of war, but, with regard to his
cruelty and tyranny towards the Christian believers, deserves to be
utterly contemned, yea, counted a tyrant and a blood-thirsty monster.

Concerning this, P. J. Twisck (from various other writers) has left
the following as a summary of his wickedness, and how he was punished
for it, as a warning to all tyrants. “King Regnerus was a prodigy in
matters of war, but a great enemy and persecutor of the Christians. He
was conquered by Hella, King of the Britons, and cast into a pool of
snakes, to be killed in this manner.” _Chron., 9th book, page 280._

NOTE.--We have not been able to learn in particular the manner in
which said tyrant manifested his enmity against the Christians, or
how he persecuted them; nor the countries and places in which those
persecutions occurred; nor the names of the persons who then suffered;
nor how long these persecutions and martyrdoms lasted; hence we cannot
more fully speak of these things.

In the meantime, it is our firm conviction, that not a few upright
professors of Jesus Christ laid down their lives for the apprehended
and accepted truth of the holy Gospel, and were offered up as steadfast
martyrs for their love to their Savior, and for the working out of
their own salvation. But for the want of their particular confessions
and names, we are constrained to break off, as we have had to do in
several places in preceding centuries; which things can be compared
with the account we have given here; which we commit to the intelligent
and impartial reader.

About A. D. 826, the Saracens invaded the islands of the Romans, and
took possession of Crete (where Paul had ordained his beloved spiritual
son Titus Bishop and shepherd of the church), and put to death, Cyril,
the Bishop of the church of Gortina, for confessing Christ. Compare _A.
Mell., 2d book, fol. 306, col. 2_, with _Zonar., Tom. 3, in Michaele
Balbo Cedren_.


TOUCHING THE TYRANNY INSTITUTED BY THE KING OF BULGARIA AGAINST THE
CHRISTIANS, ABOUT A. D. 842.

When the aforementioned tyrant Regnerus, who commenced to reign about
A. D. 818, had died, in the year 832, having been cast among the
snakes, and the Christian believers in the devastated regions, had
obtained, it seems, some freedom in the matter of living according to
their faith, there arose against them, ten years afterwards, namely,
A. D. 842, another miscreant, no better, to all appearance, than the
former, though for a time he had borne the name of a Christian, who
instituted great tyranny against them.

The last mentioned author, proceeding to the year 842, speaks in his
account concerning this matter as follows: “When this King of the
Bulgarians had received the kingdom from his father, who wished to
retire into privacy, he apostatized from the (Roman) Christian faith
to heathen idolatry, and re-established the latter, with much tyranny
against the Christians. _Chron., 9th book, page 287, col. 1_, from
_Hist. Andræ, fol. 182. Leon., lib. 4, fol. 176._ Compare this with the
above note.


GREAT PERSECUTION OF THE BELIEVERS, CAUSED BY THE MUTUAL CONTENTIONS OF
THE KINGS IN FRANCE, IN SAID YEAR 842.

In the same year in which the abovementioned Bulgarian tyrant reigned
and instituted so much wickedness against the Christian believers,
namely, A. D. 842, the kings of the Franks, through their wars, though
they were brothers, it appears, grievously persecuted and martyred the
poor believers, everywhere in the French territories; so that said
persecution and martyrdom is compared and regarded as equal to the
persecutions instituted in earlier times by the heathen emperors. Of
this, the following is found in the last mentioned chronicle, and in
the same place: “The fraternal wars between the kings of the Franks,
were the cause of much calamity and distress to the poor believers
throughout France, so that they might well be compared to the cruel
persecutions which in former times occurred under the heathen princes.”

Concerning this, Remigius, Bishop of Auxerre, who lived about
this time, writes thus (on Ps. 69): “There are different times
of persecution; one, when the heathen fall unmercifully upon the
Christians; the other, when the evil purpose of the (false) Christians
persecutes the believers, which time still continues in the church;
for, though the heathen kings, and others, are dead, still the devil is
not dead, who secretly vents his cruelty, by secret instruments, that
is, through bad Christians. _Chron., 9th book, page 287, col. 1_, from
_Leonhard, lib. 4, histor. Georg., lib. 4, fol. 305_.


GRIEVOUS AND LAMENTABLE PERSECUTION OF THE CHRISTIANS, BY THE SARACENS,
AT CORDOVA IN SPAIN, ABOUT A. D. 850.

[Illustration: JOHN MOCKED AND TORMENTED.]

About A. D. 850, the Saracens, who were adherents to the Mohammedan
religion, invaded various islands of the Mediterranean Sea, and also
the kingdom of Spain, in which they penetrated so far that their king
had his court in the city of Cordova.

In the mean time, in order to treat the inhabitants of said country
kindly as it were, and thus draw them gradually over to the Mohammedan
religion, the Christians were allowed to remain, on condition that they
would not gainsay, revile, or refute their false prophet Mohammed and
his laws; also that they should no longer go into their churches, but
pay their taxes, and live quietly under their jurisdiction.

The Christians, thus limited, and obeying their conscience by calling
evil, evil, and good, good, were easily apprehended by the Saracens,
and accused of capital crime; but, what is most to be deplored, these
accusations proceeded sometimes from apostate, so-called Christians,
yea, from such as bore the name of bishops (apparently political
bishops, or such as were designated ordinaries by the Roman church),
who, loving the favor of the Saracens more than the favor of God,
declared that those who were put to death by them, because they obeyed
their conscience, were no martyrs and could not be recognized as such;
and what is yet more, they maintained this in a public council.

The persecutors, as can easily be judged, greatly encouraged by
this, lamentably persecuted, martyred, and put to death many
innocent Christians. O deadly piercings of antichrist, through the
instrumentality of his bishops!

It is true, no severe tortures were inflicted upon the Christians
who were martyred in this persecution, but for the most part they
were simply beheaded; however, after their death their bodies were
shamefully treated; first they were suspended for a time on gallows,
then burned, and their ashes strewed in the rivers; or they were left
unburied, to be torn to pieces by dogs and birds.

It is stated that this persecution commenced long before A. D. 850, but
that at this time it was at the height of its fury, for which reason,
it seems, the ancient writers have ascribed it to this year. Compare
_Memor. Sanctor, lib. 1. Apal. Mart. and Doc. Mart. Eulog., lib. 2,
cap. 8, 9, and vita Eulogii_, with _A. Mell., 2d book, fol. 306, col.
2, 3_; also, _Chron. van den Ondergang, 9th book, page 290_, from
_Hist. Wenc., fol. 443. Chron. Nicoll. Gill., fol. 172, Leonh., lib.
4_. However, this persecution is here fixed one year later, namely, A.
D. 851.

What has been said of this persecution, is to be further explained
by the remarks made in the first note. In the mean time, we will
investigate what martyrs mentioned by name, suffered during said
persecution for the testimony of Jesus Christ, and the confession of
the holy Gospel.


JOHN, A TRADESMAN AT CORDOVA, SEVERELY SCOURGED FOR THE TESTIMONY
OF JESUS CHRIST, SET REVERSELY UPON AN ASS, MOCKED, AND MISERABLY
TORMENTED, A. D. 850.

A. D. 850, in the city of Cordova, John, an unlearned, but pious man,
who kept a few things for sale, was accused to the judge, by false
witnesses, for the sake of Jesus Christ, of deriding and reviling
Mohammed. But as the witnesses in this case were not found reliable
enough in their accusations, to condemn him to death, this faithful
servant of God was sentenced to be severely scourged, and constrained
to deny Christ. But this pious professor of Christ cried aloud: That he
would not forsake the Christian religion unto death, and declared that
he was innocent of the false accusations which had been brought against
him.

This firmness so enraged the judge against John, that he had him
scourged with more than five hundred stripes, causing the executioners
to continue beating him, till he, under their hands, fell to the
ground, apparently dead. But as he still lived and breathed after this
torture, they set him backwards on an ass, and led him through the
whole city, from street to street, with a crier, who cried: “Thus shall
it be done with the revilers of our prophet, and with the ridiculers of
our worship.”

This done they fettered him with heavy chains, and put him in prison;
but as to how he finally died, we have not been able to discover in
the accounts of the ancients; this much, however, is certain, that
he contended for the name of Christ even unto blood. Compare _Eulog.
Memorial. Sanctor., lib. 1_, with the account of _Abr. Mellinus, 2d
book, fol. 307, col. 1, 2_.

NOTE.--From a want of fuller records by the ancient writers, we have
not been able to obtain further information regarding the cause of
the martyrdom of the abovementioned John, than that being zealous
for the truth of God and his Savior, he suffered principally for the
second article of our general Christian faith, in which we confess
that we believe in Jesus Christ, the only begotten Son of God; which
justly, and according to the rule of God’s word, can be called a good
profession, 1 Tim. 6:12.

Moreover, we have found nothing derogatory to his faith, of papal
superstition or the like, in other points; notwithstanding in the city
of Cordova, where he suffered, there were also people, who, it appears,
were not free from the Roman pollutions; of which history has made
mention. Hence, since nothing of this kind can be laid to his charge,
we are bound, according to the nature of love, to judge the best both
of his person and the other points of his faith, and this not only with
regard to him, but also to others, who suffered for the same reason,
and of whom the ancients, in regard to this matter, have given like
testimony.


NUNILO AND ALOIDA, SISTERS AND CHRISTIAN MAIDENS PUT TO DEATH WITH THE
SWORD, IN THE CITY OF OSCA, FOR THE NAME OF THE LORD JESUS, ABOUT A. D.
851.

For this contest for the name of Christ, the Lord prepared not only
men, but also women, and young maidens so that in the following year,
851, as near as can be reckoned, two sisters, one named Nunilo, the
other Aloida, did not hesitate to confess Jesus Christ, their heavenly
Bridegroom, among the Mohammedans, not only with their blood, but also
with their death; which took place on this wise:

Their father was a Mohammedan, and their mother a nominal Christian,
but not very pious, since she, according to the testimony of
the ancients, after the death of her husband, married a Saracen
(Mohammedan) or unbeliever. In consequence of this, these pious
young women could not freely observe, and live up to, the confession
of their faith, according to the doctrine of Christ, on account of
the constraints placed upon them by their unbelieving stepfather.
Compelled, therefore, to leave their mother’s house, they went to live
with their aunt or mother’s sister, who, being a true Christian woman,
brought them up farther in the Christian religion.

The envious enemy of the human race, filled with jealousy because they,
the children of a Saracen father, had become Christians, accused them
through the instrumentality of wicked persons, to the chief officer
of the city of Osca, so that shortly after they were brought before
the Judge. The latter, in order to draw them away from the Christian
religion made them great promises of gifts and presents. He moreover
offered to secure their marriage with the most excellent young men,
etc., if they would but embrace Mohammedanism. But, if they remained
stubborn, and despised the advice of the President or Judge, he
threatened to torture them with divers torments, and finally to put
them to death with the sword.

Thereupon, these pious maidens being strengthened by the Spirit of God,
firmly and fearlessly answered the Judge, saying: “O Judge! how is it,
that thou dost command us to turn away from true godliness? since God
has made known to us, that no one in the world is richer than Jesus
Christ, our Savior; and that nothing is more blessed than the Christian
faith, by which the just live, and the saints have conquered kingdoms.
For, without Christ there is no life, and without his knowledge there
is nothing but eternal death. To dwell with him, and to live in him,
is our only and true consolation; but to depart from him, is eternal
perdition. From his communion we will never be separated as long as we
live in this life; for, having given and entrusted our innocence (or
youth) into his keeping, we hope eventually to become his bride.

“For, the profit of the transient riches of this world, with which thou
didst think to allure us, we count as dung and loss, that we may gain
Christ, because we know that everything under the sun, except Christ
and true faith in him, is vanity.

“Nor are we moved by the threatened punishment; since we know, that the
torments endure but a short time; yea, for death itself, which thou
hast presented to us as the final terror, we long the more, because we
know that thereby we go without delay[145] to heaven, to Christ our
bridegroom, there to be embraced by him inseparably, through his love.”

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

The judge, perceiving the steadfastness of their faith, and the power
of their confession, deemed it well to commit these young maidens, each
separately to certain Saracen women, to be instructed in the Mohammedan
religion, strictly prohibiting them from conversing with each other,
or with any others of the Christians. The women, who had undertaken to
instruct them in the Saracen or Mohammedan religion, daily presented
to them their idolatry and pernicious doctrine, seeking thus to poison
them with the cup of the wrath of God, from the hand of Mohammed. But
all in vain; they remained steadfast, which was called stubbornness by
their enemies.

Finally they were brought before the tribunal and made a public
spectacle; where they, confessing Christ as before, and declaring
Mohammed an enemy of the Christian faith, as well as rejecting his
doctrine, were executed with the sword, in the city of Osca in Spain,
on the 22d of October, A. D. 851. Though others differ considerably in
their chronology of this matter, we leave it to the decision of the
intelligent reader. Compare the account of _A. Mellinus, second book,
fol. 308, col. 1, 2_, with the authors from whom the same has been
extracted. _Eulog. Memor. Sanctor., lib. 2, cap. 7_, and _Interp._

Touching these two pious martyresses, there is also to be observed what
is said in the added note respecting John, the first mentioned martyr.

NOTE.--A. D. 852, the zeal of some to die for the name of Jesus Christ
was so great that multitudes of them confessed Christ, and, hastening
to martyrdom, suffered themselves to be put to death as defenseless
lambs, for Christ’s sake. It is stated that among these there were two
young heroes of Jesus Christ, namely, Emilas and Hieremias, who, from a
well-meaning and special zeal, spoke against Mohammed, and thus offered
themselves, to suffer for Christ their Savior. For this they were
both executed with the sword, whereupon (according to the testimony
of the ancients), though the weather had been fine in the forenoon,
immediately at the hour of their death, there followed mighty peals of
thunder, so that the earth quaked; terrible lightnings fell from the
air; great darkness, heavy hailstorms, furious whirlwinds, and storms
manifested themselves, as though the insensible elements (according to
Eulogius) were mourning the death of these pious martyrs; whose dead
bodies were taken across the river and suspended on stakes, on the 15th
of September, A. D. 852. _A. Mell., fol. 309, col. 4_, from _Memor.
Sanctor., lib. 2, cap. 2_. For certain reasons, however, we will not
comment on these persons, though we know of nothing to censure, as
regards either their faith or their life.


AUREA, A GODFEARING MAIDEN, AFTER MANY SEVERE TRIALS, EXECUTED WITH THE
SWORD, FOR THE TESTIMONY OF JESUS CHRIST, AT CORDOVA, A. D. 856.

Aurea was by descent a noble maiden, and a sister to the martyr John,
of whom we have already spoken, from the province Hispalis or Seville,
who was betrayed and accused by some of her countrymen. The Judge, who
was a relative of hers, endeavored by every possible means to draw
her away from Christ, in which he also succeeded. But shortly after,
she repented of her apostasy, and went daily into the congregation of
the believers, that by the hearing of the word of God she might be
strengthened in the Spirit against a like conflict in time to come.

The enemy of mankind, who could not endure it, that Aurea now adhered
more firmly to God her Creator, than before, instigated another to
accuse this maiden to the Judge, who instantly had her brought by his
bailiffs, and threatened her as before. But in the second conflict she
was as much stronger to obtain the martyr’s crown, as, in her former
apostasy, she had been too weak to resist the temptation; for she
thus answered the Judge, saying: “I have never separated myself from
Christ my God; I have never forsaken the religion of true godliness;
I have never for one moment adhered to your impious worship; though I
once, with my tongue, seemed to have apostatized from Christ, my heart
was nevertheless far from it, and I had a firm confidence in my Lord
Jesus Christ, who has again lifted up my contrite conscience, by his
consoling promises, saying: ‘He that believeth in me, though he were
dead, yet shall he live.’ Though, with my words, I fell into the snare
of denial, yet my heart was strengthened through the power of faith,
for, as soon as I went away from you, I kept with heart and mind the
faith which I had practiced from infancy. Hence, there is nothing left,
but to execute me with the sword, or else you must give me liberty to
freely serve my Lord Christ.”

Thereupon the Judge said that she should be kept in prison until he had
informed the King of the matter. The result was, that the following
day, according to the King’s command, she was put to death with the
sword, and then, with a murderer, suspended by her heels on the
gallows. Her dead body was sunk with several thieves and murderers in
the river Betis. She died on the 19th of July, A. D. 856, at Cordova,
under Mahumad, King of the Saracens. In this account, _A. M., fol.
311_, must be reconciled with _Eul., lib. 3, cap. 17_.

REMARK.--For further information we would remark that the
aforementioned martyress, as regards profession in the matter of
external religion, is to be distinguished from four other persons,
Helias, Paulus, Isidore, and Argimirus, together with others, whom the
last mentioned authors, in their account, have noticed just before the
martyrdom of Aurea; for they, to all appearance, were of the Roman
profession, of which we find no evidence in Aurea. She professed a good
profession of Christ her Savior, and died thereupon; on which account
she is justly classed among the true believing martyrs, according to
what we stated in the note respecting the martyr John, for the year 850.

NOTE.--Since we do not find sufficient light on the persecutions, with
regard to the names, as well as the confessions of the martyrs, we will
now prepare ourselves to take leave of them, and commit those whom we
have not noticed, as being too dark before our eyes, to the omniscient
God, who will bring all to light. Our purpose is, to turn to Italy and
England, where more and brighter light has arisen, though it had its
beginning in France; so that the papal darkness, particularly in the
matter of transubstantiation and the mass, was illumined by it. Yet,
this shall end as a tragedy, for we shall show that the bright light
of truth had to set in rays of blood and to sink under the earth as it
were, to the sorrow of the true believing Christians.

NOTE.--In our account of holy baptism, for the year 860, we made
mention of Hincmar, Bishop of Laudun, and stated that he desired that
infants should be left unbaptized, on account of which he was greatly
censured. But it seems that this was not the last of it, seeing other
writers afterwards relate that he was sentenced and condemned in a
certain council in the palace of Dusiacum, in the province of Rheims;
moreover, that he was sent into banishment, laid in chains, and, two
years after, deprived of both his eyes. However, these writers do not
unanimously state that this happened to him solely on account of his
rejecting infant baptism, but relate also, that it was done through
the bitter hatred of the Arch-bishop of Rheims, as well as from other
reasons relating to popery. As to the time of this event, the papist
Cesar Baronius fixes it, A. D. 871, though we, from comparison with
other authors, should fix it five years earlier. Moreover, though we,
as regards the life and walk of said Hincmar, have found nothing but
what is good, we dare not give him a place among the martyrs, because
of the differing statements of the ancient writers; hence we commit him
to God, who will judge his cause.


JOHANNES ERIGENA, A SCOTCHMAN, PUT TO DEATH BY HIS SCHOLARS FOR THE
CONFESSION OF THE EVANGELICAL TRUTH, THROUGH THE INSTIGATION OF SOME
MONKS, AT MELDUM IN ENGLAND, ABOUT A. D. 884.

Johannes Erigena, a Scotchman, and, hence, called Scotus, flourished,
in the matter of his doctrine, in the time of the Emperor Louis
the Pious, and his son Lothaire, somewhere in one of the cities of
France. He was exceedingly virtuous, learned, and eloquent, and,
consequently, for his eminent gifts, highly celebrated and esteemed.
For, when Charles, one of the sons of the above Emperor, was desirous
of having a good translation and exposition of the books of Dionysius,
the Areopagite, especially of the treatise _Hierarchia_,[146] John
executed the same very laudably, and with marked ability, so that one
Anastasius, who was librarian at the time, and composed a preface to
it, writes of him thus: “It is astonishing how this barbarian (that
is, foreigner or Scotchman), who hails from the uttermost parts of
the world, was able to comprehend with his understanding such high
things, and to translate them (said book of Dionysius), into another
language, namely, from the Greek into the Latin; I refer to Johannes
the Scotchman, concerning whom I have heard that he is a very holy and
godly man.”

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

This is the testimony even of one of his adversaries, touching his
learning and godliness; so that it is not necessary for us to adduce
additional testimony relative to this point, from other authors, hence
we let it suffice.

Afterwards, it seems, he wrote a book on the Eucharist (that is, on
the thankoffering of the Supper), in which he very profoundly and
conclusively refuted the gross error of the papists in the matter of
transubstantiation, or the essential change of the bread into the body
of Jesus Christ; also, the mass and the sacrifice which thereby, in
popery, is offered for both the living and the dead. This was the cause
of his death, as the sequel shows.

When he had written this book, it was greatly esteemed by some, among
whom, subsequently, was Berengarius, deacon of the church at Angiers,
of whom it is stated that he took and learned his belief respecting
this point (and perhaps also against infant baptism, since he
strenuously dissuaded from it), from the writings of Johannes Scotus;
of which we propose to speak more fully in the proper place. On the
other hand, said book was exceedingly hated by those who were zealous
defenders of the Roman superstitions, especially of transubstantiation
and the mass; so much so, that, when it had come before Pope Leo IX.,
the result was, that both (as appears) he and his book were condemned
and anathematized as heretical; which was done chiefly in the council
of Vercellis.

When this had thus happened, and he had incurred the hatred of the
Pope and many of the papists, he left the city of Paris--where he was
rector of the University--and also France, and went to England, where
he took up his residence at Meldum, supporting himself by teaching
and instructing inexperienced youths. But after a few years, when the
spite and hatred of some monks could tolerate him no longer, on account
of his faith against the Roman church, they instigated his scholars
against him, so that they stabbed him to death with awls and penknives.

Other writers are of the opinion that the monks did it themselves. Both
may be true; the monks, having instigated the young men, and probably
finding them too timid, may have led off in the murder, the youths
following, with penknives, awls, etc., so that said martyr lost his
life under their hands. This much is certain, that he died a cruel
death for his faith, and that the monks, through the instrumentality of
his scholars, were in no small measure the cause of it, as the records
of his death inform us. Compare the account of _A. Mellinus, 2d book,
fol. 343, col. 2, 3_, and _fol. 392, col. 4_, and _fol. 393, col. 1,
2_, taken from _Trithem. de Script. Eccles., Item, Hist. Reg. Angl., in
Alfredo, lib. 2. Hobed. Annal. parte Priore. Westmon., in Flor. Hist.,
A. D. 883. Idem, Hist. parte Prima. Chron. Car., lib. 4, sub. Henr.
4, Seniore. Lanfranc., lib. de Euch., contra Bereng. Baron. Annal. T.
11, A. D. 1059. Mamelsburi Regum Angl., lib. 2. Testibus. Lanfranco,
Guytmundo and Aliis._


CONCERNING THE TIME OF THIS HISTORY.

NOTE.--P. J. Twisck gives two different accounts concerning it; in the
first he fixes the date, A. D. 869. _Chron. 9th book, page 306, col.
2_, from _Hist. Andr., fol. 160_. In the second he fixes it, A. D. 884.
_Page 311, col. 2_, from _John Munster, fol. 83_. In the first place he
calls him Johannes Scotus, in the second, Johannes Erigena; however, as
the account itself declares, it is the same person.

As to the dates 869 and 884, to which the history of said Johannes has
been referred by him, some one might think that this could not very
well be reconciled, which may, however, be easily done, if we take the
year 869 as the time in which said martyr flourished and propagated his
doctrine, and the year 884 as the time when he died and was martyred
for the principles which he taught.


FURTHER OBSERVATION TOUCHING THE HISTORY ITSELF, ACCORDING TO THE
ACCOUNT OF CARION, P. MELANCTHON AND C. PEUCER.

“In the time of Emperor Louis the Pious,” said authors say, “Johannes
Scotus read and explained publicly in the schools, Dionysius’ treatise
_Hierarchia_. This Johannes Scotus, when he censured and refuted with
good reasons, the false and impious tenet of the sacrifice of the mass,
concerning which others at that time taught that in the Supper Christ
was to be offered up for the living and the dead, was stabbed to death
by his disciples and hearers, with their penknives.” _Chron. Carion.,
from the beginning of the world until Charles V., enlarged by Phil.
Melancthon and Casp. Peucer, printed 1586, 4th book, fol. 476, col. 1._


CONCERNING SAID HISTORY, ACCORDING TO THE ACCOUNT OF SEBASTIAN FRANCK
OF WORTH.

“Johannes, surnamed Scotus, not of the Gray Friars, wrote a treatise on
the sacrament, denying the presence of the body and blood of Christ.
He was condemned in the council of Vercellis. He was rector at Paris,
eminently versed in the languages, and the phenix of his age. The
Emperor Lothaire held him in great esteem. Of him there have written,
Platina,” etc. See _Chron. Rom. Kett., fol. 106, col. 4, letter J_.


P. J. TWISCK’S ACCOUNT OF SAID JOHANNES SCOTUS.

“Johannes Scotus,” he writes, “lived under the Emperor Louis the
Pious, and wrote strenuously against transubstantiation. On a certain
occasion, when he, in an exposition, was severely censuring the
delusion of the blasphemous oblation or offering up of the Lord Christ
in the Supper, for the living and the dead, his disciples and hearers
killed him with iron styles.” _Chron., 9th book, fol. 306, col. 2_,
from _Hist. Andr., fol. 160_.


FURTHER EXPLANATION TOUCHING SAID J. SCOTUS, ACCORDING TO THE ACCOUNT
OF THE PAPIST BARONIUS, AS NOTED BY ABR. MELLINUS.

“But let us add,” says he, “the opinion of Baronius, touching this
Scotchman: As regards Johannes Scotus, we have said above, in the
proper place, that he was in bad repute with the Pope Nicholas I.
Although he wrote so violently against the Catholic faith, yet, as he
did not spread it among the people, so that his views became known to
all, many had a good opinion of him, so much so, that they, though most
inconsiderately (thus he speaks, from a papistic standpoint) gave him
the title of martyr.” Compare _A. Mell., 2d book, fol. 393, col. 1, 2_,
with _Cesar. Baronius’_ account touching _J. Scotus. Annal. T. 11, A.
D. 1059_.

From this account it appears that the papist Baronius, who was a
cardinal of the Roman see, was not pleased that many had a good opinion
of Johannes Scotus, and, what is still more, gave him the title of
martyr; but this is not to be wondered at, since the true papists have
a good opinion of none but those who adhere to the Roman superstitions,
and never dare to utter a word of censure against them; and they
would confer the title of martyr upon none but those who have suffered
for the Roman see and its traditions (which are a parcel of human
inventions). However, we will let them answer for this, and leave it.

We return to Johannes Scotus and say that, as regards his boldness,
he showed himself as behooves a true martyr, since, to clear his
conscience and defend the oppressed truth, he did not hesitate to incur
the hatred of the Pope and the papists, yea, the prospect of being
anathematized, excommunicated, and, finally, miserably tortured and
put to death for it. He died for the confession of the Christian and
evangelical truth, particularly for the article by which we commemorate
the Lord’s death, and in which lies the consolation of the soul, with
regard to our blessed redemption.

But, since Berengarius, who opposed not only transubstantiation
and the mass, but also infant baptism, was afterwards charged with
having imbibed and obtained his belief from Johannes Scotus, the
aforementioned martyr, we may conclude that said martyr must also have
opposed infant baptism; otherwise it could not be said in general
words, that Berengarius imbibed or obtained his views from J. Scotus,
which is nevertheless frequently and confidently asserted by ancient
writers. With this we will take our leave of J. Scotus and also of our
account of the martyrs of this century; as being sufficient for the
well-disposed--for the evil-disposed we care not; hence, our soul shall
rest, and content itself with the pious.




AN ACCOUNT OF THE HOLY BAPTISM IN THE TENTH CENTURY.


SUMMARY OF BAPTISM IN THE TENTH CENTURY.

[The corruption of this century, caused by the papal superstitions, is
sadly lamented by Jacob Mehrning and P. J. Twisck.

Nevertheless, it is shown thereupon, that in the midst of papal
darkness there were still some who, in the matter of holy baptism, did
not differ from the institution of Christ and his apostles.

Giselbert teaches, that baptism must be connected with regeneration and
a good will.

Then follows Ansbert, who declares that Christ, through preaching and
baptism, is still daily bringing unto himself heirs; that we must
be baptized upon the confession of the holy Trinity; and that after
baptism we may sin no more.

Smaragdus follows next and says that it is impossible for the body to
receive the mystery of baptism aright, if the soul has not previously
accepted the truth of the faith; that the excellent _ordinance of the
baptism of Christ_ commands the apostles first to teach all nations,
and then to incorporate them by the baptism of faith.

Then appears Theophilact, who produces very excellent testimonies
concerning baptism; as, among others, that the baptized have put on
Christ, Gal. 3:27; that the candidates are like the prodigal son when
he was converted; that he is not baptized aright, who has not believed;
that in baptism all believers are enlightened by the Holy Ghost; that
no one may be recognized as a believer, who is unregenerate or lives
after the flesh; that the truly baptized may not drive away the Holy
Spirit by wicked works, but must preserve the image of God unspotted;
that the good profession of which we read, 1 Tim. 6:12, must take
place at the instruction of those that are to be baptized; that those
baptized by John, were delivered by repentance from the bonds of the
soul; that the novices repented before baptism; that the Supper was
administered to the baptized, etc.

Thereupon it is stated, from D. Vicecomes, that the papists, when
infant baptism was introduced among them, abolished the practice
of administering the Supper to the baptized. It is furthermore
demonstrated, that the Romanists ought to have abolished infant baptism
just as well as the infant Supper.

The baptism of Olympius, his wife Exuperia, and his son Theodulus, is
adduced, from Simon Metaphrastes; also, of the baptism of Theridates,
and Nemesius.

Fulbertus Carnotenses is the last witness respecting holy baptism.]

       *       *       *       *       *

We now pass over to the tenth century after the birth of Christ, to
find in it, as we have done in the preceding times, the marks of the
Christian believers, namely, the true baptism with its observance
according to the institution of Christ and the practice of his
apostles; which, as we shall show in the proper place, obtained and was
practiced also at this time, though under great difficulties.

Yet, what shall we say of this century? Many well-disposed persons,
who loved the truth, abhorred and detested it, because the innumerable
human superstitions of the Roman church had risen nigh unto heaven, and
the pure commandments of Jesus Christ, without the observance of which
men cannot be saved, had been cast almost down into the pit. This was
the century concerning which much woful lamentation was made, because
papal tyranny, in the matter of worship, had increased so exceedingly.
Of these things (after the title), the following is contained in _Jacob
Mehrning’s History of Baptism_.


OF THE DEPLORABLE STATE OF THE WORSHIP OF GOD IN THE TENTH CENTURY.

“In the tenth century the dominion of the Roman Pope had exceedingly
obscured, and taken possession of, nearly all the churches in Europe,
so that everything, had to be done according to his pleasure, both in
spiritual and secular governments; hence, great darkness prevailed at
this time, in which but very few learned, virtuous, and celebrated men
lived. For fear of the great tyranny, one dared scarcely speak the
least word of the adulteration of the doctrine, or the abuses in the
false worship, and the increase of the abominable blasphemies; for, as
soon as those who knew better, and feared God, uttered the least word
of opposition, the Pope instantly thundered, with hail and lightning as
it were, excommunications from the Roman chair, so that every one was
terrified, since also the secular lords were bewitched and controlled
by him. Was it to be wondered at, then, that the corruptions with
reference to baptism, increased the longer the more?” _Bapt. Hist., p.
566_, from _Magd. Cent. 10, cap. 1_.

Touching the abuses in and about baptism, which were then introduced
the decree of the Pope and the councils, they are noticed by different
writers, as may be seen in _Cent. Magd., Cent. 10, cap. 6, 10, 11_.

In short, whereas formerly the catechumens had not been baptized until,
after proper instruction, they had given an account of their faith,
either on Easter or Whitsuntide, it was now ordained, that, when death
or peril of life was apprehended, they should be baptized immediately.
_Metaphr., lib. 2, cap. 5_.

Whereas baptism had formerly been administered with unblessed or
unconsecrated water, it was now blessed and consecrated, yea, the
chrism was used, the sign of the cross on the forehead, the oil of
chrism. _Bapt. Hist., page 576, num. 13._

But the most ridiculous of all was, that, whereas formerly only human
beings had been baptized, Pope John XIV. now commanded that the great
bell in the Lateran church should be baptized and named after him.
_Bapt. Hist., page 577, ex Balaeo Centur. 2. P. J. Twisck, Chron., 10th
book, for the year 965, page 341, col. 1._

These exceeding great errors of the Roman church, and the dreadful
darkness in which all nations, with the exception of a few pious
people, sat during those dreary times, is described in _P. J. Twisck’s
Chronijk_, in the conclusion of the thousandth year, with the following
words (after the title):


FURTHER OBSERVATIONS CONCERNING THE DEPLORABLE STATE OF THE WORSHIP OF
GOD IN THIS CENTURY.

“As far as regards the preceding century, I cannot speak of any
improvement, inasmuch as the secular affairs manifested themselves
with much commotion, strife, misery, and distress. Papal dominion
prevailed more and more. The idolatrous ceremonies were very prolific;
the baptismal water was consecrated; the oil was prepared by the bishop
alone, two days before Easter, as well as imparted to others; the
Supper, or sacrament, was administered nearly every Sunday, at an altar
or table prepared for this purpose. Excommunication or the ban of the
church was used very frivolously, not only against common people, but
also against emperors, kings, and princes. The punishment imposed upon
penitents consisted much in abstaining for seven years from certain
food, meat and wine, or in the giving of alms, building of churches,
founding of cloisters, and other like inventions and burdens,
according to the ability and mind of each respective individual.

“It was taught, that the saints must be worshiped; not that they should
save the supplicants, but that they should intercede, and ask God for
help for them.

“Holy people were presented, who had died before the time of Christ,
in the Old Testament, and who, as it was said, had been in hell, yet
without pain--a strange notion and wicked doctrine respecting the holy
fathers.

“It was said that there was a purgatory, where men had to atone after
this life, and wash away sin by suffering.

“The canonizing of ecclesiastical persons was very common. The holidays
instituted in honor of the saints, were very many, and took away nearly
one half of the year. The images and graves of the saints were greatly
esteemed. Kings, princes, lords, ecclesiastics, and laymen, made
pilgrimages to Rome, St. Jago, Jerusalem, and other places, where the
bodies or bones of the saints were buried or preserved, as though dead
bones without spirit, could impart life or benefit.

“The sick would confess to the ear of the priest, and thereupon receive
the sacrament of the unction; after which they departed in full
assurance, though without any good resulting from it.

“The dead were buried with the ringing of bells, with tapers and
torches, with much singing, with masses, vigils, and prayers for their
souls, etc.” _P.J. Twisck, Chron., 10th book, page 361._

Thus, the tenth century was utterly corrupted through the superstitions
of popery; but, as in the dark midnight the stars still sometimes give
their light, so it was also here; for, that the marks of the true
church might not be swallowed up entirely in the darkness, some, though
but few, manifested themselves, who, in one and the other point, but
principally in the matter of baptism, showed, that they, as regards the
matter itself, did not differ from the institution of Christ and the
practice of his holy apostles; which can be gathered from the writings
they have left.

_About A. D. 910._--Or very close to the beginning of this century,
the ancient writers place Giselbert, a man of learning, but accused of
strange opinions by his adversaries; whom the emergency of the time
compelled to stoop and hide, under the ravages of popery. He, though
others have regarded him as a member of the Roman church, opposed,
apparently as much as lay in his power, the Pope and the Roman church,
and this not a little in the matter of baptism. For, while the Pope and
the Roman church generally taught that it was necessary, yea, upon pain
of damnation, to baptize the infants, notwithstanding they have not,
and cannot have, either true regeneration or a good will [intention],
which are nevertheless required of candidates (Matt. 3:7,8), he
taught that it is indeed necessary to salvation, to be baptized, but
that said baptism must be connected with regeneration, and a good
intention; which things, besides the grace of Christ, he considered
the chief means to salvation, so much so, that any one who had these
virtues, though he were not baptized (that is, if there had been no
opportunity), could nevertheless be saved because of the grace and
power of God. Of this, there is, among others, the following annotation
in _Jacob Mehrning’s History of Baptism, page 567_.

_Of the necessity of baptism._--Giselbert (_Alter. 1_), says: “It is
true, God can save; yet, man cannot be saved without baptism; (that is,
that baptism which is accompanied with regeneration, as the following
words declare), for thus says the author of this sacrament himself:
‘Except a man be born of water and of the Spirit, he cannot see the
kingdom of God.’ It is, however, not in the power of man, to reject
this way, and to choose to salvation another. However, it is in God’s
power, if man cannot obtain this means (baptism), to accept graciously
his good will.” _Cent. Magd. X., cap. 4._

Hence, when he here speaks of the good will of man, it is quite
evident, that he treats neither of infants nor of infant baptism,
seeing infants have no knowledge of either a good or a bad will, nor
of baptism, nor of regeneration, to which said passage of Giselbert
also has reference; much less have they the ability to worthily begin
and execute all this, for the proper reception of baptism. He intends
simply to say, that baptism is indeed necessary, yet not without
regeneration; which regeneration he regards as the most important of
all, according to John 3:5,7, from which he concludes that it is not in
the power of man to reject this way, namely, to separate regeneration
from baptism, or baptism from regeneration, which is a stricture
upon those who were wont to reject the baptism of the regenerated or
penitent, and to go another way, as did the Pharisees in the days of
John the Baptist; who, rejecting the counsel of God against themselves
(namely, the baptism of John), were not baptized of him. Luke 7:30.

But, in order that no one need sorrow, who, having attained to
regeneration, could not receive baptism, on account of serious
obstacles or the want of a fitting opportunity, and, hence, might
imagine that there was no grace or mercy of God for him, he adds this
consolation, namely: “That it is in God’s power, if man cannot obtain
the means (baptism), to accept graciously his good will.”

Whatever others, especially papistic writers, may have recorded of
Giselbert’s belief, detrimental to, or, at least, against the point in
view, we let them be responsible for it; this is certain, that we have
not as yet been able to find anything to the contrary, in any authentic
writer.

_About A. D. 925._--Shortly after, or very near the time of Giselbert,
Ansbert is mentioned, who, writing on several matters of faith, or
articles of religion, also makes mention of baptism, approaching
herein very closely the language, or, at least, the sense of the holy
apostles, which appears from the following testimonies:

_Bapt. Hist., page 568._ Ansbert (on Rev. 19), says, according to the
words of Christ, John 1:13: “Which were born not of blood ... but of
God.” “_Of God_, that is, through the preached word and the washing of
regeneration, by which mysteries (namely, preaching and the washing of
regeneration, that is, baptism) Christ still daily begets and brings
forth unto himself heirs.”

He here connects the word of God, or preaching, with the washing
of regeneration, or baptism, and says that by them Christ begets
and brings forth unto himself heirs. How could anybody more plainly
declare: 1. what true baptism is; 2. what belongs to it; and 3.
what fruit proceeds from it. For, firstly, what true baptism is, he
expresses by these words: _Washing of regeneration_, according to
Tit. 3:5, indicating thereby, that true baptism is peculiar only to
the regenerate; that is, to the penitent. Secondly, what belongs to
baptism he expresses by these words: _The preached word_; for, as the
apostle declares, “Faith cometh by hearing, and hearing by the word of
God,” Rom. 10:17. The preached word is therefore the means by which
to attain to the faith, and faith is the foundation upon which truly
to receive baptism. As necessary, then, as faith is, in order to be
truly baptized, upon it, so necessary also is the preached word, in
order to truly believe; consequently, Ansbert has justly joined the
preached word to baptism, as a proof that it belongs to it, according
to the words of Christ (Mark 16:15,16): “Preach the Gospel ... he that
believeth and is baptized.” Thirdly, what fruit proceeds from such
baptism, when it is accompanied with regeneration and the preached word
of God, he expresses with these words: “_By which mysteries Christ
still daily begets and brings forth unto himself heirs_,” which well
agrees with the words of Paul, Gal. 3:26,27: “Ye are all the children
of God by faith in Christ Jesus. For as many of you as have been
baptized into Christ have put on Christ.” These, then, who by this
means become children of God, also become his heirs and joint heirs
with Christ. Rom. 8:17. Hence, said words of Ansbert are conformable to
the holy Scriptures, and speak of the baptism of the regenerate, but in
no wise of infant baptism.

_Page 569._ Ansbert (on Rev. 21) teaches: “The trinity of the Godhead
we dare not, and shall not pass by unnoticed, especially when we are
baptized upon the confession of the holy Trinity, and are saved in the
faith of the unity of the same.”

Here he again connects baptism with confession and faith, yea, he says
that we are baptized upon confession, and saved in faith. Certainly,
there is not a letter in the above passage, which savors of infant
baptism, but every word denies, yea, opposes it, inasmuch as here
such a baptism only is spoken of, as is received with faith and the
confession of the same; but that this can be done by infants, militates
not only against the holy Scriptures, but also against nature.

_Page 574._ Ansbert (on Rev. 1) says: “He that has been washed in
baptism from dead works, and, after such washing, again commits sins
unto death, it avails him nothing that he was washed; hence, the Lord,
through Isaiah (chap. 1, verse 16), admonishes thus: ‘Wash ye, make you
clean.’ He washes and cleanses himself, who commits no new sins after
baptism. But he that conducts himself thus that after such washing, he
again pollutes the white robe with sin, let him still not despair of
remission, if he desires to be washed again; for there is yet another
baptism, with which publicans and harlots are always baptized--and what
other is it but the well-spring of tears? in which Mary Magdalene,
polluted with many a stain of vice, and Peter, when he had thrice
denied the Lord, washed themselves.”

This whole passage is a warning to those who, having committed sins
unto death, were baptized for the remission of the same, that they
should not rely upon this, otherwise they might be deceived; hence,
against such, there are spoken these words: “He that after such
washing again commits sins unto death, it avails him nothing that he
was washed.” Then follows an admonition, not to fall into new sins
after baptism; yet that any who had fallen into them, should still not
despair. But to such there is pointed out another baptism, namely, the
baptism of tears, that is, weeping and sorrowing for committed sins.
Then it is told what persons were once baptized with this baptism of
tears, namely, publicans and harlots, Mary Magdalene, and Peter, for
denying Christ.

Judge now, whether the above-stated things can be done by infants, or
whether they are peculiar only to the adult and intelligent, and we
are fully confident, that, if you are impartial, you will choose the
latter, and reject the former.

_About A. D. 938._--Very near the time of Ansbert, a place is accorded,
in this century, to Smaragdus, who, having, it seems, at some time
previous to his conversion, or, at least, to his enlightenment,
maintained infant baptism, now gave such testimony concerning baptism
as completely excludes infant baptism, inasmuch as he, writing of the
nature, virtue, practice, and benefit of baptism, very closely follows
the language of Christ and his holy apostles.[147]

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

This appears from his exposition of the institution of Christ
respecting baptism.

“First,” he writes: “all nations were taught, and then they were
baptized with water; for it is impossible for the body to receive the
mystery of baptism aright, if the soul has not previously accepted the
truth of the faith; for they were baptized in the name of the Father,
the Son, and the Holy Ghost.” Again: “This excellent ordinance of
baptism commands the apostles, first to teach all nations, then to
incorporate them by the baptism of faith, and then, after faith and
baptism, to teach them what they were to observe.” _Smaragdus, on Matt.
28._

N. B. “Thus,” says the writer who has recorded this, “the light of
truth must shine forth in the midst of darkness; for, where did Christ
institute another ordinance of baptism, for infants?” _B. H., page 570,
num. 7._

Though this last passage is very acceptable and worthy of being
considered, and confirms in no small measure the point we have in view
we will nevertheless let the writer keep it to himself, it being only
a comment on the aforementioned matter.

We will, therefore, return to the matter itself, namely, to the words
of Smaragdus, and we shall soon find that his aim was, to connect
faith with baptism, yea, to admit no other baptism than that which is
accompanied with the truth of the faith. For, what else does he intend
to say with these words: “For it is impossible for the body to receive
the mystery of baptism aright, if the soul has not previously accepted
the truth of the faith?” May we not firmly conclude from this, that
this man knew nothing of infant baptism, or, at least, that he, when
he wrote this, utterly denied and rejected it? Certainly, no one could
oppose, or reject, infant baptism more flatly and plainly; for if it
is impossible, as he says, to receive baptism aright without having
previously accepted the truth of the faith, etc., he establishes that
it is impossible to baptize infants aright, seeing they, because of
their disqualification in regard to power as well as knowledge, cannot
previously accept the truth of the faith. Unless some one would say
that he held, that there is a certain faith, or germ of faith, as
others call it, in infants from their birth (as was afterwards advanced
by the Lutherans), upon which, some were wont to assert, they ought to
be baptized. But this is easily refuted; for, besides this, that in the
time of Smaragdus, as far as can be seen, they knew nothing of this
hidden faith, or germ of faith, in infants, much less baptized them
upon it, he plainly indicates that he is speaking of another faith,
which he calls _the truth of the faith_, that is, a true and genuine
faith; which true and genuine faith no one ever, to our knowledge, not
even to the present day, claimed for infants, in order to establish
infant baptism upon it.

Moreover, Smaragdus required of the candidates for baptism, not only
the truth of the faith, but also regeneration, as appears from his
comments on John 3, where he says: “He that is regenerated through
water and the Spirit, is invisibly changed into a new man, and from a
carnal man is made a spiritual man; and he is therefore rightly called,
not only spiritual, but also spirit.” _B. H., p. 573, num. 11._

In this passage again there are several things mentioned, which
indicate nothing else than that he is speaking of the baptism of
adults. For, besides that the words, John 3, were not spoken to an
infant but to Nicodemus, a master in Israel, the circumstances adduced
by Smaragdus in regard to it also indicate, that it is to be understood
of none but adult persons. For, what else does he mean to say by the
word _regenerated_, than that the baptized person who has previously
truly prepared himself for baptism, gives up his old, earthly birth,
and becomes a new creature? Thus also, when he says that the baptized
person is changed into a new man; for, how shall any one be changed
into a new man, who was not an old man before? And also, when he adds,
that such an one, from a carnal man is made spiritual; for, how is
it possible, from a carnal man to become spiritual, if one has not
previously been carnal or lived after the flesh? Therefore, to become
spiritual, does not simply mean, to receive the Spirit of God, but to
live after the Spirit, in the fear of God, and in all the Christian
virtues. Gal. 5:21–24.

This being so, we will leave the testimony of Smaragdus and proceed to
others of his cotemporaries, who held the same belief and left it to us
in their writings.

_A. D. 952._--It is stated that in the time of the Emperor Otho the
Great there lived and wrote, in Greece, a very virtuous and learned
man called Theophilact, who, writing on various matters of faith, also
makes mention of baptism, not differing herein, as far as we have
been able to ascertain, from the Anabaptists of the present day, but
agreeing with them very well on the subject of baptism upon faith.

_Bapt. Hist., page 571_, Theophilact on Luke 15, says: “As many of us
as have been baptized have put on Christ.”

These are the words of Paul, Gal. 3:27, which the apostle does not
speak to infants, but to the believing saints of the Galatian church,
namely, that they had indeed, become children of God by faith, but had
put on Christ by baptism.”

Continuing he says: “Then he puts on our hand (namely, to us who
through baptism have put on Christ) the ring, the seal of Christianity,
which works in us.” Again: “Every one that is baptized, is also made
a child of God, yea, readopted as such; he is also, when he is washed
from sin, made a partaker of the fatted calf, and becomes the joy of
the Father and his servants, the holy angels and men, even as one that
has arisen from the dead, and who was lost, and is found.”

He here compares the candidates to the prodigal son who, repenting
of his evil life, arose to go to his father, to seek grace, and was
received by him with outstretched arms. Thus, he would say, it is also
in baptism: The sinner seeks grace, confesses his sins, manifests
sorrow for them, yea, prays and supplicates for forgiveness. God, the
Lord, who is the true Father of all men by reason of creation, meets
him, embraces him with the arms of his grace, yea, pardons all his past
sins, and, in token thereof, commands one of his servants to baptize
him. This he compares to the putting on of the ring, saying: “Then he
puts on our hand the ring, the seal of Christianity.” What he further
says concerning the killing of the fatted calf; and the joy of the
Father and his servants, has regard to the joy that is in heaven over
the repentance of such a penitent (and thereupon baptized) sinner,
which is greater than over ninety and nine just persons, which need no
repentance. Luke 15:7.

Hence, when Theophilact compares the candidate for baptism to the
prodigal son, in the manner shown above, it is evident enough, yea,
as clear as midday, that he is treating of no other baptism than the
baptism of adults, and this of such adults as manifest sorrow for their
past sins.

_Page 572._ Theophilact on John 8, says: “Since Christ came to take
away the sins of the world, we can obtain remission of sins in no other
way than, by means of baptism (however properly speaking the blood
of Christ is the effective cause of the remission and taking away of
sins), yet it is impossible that he that has not believed, be baptized
(aright); hence, the unbeliever must afterwards die in his sins, for he
has not put off the old man, because he has not been baptized.”

Though several things are said here, which confirm our preceding
explanation of the words of Theophilact, we shall nevertheless notice
only these words: “It is impossible that he that has not believed,
be baptized (aright);” for here certainly every baptism which is not
received with faith is denied; hence, infant baptism cannot be admitted
here, because it is without all faith, yea, it is utterly denied here.
And thus, the words of Theophilact concerning baptism, are not only
clear, but also Christian-like and apostolical.

_Page 572._ Theophilact on 2 Cor. 3, says: “Even as silver, exposed to
the sun, does itself emit rays, because the sun shines upon it; so also
we, when we are purified in baptism, by the Holy Ghost, and illumined
by his rays, emit a spiritual radiance, perceived only in the soul,
and are changed into the same image, by the Spirit of the Lord, to
our glory.” And, a little further on: “All believers are illumined in
baptism by the Holy Ghost, that their souls shine (or, emit radiance)
thereby.” Again: “As we are all dead by one sinner, even so we are all
made alive, and are risen through Christ, in baptism; and we justly
recognize no one as believing, who lives after the flesh, that is, who
leads the old, carnal life; but all who are regenerated by the Spirit,
begin a new, spiritual life.”

The words which Theophilact speaks from or on 2 Cor. 3, concerning
the candidates, Paul speaks of believers; and the simile borrowed by
the aforementioned writer from the silver, which, when the sun shines
upon it, reflects his rays, which he applies to the candidates, who
become illumined by the Holy Ghost, and reflect a spiritual radiance
of virtues, confirms, in a good degree, that he is speaking of such
candidates as can be illumined by the Holy Ghost, and live virtuously,
to the honor of God, the edification of their neighbor, and to the
salvation of their own souls. What he says after that, fully confirms
our opinion, namely, that he is speaking of believing candidates;
for, this he clearly expresses with these words: “All believers are
illumined in baptism by the Holy Ghost.” What he adds finally, tends
in the same direction, for he says that, “As we are all dead by one
sinner (Adam), even so we are all made alive and are risen, through
Christ, in baptism.” Who does not see that this making alive and rising
(in baptism) has respect to the renewing of the old life, according to
the teaching of Paul (Rom. 6:4): “Therefore we are buried with him by
baptism into death: that like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk in newness of
life.” That this is his meaning, he indicates by the following words,
when he calls those whom he has previously termed candidates, believers
and regenerated persons, saying: “We justly recognize no one as
believing, who lives after the flesh; but all who are regenerated (thus
he calls the candidates or the baptized) by the Spirit, begin a new,
spiritual life.”

_Page 573._ Philophilact on 2 Tim. 1, says: “The Holy Ghost hovers
over us at baptism; now, if we keep this Spirit, and do not drive him
away by wicked works, he keeps us and what we have received from God;
therefore, use all diligence, that you keep the Holy Ghost, and he, who
has been given you, will also keep you.”

It seems that in the days of Theophilact there was a failing among some
of the candidates, or, at least, among the unbaptized Christians, that,
instead of stirring up the grace of the Spirit of God, which had been
given them (after baptism), and thereby increasing and proceeding in
virtues, they decreased and retrograded, yea, fell into wicked works.
This, Theophilact opposed, warning them to be careful not to drive the
good Spirit of God away from them by wicked works, seeing he will not
dwell in a malicious soul, nor in a body that is subject unto sin.
Wisdom of Sol. 1:4.

Secondly, he admonishes them affectionately and consolingly, to keep
the gift of the Holy Ghost (after baptism), pointing out also, the
means by which this could be done, namely, by avoiding wicked works,
and using diligence, that is, such diligence by which the worship of
God and the common edification could be promoted. The consolation which
he, for such, adds to his admonition, is expressed in these words:
“Therefore, use all diligence, that you keep the Holy Ghost, and he
... will also keep you.” But, what fruit his warning, and consoling
admonition had on those persons, is not stated there; hence we will
take our leave, and proceed to other writings which he has left.

_Same page as above._ Theophilact on John 3, says: “It is not enough
for the preservation of purity, to be baptized; but one must also
use great diligence, that the image of the sonship of God, which is
represented in baptism, is kept unspotted. There are many who have
received, in baptism, the grace of adoption as children of God, but
who, through negligence, have not remained children of God unto the end.

Here he greatly laments the apostasy of the children of God, namely,
of those who, having been baptized, and having received the grace of
adoption as children of God, but through negligence had apostatized so
that they, as he calls it, had not remained children of God. Certainly,
this was a sad matter; but notwithstanding we rejoice that in those
times people were baptized upon faith (as has been shown above), that
they might receive the grace of adoption as children of God; and that
there were yet persons (as appears from Theophilact) who taught this
doctrine and reproved the opposing abuses; to which, has been our sole
aim.

_Page 575._ Theophilact (on 1 Tim. 6, where the apostle says: “Thou
hast professed a good profession before many witnesses”), writes:
“This profession takes place at the instruction of those who are to be
baptized; and we profess by it that we will forsake Satan, and pitch
our tent with Christ, that we may fully adhere to him.”

How could any one speak more clearly and truly of baptism according to
the institution of Christ and the practice of the apostles? He says
here, that the good profession of which Paul writes (1 Tim. 6:12), took
place at the instruction of those who were to be baptized; by which
he indicates that in his time the candidates were not only instructed
at and before baptism, namely, in the Christian faith, but that they
were also required to make a profession of what they believed, which
consisted (as can be gleaned not only from Theophilact, but also from
other writers of that time) of two parts: firstly, in the confession
of faith in God and in his Son Jesus Christ; and secondly, in the
renunciation of Satan, the world, the flesh, and all its lusts.

_Same page as above._ Theophilact on Mark 1, says: “All who came to be
baptized by John, were delivered through repentance from the bond of
their souls, if they believed on Christ.”

He says of those who came to John’s baptism, that they were delivered
through repentance from the bond of their souls (that is, from sin),
if they believed on Christ; by which he indicates that two things were
required of those candidates, in order that they might be delivered
from sin; 1. _repentance_; 2. _faith in Christ_. Which things, since
he adduces them for the instruction of his cotemporaries, were also
required of the candidates of his time, namely, that they had to repent
and believe on Christ. For, to what purpose should he otherwise, by way
of instruction, have adduced them?

_Page 581._ D. J. Vicecomes (_lib. 3, cap. 3_, on Heb. 6), quotes from
Theophilact: “When you were to be baptized, you repented of dead works,
that is, rejected the works of Satan.”

In _Lib. 5, cap. 37_, Vicecomes expresses the opinion, that in the time
of Theophilact the holy Supper was still administered to the baptized,
after baptism.

Whether we cast our eyes upon the words of Theophilact, or upon those
of Vicecomes, we see that both tend in the same direction. As regards
the words of Theophilact, he informs us concerning the candidates of
his time, that they, before baptism, or, at least, when they were about
to be baptized, repented of dead works, which, as every one knows, can
only be done by adults, and not at all by infants; for, one that is
to desist from dead works, and repent, must first have committed dead
works; this is incontrovertible.

As to the words of Vicecomes, they confirm the foregoing; for, if the
holy Supper was then administered to the baptized after baptism; which
Supper, as is taught in 1 Cor. 11:27, had to be received with proper
examination, and qualification, as, according to history, was then
still done, it follows that the baptism of infants could not have been
maintained among those who practiced this, seeing infants are unfit for
such examination and qualification, and, consequently, also unfit to
become partakers of the holy Supper, which Vicecomes also notices; for,
referring, in the same place, to some among the Romanists, he says:
“But when the baptism of infants was introduced, they [the infants] did
not understand the virtue of the heavenly food, the church abolished
this custom (namely, of administering the Supper to the baptized),
that this holy sacrament might not be dishonored thereby.”

From this it is quite evident, that at that time, not only some who
had separated from the Roman church, but even some who belonged to the
Roman church (perhaps, whole churches of the Romanists), still had the
custom of administering the holy Supper to all that had been baptized,
and this with all proper devotion; so that in those churches, it seems,
nothing was known, even as late as that time, of infant baptism, or, at
least, that it was not observed there, until the Pope, or some council
ordained otherwise; for this is clearly expressed in the words: “But
when the baptism of infants was introduced, the church abolished this
custom.”

Touching what is adduced (_B. H., p. 308_, from _D. Vicecomes, lib.
5, cap. 37_), concerning the infant Supper, as though it might have
obtained in the time of Theophilact, it is refuted by the writer
himself, in said passage; for he explains it as having reference to
the Supper of believing, baptized Christians, saying, that it was
administered to the baptized till infant baptism came into vogue, and
that it was then (because infants were unfit for it) abolished.

In regard to this, the writer who records it, has the following words
to the shame of those who did so: “Cannot these foolish saints,”
says he “for the same reason, also abolish infant baptism, which is
not a less, but, on account of the effectual regeneration, a greater
sacrament, than the Supper?” _B. H., page 308._ He means to say: If
the Supper, which it was customary to administer to believers after
baptism, was abolished, when infant baptism came into vogue, because
infants have not the ability to worthily prepare themselves for the
Supper; how great a folly is it, then, that infant baptism was not
also abolished for the same reason; seeing that not less, but more,
is required for baptism than for the Supper, namely, an _effectual
regeneration_? For which reason also baptism is a greater sacrament
than the Supper. Certainly, this was a forcible argument in refutation
of those who, having introduced infant baptism, had therefore abolished
the Supper which used to be administered after baptism; and who
considered infants better qualified for baptism than for the Supper.

_About A. D. 980._--_Bapt. Hist., pages 578, 579._ Vicecomes quotes
from Simon Metaphrastes, _lib. 1, cap. 5_, the following occurrence:
“That Theridates, with his wife and the chief persons of the land were
baptized in the river Euphrates.”

_Page 580._ “Greg. Martyr enjoined upon Theridates and those who
desired to be baptized, a fast of thirty days, then instructed them
one after another, and thereupon baptized them in the Euphrates.” From
_Vicecom., lib. 3, cap. 6_.

D. Vicecomes (_lib. 1, cap. 14_), relates how Namesius, came to the
water, towards evening, descended into it, and was baptized, in the
name of the Father, the Son, and the Holy Ghost. From _Metaphr., in
vita Steph._

In _lib. 3, cap. 3_, he writes, how Olympius, with his wife, Exuperia,
and his only son, Theodulus, in the night came to Sympronius, fell
down at his feet, and said: “We have recently learned to know the
power of Christ, that he is truly God. We therefore pray thee, to see
that we receive baptism, in the name of Christ, whom thou preachest.”
Sympronius answered them: “If you repent with your whole heart,
God will be so gracious as to receive you as penitents.” Then said
Olympius: “This we will immediately do.” From _Metaphr., in vita Steph.
B. H., page 579, num. 10_.

_Page 580, num. 14._ “This same Olympius, when he desired to become a
Christian, was bidden to break the idols with his own hands, to melt
the gold and silver of which they were made, with fire, and to gather
the poor, and distribute it among them. This, the writer says, Olympius
faithfully did.” _D. Vicecom., lib. 3, cap. 13._

NOTE.--Page 851, it is related of Placidus, his wife Trajana, and
his two sons, how they went to the teacher, etc.; and how the latter
instructed and eventually baptized them; changed their names;
administered the Supper to them; wished everything good to them, and
said: “Depart! the true peace of Christ go with you.” From _Metaphr._,
according to _Vicecom., lib. 5, cap. 45_.

Still other similar examples, which it would take too long to recount,
are adduced in said place, and elsewhere, in the History of Baptism.
The persons mentioned in all these examples, those who were baptized
as well as those who baptized, we pass by without commenting on them;
our object here being simply to show that said Simon Metaphrastes, who
is stated to have lived and written about this time, described the
foregoing matters as good and praiseworthy examples of the believing,
baptized Christians, and left them to posterity, for instruction.

_About A. D. 1000._--Or at the close of the tenth century, there is
noticed in Jacob Mehrning’s History of Baptism, Fulbertus Carnotanses,
who compares the descending in baptism to the burying of Christ in
the earth, and the arising from baptism to the resurrection of Christ
from the grave, or, properly speaking, to the awakening of Christ to
life.[148]

  [148] What Fulbertus says, in this comparison, of baptism, is, as
  far as the sense is concerned, identical with that which Paul, Rom.
  6:4, declares of the baptism of believers, saying: “Therefore we are
  buried with him by baptism unto death: that like as Christ was raised
  up from the dead by the glory of the Father, even so we also should
  walk in newness of life.”

His own words can be found, translated into German, _page 581_, from
_Fulbert. Carnot._ in _Epist. ad Adcodatum_. Herewith we conclude our
account of baptism in the tenth century, and proceed to the pious
martyrs who suffered in those days for the name of Jesus Christ.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE TENTH CENTURY.


SUMMARY OF THE MARTYRS WHO SUFFERED IN THE TENTH CENTURY.

[About the year 910, we again refer to Giselbert (see our Account of
Holy Baptism), who teaches, as it were, for the consolation of the
martyrs who could not receive water baptism, that it is in God’s power
to show mercy to them on account of their good will.

Lamentable persecution of the Christians in the region of Cordova, by
the Arabians, instituted by their King Habdarrhaghman, A. D. 923.

Eugenia, an upright Christian woman, beheaded for the testimony of
Jesus Christ, near Cordova, in said year, 923.

Pelagius, a lad of thirteen years, beheaded after his arms and legs
were cut off, on account of the true Christian faith, at Cordova, A. D.
925.

An extract from the account of P. J. Twisck, touching the martyrdom of
the youth Pelagius.

Note containing further explanation respecting the confession of faith
of Eugenia and Pelagius.

Of the cruel persecution instituted by the Danish King Worm against the
Christian believers, A. D. 926.

A note containing further explanatory remarks concerning the
last-mentioned persecution, and that other similar persecutions are to
be understood and explained in the same manner.

A deplorable persecution of the Christians, caused by Udo, the
Sclavonian prince, A. D. 950.

Marginal note, of the terrible pillage and burning perpetrated by the
Saracens among the Christians in Syria, A. D. 964.

Circumstantial account of the severe persecution of Christians by the
Vandals, in the borders of Hamburg, Brandenburg, Havelburg, and the
adjacent countries, A. D. 984.

Marginal note, how, seven years afterwards, namely, A. D. 991, the
Normans came from Denmark into Germany, and there, for about forty
years, greatly vexed the Christians; and that the Arabians, from A. D.
622 to 1300, committed much mischief in nearly every country of Europe,
or Christendom.]


ABOUT THE YEAR, A. D. 910.

In our account of holy baptism for A. D. 910, we introduced the very
learned, but, by his adversaries, much accused, Giselbert, who,
through the exigency of that time, had to live under the Roman church,
though he decidedly opposed her superstitions, especially in the
matter of baptism. He taught concerning holy baptism as connected with
regeneration and a good will. He also added, for explanation (on John
3:5): “If any one (through obstacles, or otherwise) cannot receive
external baptism, it is in God’s power to graciously accept his good
will.” _Ex. Cent Magd. 10, cap. 4. Bapt. Hist., 2d part, page 567._

Hence, when Giselbert here consoles, in some measure, those who, from
necessity, had to remain without baptism, with the mercifulness of God,
who has it in his power to show mercy, even in the absence of baptism,
to those who are of a good will, it seems that at that time there must
have been an oppression or persecution of the Christian believers; for
at such times it frequently happens that there are people of a good
will, namely, who desire to be baptized upon the true faith on Jesus
Christ, but who nevertheless, on account of the persecution, and the
dispersion of the churches and their teachers, cannot attain to it, as
we have shown by living examples, in different places of our account of
the martyrs.

Thus, when people who had not been baptized, yet had a desire to be
baptized, were apprehended and put in bonds for the testimony of the
Lord, it was frequently seen, that they could not obtain complete
peace in their hearts, though they firmly believed in the Lord, and
had resolved to give expression to, and confirm, such faith not only
by words, but also in deed, yea, with their blood and steadfast death.
On these occasions, or against these emergencies, the pious and
soul-seeking teachers often consoled such people, strengthened their
hearts, and caused them to hope instead of despair; since God has it in
his power, to show mercy to, yea, to save, such, even without baptism,
for the sake of their good will or intention, if it has not been
neglected on purpose and presumptuously.

This the above mentioned Giselbert taught, and thus he consoled the
well-disposed unbaptized; hence, our foregoing conclusion may be
regarded as true, namely, that there was, at that time, a persecution
on account of the word of the Lord, which made it necessary to add said
consolation for the aforementioned persons. But as this is based merely
on a probable conjecture, since it is not expressed in clear words,
we will leave it, and give an account of a certain persecution which,
about thirteen years after this, was raised by the Arabians against the
Christians, and ended after much misery and distress.


A LAMENTABLE PERSECUTION OF THE CHRISTIANS IN THE REGION OF CORDOVA, BY
THE ARABIANS, INSTITUTED BY THEIR KING HABDARRHAGHMAN, A. D. 923.

_A. D. 923_, a terrible persecution was raised by the Arabians against
the Christian believers, in the region of Cordova. This occurred mainly
through the wickedness of the Arabian King Habdarrhaghman IV., who
allowed himself to be called protector of the law of God, and king of
the believers; but, being filled with bitter hatred against the true
law of Jesus Christ, and, consequently, also against the true Christian
believers, he considered and declared all Christians unbelievers and
despisers of the law of God. But he did not stop at this, but raged
against them in an awful manner, yea, persecuted them with fire and
sword. One thing, however, in connection with this grieves us to the
very heart, namely, that the records of the pious witnesses of Jesus
Christ who were killed by him, have all been lost, except of two,
namely, Eugenia and a youth of thirteen years; of whom we shall give
an account presently. Touching said persecution; compare _A. Mell., 2d
book, fol. 312, col. 2_, with _Ruderic., Archiep. Tolet., and Alii.
Rer., Hisp. Script._


EUGENIA, AN UPRIGHT CHRISTIAN WOMAN, BEHEADED FOR THE TESTIMONY OF
JESUS CHRIST, NEAR THE CITY OF CORDOVA, A. D. 923.

It is recorded that A. D. 923, an upright Christian woman, called
Eugenia, was apprehended in the aforementioned persecution, and,
remaining steadfast in the confession of the faith in the Son of God,
was beheaded, on the sixteenth of March, A. D. 923, through the tyrant
and persecutor Habdarraghman.

It is stated that in digging the foundation of some building, in a
village called Marmolejos, near Cordova, where she was martyred, an
epitaph was found, the first letters of each line of which spelled
her name: _Eugenia Martyr_, that is, Eugenia the Witness (namely,
of Jesus), as a token that she had died for the testimony of Jesus
her Savior. There could be gathered from it, further, the time when
this took place, as well as the manner in which she was put to death,
namely, that she was beheaded with the sword, at the time indicated
above.[149]

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


PELAGIUS, A LAD OF THIRTEEN YEARS, AFTER MUCH SUFFERING FOR THE TRUE
CHRISTIAN FAITH, AT CORDOVA, HAS HIS ARMS AND LEGS CUT OFF, AND IS
FINALLY BEHEADED, A. D. 925.

It is stated that about two years after, namely, A. D. 925, a lad of
thirteen years, called Pelagius, was put to death for the name of
Christ, in Cordova, which occurred as follows: His uncle, Ermoigus
(who by some writers is called a bishop), having been apprehended
and imprisoned at Cordova, by the Arabian King Habdarrhaghman, said
Ermoigus, in order to be released, left his nephew, who was then only
about thirteen years old, in his stead, as a pledge, which for more
than three years was not redeemed, either through the neglect of his
friends, or because the King would not let go the youth, who was now
very comely and well-mannered.

In the mean time, this lad exercised himself diligently in the
Christian religion, to prepare himself for his martyrdom, which seemed
to him to be drawing near. When he was about thirteen and a half years
old, he was brought before the King, and, standing there, immediately
began to confess his faith, declaring that he was ready to die for
it.[150] But the King, having in view something else than to hear the
confession of the Son of God, or of the Christian faith, proposed
to the youth, who was quite innocent in evil, some improper things,
which this hero of Christ valiantly and in a Christian manner refused,
willing rather, to die an honorable death for the name of Christ,
than to live shamefully with the devil, and pollute both soul and
body with such an abominable sin. The King, hoping that he could yet
be persuaded, commanded his servants to ply him with fair promises,
to the effect, that, if he would apostatize, he should be brought up
with royal splendor at the court of the King. But the Lord, in whom he
trusted, strengthened him against all the allurements of this world, so
that he said: “I am a Christian, and will remain a Christian, and obey
only Christ’s commands all the days of my life.”

  [150] _To die for the name of Christ_, our author says.

The King, seeing that he remained steadfast, was filled with rage, and
commanded his guards to take him, suspend him by iron tongs, and pinch
him and haul him up and down until he should either die or renounce
Christ as his Lord. But having undergone all this, he was as fearless
as ever, and refused not to suffer still more tortures, even unto death.

When the tyrant perceived the immovable steadfastness of this youth, he
commanded that they should cut him limb from limb, and throw the pieces
into the river. As he thus stood before the King, dripping with blood,
from his previous tortures, he prayed to none than to Jesus Christ our
Lord, saying: “O Lord, deliver me out of the hands of my enemies.” When
he lifted up his hands to God [in prayer], the executioners pulled them
apart and cut off first one arm, and then the other; thus also his
legs, and, lastly, his head. When this was done, the pieces were thrown
into the river.

Thus this young hero and pious witness of Jesus Christ ended his life,
on the 29th of June, A. D. 925, his martyrdom having lasted from
seven o’clock in the morning until evening. See the first mentioned
writer, who has given the account of the Arabian persecution, on the
page referred to, third column, compared with _Raguele in Append., ab
Eulog., super Pelagium_.


EXTRACT FROM THE ACCOUNT OF P. J. TWISCK, TOUCHING THE MARTYRDOM OF THE
YOUTH PELAGIUS.

“When Habdarrhaghman, the King of the Arabians, had, from bishop
Ermoigus, his nephew Pelagius, as a pledge or hostage, the tyrant tore
him with red-hot tongs; and, having been torn limb from limb, he was
thrown into the nearest river, when he was scarcely thirteen years
old.” _Chron., 10th book, fol. 329, col. 1_, from _Merulae., fol. 621_.

NOTE.--Neither of Eugenia nor of the youth Pelagius have we been
able (as in the case of other martyrs before these), to ascertain
the particulars of their confession of faith, though we have exerted
ourselves not a little in this direction. It is almost as if the
records which no doubt treated more fully of it, were buried in the
earth, like the epitaph of Eugenia. O, that this were certain, and that
the spot were known--without contradiction, no pains would be spared
to obtain them, if it were possible; since thereby, according to our
opinion, the bright light of evangelical truth would come to light
pure and clear in many points; whereas now, others, especially those
of the Roman church, have, whenever it has pleased them, dimmed and
perceptibly obscured, with the smoke of their human inventions, the
blessed confessors of Jesus Christ and their confessions.

But what do our lamentations avail? We must content ourselves with what
has remained. It may be that said particular confessions, together
with the records of the suffering and death of many other martyrs (of
which we spoke in the beginning) were lost through the violence of the
persecution, or perished in some other way.

This persecution has not been so fortunate an one for the searchers
of ancient memoirs, as some of the preceding ones of which we know;
for these other persecutions already spoken of, however severe and
fierce they may have been, besides giving clearer light as regards the
confessions, have through the carefulness of some writers, generally
furnished and left for remembrance, a respectable number of martyrs
either mentioned or unmentioned; while this persecution, although very
many were slain in it, tells us of but two persons.

But though we, unable to obtain more, must content ourselves with
the bare circumstances, still the aforementioned martyrs, Eugenia
and Pelagius, shall not be esteemed the less by us; yet not, that
we would regard them without fault in all points, for who on earth
is perfect? but we hold that they were free from such blemishes as
separate one from Christ or deprive him of the name of a true martyr,
though he might suffer for his faith’s sake. The uprightness of said
persons, in faith as well as in life, may readily be inferred from the
circumstances mentioned in the account of the ancients, which, though
brief and few, nevertheless indicate these things.

What the faith of Eugenia and Pelagius was, appears from their
confessions. Eugenia is for this reason called _martyr_, which
signifies according to the Greek language, _the witness_; by which
name, even in and about the time of the apostles, those were wont to be
called, who had laid down their lives, or, at least, had suffered much,
for the pure and genuine testimony of Jesus their Savior.

Of the youth Pelagius, the authors write that he confessed his faith
and declared that he was ready to die (upon said faith) for the name of
Christ. Also, that in his suffering he called upon no other than his
Lord Jesus Christ, saying: “O Lord, deliver me out of the hands of my
enemies.”

Concerning the life of both of these martyrs, it appears to have
been upright in every respect, as regards the grand resolution which
each severally had--not only to confess the Lord with the mouth, and
to follow him with works in the regeneration, but also to honor and
magnify his holy name, by offering up their lives through a violent
death; as well as that they not only had resolved and determined to do
this, but also actually fulfilled their resolution, which is the most
important of all.

From the accounts given we have learned that Pelagius said: “I am a
Christian, and will remain a Christian, and obey only the commandments
of Christ all the days of my life.” He desired to obey only the
commands of his Savior, and not human inventions, and this, to the end
of his life; which he also did, according to his ability. Moreover, we
have not found anything, either of Eugenia or of Pelagius, in authentic
writers, which conflicts with the above good testimony respecting the
faith and life of said two persons; nor of priestcraft, nor of papal
or episcopal inventions, nor of Roman factitious practices, although
these things were much in vogue at that time. With this, we think to
have treated the matter sufficiently, and hence we will leave it and
proceed in our account.


A CRUEL PERSECUTION, INSTITUTED BY THE DANISH KING WORM AGAINST THE
CHRISTIAN BELIEVERS, A. D. 926.

It is recorded that A. D. 926, there appeared, from another quarter
than the one of which we have spoken, namely, from Denmark, a cruel
tyrant who was King of said country, and whose name accorded well with
his deeds. His name was Worm, and whatever he did was gnawing, biting,
and devouring, so that he inflicted much vexation, misery and grief
upon the followers of the Christian faith, in persecuting, tormenting,
and, as appears, killing and destroying them.

Of this tyrant, P. J. Twisck makes mention with these words: “At this
time, there was in Denmark, King Worm, a cruel tyrant and persecutor of
the Christian faith.” _Chron., fol. 329, col. 1_. from _Leonh., lib. 4,
fol. 190_.

NOTE.--King Worm was not the first tyrant that had arisen in Denmark,
seeing we spoke in the preceding century of the tyranny which the Danes
then practiced against the Christian believers. Just before the account
of this Danish persecution we lamented, and this, for good reasons,
that not more than two martyrs are mentioned in the whole persecution;
and but very little of their confessions, except the circumstances. But
here we have still more reason for regret, since not a single person is
mentioned of all those who were persecuted and martyred, though their
number, it seems, was very great. Moreover, their confession of faith,
upon which, nevertheless many, to all appearance, suffered and were
martyred or put to death, is not mentioned at all. Still, this matter,
is not utterly devoid of light or information, seeing it is stated of
the tyrant who instituted said persecution, that he was a persecutor of
the Christian faith.

Whether, then, he persecuted all who bore the name of Christians, or
only the Christian believers (who seem to have been had in view here),
it is evident, that the true and sincere believers, who, having no
settled place of abode, being scattered throughout the world, did not
escape; for they necessarily often had to live among the nominal,
yea, among the wicked Christians, with whom they frequently, when
distress arose, had to suffer, though not for the same reason. I
will not speak of the fact that the wicked Christians themselves,
whenever it pleased them, persecuted the faithful and good Christians
exceedingly, and, after many torments, put them to death in a worse
manner than the heathen did; so that, to all appearance, said tyrant,
when he persecuted the Christian believers, or, as our author says, the
_Christian faith_, he puts to death not a few, or, at least here, and
there some, of the orthodox and true Christians, on account of their
faith; besides what they often had to suffer from others.

Here we will let the matter rest, and will take a similar view, and
judge in like manner, according to the nature and rule of divine love,
also of other persecutions of the Christian believers, of which we may
subsequently speak; taking care, however, not to present persecutions
concerning which there may be evidence that those persecuted were not
faithful and sincere, but merely apparent or professed Christians; for
the former, we shall search, but the latter we shall avoid. We shall
now proceed in our task.


A MISERABLE PERSECUTION OF THE CHRISTIANS, CAUSED BY UDO, THE PRINCE OF
THE SLAVES (SLAVONIANS), A. D. 950.

About twenty-four years after the beginning of the aforementioned
persecution, instituted by the Danish King, a very dark cloud arose
over the Christian believers, from Slavonia, which threatened a heavy
rain or outpouring of the blood of the innocent and defenseless
Christians. For, one Udo, Prince of the Slaves, manifested himself
very cruelly against the Christian believers, and proved to be a great
tyrant over them. But he finally received his reward from one of his
own stamp, though a Saxon, who took his life. Concerning this, we read
in _Chron. van den Onderg., page 334, col. 2_, the following words
(except the parenthesis): “Udo, the Prince of the Slaves, an atrocious
persecutor of the Christians, and a great tyrant (who lived at this
time), was thrust through by a Saxon.” From _Hist. Andr., fol. 182_.

Compare this account with the explanation contained in the note on the
persecution of A. D. 926; as the circumstances of the persecution of A.
D. 950 must be explained in the same manner.

NOTE.--A. D. 964, fourteen years after the last persecution, the
Christians in Syria had to suffer much; yet not so much on their
bodies as in their property. This was done through the violent pillage
and burning perpetrated by the Saracens, of which I have found this
account, among others: “A. D. 964, in the reign of this Emperor
(namely, N. Phocas, the fifty-seventh who reigned in the Orient, at
Constantinople), the Saracens did great damage to the Christians in
Syria, by robbing and burning.” See _P. J. Twisck, page 340, col.
1_, from _Chron. Melancth., lib. 4_. Who shall say that this was not
brought upon them on account of the confession of the Christian faith?
or that among said people there were not some faithful and sincere
Christians, who suffered for living according to their true faith? This
could hardly be said, much less proved, since the orthodox, though
sometimes few in number, could be found in almost every country;
however, since said matter is obscure, we will not enter further into
it.


A SEVERE PERSECUTION OF THE CHRISTIANS, BY THE VANDALS, IN THE BORDERS
OF HAMBURG, BRANDENBURG, HAVELBURG, AND THE ADJACENT COUNTRIES, A. D.
984.

In the time of Emperor Otho III., or A. D. 984, Mistavus, King of the
Vandals, instituted (according to the testimony of the ancients) a
severe persecution against the Christian believers, in the borders of
Hamburg, Brandenburg, Havelburg, and the adjacent countries; we will
say nothing of his tyranny at Altenburg, since this, as can be seen,
was directed chiefly against the Romanists.

This persecution was caused by the hatred which the King of the Vandals
held against Otho III., because the latter, having intended to give
him his daughter in marriage, afterwards refused to do it, on account
of the opposition of Theodoric, Margrave of Brandenburg, who said
that he ought not to give such a noble maiden to a dog (so he called
Mistavus, the King of the Vandals). Mistavus, enraged at this, resolved
to revenge himself of it, yet not on those who had injured him, namely,
Otho and Theodoric, who were the chiefs of said countries; but on their
subjects, who were certainly quite innocent of that which their chiefs
had done; but this is generally the case that subjects must suffer for
the misdeeds of their rulers.

He then assailed those Christians who lived nearest, persecuting
them in an atrocious manner, a grievous matter for human nature, but
pleasant for the spirit, namely, of those who, through love, were
inseparably united to their God and Savior, and, hence, could say with
Paul: “Neither death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth,
nor any other creature, shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.” Rom. 8:38,39.

Concerning the tyrant Mistavus, the author of their distress, it is
stated that he raised a violent persecution, A. D. 984, against the
Christians living in the countries lying nearest; also, that Hamburg,
Brandenburg, and Havelburg, had their share of said persecution.
Compare _P. J. Twisck, page 348, col. 2_, with the account of _Merula,
fol. 649_, and _Georg. Hist., lib. 5_.

The reader, in order to understand aright our object in noting this
persecution, will please read, and accept as explanatory of the last
mentioned persecution, the different notes which we have placed
throughout this century.

NOTE.--Seven years after the persecution which we have just related,
namely A. D. 991, the Normans came from Denmark into Germany, where
they began to greatly vex the Christians, which lasted about forty
years, that is, for over thirty years after the close of this century.
_P. J. Twisck, Chron., page 351, col. 1_, from _Chron. Avont, lib. 4_.
_Vinc., fol. 502._ Moreover, that the Arabians (of whom we made mention
in our account of the first open persecution in this century, for the
year 923), not only at this time, but from A. D. 622 to 1300, like
a swarm of destructive grasshoppers, overran nearly every country of
the known world, to the great distress and misery of many Christian
believers, can be read at large in the history of the Turks; of which
brief mention is made in _A. Mell., 2d book, fol. 312, col. 4_, and
_fol. 313, col. 1_.




AN ACCOUNT OF THE HOLY BAPTISM IN THE ELEVENTH CENTURY.


SUMMARY OF BAPTISM IN THE ELEVENTH CENTURY.

[In the beginning of the eleventh century, the celebrated Anselm
is introduced, who declares that baptism is the “fulfilling of all
righteousness;” that the baptism of Christ is a “washing of water in
the word;” that every one, in his day, was baptized in the name and the
faith of God; that believers were then baptized upon, or in the name
of Christ; that the adults had first to be instructed in the Christian
doctrine; that after baptism one must not again lay the foundation of
repentance from dead works, Heb. 6:1–3; that believers are brought into
the church of Christ (understand, through baptism); that the twelve
Ephesian men (Acts 19) were rebaptized by Paul.

Algerus speaks of the power and operation of God in baptism; also, that
the lasciviousness of the flesh is quenched or washed off in or through
baptism.

Buchard of Worms gives an excellent explanation touching baptism,
saying that the examinations in the faith were for the purpose of
ascertaining whether the holy words of the faith confessed, were rooted
deeply in the heart of the candidate, and whether he intended to
continue steadfastly in the faith.

Lanfrancus opposed infant baptism.

The testimony of Bruno and Berengarius against infant baptism as well
as against transubstantiation is presented and amply commented on; the
time when they began their doctrine, and when they finished the same;
also their death.

A certain book of ceremonies by the ancient Beroldus is introduced;
what we read in it concerning baptism: namely, of the first address
made to the novices at baptism, the way of wisdom and faith, being
presented to them.

An account of Ado Trevirensis, and to what he admonished the candidates
of his time; also, how he baptized the believing woman Syranna and her
son, after previous instruction.

The last witness adduced about baptism is Juo of Carnuto, who, besides
various other matters, makes this salutary and true declaration with
regard to baptism: “That the novices would confess the creed before
baptism; that they were then, while answering, washed from the old
wickedness; that their baptism took place on the holy Easter Sabbath,
and that they were first instructed; that those who desired baptism had
to throw off, by prayers, the yoke of the devil; that they were asked:
Do you believe on God,” etc. Thereupon it is noted what said passages
of Juo indicate. Finally it is shown that he also opposed monachism,
discrimination as regards food. Conclusion.]

       *       *       *       *       *

The thousandth year is finished; we have come to the years that follow
it; which time is called the eleventh century. We will wander through
it in our thoughts, and investigate how it then stood with the true
church of God, whether the ordinances of Christ, especially in the
matter of baptism; and its requirements, were rightly observed. In
order to begin and finish this aright, we will turn to some of the
ancient authors who wrote about the condition of said matters, at that
time, or, at least, who subsequently made mention of what then occurred
with regard to religion.

_About A. D. 1010_, or, as Jacob Mehrning puts it, “In the beginning of
the eleventh century,” there manifested himself, by various writings,
the celebrated and almost universally known Anselm, who, having at one
time, it seems, advocated infant baptism, with divers forcible, yet
human arguments, now and also subsequently showed, that the opposite
belief had taken root in him; concerning which, it is stated, that
there have remained even to the present day, several excellent things,
which cannot well be reconciled with infant baptism, yea, which, when
viewed with spiritual eyes, militate against it. Of these we will
present a few as examples, confident that, if you judge impartially,
you will concur with us, or, at least, assent to it.[151]

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

_In Bapt. Hist., page 582_, from _Cent. Magd. XI., cap. 4_, of baptism,
Anselm teaches on Matt. 3, that baptism is necessary, and says:
“Baptism is a fulfilling of all righteousness; a man may be never so
righteous, pious, benevolent, abstemious, and chaste, yet, it avails
him nothing, if he lacks the grace of holy baptism.”

It is evident that Anselm has regard here to what Jesus Christ our
Savior said to John, when the latter refused to baptize him with water.
“Suffer it to be so now,” the Lord said, “for thus it becometh us to
fulfill all righteousness,” Matt. 3:15; which took place, according to
Luke 3:23, when Jesus began to be about thirty years of age, and the
people, who came from Jerusalem, were baptized by John in Jordan.

It having been observed then that Anselm has regard to the baptism of
Christ, and that Christ calls it the fulfilling of all righteousness,
it is manifest, that he does not speak of infant baptism here, since in
the same no righteousness at all, much less, all righteousness, can be
fulfilled; which is the more obvious, when he says, in the same place,
that however righteous, pious, benevolent, abstemious and chaste one
might be, it would avail him nothing, if he lacked the grace of holy
baptism: for, righteousness, piety, etc., are not exercises or works of
infants, but only of intelligent, yea, of devout persons.

_On the same page_, Anselm, on Ephes. 5, says: “The baptism of Christ
is a washing of water in the word; if you take away the water, it is no
baptism; if you take away the word, it is likewise no baptism.”

What else is indicated thereby, than that the word of God cannot be
separated from baptism? which word of God, in baptism, does not consist
simply in this, that a few words of holy Scripture are pronounced in
or over baptism, or over those who are baptized; but that the word
of faith is preached to the candidates, before and at baptism. Mark
16:15,16; Rom. 10:8.

_On page 583, num. 6_, Anselm (_Enarrat. in Evang._) says: “That the
Father was heard in a voice; that the Holy Ghost descended in the
form of a dove; and that the Son, in his humanity, was baptized; this
clearly indicates the Holy Trinity, in whose name and in the belief of
which, every one of us is baptized.”

Here he again has reference to the baptism of Christ, concerning which
the holy evangelists state, that, when he, being about thirty years of
age, was baptized, the heavens were opened above him; that the Holy
Ghost descended like a dove upon him; and that a voice came from heaven
(or, from God, his heavenly Father) saying: “This is my beloved Son, in
whom I am well pleased.” Matt. 3:16,17; Mark 1:10,11; Luke 3:22.

All this, as has been stated above, can serve only as a type of the
baptism of the adult, intelligent, and believing followers of Christ;
which Anselm plainly indicates, when he says: “In whose name and in
the belief of which, every one of us is baptized.” Notice, when he
says, “Every one of us,” etc., he indicates each severally and all in
general, namely, all who belodged as members to the church of Christ;
so that, according to the language employed by him, each and all among
them were baptized, not only in the name of the Holy Trinity, but also
in or upon the belief of the same.

_On page 585_, Anselm, on Rom. 6, says: “We are baptized into the death
of Christ, that we, believing in his death, and following it, may live
as those who are dead; but since we, through baptism, are dead to sin,
we must not again live unto sin, so that it is necessary again to die
unto it; for, we are baptized into the death, that is, in the likeness
of the death, of Christ; that, as he once died, and ever lives, even so
we, having once died to evil, should ever live to the good; and, as a
dead person can sin no more; thus also we, if we have died with Christ,
shall not let ourselves be entangled again in mortal sins.”

The sense of the words of Anselm is this: that we must be careful, not
to live in sin again after baptism, since the former sins, in which
we lived, have died through baptism, and have been laid in the grave
as it were, through the death of Christ. Hence, said words can only
be applied to the baptism of the believing and penitent, but in no
wise to the baptism of infants; because it is certain that the things
indicated as requisite for baptism cannot exist in infants. For, how
can baptism be, in infants, a dying of their former sins, when they
have never lived in sin? How can they have their sins buried, through
baptism, into the death of Christ, who never could nor need die unto
sin?

Thus, Anselm, in the aforementioned passage, speaks only of the baptism
of the adult, intelligent, and penitent Christians, who, having died
unto their former sins, had them buried through baptism into the death
of Christ, to rise to a new life.

_Page 588, num. 6_, Anselm writes on Matt. 3: “The adults had first to
be instructed in the Christian doctrine.” S. Clement and others imposed
upon those who had lived in wickedness, and, becoming converted,
desired to be baptized, a fast of seven days, and sometimes more, as
a preparation; moreover, a considerable time, before baptism was also
prescribed to the catechumens who were to be baptized.

N. B. “Thus,” says the writer who has noted this, “the light of the
testimony of the truth shines forth brightly in the midst of the
darkness of popery.”

We will not enlarge on what the writer has added here, but turn to
words of Anselm, which we cannot view without plainly seeing that
he treats of the baptism of the believing and penitent; for, when
he speaks of the adults; of those who were first instructed in the
Christian doctrine; of those who, having lived in wickedness, becoming
converted; of those who desired to be baptized; of the seven days’ fast
imposed upon them; of the considerable time prescribed the catechumens
who were to be baptized, etc., it is clearly expressed thereby, that
the baptism of which he here speaks, is far different from the baptism
of infants, since these things can in no wise be said of them.

_On page 593, num. 5_, D. Vicecomes quotes, _lib. 2, cap. 4_, the
following language of Anselm on the words of Paul, Heb. 6:1–3: “We will
not lay again the foundation of repentance from dead works, and of
faith toward God, of baptism, of doctrine, etc., that is, the doctrine
which was delivered to you in the beginning.”

He explains the words of the apostle (Heb. 6:1–3), which, as every
one knows, were written to the believing Hebrew brethren, who, having
accepted Christ at the beginning of their faith, had had the same
sealed through baptism. They are here exhorted to constancy in the
faith accepted, and that they should not return to the principles of
the Christian religion, upon which they had been baptized, but must go
on to the perfection of the same. This is what Anselm, from said words,
sought to impress, in his time, upon his fellow-believers in the faith,
to the end, that they might observe their baptism and the confession of
the same, to the honor of God, the edification of their neighbor, and
the salvation of their own souls.

_On same page_, Vicecomes, _lib. 5, cap. 35_, Anselm, on Luke 2, says:
“Even as Jesus, after the purification, was brought into the temple, so
those who become believers, are brought into the church of Christ.”

When he speaks of those who, becoming believers, are brought into the
church of Christ, he has respect to such as, having been baptized upon
faith, are through this means, recognized and received as members in
the Christian church; for this is the purpose for which this passage of
Anselm is adduced in _Bapt. Hist._

As to the twelve Ephesian men, of whom we read, Acts 19:1–5, who had
been baptized with the baptism of John, he asserts in his explanation
on Matt. 3, that they were re-baptized by Paul, assigning as a reason
of this, that the baptism of John could not properly give remission
of sins, because the blood of Christ which blots out sin, had not
then been shed; again, because John, who was a forerunner of Christ’s
preaching, was also (according to his explanation) a forerunner of
baptism.

_About A. D. 1024_, close to, or a little after, the time of Anselm, a
place is given to one Algerus, who, though writing somewhat obscurely
on baptism, gives so much light on the subject, that an impartial
Christian heart can readily decide from it, that, in said matter, he
followed the evangelical truth, according to the doctrine of Christ and
the practice of his apostles; in proof of which we will present a few
examples.

_In Bapt. Hist, page 583._--Algerus says (_lib. 3, de Euchar. cap. 3_):
“Who can regenerate a child of the devil to a child of God, except God
the Father? Who can justify sinners, except he who died for our sins?
And, since every thing which is done in baptism, is spiritual, who can
perform it, except the Holy Ghost?”

He tells in the above place, whence baptism has its power, and whence
its operations chiefly proceed; and, certainly, he does not seek, find,
or show it in the water, as is done by many who, at the present day,
baptize infants, especially by the Romanists; but he seeks, finds, and
shows it in the operation of God the Lord, whom he calls by the name
of Father, Son, and Holy Ghost. To God the Father he ascribes, that
he regenerates the candidate from a child of the devil to a child of
God. Of the Son he states, that he, having died for our sins, justifies
sinners when they are baptized. Of the Holy Ghost he says, that, since
all that is done in baptism, is spiritual, so all that is effected in
baptism, is spiritually performed by the Holy Ghost. Now, let every one
judge, without prejudice, whether such operations can have place in
infants, or in adults (when they are baptized); and we are confident
that the instant reply will be, that not the former, but the latter, is
conformable to the truth.

_Page 585, num. 9._ Of the power and benefit of baptism, Algerus says
(_lib. 3, de Euchar., cap. 4_,): “In order that the grace of God may
abound over us, it has reference, in the sacramental form (namely, of
baptism) not so much to worthiness and respectability, as to their
equal fitness; for, as water quenches, cleanses and purifies, better
than all other liquids, even so baptism quenches the lasciviousness of
the flesh, and washes off the impurity of sin, of actual sins as well
as,” etc.

Here, again, several things are mentioned, which are not applicable
to infant baptism, but speak sufficiently against it. For, in the
first place, when it is here said of the grace of God, that it has
reference, in the sacramental form (namely, of baptism) not so much to
the worthiness or respectability, namely, of the persons to whom the
sacramental form, or baptism, may be administered, as to their equal
fitness; there is certainly indicated, in the candidates, some fitness
to which the grace of God has regard; but what fitness can there be
in the candidates, to which the grace of God may have regard, if it
is not faith in Jesus Christ, true repentance, obedience to God’s
commandments, and such like things as are requisite to baptism?

In the second place, when it is averred in said passage, “that baptism
quenches the lasciviousness of the flesh, and washes off the impurity
of sin, of actual sin as well as,” etc., it is evident, again, that he
treats of such a baptism and of such candidates, wherein lasciviousness
of the flesh, impurity of sin, yea, actual sins, etc., can be washed
off; for, otherwise he would contradict himself. But what kind of
persons these are, in whom such sins can have place, and who need to be
washed from them, whether infants or adult persons are meant thereby,
the intelligent may judge.

_About A. D. 1042._--Or almost in the middle of the eleventh century,
Buchard of Worms (in Germany) flourished, who makes mention, among
other things, of the examinations in the faith, to which it was
customary, either in his time or before, to subject the candidates,
at baptism. Concerning this, D. Vicecomes (_lib. 2, cap. 28_), in
his allegations respecting baptism in the eleventh century, gives
the following account, which is also found in _Bapt. Hist., page
592, num. 1_: “Buchard of Worms (_lib. 6, de Sacram. Eccles._) says:
‘The examinations are for the purpose of ascertaining whether he
(the candidate), after renouncing Satan, has the holy words of the
faith confessed, deeply rooted in his heart, and intends to continue
steadfastly in the faith.’”

This is certainly plain language concerning baptism upon faith and the
confession of the same, according to the institution of Christ, and the
example of the apostles and the first apostolical church; hence we need
add not a word of explanation, and will therefore proceed to others
who, in or about that time, taught the same doctrine, and, as much as
lay in their ability, confirmed it in their deeds.

_A. D. 1051._--This is the year in which the learned Lanfrancus, who
also showed himself opposed to infant baptism, and dissuaded from it,
is introduced by the writers. See _P. J. Twisck, Chron., page 383, col.
1_, from _Guitmundus, and Sebastian Franck, fol. 58_.

_A. D. 1060._--Two eminent, learned, and well-meaning persons, who were
greatly celebrated on account of their great learning and boldness, at
this time displayed their greatest strength in rejecting infant baptism
and other articles of the Roman church. One of these was Bruno, Bishop
of Angiers in France; the other, Berengarius, his deacon. They had
begun to teach said doctrine as early as the year 1035, and continued
therein for many years, yea, Berengarius, besides the article against
transubstantiation, maintained it, as the chronicles show, until the
year 1079.

But, in order to sum up all this briefly, we will present what is
recorded, concerning this matter, in the _Introduction to the Martyrs
Mirror, page 48, col. 2_, we read: “In A. D. 1035, Berengarius,
archdeacon of Angiers, in France, together with Bruno, the Bishop
of said city, began to teach against transubstantiation and infant
baptism. Their doctrine immediately spread throughout all France and
Germany. Against it, Pope Leo IX. held, A. D. 1050, two Synods, one at
Rome, the other at Versailles (_Baron., A. D. 1050, num. 1_), in which
the doctrine of these two men was condemned.

Afterwards, when Berengarius did not cease to promulgate his doctrine,
another synod was held, A. D. 1055, at Tours in France (_Baron., A. D.
1055, num. 4_), in which Berengarius feigned repentance; but as soon
as Hildebrand, who afterwards became Pope, had gone away, he again
maintained his doctrine.

“Afterwards, Pope Nicholas II. held a Synod (_Baron., A. D. 1059,
num. 3, 4_), and summoned Berengarius before it, who, for the second
time, either from fear or human weakness, pretended to recant, burning
the writings of Johannes Scotus, from which he had derived his views
respecting transubstantiation; but seeing immediately opportunity
again, he returned to his old belief; and composed different writings
concerning it, against which some others have written.

“Subsequently, Hildebrand, who had now become Pope, and was called
Gregory VII., held a synod in Rome, A. D. 1079, where, as Baronius, who
judges as a Romanist and papist, says, Berengarius, again renounced his
doctrine. But how true this is, we leave to God.

“It is evident,” says the author to the _Introduction_, “that he
maintained this doctrine for forty-four years, and filled Germany and
France with it; from which it can be inferred, that the same, even as
it had itself proceeded from previously existing writings, in its turn
left many disciples.” _Introd., page 48, col. 2_, and _49, col. 1_.

But though the doctrine of Bruno and Berengarius commenced in the
year 1035 and ended about A. D. 1079, as far as these two persons are
concerned (for, otherwise it is a doctrine that began with Christ and
will end only at the end of the world), yet, said doctrine displayed
its greatest power, through these two persons, and encountered the most
opposition, about the year 1060, as appears from the account of Jac.
Mehrning and H. Montanus, who unanimously state the following:

“A. D. 1060, Bruno, Bishop of Angiers, and Berengarius, his deacon,
rejected infant baptism.” See _Guitmundus, Bishop of Avers, and
Durandus, Bishop of Luyck_. These are their words: “Bruno, Bishop of
Angiers, and Berengarius of Tours, annul the baptism of infants as much
as is in their power; so that they, discarding infant baptism, counsel
men to plunge themselves without fear into the deep abyss of all manner
of wickedness; saying that they are not to be baptized, until they
attain to years of understanding.” _Jac. Mehrn., Bapt. Hist., pp. 591,
592. H. Montan. Nietighd., pages 82, 83_, from _Guitm. in Principio
Dialogi de Veritate Eucharistiae. Durand, in Epist. contra Brunon and
Berengarium_; also, _Baron., A. D. 1035, num. 1_; also, _Alan., lib. 1,
contra Hæretic. sui Temporis, pages 103, 104, 105_.

It seems that the matter of the accusation of these two men, Bruno
and Berengarius, rose to such a pitch, that they were subjected to an
examination, in order to ascertain the grounds of their faith, and to
judge them accordingly.

The author of an anonymous manuscript found in the library of Baron
Caraw. de Clepton., writes of the examination of said Bruno, saying,
that he himself was present when Bruno, the defender of Berengarius,
was interrogated in regard to his faith; and that they both, Bruno and
Berengarius, said that infant baptism was not necessary to salvation.
See also _J. Mehrn., Bapt. Hist., page 685_.

_About A. D. 1068._--D. Vicecomes quotes from a manuscript book
of ceremonies, by Beroldus, which, treating of certain religious
ceremonies of that time, makes mention also of baptism, and how it was
administered then among those of whom he writes. But, to come to the
matter; when, noting from this book, the first address made to novices
(whom he terms children, according to the manner of Christ, who also
called his disciples children, John 21:5), he says, that, the door
having been opened, they were thus addressed: “Enter, ye children, into
the house of God; hear your father (the teacher) teach you the way of
wisdom.” _Bapt. Hist., page 592, num. 3, Vicecom., lib. 2, cap. 43._

He then relates what occurred when the doors were closed, and the
novices were in the assembly; how the bishop or teacher then delivered
to them the symbol, that is, the creed; and how he presented or
repeated to them the faith, according to the language of the gospels,
and then said: “Hear the faith: I believe on God the Father.” _Above
page, Vicecom., lib. 3, cap. 14._

The other circumstances related there we pass by; it suffices us to
have seen that then the novices (before they were baptized), were
taught the way of wisdom; that the faith was presented to them, and
that they were instructed in it, which are things that cannot be done
with infants, and, hence, prove, that in the church where this practice
was observed, infant baptism was unknown, or, at least, was not
practiced there.

_About A. D. 1076_, or right after Beroldus, one Ado, surnamed
Trevirensis, a teacher of that time, is introduced; of whom it is
stated that, in administering baptism, he admonished the candidates not
only in the knowledge of the faith, but also to the practice of it,
that is, to fast, to humble themselves. Of these matters an instance
is given, which is related as follows in _Bapt. Hist., page 593, num.
4_: “When a certain woman, called Syranna, became a believer, he (Ado)
thanked God for her, imposed a fast upon her, and told her how she
should humble herself, and having thus instructed her, together with
her son, he baptized them.” _Vicecom., lib. 3, cap. 12._

_A. D. 1090._--At this time lived and wrote, it is stated, the teacher
and historian Juo, surnamed Carnotensis, from the place Carnuto, where
he resided. According to the testimony of ancient writers, he opposed
common popery in various points of doctrine, teaching in such a manner
concerning the only Mediator, Christ Jesus, church-service, against
monachism, against the difference of meats, and of the Supper, that
the papists took offense thereat, and considered him a seditious and
schismatical person.

NOTE.--Juo Carnotensis makes some mention also of the origin of infant
baptism, how the same arose in the Roman church. “The church,” he says,
“having now been sufficiently spread and gathered among the Gentiles;
in order that her children, who departed this life before they had
attained to the years of understanding, might not remain strangers
to the communion of Christ, it was desired to provide them with this
medicine of salvation (with baptism); and thus they were baptized with
the sacrament of faith.” _Bapt. Hist., pp. 587, 588_, from _Cent. Magd.
XI., cap. 6_.

However, it is not our purpose to write here of all these things;
partly, because this, through default of the authors, cannot be done
circumstantially; and partly, because we only intended to write
something of baptism, with regard to which we will also adduce the
testimony of Juo. What he may have written concerning this subject, in
other respects, while he was yet unenlightened, we pass by, and will
only speak of that which he, when he had become enlightened and had
attained to knowledge, wrote salutarily and correctly on this article.

_Bapt. Hist., page 588, num. 6_, Juo writes: “To the hearers of the new
life, the apostolic creed is delivered, which they publicly confess
before baptism.” _Ex Meginh. de Fide._

_Page 590, num. 14_, the following is quoted from Juo: “During the
answers to the threefold question, the catechumen (that is, the
novice who has learned the faith) is washed from the filth of the old
wickedness (namely, through baptism), and puts on the new man.”

_Page 594, num. 7._ D. Vicecomes (_lib. 1, cap. 25_) quotes the
following account from Juo: “Then those who were to be baptized on the
holy Easter Sabbath, were led, in the fourth week of the forty days’
fast, and on the fourth day of said week, to the church (or, to the
assembly), to be taught and examined in the catechism (that is, in the
instruction of the faith), and further instructed, how they should
fight against spiritual wickedness; yet, their baptism was deferred
till holy Easter Sabbath.” _Serm. de Sacram. Initiat._

_Same page as above._ “On that day, those who desire baptism, come
to the church (or, to the assembly), that they may be received into
the order (or number) of the catechumens, and may throw off, by holy
prayers, the yoke of the devil.” _D. Vicecom., lib. 2, cap. 30._

_Page 595._--Juo (from August.) adduces these words: “At the water of
baptism, before we baptized you, we asked: Do you believe on God the
Almighty?” _D. Vicecom., lib. 4, cap. 7._

From these five passages of Juo it is evident, virtually as well as
from the circumstances, that he treats of no other baptism than that
which is accompanied with instruction, faith, confession of the faith,
and observance of the same; in short, that he speaks of a baptism
which, as appears from his own words, cannot well, yea, not at all,
be reconciled with infant baptism. For, in the first passage he makes
mention of a creed, which the candidates had to confess publicly before
baptism. In the second passage he speaks of the answers which the
catechumens gave to the threefold question put to them before baptism;
and that they were then washed from the filth of the old wickedness,
and did put on the new man. In the third passage he relates how those
who were to be baptized on the holy Easter Sabbath, were first examined
in the faith, and further instructed, in the fourth week of the forty
days’ fast. In the fourth passage he says that on that day those who
desired baptism, came to the church or assembly, to be received into
the order or number of the catechumens, and to pray. In the fifth
passage he mentions what the candidates were asked at the water of
baptism, namely, whether they believed on God, the Almighty.

All these are things that pertain only to the adult and intelligent,
and cannot be comprehended, much less practiced by infants.

We will conclude this with the account of P. J. Twisck, who, besides
what he has mentioned concerning baptism, briefly notices several other
articles which Juo taught contrary to the common belief of the Roman
church. He writes: “Juo, Bishop of Carnuto, zealously taught of Christ,
the only Mediator, of church-service, against monachism, against the
difference of meats, and of the Supper.” _Chron., page 416, col. 2_,
from _Catal. Test., Tom. 2, fol. 346_.

It is very probable, since we have never heard of his having recanted,
that this Juo, who began his doctrine, or, at least, maintained it the
most vigorously, in the year 1090, continued therein to the end, and
thus concluded the eleventh century with it. Hence, we will close here,
and see which pious witnesses of Jesus Christ suffered at this time.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE ELEVENTH CENTURY.


SUMMARY OF THE MARTYRS IN THE ELEVENTH CENTURY.

[A simile of the moonlight and the stars, which shine most in the
darkest nights, forms the beginning of our account, representing the
condition of this time.

Fourteen persons, the chiefest of whom was called Stephen, are burned
as heretics, for the testimony of the truth, by the papists, A. D.
1022, at Orleans in France.

Then follows a note concerning the accusations brought against the
aforementioned persons; and also, further observations touching said
fourteen martyrs, according to the accounts of various papistic and
other writers, noted in the _Second Book of the Persecutions, fol. 437,
col. 3, 4_.

The great craftiness of the Papist, Gretserus, in altering the
titles of the books of the ancients, to the detriment of the belief
of the Waldenses; some of their martyrs called firstlings, which is
circumstantially noticed in the margin.

Some pious Christians at Goslar, called Manicheans by the papists,
hanged for the confession of the evangelical truth, A. D. 1052. It
is shown, 1. that they claimed to lead a true apostolical life; 2.
that they would neither lie nor swear; 3. that they maintained that
the sacrament of the altar was nothing but bread; 4. that they denied
baptism, that is, infant baptism. One papist, as Thuan against Radulph,
etc., opposed to each other in their testimony against these people.

Henry and Alfuard, two good Christians, the former beheaded in the
uttermost parts of Sweden, the latter slain among the Normans, for
defending the evangelical doctrine, A. D. 1067.

Marginal notice explanatory of their belief.

Bruno, Bishop of Angiers, and Berengarius, his deacon, are condemned
in different councils, through the Roman Pope, on account of their
views against infant baptism, transubstantiation, the mass, etc.; the
first time, A. D. 1050, both together; the second time, A. D. 1079,
Berengarius alone. The inconstancy of Berengarius in some matters is
shown, but also his sorrow for it, and his perseverance to the end, on
account of which he is accounted among the martyrs.

Many of the followers of Berengarius, called Berengarians, are
anathematized by order of the Pope, at Piacenza, in Italy, A. D. 1095,
and afterwards persecuted unto death, about A. D. 1100. Conclusion.]

       *       *       *       *       *

Even as the shining moon and the glittering stars give the most light,
and adorn the blue expanse of heaven the most gloriously, in the
darkest nights, so it was also after A. D. 1000, as regards spiritual
matters, which concern the honor of God and the salvation of the souls
of men. For, about the year 1000, as well as many years before and
after, but particularly then, the world lay sunken, as it were, in an
arctic, six-month’s night, through the thick, and palpable darkness,
which had arisen, with heavy vapors of superstitions, from the Roman
pit. Yet, notwithstanding the state of the times, some undefiled
persons, as bright heavenly signs, and stars, began to shine forth the
more, and to let their light of evangelical truth illumine the dark
nights of papal error. Yea, some, like the polar star, served as a
sign to sail by; I mean, to accomplish safely and in a godly manner,
through the turbulent waves of perverted worship and human inventions,
the journey to the heavenly fatherland. Others, like the morning-star,
or the lovely, blushing Aurora, announced the approaching day; we mean,
they pointed to the true day of the Christian and evangelical worship
of God, and revealed it, as much as they were able, to those who sat
in the darkness of error.

We will no longer speak by simile; what we mean is this: That there
were men in those dark times, who maintained God’s truth, in various
points, according to the needs of that time, and bore witness to and
sealed it not only with the mouth, but with the deed, yea, with their
blood and death.


FOURTEEN PERSONS, THE CHIEFEST OF WHOM WAS CALLED STEPHEN, BURNED AS
HERETICS FOR THE TESTIMONY OF THE TRUTH, BY THE PAPISTS, AT ORLEANS, IN
FRANCE, NEAR THE CLOSE OF A. D. 1022.

A. D. 1022, near the close of the year, it seems, or, at the latest,
A. D. 1023, there were apprehended and publicly burned, in France, in
the presence of King Robert, an account of heresy (so-called by the
papists), certain fourteen persons, some of whom were common people,
while the others were of noble descent,[152] and of whom the chiefest
was called Stephen. They were accused of having spoken evil of God, and
the holy sacraments, that is, of holy baptism (namely, infant baptism,
for this was what the papists generally practiced, and concerning which
disputes were of frequent occurrence), and of the body and blood of the
Lord (that is, the sacrament of the altar, which the Romanists were
wont to call the body and blood of the Lord); also of marriage, etc.

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

“This appears,” says the writer, “to have been the first execution
(that is, by burning), of persons accused of heresy in the Roman
church.” Continuing he says: “In an old book we find an account, that
this heresy was brought into this country from across the sea, namely,
from Bulgaria, and that thence it was spread into other provinces,
where it subsequently was much in vogue, principally in Languedoc,
around Toulouse, and in Gascony.”

He also states there, that the people who maintained this doctrine,
were called Albigeois, and also Bulgarians, because they came from
Bulgaria. _Vignierii Hist. Eccl., A. D. 1022, ex Glabro and Massonio in
Annalibus, and alio Antiquo Authore_, compared with _Abr. Mell., fol.
381, col. 2_, and _fol. 436, col. 1_.

Touching the accusations which were brought against the aforementioned
fourteen persons, they were, as is related: That they had spoken
against the article concerning God; against the holy sacraments,
both baptism and the sacrament of the altar; against marriage, etc.;
on account of which there was inflicted upon them the very cruel,
dreadful, and miserable death by fire.

But what they believed and maintained with regard to said points,
according to the account of impartial writers, shall be amply explained
afterwards, in the Confession of the Albigenses and Waldenses, who
held the same belief; since said persons are held to have been the
firstlings of those who maintained the doctrine of the Albigenses
(though long before their general rising). _See the authors cited
above, especially the last one._

Then it will be seen, that they believed and spoke nothing but what we
at the present day believe and speak; also, as regards baptism, that
they baptized believers, and opposed infant baptism; and, touching the
Supper, that they observed it according to the institution of Christ,
but rejected the mass and transubstantiation; again, that they denied
revenge, the swearing of oaths, auricular confession, the invocation of
departed saints, purgatory, etc.


FURTHER OBSERVATIONS TOUCHING SAID FOURTEEN MARTYRS, ACCORDING TO THE
ACCOUNTS OF VARIOUS PAPISTIC AND OTHER WRITERS, NOTED IN A. MELLINUS’
SECOND BOOK OF THE PERSECUTIONS, FOL. 437, COL. 3, 4.

[Illustration: FOURTEEN PERSONS BURNED AT ORLEANS, FRANCE.]

“Robert Altisidorensis states of said martyrs of Orleans, that they
were of the best or chiefest laymen of Orleans, and that for this
reason a council was convened there against them, in which they were
unanimously condemned and sentenced, as heretics, to the fire; and that
they were thus burned alive.”

This testimony is confirmed by Johannes, a monk of Floriax, who gives
a somewhat fuller account of the matter, in his letter to Oliva or
Olivarius, abbot of the church of Ansona, saying: “Meanwhile I will
inform thee of this heresy (thus he calls the true faith of these
people), which was on Innocent’s day, in the city of Orleans; for it is
the truth if thou hast heard aught of it. King Robert caused fourteen
of the best or most nobly born laymen of said city to be burned alive;
who, (O, what a great falsehood!) abominable before God, and hated by
heaven and earth, utterly denied the grace of holy baptism (he means
infant baptism, for thereupon the grace of salvation was promised to
children, which these men denied) as well as the consecration of the
body and blood of the Lord, and denied that one could thereby obtain
remission of sins, after he had committed a crime.” _Masson Annal.
Franc., lib. 3_, in _Hugo and Robert_.

Glaber Radulphus (in _Hist. Gall., lib. 3, cap. 8_), gives a much more
circumstantial account of these martyrs, relating not only how this (so
called) heresy was discovered, but also how it was brought to Orleans
and propagated; which we, in order to be brief, pass by.

He mentions, among others, two of these people by name, namely,
Heribert and Lisoius, who were greatly esteemed and beloved by the
king and the lords of the realm, as long as their case was not known.
Glaber further relates how they were discovered. They sought, at Rouen,
to bring a certain priest over to their belief, through some whom they
probably had expressly sent to this priest, to expound to him the
mystery of their doctrine, and who endeavored to persuade him by saying
that very soon all the people would fall over to them.

When the priest understood this, he immediately went to Richard, the
Count of that city, and told him the whole matter. The latter instantly
sent letters by express messengers to the King, informing him of this
secret pestilence (as he calls the true faith). King Robert, much
grieved at this, without delay convened a council of many bishops,
abbots, and other religious persons (thus he calls this bloodthirsty
council), and, through them, caused very strict investigations to be
made, both as to the authors and the adherents of said heresy. When
inquiry was made among the laymen, as to what the belief and faith of
each several one was, the aforesaid Heribert and Lisoius immediately
discovered themselves, that they differed in their belief from the
Roman church, and afterwards others also declared that they adhered
to Heribert and Lisoius, and that they could in no wise be drawn away
from their faith. Being interrogated more closely, whence and by whom
this presumption had originated, they gave this answer: “This is what
you have long called a sect, which you now, though late, recognize.
But we have waited for a long time, that you as well as all others, of
whatever law or order, might come over and unite with this sect; which,
we also believe, will yet take place.”

They then immediately presented their belief, undoubtedly after the
manner of the Albigenses and Waldenses, as shall be shown hereafter.

When the King and all those present saw that they could not be moved
from their belief, he commanded that a very large fire of wood should
be kindled not far from the city, in order that perhaps, terrified
thereby, they might desist from their belief. But when they were about
to be led out to the fire, they cried aloud, saying, that they greatly
longed for it, and gave themselves into the hands of those who were to
draw them to the fire. They, thirteen in number, were committed to the
flames, and all who afterwards were found to be their adherents, were
put to death by the same means.

Again, in the records of the parish church of Orleans, called St.
Maximus’ church, the time is specified, when this took place. It
occurred, it is there stated, publicly at Orleans, A. D. 1022, in the
twenty-eighth year of King Robert, on the fifth induction, when the
arch-heretic Stephen and his companions were condemned at Orleans, and
burnt.

The above citations are taken from the writings of papists; hence,
the reader is admonished, to judge charitably with regard to the
accusations which these inveterate adversaries have so bitterly cast up
against these pious witnesses of Jesus Christ.

NOTE.--We have related above, that said fourteen martyrs have been
considered, by the ancients, as the firstlings of the Waldenses; but
the papists called them heretics. However, this is not to be wondered
at; since, in the course of time, they adopted the practice of calling
heretics and the Waldenses by the same name. Of this we will present
a few examples. The priest Reinerius wrote a book, which he called,
_Summa contra Hæreticos_, that is, “A Summary against the Heretics.” To
this book the Jesuits subsequently gave the title _Contra Waldenses_,
or, “Against the Waldenses;” as if all the errors opposed in said book,
were peculiar to the Waldenses, which is as untrue as falsehood itself.
Compare _Reinerius’ book_ with _A. M., 2d book, fol. 437, col. 4_.

Everhard Berthuniensis gave to his book the title, _Antiheretisin_,
which is equivalent to saying _Against Heretics_, etc.; but the
Jesuit Gretserus, when he published said book, called it, _Everhardus
contra Waldensen_; as if Everhard had written only against the
Waldenses, notwithstanding only the smallest part militates against
them. Nevertheless, it was sought, by this title, to accuse the poor
Waldenses of all the heresies mentioned in that book.

Afterwards, one Ermegard wrote a book against the grossly erring
spirits who maintained in their confession, that the world and
all visible things were not created by God, but (O what an awful
falsehood!) by Satan; which belief is imputed, by most of the ancient
writers, to the Manicheans; yet, the last mentioned falsifier, namely,
Gretserus, has not hesitated to head such a page of said book,
_Ermegard against the Waldenses_; though the author specially refuted
the Manicheans, with whom the Waldenses had nothing in common. See the
abovementioned authors and books, and also the comments of Balthasar
Lydius on the disputations of said persons. Hence it follows from
the foregoing, that it need not seem strange to the reader, that the
papists called the orthodox Waldenses, or, at least, such as opposed
the Roman doctrine, as well as the priests and monks, by the odious
name of Manicheans or heretics, as was frequently the case, and shall
presently be shown, with regard to the good martyrs, who, through the
malice of the papists, were hanged at Goslar.


SOME PIOUS CHRISTIANS, CALLED MANICHEANS AND HERETICS BY THE PAPISTS,
HANGED FOR THE CONFESSION OF THE EVANGELICAL TRUTH, AT GOSLAR, A. D.
1052.

It grieves us to our very soul, that in regard to the testimonies of
the holy martyrs, we have to resort to the writings of papists, their
most inveterate enemies, as well as to other writers who did not hold
the same faith with us, and who, consequently, made the faithful
records of the pious witnesses of Jesus our Savior incline to their
opinion, and explained them according to their own views. This mischief
has met us before, and now again falls to our lot; still, we hope that
the intelligent and attentive reader will distinguish light from
darkness, and judge impartially, and as a Christian.

Herman Contractus, Count of Veringen, writes at the close of his
life, hardly one or two years before his death, of certain persons at
Goslar, who were accused by their adversaries, the Romanists, of being
Manicheans; for at that time no other or better name was known for the
true Christians, who were opposed to the Roman church, notwithstanding
they had nothing at all in common with the Manicheans; and thus this
Herman Contractus, a strong maintainer of the papal religion, also
called these persons, after Roman fashion, Manicheans, saying: “The
Emperor Henry III. (some say II.), A. D. 1052, celebrated, at Goslar,
the Lord’s birthday, and there caused some heretics (thus he calls the
true Christians), who, among other perverse opinions according to the
sect of the Manicheans, abhor the eating of all kinds of meat (which
he unjustly imputes to these people, as shall be shown), and who were
condemned, by common consent (of the bishops or lords of the realm),
as heretics; to be hanged on the gallows, in order that the contagion
should not spread further and contaminate many others. _Herm. Contr.
Chron., A. D. 1052._

But they cared not so much (A. Mellinus writes), about the eating of
flesh, as about many other points of doctrine, which Herman Contractus
passes over silently; namely, such as Radulph Ardens makes mention
of, relating that at the close of said century there were some
(so-called) Manicheans at Aix la Chapelle in France. He there says
(_Homil. Dominical 8, post Trinit._): “Such are at the present day the
Manichean heretics, who have polluted our country of Aix la Chapelle
with their heresy; who pretend to lead a true apostolical life, saying
that they do not lie; that they do not swear, and, under the cloak of
abstemiousness, they reject the eating of flesh. They also maintain
that the sacrament of the altar is nothing but mere bread; they deny
baptism (namely, infant baptism, for this was the point in question)
and say that none can be saved but those who are baptized by their
hands.”

It is true that said papistic writer charges them with several other
things as belonging to their doctrines, of which we deem it unnecessary
to speak here, since Mellinus to whom we referred above, answers all
these for us, saying (_2d book, fol. 437_): “All these errors, except
that of baptism and of the mass or transubstantiation (that is, against
the mass and transubstantiation), are unjustly imputed to them by
these papistic authors, as Thuan, writing of the Waldenses, himself
confesses (_Hist. sui temp. A. D. 1550_). He then quotes from Thuan
the confession of these people, in which no errors at all, much less
Manichean heresies, are found; but which contains chiefly such things
as are publicly taught by us, at the present day, and maintained with
the power and authority of the holy and divine Scriptures, against the
superstitions of popery.

Having quoted the confession of these people, from Thuan, Mellinus
says: “This is certainly a square and unfeigned confession of Thuan,
which alone is sufficient to refute all the preceding slanders
(namely, which had been flung against the holy martyrs).”

Thus, even according to the testimony of the papist Thuan, and the
statement of the Calvinistic Mellinus, the abovementioned martyrs were
not guilty of Manichean errors; they only spoke against the Roman
church, principally in the matter of baptism (that is, infant baptism)
and in regard to the mass or transubstantiation; hence, they may be
reckoned among the true witnesses of Jesus Christ, who testified to
their living faith, not only with the mouth, but also with their
blood, yea, with their death; and whom the Lord will hereafter, in the
resurrection of the just, reward and crown, according to his promise.
Rev. 2:10.

NOTE.--We here place one papist against another: Thuan against
Radulph. In the meantime, we are induced to receive the best testimony
concerning said martyrs from these two differing writers; since they
both had no other purpose than to speak to the detriment of said
people. Thuan says: “Their points of doctrine are said to be these:
That the Roman church has forsaken the true Christian faith; that
she is the Babylonian whore, and the dead tree which Christ cursed
and commanded to be cut down; that therefore no obedience is to be
rendered to the Pope and the Bishops who consent to his errors; that
Monachism is a veritable sink of all the corruption of the church, and
an infernal pool; that all monastic vows are vain and unavailing, and
tend only to lasciviousness; that the orders of the priesthood are
marks of the great beast, of which mention is made in the Apocalypse;
that purgatory, the mass, church consecration, the worship of saints,
masses for the dead, etc., are genuine inventions and institutions of
Satan. These, says the writer, are the principal and certain articles
of their doctrine. The others, concerning marriage (that they deemed
it evil), the resurrection (that they denied it), the state of the
soul after death (that they spoke improperly of it), and concerning
meats (that they rejected all eating of flesh), are unjustly imputed to
them. _Thuan in Hist. de Waldens. Temp., A. D. 1550_, compared with _A.
Mell., 2d book, fol. 437, col. 3_.

We have shown this the more circumstantially, to demonstrate the
innocence of said martyrs, and that their doctrinal points were not
Manichean heresies, but strictures upon the Roman church, which stirred
up the animosity of the papists, so that, as it seems, they vented the
spleen of their manifold accusations against said people.


HENRY AND ALFUARD, TWO PIOUS CHRISTIANS, THE ONE BEHEADED IN THE
UTTERMOST PARTS OF SWEDEN, THE OTHER SLAIN AMONG THE NORMANS, FOR
DEFENDING THE EVANGELICAL DOCTRINE, A. D. 1067.

_A. D. 1067_, there was a godfearing man, whose name was Henry, and
whom the Romish historian calls a stranger, perhaps because he was
obliged to live secretly or as a stranger among the Romanists. It is
stated of him, that he preached the Gospel of Christ in the uttermost
parts of Sweden, and that he was apprehended for this cause and
beheaded for the name of Christ.

Another pious Christian, named Alfuard, after living for a long time
secretly, yet leading a pure and holy life among the Normans, could not
thus even in secret remain Christ’s own. Because he sought to protect,
or to do good to, his enemy, he was slain by his friends, or those at
least who ought to have been his friends. _Adam., in Histor. Sued.,
1067_, compared with _Abr. Mell., fol. 384, col. 3_.

The records of these two martyrs, Henry and Alfuard, are very brief,
because the writer, as he states, would neither add to, nor take from,
the truth of the matter, but wished to record it just as it was stated
to him, which is an evidence of the verity of said matter. Therefore we
also did not feel at liberty to extend the relation of the same, or to
add, for amplification, the opinions of other authors. However, this
is not necessary, since, in said account, all that is needful for the
cognizance of said martyrs, is briefly, yet sufficiently, shown. For,
of Henry it is stated that he preached the Gospel of Christ (not papal
traditions), and that he was apprehended on this account. Of Alfuard
the author writes, that he lived for a long time secretly, though
leading a pure and holy life, among the Normans; also, that he could no
longer secretly remain Christ’s own; understand, not the Pope’s, or the
so-called mother, the Roman church’s own, but Christ’s own. More might
be added, but for the well-disposed we deem this sufficient.


BRUNO, BISHOP OF ANGIERS, AND BERENGARIUS, HIS DEACON, CONDEMNED IN
SEVERAL COUNCILS, THROUGH THE ROMAN POPE, ON ACCOUNT OF THEIR VIEWS
AGAINST INFANT BAPTISM, TRANSUBSTANTIATION, THE MASS, ETC.; THE FIRST
TIME, A. D. 1059, THE LAST TIME, A. D. 1079.

In our account of holy baptism for the year 1060, we made mention of
Bruno, Bishop of Angiers, and Berengarius, his deacon, and showed,
according to the accounts of different writers, that they, in
opposition to the common belief of popery, denied infant baptism and
transubstantiation, with all that pertains to it, as has been shown in
said place.

Of Bruno we find no further account, only that when he was examined
he answered as has been related; and that his doctrine, together with
that of Berengarius, was condemned by Pope Leo IX., in two different
synods, the one of which was held at Rome, and the other at Versailles.
But what further happened to him after said papal condemnation, is not
mentioned by the ancients, or, at least, has not come to our knowledge.

But of Berengarius it is stated, that besides the aforementioned two
condemnations by Pope Leo the Ninth, which he suffered together
with Bruno, he was subjected to three examinations and as many
condemnations, in three successive Synods, once at Tours, and twice
at Rome. But to our sincere regret we cannot omit mentioning that in
the last three examinations, either from fear of death or for some
other reason, he did not acquit himself altogether manfully or in a
Christianlike manner; inasmuch as in each examination, if what the
ancients have written concerning it is correct, he denied his belief
before men; though after each denial, upon regaining his freedom,
constrained in his conscience, he reavowed the same.

His denial, from whatever cause it may have proceeded, was a fault
of such magnitude that it could not be tolerated even in an ordinary
Christian, much less in a martyr, unless it be that the name of a good
Christian or martyr be withheld from him. However, when, against this,
there is taken into consideration, the heartfelt sorrow and grief
which he manifested every time, and that he again taught the people as
before, and this, as is stated by many, to the end of his life; the
name of a Christian, yea, even of a martyr (though in weakness), on
account of the manifold troubles he met with because of his belief, may
still be accorded him.

The holy apostle Peter, after his threefold denial of Christ, though
this was a dreadful sin, was not rejected by Christ, when he manifested
sincere repentance; seeing the Lord afterwards commanded him to feed
his lambs and sheep, yea, foretold him that he should be bound, for his
name’s sake, and glorify God by his death, that is, that he should have
to die as a martyr, which also happened to him in the reign of Nero, as
is shown in the first century, A. D. 69.

Berengarius lived to the age of about ninety years, according to the
papist Baronius, who says that he remained separated from the Roman
church,[153] as a schismatic, to the end of his life, though Bellarmine
thinks differently, which we leave to him, till better proof than the
opinion of a monk of Malmsbury, from whom, it seems, Bellarmine has
derived his opinion, can be furnished. Compare _Bellarm., in Chron., A.
D. 1058_, with _Hist. Angl., lib. 3_, touching the opinion of the monk
of Malmsbury.

  [153] _A. Mell., fol. 395, ex Baron., in Chron. Eccl., 1088. Art. 15,
  20, 21_

As regards the time of his death, it is fixed A. D. 1088, on the day of
Epiphany. The last words which he is said to have uttered, are adduced
by a certain bishop of Cenomana, called Hildebert, in the third book of
the English History, where he says that Berengarius, sighing deeply,
said: “To-day, on this day of Epiphany, my Lord Jesus Christ will
appear to me, as I hope unto glory, because of my repentance, or, as I
fear, on account of other things unto punishment.” _A. Mell., fol. 395,
col. 1._

These words, it seems, are misinterpreted by the monk of Malmsbury, as
though Berengarius, in speaking of his penitence and good hope, had
intended to imply that, in the aforesaid articles, he had returned to
the Roman church; and that, in mentioning his fear of punishment, he
had reference to the punishment of which he might have stood in fear,
because of the views which he had maintained against the Pope and the
Roman church. But, besides that we see no clear proof in the opinion
of said monk, this utterance of Berengarius can very fitly be taken in
another and better sense, namely, thus: That Berengarius, when he spoke
of his repentance and good hope in the appearance of Jesus Christ, was
confident, that the merciful Jesus, his beloved Savior, because he
had now repented, and was sorry for his denial, to which the papists
had compelled him, would graciously forgive his sins; since the Lord,
when his disciple Peter had fallen into a like, or still greater sin
of denial, forgave him when he repented of it. Yet, on the other hand,
that he was not entirely without fear, because he had committed said
denial against his conscience, and because the Lord is as just as he is
merciful, especially in punishing sins that are committed against the
conscience, or with premeditation.

Nevertheless, from his words (if they have been quoted correctly), it
is evident, that his hope was greater than his fear, since he speaks
first of the former, as well as of his sorrow or repentance, yea, of
the glory of the blessed; for what else could he mean to indicate, when
he said: “To-day, on this day ... my Lord Jesus Christ will appear to
me, as I hope unto glory, because of my repentance?” As to the words
that follow, they seem to have been added from Christian carefulness
and humility, since no living man could stand before the justice of
God, if he were not merciful; much less one who had notably sinned
against his most divine and holy majesty; which agrees with Job 9:2;
Ps. 130:3; and 143:2.

In the mean time, men had very different views respecting the decease
of Berengarius; for some, namely, those who were rigid Romanists and
papists, had, it seems, an evil opinion of him; hence they knew nothing
good to say of him, as appears from the account of Papirius Massonius,
who, in his history of France, for the year 1088, says: “In this year,
on the day of Epiphany ... that corrupt arch-heretic, Berengarius,
who so often deceived the (Roman) church by feigning to repent of his
views, departed this life.” _Annal. Franc., lib. 3._

But others, who were his good friends, had a better opinion of him.
Among these, the above mentioned Hildebert was not the least; he, as
some have observed, composed a very beautiful epitaph upon his death,
the last words of which were as follows: “He (Berengarius) was truly a
wise man, and, in every respect, perfectly blessed; who enriched heaven
with his soul, and the earth with his body. God grant, that after my
death I may live and rest with him, and that my lot or inheritance may
be no better than his.” See the above cited book, compared with _Abr.
Mell., fol. 395, col. 1, 2_.

We will close here, and commit his cause to God. Meanwhile, the church
of God, or, at least, the little flock of believers, sustained a great
loss in his death. Hence, we may say, as was lamentingly said by one of
old: “The day when Berengarius died was an evil day.” _Sam. Veltius.,
Geslacht-register, page 128._


MANY OF THE FOLLOWERS OF BERENGARIUS, CALLED BERENGARIANS,
ANATHEMATIZED BY ORDER OF THE POPE, AT PIACENZA, IN ITALY, A. D. 1095,
AND AFTERWARDS PERSECUTED UNTO DEATH, ABOUT A. D. 1100.

It is stated that after the death of Berengarius, his doctrine (spoken
of above) in reference to baptism and the Supper, against the belief
of the Roman church, gained much favor among his followers, who were
called Berengarians; so that England, France, Italy, Spain, Germany,
and even part of the Netherlands, became filled with it. A certain
writer says: “They did not adhere to Berengarius as to a reed which is
swayed by the wind; and their faith did not rest on men, however pious
or godly these might have been, but upon the pure word of God, which
abides forever.”

Hence, Pope Urban II., A. D. 1095, by constraint as it were, convened a
great council against them, in the city of Piacenza, in Italy; to which
there came many bishops from Italy, Burgundy, France, Germany, Bavaria,
and other countries, so that there was no church large enough to hold
all the people, but they had to meet without the city, in an open field.

Bertoleus Constantiensis says, that in this council a canon or rule
was established, by which the views of Berengarius, which were
called a heresy, were again, as had repeatedly been done previously,
anathematized or cursed, but the views of the Roman church, confirmed
as a precious matter. Compare _Bertho. Constant., in Chron., A. D.
1095. Baron. Annal., T. 11_, with _A. Mell., fol. 395, col. 2, 3_.

Hence it came, that a great persecution and dire distress arose,
particularly about A. D. 1100, over said Berengarians, so that, at
first, some were exiled here and there, from the Roman dominion,
some expelled, and some were punished with death, yea, with death by
fire, as shall appear more fully in the account of the martyrs in the
following century. In the mean time, see _A. M. fol. 395, col. 3_, from
_Thuan., Pref._ Also, in _Hist. Henr. 4_.




AN ACCOUNT OF THE HOLY BAPTISM IN THE TWELFTH CENTURY.


SUMMARY OF BAPTISM IN THE TWELFTH CENTURY.

[The last year of the preceding century, namely, A. D. 1100, is
introduced here by way of introduction to the following century; in
which it is shown, that in and shortly after that time there existed
the Waldenses and Albigeois, of whom we shall speak more fully about
the middle of this century.

For the year 1105, some persons are introduced, who opposed infant
baptism, transubstantiation, and the Roman church; also some, for the
year 1119, who condemned the mass.

Certain people, who held the same views as were afterwards held in the
time of Peter Waldus. Their views against the Pope, infant baptism, the
mass, image worship, secular power of the church, persecution, etc.

Rupert Tuiciensis gives an excellent exposition of the baptism of the
ancients; he teaches, that, in order to be baptized, one must first
believe, and confess the faith; that many who are baptized with water,
are not renewed inwardly, because their heart is not right, though they
make confession with the mouth; that the truly baptized, from servants
of sin, become children of God; that the word of God was preached to
the Christian youth throughout the whole year to prepare them for
baptism. What a certain pedobaptist, D. J. V., has written on said
words of Rupertus; what P. J. Twisck and H. Montanus have noted from
the writings of Rupert; that even some learned men of the Roman church
accorded with Rupert. Johannes Bohemius and Ludovicus Vives, and their
belief against the Roman church.

Many Christians at Arles, Narbonne, Toulouse, in Gascony, and other
parts of France, called Petrobrusians; they, according to Peter, abbot
of Cluny, reproved the abuses of the Roman church.

Of Arnald of Brescia, and Peter Abelard, who also opposed infant
baptism.

Henricus Petri Tholossanus opposes fifteen articles to the papists,
which are all fully stated.

Some peasants in France, called Apostolics, also teach against infant
baptism, purgatory, praying for the dead, invocation of the saints.

The Albigenses, from the province Albi, and the Waldenses, the
followers of Peter Waldus, now arise; the conversion of Peter Waldus,
and how he, having separated from the Roman church, gathered unto
himself much people, to whom he taught the doctrine of the holy Gospel,
and who became his followers.

Of the dispersion and the different names of the Waldenses; that there
were three divisions of them, one of which agreed in all articles
of religion with the Anabaptists; that said people were called
Anabaptists; that they rejected infant baptism; their views with regard
to the office of secular authority, against war, the swearing of oaths,
and against nearly all articles of the Roman church; full statement of
the confession of faith of the Waldenses, in fourteen articles; another
confession of theirs, in twelve articles, made to those of Merindol
and Cabriere; some precepts, which they left to their church; some
testimonies by ancient writers, respecting the virtuous life of the
Waldenses; how they have been unjustly accused by their inquisitors and
accusers; the time in which the Waldenses lived and flourished, namely,
more than three hundred years, in France, as well as in Italy; the
places where they sojourned; that almost a thousand towns were filled
with them. Conclusion.]

       *       *       *       *       *

As a fire of small coals, when water is poured over it, though emitting
a spark occasionally, yet smoulders for the most part, stifled as it
were, by the smoke, but finally breaks forth with great power, so
that the flame, leaping above the smoke, can no longer be extinguished
with water, or kept down; so it was, in the twelfth century with the
fire of the Gospel, and particularly as regards the article of baptism
upon faith. Over this, the Pope of Rome, with his cardinals, bishops,
priests, and monks, had thus poured, in the preceding century, the
water of so many false doctrines, that scarcely a few sparks could rise
before it was instantly sought to extinguish them, till finally through
the contentions and dissensions of the Romish so-called clergy, each
striving to rise above the other, the fire of the Gospel, as having
been, it was supposed, sufficiently quenched, was left, in some measure
unmolested; in consequence of which it began to rekindle and burn
with such power that its flames, having surmounted the smoke of papal
superstitions, could not be extinguished by the water of persecution,
suffering, or death; yea, the severest persecutions and the greatest
torments were, at that time, like oil in the fire.

This shall be shown in the proper place; but first we will speak of the
persons who then opposed infant baptism and other Roman superstitions,
and, in order to do this systematically, we will begin thus:

For A. D. 1100, the last year of the eleventh, or the beginning of
the twelfth century, P. J. Twisck gives this account: “It appears
from writers, that at this time and shortly after, there existed
the Waldenses and the Albigeois, who opposed the papal errors, and
infant baptism, and had to suffer much misery and persecution from the
tyrants. _Chron., page 423, col. 1_. However, in the proper place we
shall speak more fully of it.

_A. D. 1105._--This is the year in which mention is made by writers of
certain persons who were accused of having no good opinion of infant
baptism as well as of the transubstantiation of the bread and wine into
the body and blood of Christ; and of reviling the Roman church. _P. J.
Twisck, page 428, col. 2_, from _Merul., fol. 726_; also, _H. Mont., p.
83_.

We briefly mention this here, simply to show the belief of those
people; however, when we come to the account of the martyrs of this
time, we shall show how many there were of these persons, what befell
them on account of their faith, and where, and through whom this
happened.

_A. D. 1119._--It is recorded that at this time there were certain
people, who, under the name of religion, besides other things of the
Roman church, also reviled infant baptism and the mass. _J. Mehrn.,
Bapt. Hist., page 685_, from _Joh. de Oppido, inquisit. Tholoss., in
Chron._ Also, _A. Mell., fol. 422, col. 1_.

_A. D. 1120._--Jean Paul Perrin Lionnois makes mention, in his _History
of the Waldenses and Albigenses, 3d part, 3d book, cap. 1, pages 163,
164_, of a certain manuscript dated A. D. 1120, containing certain
sermons of such people as were afterwards, in the time of Peter Waldus,
called Waldenses and Albigenses. Besides said sermons, there is also a
tract against the Pope of Rome, who is there called antichrist.

But above all it is worthy of note, that among the marks ascribed there
to antichrist, infant baptism upon a dead faith is also enumerated,
and is called _the third work of antichrist_. Then there are further
denounced, the mass, image worship, and relics, or the bones of the
saints.

“The sixth work of antichrist,” these people said, “consists in this,
that he tolerates open sins, and does not excommunicate or separate the
impenitent.”

“The seventh work of antichrist consists in this, that he does not
govern or protect his unity through the Holy Spirit, but by secular
power, uniting the latter with spiritual things, for his aid.”

“The eighth work of antichrist is, that he persecutes the members of
the church of Christ, searches out, apprehends and kills them.”

Thus it is quite evident, that in these early times, there were already
very many who not only confessed the purity of the true faith, but even
attacked, with spiritual weapons from God’s holy word, the Roman see,
notwithstanding, as appears from the eighth work of antichrist, they
were persecuted, searched out, apprehended and killed; of which we
shall speak more fully in the proper place.

_A. D. 1124._--At this time, appeared Rupert Tuiciensis with many
writings. He did not hesitate to point out the decay, and the manifold
superstitions of the Roman church, presenting at the same time, the
practice of the first Christian and the apostolical church; by which
course he gave the Romanists of his time sufficient cause to be ashamed
and convinced, especially with regard to the abuse of baptism, which
originally had been administered upon faith, but was now given by them
to infants. All this we hope to show in proper order, from the writings
he has left.

First of all he establishes, that in order to be truly baptized, faith
and confession of the same are required.

_Jac. Mehrning, Bapt. Hist., page 659._ Rupert (_lib. 13, on John
18_) says: “Every one that is to be baptized, must first believe and
confess, and not until then be baptized, upon (or into) the death of
Christ, and be buried with him by baptism in order to arise.”

Who does not see that Rupert here censures and refutes the practice
of those who at his time, namely, among the Roman church, baptized
infants, without regard to faith or confession of the same, as well
as without dying unto, and burying of, former sins, much less, with
arising unto a new life, since these things cannot exist in infants;
for why should he have connected faith, confession of it, and baptism,
if he had not considered them as belonging together? Why should he say,
that every one that is to be baptized, must first believe and confess?
which is just what Christ taught, Mark 16:16, and Philip required of
the Ethiopian, Acts 8:37.

Thus it is also with what he says of being baptized upon, or into, the
death of Christ, and of being buried with him by baptism, in order to
arise, etc.; for this the apostle applies to those who, having been
baptized upon their faith, had become members of the church at Rome,
Rom. 6:3,4, whose faith was spoken of throughout the whole world, Rom.
1:8.

_Page 657._ Rupert (_lib. 11, on John 15_) says: “They (the teachers)
can visibly administer water baptism, but they cannot give the Holy
Spirit, in whom, nevertheless, all the virtue of baptism consists.”

These are words that overthrow the authority and power of the Romish
priests, who, when baptizing infants, were wont to pretend that they
did not only wet them with water, but that they also expelled Satan
from them, and imparted the Holy Ghost, which they supposed to bring
about by certain exorcisms and blessings; but this is opposed by
Rupert, with the aforementioned words.

_Same page._ Rupert (_lib. 3, on John 2_) says: “There are many who are
indeed baptized with water, but are nevertheless not renewed in the
spirit of their mind, because they do not put off the works of the old
man, though they are baptized in the water, and confess that they put
on the new man.”

Here the reason is shown, why many, though baptized with water, are
not renewed in the spirit of their mind; however, the blame is charged
upon the candidates themselves, and not upon the teachers, who had
not blessed them; but it is because those who were baptized, did not
themselves, though it was their duty, put off the works of the old man.
For, God’s wisdom (that is, the Spirit of God) does not enter into a
malicious soul; nor does it dwell in the body that is subject unto sin.
_Sap. 1:4._

It must be noted, moreover, that when he speaks here of being baptized
in the water, of confessing something, and of putting on the new
man, and that all this is said of the candidates of his time, it is
clearly evident, that then, in the church of which he speaks, adult and
intelligent persons were baptized, who, confessing their former sins,
could put on the new man, that is, a sinless and godly life.

_Page 662, num. 17._ Rupert (_lib. 2, on John 1_) says: “To be baptized
with the Holy Ghost, is to receive the gift of the Holy Ghost, who
does not [only] point out sin, but helps against sin, making us, from
servants of sin, children of God.” Again: “He baptizes us with fire,
when he, through the Holy Spirit, makes us strong in love, constant in
faith, shining in knowledge, and burning with good zeal.”

He has respect here to the promise which John gave to those who came
to his baptism, saying: “He (Christ) shall baptize you with the Holy
Ghost, and with fire,” Matt. 3:11; John 1:33; which, as everyone knows,
is a promise given not to infants, but to adult persons; hence Rupert
also has such in view here.

This appears still more clearly, when he says of said candidates, that
they, receiving the gift of the Holy Ghost, were made, from servants of
sin, children of God; for no one can in truth be called a servant of
sin, who has not first served sin; and no one can be made a child of
God, who has not first been a child of the world; for what one becomes
or will become, he has not been before.

With what he says further, of being “strong in love, constant in faith,
shining in knowledge, and burning with good zeal,” he certainly
indicates that he is speaking of such persons as, having attained to
the use of their reason, have knowledge and ability for true love,
faith in God, the knowledge of Jesus Christ, and a good zeal for the
observance of the commandments of the Lord; for by such, and none else,
can these things be undertaken, and, with God’s blessing, carried out.

In another place Rupert relates what customarily took place as
regards the candidates, baptism itself, and some of the circumstances
pertaining to it. He says: “All the youth of the church, whom they had
sought to win to God, during the year, through the preaching of the
word, gave in their names, on the fourth day of the week in lent, when
Easter approached; and when each of them, in the subsequent days till
Easter, heard the rule of faith, in which he had been begotten and had
grown up, he finally died (that is, he put to death sin), and rose
with Christ (that is, to a new life), confessing the faith with full
confidence, at baptism.” _Bapt. Hist., page 706, D. Vicecom., lib. 2,
cap. 14_, from _Rupert, lib. 4, cap. 18_.

Upon this, a certain pedobaptist, D. J. V. (same page), once said: “But
the Christian fear of God pleases us better, since the baptism of the
ancients, and with it the ancient custom (namely, of baptizing upon
faith), are abolished, and the believers now give to their children
their names, at baptism, before the eighth day after their birth; for
this agrees best with the practice of the Jews, who gave to their
children their names on the eighth day of circumcision, and with the
custom of the heathen, who did the like to their children, on the
eighth, ninth, or tenth day after their birth.”

This is certainly plain language. He says that the baptism of the
ancients (that is, the baptism according to the institution of Christ,
Mark 16:16), and with it also the ancient custom (namely, of baptizing
upon faith), are abolished (that is, by those who have introduced
infant baptism), and he praises this as a Christian fear of God,
saying, that it pleases him better. How would any one dare speak with
greater presumption and shamelessness of the commandments of Jesus
Christ? It grieves me to say more about this and I will leave it,
adding, however, the remarks of Jacob Mehrning in referring to these
words: “A fine arrangement this! Christians are no longer to conform to
the baptismal ordinance of Christ, but Christ is to accommodate himself
with his baptism, to the practice of the Jews and the custom of the
heathen. Fie, Satan! how brazenly dost thou here disclose thy cloven
foot!”

P. J. Twisck and H. Montanus quote the following words from the
writings of Rupert: “Formerly it was customary to renew the children,
throughout the year, with the word of God, in order to present to them,
on the approach of Easter, the faith, which they had to confess at
baptism; but, that Christianity might grow, and the net of the Gospel
become full, it pleased the church (that is, the Roman church), because
of the danger of temporal death, that the children of Christians should
be baptized immediately.” _Chron., page 443, col. 2, Nietigh., page
83_, from _Rupert, lib. 4, de Divinis Officies, cap. 18_.

“With Rupert,” writes Twisck, “several learned men of the Roman church
in this last century agree, as is adduced from their books. John
Bohemius says: ‘Formerly it was customary to administer baptism only
to those who had previously been instructed in the faith, and who were
examined seven times in the weeks preceding Easter and Whitsuntide; but
when baptism was afterwards deemed essential to eternal life, it was
ordained that new-born infants should be baptized, and that sponsors
should be provided, who, in their stead, confessed the faith, and
renounced Satan.’” _Same page_, from _J. Boh., lib. 2, de Gent. Morib.,
Loop der Werelt, page 41_.

“This is confirmed by Ludovicus Vives, who says: ‘No one was brought to
baptism among us, until he had reached his years, and when he knew what
the mystic water signified, and himself desired to be washed with it.’”
_Same page_, from _Lud. Viv., in Annat. Civit. dei Augustini, lib. 1,
cap. 27_, also, _H. Mont., page 88_.

But, to return to Rupert, Twisck says, he wrote not only on baptism,
but also composed many other books, against the papal views, of the
holy Scriptures, of justification, of two sacraments, of the Supper
under both forms, and of the spiritual presence of Christ. He also
says of antichrist, that he will send his messengers and preachers
throughout the whole world; he will first convert (that is, turn to
himself) and overcome the Kings and princes, and then, through their
instrumentality, will raise persecution over all the nations who will
sincerely confess Christ. _Chron., page 444, col. 1_, from _Rupert, in
Apoc., lib. 3, cap. 13, Johan. Fobri., fol. 158, Anth. Jac., fol. 113,
John Munst., fol. 140_.

_A. D. 1126._--At this time, there were many Christians at Arles,
Narbonne, Toulouse, in Gascony, and at different other places in
France, who were afterwards called Petrobrusians, after one Peter
Bruis,[154] their most prominent teacher, and who also neither
sanctioned nor practiced infant baptism. This is attested by Peter,
abbot of Cluny, who says, in the beginning of his tract against the
Petrobrusians: “They deny that infants who have not yet attained the
years of understanding, can be saved by the baptism of Christ; and say
that the faith of another cannot help those who cannot use their own
faith; for, according to their view, not the faith of another, but each
one’s own faith saves with baptism, because the Lord says: ‘He that
believeth and is baptized, shall be saved; but he that believeth not,
shall be damned.’” _Bapt. Hist., page 598, H. Mont. Nietigh., page 83_,
from _Biblioth. Patr. Tom. 12, part 2, fol. 206_. Also, _Baron., A. D.
1126_.

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

The foregoing is so clearly opposed to infant baptism and in favor of
baptism upon faith, that it is unnecessary to add a single word of
explanation; hence, we will let the matter rest, and proceed to others
who maintained and confirmed the same belief, both in and after those
times.

NOTE.--_A. D. 1128._ Arnulph, Bishop of Lyons, an excellent preacher
of the Christian doctrine, was secretly murdered at this time, through
craftiness, by the clergy, because he reproved too severely their
luxuriousness, lewdness and gross errors. He presented to them, for
their imitation, Christ’s poverty, and his most holy life and walk. _P.
J. Twisck, page 446, col. 1, Chron. Platinæ, fol. 273, Histor. Andr.,
fol. 57; Histor. Georg., lib. 5._

_A. D. 1131._--About this time, also Hildebert, Bishop of Mayence,
wrote and preached vehemently against the power and authority of the
Pope, whom he did not hesitate to charge with tyranny; declaring also,
that the city of Rome had been made by him the seat of all mischief and
wickedness, because the fear of God and love were banished from it.
For this he was imprisoned at Rome, and treated very cruelly. _P. J.
Twisck, Chron., page 448, col. 2_, and _page 449, col. 1_, from _Paul
Merul. Tytthres., fol. 746_.

_A. D. 1139._--A little before or after this time, as Baronius says,
Arnald, a lector, at Brescia, in Italy, taught against infant baptism;
as did also Peter Abelard, of whom Arnald had obtained his doctrine,
in France. Concerning this much might be related here, but, as we
afterwards, in the proper place, shall have to speak of the martyrdom
of these persons, we will say no more of this here, deeming the
statement that they opposed infant baptism sufficient for the present.
As regards their doctrine, as well as what happened to them, see _Bapt.
Hist., page 598, H. Mont. Nietigh., page 84_, from _Baron., A. D. 1139,
Num. 3_, also _A. D. 1145, Num. 3_, and _A. D. 1147, Num. 6_.

NOTE.--“In the year 1139 or 1140,” writes P. J. Twisck, “there was in
Italy an honorable, godly, and learned man, simple in his life, called
Arnold of Brescia, who dared teach and preach mightily against the
power and authority of the Pope and against the monks and priests; on
account of which he was excommunicated by Innocent, the Pope of Rome,
and greatly persecuted. Arnold, therefore, fled into Switzerland, and
remained at Zurich, exposing all the abominations of the papists.”
_Chron., page 466, col. 2_, from _Hist. Georg., lib. 5. Chron. Car.,
lib. 4. Leonh., lib. 5. Zegh., fol. 292. Hist. Eccl. Casp. Hedio., 3d
part, cap. 11, D. Andr. Hond., lib. 2, cap. 26. Seb. Franck,. fol. 26,
39. Merul. Tytt., fol. 750, 753, 757, 760, 761, 853. Jan. Cresp., fol.
281._ Of his death we shall speak in the history of the martyrs, for
the year 1145.

_A. D. 1147._--Henricus Petri Tholossanus, that is, Henry of Toulouse,
at this time and afterwards, vigorously attacked infant baptism, with
the spiritual weapons of divine truth; which he had commenced already
in the time of Peter Bruis, as was mentioned for the year 1126; and he
did not cease to pursue it until, and after the death of said Peter
Bruis; which matter is described by _Jacob Mehrning, Bapt. Hist., page
664_ as follows: “Now Peter de Bruis having been condemned and burnt,
Henry strenuously maintained his doctrine; for he was a co-worker with
Peter, and had not a few followers of his doctrine.” Peter Cluniacensis
writes, that among other things, he taught:

1. That children may not be baptized or saved through the faith of
another; but they must be baptized and saved through their own faith;
for baptism without individual faith, saves no one.

2. That individual faith without baptism is also useless.

3. That children that have not yet reached the years of understanding,
cannot be saved by the baptism of Christ.

4. That those who have been baptized in infancy, must, when they become
older, be re-baptized, for this, he says, is not re-baptizing, but,
much rather, baptizing aright.

5. That the body and blood of Christ are not offered up in the public
mass; and that this sacrifice has no virtue to the salvation of souls.
Again, that the altars ought to be cast down or broken in pieces.

6. That the doctrine of the forms and of the transubstantiation of the
sacrament is false.

7. That the Supper ought not to be administered any more (as their
accusers charged them with maintaining), it having been given once by
Christ to the apostles.

8. That the sacrifice of the mass, prayer, alms, and such like, works
of the living for the dead, are folly, wickedness, and of no avail.

9. That monks and priests should marry, rather than commit fornication,
and live continually in lewdness.

10. That crucifixes should not be honored or worshiped; and the many
crosses, which tend to superstition, ought much rather to be abolished
than retained.

11. That men ought not to build so many costly churches, which are
frequently not used for hearing the word of God; and those that are
built should be demolished.

12. That by the bawling church-singing of the priests and monks God is
mocked, and not reconciled.

13. That flesh may be eaten on Sunday and other days.

14. That they do not receive all the books of the Old and the New
Testaments, namely those which are called _apocryphal_; but the Gospel
only.

15. That they believe only the holy Scriptures, but do not place the
writings of the fathers on an equality with them.

This doctrine, and these articles, Peter Cluniacensus, who quoted them
from the writings of Henry, undertook to refute; but the _Centuriatores
Magdeburgenses_ accept them for the most part, and refute Peter. See
concerning this, _Bapt. Hist., pp. 665, 666_.

Said articles certainly show of what faith and persuasion Henry was,
and that he did not continue to adhere to monachism, although he had
first embraced it; for, to be a monk and to make such a profession,
are incompatible with each other. On this account he had to suffer
much ignominy and calumny from Bernhard, who was regarded as a saint
among the Romanists. The latter not only called him an ignorant fellow
and an apostate from the Roman church, but also charged him with many
unbecoming, and ungodly things, though by other writers, of greater
note and credibility, he has been exempted, and acquitted of them.

We will close our remarks concerning Henry, and give, if necessary, a
fuller account of the matter, when we shall speak of his sufferings for
the truth; however, in reference to this, we refer the reader briefly,
to _Bapt. Hist., pages 685, 686_, from _A. M., fol. 423, 424, ex Petr.
Cluniac. Duae, epist. 141 and 142, ad Comit. Tholoss. and Tholossanos,
idem, Serm., 65, 66, super. Cant. vitae Bernh., cap. 3. Cent. Magd.
XII., cap. 5, and Illyr. Cat. Test. Verit., lib. 15, tit. Petri de
Bruis, etc._

_A. D. 1155._--This is the time in which, according to Nicholas Sander
(but according to Cesar Baronius, A. D. 1147), there were in the
vicinity of Toulouse, in France, certain humble people, who, by other
writers, are called peasants, but who properly were termed Apostolics,
that is, followers of the apostles. It is stated of them, that they
would hold only to the apostolic writings, and that they therefore
condemned infant baptism, as well as purgatory, praying for the dead,
the invocation of the saints, etc.

More might be related here, but as some of them have attained to the
martyrs’ crown, and we consequently shall afterwards have to speak
more fully with regard to them, we will leave the matter until then,
being satisfied, meanwhile, that they professed this good profession,
and rejected the evil. See concerning this, _P. J. Twisck, Chron.,
page 469, col. 2_, from _Nicol. Sand., Hist. der Mart. Doops-ges., A.
8, D. Anth. Jac., fol. 118_; also _Bapt. Hist., page 599. H. Montan.
Niehtigh., page 84, etc._

_A. D. 1160._--This is the year which, of old, was noted with joy by
many pious and well-meaning Christians, who detested popery; and in
which, even to this day, not a few of the godfearing rejoice. For
then, and especially, shortly after, popery and her superstitions
received the severest blow of which we read in history; and the divine
truth, which, almost to this very time, seemed, in many respects,
to be trampled under foot most atrociously, now joyfully raised her
head and triumphed. The doctrine against infant baptism, the swearing
of oaths, war, in short, against nearly all the evil practices and
perverted worship of the Roman church, of which one formerly dared
speak only with fear and trembling, and that often only in private,
was now boldly, yea, frequently, publicly preached and defended, and,
notwithstanding the threats of the Pope of Rome, maintained. This
was first commenced chiefly by Peter Waldo at Lyons, in France, and
carried out by his successors; however, in order to treat the matter
systematically, we will begin with the conversion of Peter Waldo, and
then go on to his successors.


OF THE CONVERSION OF PETER WALDO, AND THE RISE OF THE WALDENSES, ETC.

M. Matthias Flaccius Illyricus (in his _Catalog. Tesitum Veritatis,
between fol. 263, and fol. 277, according to Jac. Mehrning in Bapt.
Hist., page 601_), writes: “About A. D. 1160, several of the principal
citizens of Lyons were together, conversing on various matters, as is
customary in the summer season, in Italy and France. As they were thus
standing together, one of them suddenly fell down to the ground and
expired, before their eyes.

“This awful occurrence, an example of the mortality of man, and of the
divine wrath, terrified one of their number, namely, Peter Waldo, a
man who was very wealthy. He began to reflect and resolved (Impelled,
no doubt, by the Holy Spirit), to repent, amend his life, and be more
diligent in the fear of God than he had hitherto been. He therefore
began to distribute alms liberally, and at convenient seasons, to put
his household and others who came to him, in mind of the good, and to
admonish them to repentance and true godliness.

“When he had thus for some time, done much good to the poor, and was
becoming the longer the more zealous to learn, as well as to teach
others, the people also came to him more and more; he therefore began
to present to them, not his own ideas, but the holy Scriptures, and to
expound and explain the same in the common French language.

“But the bishop and the prelates, who, as Christ says, have the key
of heaven, and yet do not go in themselves, nor will suffer others
to enter, were greatly vexed that this (in their opinion) unlearned
and common man, should bring the holy Scriptures into the vernacular
language, and expound the same, and that already great numbers came
into his house, whom he instructed and admonished.

“However, he was greatly in earnest, to promote both the honor of God
and the salvation of men; and the people were so eager for the word
of God, which, in the churches, was not preached pure, nor publicly,
that they could not be turned away by the command of these papistic
Pharisees and highpriests; hence, both the teacher and those taught
said, that one ought to obey God rather than men.

“Waldo therefore resolved, notwithstanding the commands of the wicked,
to sustain the hungry Christians not only with his temporal living,
which, owing to the liberal distribution, decreased day by day, but
also with the word of God, and good instructions and admonitions; and
since the prelates, by tyranny and unchristian decrees, sought to
suppress and exterminate the simple and true preaching of the word of
God, sufficient reason was thus given to Waldo and his adherents, to
inquire the more diligently into the religion and intentions of the
priests, and to speak the more boldly against them.

“The contest with the priests becoming the longer the more violent,
more confusions and superstitions were discovered in the papistic
religion, and attacked. At this time Waldo also read, in the
vernacular, certain testimonies from the writings of the fathers, with
which he defended his own not only with the holy Scriptures, but also
with the testimonies of the ancients, against the enemies of the truth.

“When the bishop with his papistic Pharisees and scribes saw with what
constancy Waldo and his adherents taught the word of God, and were
pained, that their own infamy, ignorance, and fickleness in doctrine,
and other absurdities, were attacked by Waldo and his followers, they
excommunicated them one and all. Not long afterwards, perceiving that
also by excommunication they could not be deterred from their purpose,
they relegated them into misery, persecuted them with imprisonment, the
sword, and fire, and treated them very atrociously, in order that they
might be compelled, on account of the existing distress and danger, to
remove from Lyons and disperse into various countries.

“It is presumable, that the congregations of Waldo, or some of them,
whom he taught at Lyons, were there for four or five years, until
they were utterly driven away from that city; for Waldo was a man of
powerful abilities, and is said to have had many relatives, and, hence,
could not be checked or suppressed in a trice; besides, he did not
immediately, at the beginning, attack the priests of the Pope.

“Finally, these godly people were proceeded against with great fury,
throughout Christendom; they were sent hither and thither by the
inquisitors; for which we have to thank those atrocious wolves that go
about in sheep’s clothing, and call themselves monks.” _Bapt. Hist.,
pages 601–4, from Matt. Flacc._

Claude de Rubis relates, that Waldo and his followers were completely
expelled from Lyons; while Albert de Capitaneis says, that they could
not be expelled entirely. We have not been able to ascertain anything
further about this first persecution, save that the Waldenses, so
called after Waldo, after escaping from Lyons, followed him, and then
dispersed, in different bands, into various countries. _Balthas.
Lydius, History of the Waldenses, printed at Dortrecht, 1624, 1st book
of the first part, cap. 1, Page 3, col. 1, from Claud. de Rub. Hist.,
p. 269. Albert de Cap., book of the origin of the Waldenses, page 1._

NOTE.--Peter Blesensus, a learned man, well known by his writings,
taught, A. D. 1167, that Rome was the true Babylon of which John has
prophesied; that the officials of the Roman court were genuine harpies,
and the priests, true calves of Bethel, priests of Baal, Egyptian
idols, and that at Rome everything could be had for money. _Chron. van
den Onderg., page 479, col. 1, from Merula, fol. 767._

_About A. D. 1170._--For the year 1160, we gave an account of Peter
Waldo and his conversion, as well as of his having brought many who
sat in the darkness of popery, to the light of the holy Gospel. It
is stated of these people, that in doctrine, faith, and life they
were like the Apostolics, of whom we made mention for the year 1155,
and stated, that they were opposed to infant baptism, purgatory,
etc. The rise of these people, called Waldenses and Albigenses, is
fixed about A. D. 1170, that is, ten years after Peter Waldo began to
teach them; which matters shall hereafter be treated more fully and
circumstantially. Compare _Bapt. Hist., page 599_, with _Nietigh., page
85_; also, _Introduction to the Martyrs Mirror, fol. 50, col. 1, 2_,
(although the principal rising of said people is there fixed A. D.
1176) from _Bar. in Chron., A. D. 1176, num. 1, 2, 3_.

NOTE.--It appears from several ancient writers, that the Waldenses,
or, at least, people who held the same belief, existed long before the
year 1170, yea, before 1160; seeing that already in the year 1160 they
had increased to such an extent, that they were summoned to Rome before
a synod, and were condemned there as obstinate heretics. _Johan. de
Oppido._ The same occurred A. D. 1164, in the synod of Tours, _Bapt.
Hist., p. 676_. Hence, when their beginning is fixed A. D. 1170, this
must not be understood of their origin, but of their rising, progress,
and greatest prosperity.


OF THE DISPERSION AND THE VARIOUS NAMES OF THE WALDENSES OR FOLLOWERS
OF PETER WALDO.

When Peter Waldo with his adherents, through the cruel hatred of the
papists, had to leave the city of Lyons, on account of his faith, they
became distributed and scattered into different parts of the world,
and, hence, received various appellations, with regard to the places
where they resided, as well as with regard to their faith, and to the
accusations brought against them, especially by the Romanists.

In the _History of the Waldenses_, by _D. Balthasar Lydius, 1st book
of the first part, cap. 3, page 4, col. 2_, and _page 5, col. 1_, the
following account is found of the various names of said people:

“They, in the first place, called them Waldenses, after Waldo, who was
a citizen of Lyons; and, after the district of Albi, they called them
Albigenses.

“And because those who adhered to the doctrine of Waldo, left Lyons,
stripped of all human means, having had to leave behind the most of
their goods, they were derisively called, _The Poor Men of Lyons_.”

“In Dauphine they were by way of derision called _Chaignards_, that is,
_Dogs_.

“Also because a part of them crossed the Alps, they were called
_Transmontani_.

“After Joseph, one of Waldo’s disciples who preached in the bishopric
of Dije, Lower Dauphine, they were called _Josephists_.

“In England they were called _Lollards_, after Lollardus, one of those
who preached there.

“After two priests, Henry and Esperon, who taught the doctrine of Waldo
in Languedoc, they were called _Henricians_ and _Esperonists_.

“After Arnold, one of their pastors or teachers, who preached in
Albigeois, they were called _Arnoldists_.

“In Provence they were called, in an unknown tongue, _Siccars_.

“In Italy they were called _Fratricellii_, that is, _Little Brothers_,
because they lived like brothers in true unity.

“Also, as they observed no other day of rest or holiday, than Sunday,
they were styled _Insabbathi_ or _Insabbathas_, that is, _Sabbathless_,
or not observing Sabbaths.

“Because they were continually subject to, and underwent sufferings,
they were called _Patarins_ or _Patariens_, that is, _Sufferers_, from
the Latin word _pati_, to suffer.

“Because they, as poor wanderers, fled and traveled from country
to country, they were termed _Passagenes_, that is, _Travelers_ or
_Vagrants_.

“In Germany they were called _Gazares_, which signifies, _Accursed_ and
_Abominable_; but thus the Pope of Rome has always been accustomed to
call those who oppose the Roman faith.

“In Flanders they were called _Turilupini_, that is, _Dwellers with
Wolves_, because, on account of persecution, they were often compelled
to hide and live in wildernesses and forests, in close proximity to
wolves.

“Sometimes they were named after the region or district where they
lived, as Albigenses, from Albi; Toulousians, from Toulouse; Lombards,
from Lombardy; Picards, from Picardy; Lyonists, from Lyons; Bohemians,
from Bohemia.”

Thereafter, the origin and cause of said names, according to Jean
Paul Perrin Lyonnois, who has noted the same, is further explained
by D. Balthasar Lydius, in his treatise on the _Various names of the
Waldenses, 3d chapter of Perrin_, from _page 48, col. 1, to page 82,
col. 2_; in which the true innocence and uprightness of said people,
though they were sometimes called bad names, is demonstrated in all
simplicity and clearness.

But that nothing may be wanting here, we will, for additional
information, subjoin several other names of the Waldenses, passed over
by B. Lydius (from J. P. Perrin), but mentioned by _Abr. Mellinus_,
in his _History of the Persecutions and Martyrs_, for _A. D. 1619,
fol. 449, col. 3, 4_, by misprint, but, properly, _fol. 439, col. 3,
4_, and some of them, further explained. For, among other things, he
writes there, that said people were also “called _Catharists_, that is,
_Heretics_, because they were called heretics by their opponents.

“They were called _Publicans_, because they were compared by the
Romanists to publicans or open sinners.

“From the Latin word _lolium_, signifying weed, they were called
_Lollards_; though, as stated above, this name was also given them from
Lollardus, a teacher; however, they were likened to _lolium_, a weed
that grows among the corn, because they, (the papists said) ought to
be rooted out like the tares from among the corn; this name they also
retained in Germany, Sarmatia, Livonio,” etc.

“They were called _Runcari_ because they lived near Runcalia, not far
from Piacenza.

“They were called _Barrini_, from Mount Barrio or Barian, a place in
the district of Crema, in Italy. Also _Cotterellos_, because they lived
on the mountains known as the Cottian Alps. They were also called
_Comists_, because they lived in the city of Como, in Italy.

“In Germany they were called _Grubenheimer_, that is, _Cave-dwellers_,
because necessity compelled them to live underground, in pits and caves.

“In France they were termed _Texerants_, that is, _Weavers_, because
there were many weavers among them.”

These and similar names have been given the Waldenses in former times;
which we have deemed necessary to notice briefly, in order that the
readers, in the sequel of our history, whenever these or similar
persons are spoken of, may know who and of what belief they were.


OF THE WALDENSES WHO IN ALL RESPECTS WERE OF ONE BELIEF WITH THE
BAPTISTS (ALSO CALLED ANABAPTISTS); OF WHOM WE SHALL SPEAK THROUGHOUT
OUR ACCOUNT.

Although Peter Waldo, from whom the Waldenses derived their name, was
enkindled with a true zeal for the divine and evangelical truth; yea,
so that in the beginning very many, through his doctrine and life,
burned as with a heavenly fire, and were zealous with him for God and
the pure truth; yet not all remained steadfast in the truth; which
appears to have been caused from their being dispersed into different
countries and becoming separated from one another, by reason of the
persecutions.

Some were also called Waldenses though they had no fellowship with
them, and never were true brethren with these people.

Others, though they had once been members of that church, had joined
themselves to others, thus forsaking, either from fear of death, or for
some other reason, their former confession, especially in the article
of the meekness and patience of Jesus.

Others, notwithstanding that they filled worldly offices, yea, even
engaged in war, were sometimes, though perversely, as shall be shown
in the proper place, called Waldenses or Albigenses; only (as can be
inferred) for the reason, that some Waldenses or Albigenses lived
under their protection, who were tolerated by connivance, or otherwise
countenanced by them.

We shall therefore pass over all those concerning whom there is
evidence that they only bore the name of Waldenses, but were not such
in deed; and turn to those of whom ancient history testifies that they
confirmed the name by the deed, in faith as well as in doctrine.

Sebastian Franck, in _Chron. van de Ord. en Sect. der Rom., fol. 153,
col. 3_, writes, that the Waldenses were divided into two, or, as some
maintain, three divisions, one of which, in all points, held the same
tenets with the Anabaptists (Baptists), having all things in common.
They baptize no infants, and do not believe at all in the presence of
the Lord’s body in the sacrament. A little before this, he says: “They
invoke no saints or creatures, but only God. They do not swear at all,
yea, they regard this as improper for a Christian. They also have no
images, and do not bow before or worship them. They allege, that the
sacrament ought not to be worshiped, but Christ, at the right hand of
his Father, and God, in Spirit and in truth. They suffer no beggars
among them, but help and assist each other as brethren.” See concerning
them, _Seb. Franck, Chron. Rom. Ketter, fol. 121, col. 2. Introduction,
page 50, col. 2. H. Mont. Nietigh., page 86, Jac. du Bois contra
Montanum, page 158._

These are the true Waldenses, whom we have chosen, and who shall be the
aim of our whole account.


HOW THE WALDENSES WERE CALLED ANABAPTISTS BY THE ROMANISTS THEMSELVES.

This is stated by Jacob Mehrning in different places, after he has
declared, upon the testimony of ancient writers, that they were called
by the peculiar names of those who were previously already termed
Anabaptists. “From Berengarius,” says he, (_Bapt. Hist., page 666_),
“they were called Berengarians; from Peter de Bruis, Petrobrusians;
from Henry, Henricians; from the apostles, Apostolics; from Peter
Waldo, Waldenses, and so forth. Among us Germans,” he writes (_pp.
695, 696_), “the papist, Lutheran, and Calvinistic pedobaptists still
contemptuously call them Anabaptists; in the Netherlands they are
called Mennists, from Menno Simons, one of their principal teachers.”

Thus, according to this testimony, the ancient Waldenses agreed in
faith not only with Berengarius, Peter Bruis, Henry Tholossanus, and
the Apostolics, of whom we have given an account before; but also with
the Mennonites or Baptists of the present day, who by nearly all the
rest in so-called Christendom are stigmatized with the contemptuous
appellation of _Anabaptists_, even as their former brethren, the
abovementioned Waldenses, were called by those from whom they were
separated, namely, the papists.

On _pages 677_ and _678_, these Waldenses are several times called
Anabaptists, with the statement, that long before the time of John
Huss, they lived in Poland and Bohemia, as well as in France, as
is noted in that place. From _Hagecus_, _Dubravius_, _Micchovius_,
_Cromerus_, _Jacob Usserius_, _Jounetus_, _M. Glaneus_, _Keyser’s Car.
Edict._

It is true, that by some of said papistic authors these people are
represented in a very bad light, with regard to their faith, as well as
their life; however, the writer of the History of Baptism refutes said
representation, saying (_p. 679_, from _M. Flaccius and Cent. Magd._),
that they were slandered by their accusers, and that in doctrine and
life they were very pious, orthodox, and godly Christians.

Although we might stop here, as having sufficiently proved, that the
ancient Waldenses were one people with the Baptists of the present
day, yet, since this is a much assailed point, we will add, for
further confirmation, a few more testimonies from papistic writers.
Abbot Peter Cluniacensis, in the first article of Peter Bruis and
Henry Tholossanus, makes mention of the belief of the Waldenses, and
says, that “they (with said two men) denied that infants in the years
of their irrationality can be saved by the baptism of Christ, and
maintained, that the faith of another cannot help them, because they
cannot use their own faith.” Hence, they said: “Though the infants are
baptized by the papists, yet, since they cannot believe, their infancy
preventing them, they are by no means saved by baptism. But we choose a
proper time of faith, and do not rebaptize men, as is alleged against
us, since they know their God, and are prepared to believe on him;
but we then baptize them aright, lest it might be said, that they are
rightly baptized, who, though baptized in infancy, are not baptized
with the baptism by which sin is washed away.” This the Waldenses are
wont to say, says the writer. _Bapt. Hist., page 687._

The writer of the _History of Baptism_ makes the following comments on
the twelfth of the _Magdeburg Centuries, pp. 428, 429_: “Concerning
the origin of the Waldenses, who sprung from Peter Waldo, Mellinus
relates all that has been given above from Flaccius. Hence it came,
that all his disciples, followers and adherents were at that time
called _Anabaptists_ by the malicious papists; and also, _Poor Men of
Lyons_, of which name they needed not to be ashamed for Christ’s sake,
who also, for our sakes, became poor, that through his poverty he
might make us rich. But when they subsequently, through persecution,
became dispersed from France into other countries, as, England, Poland,
Livonia, etc., other names were given them.” _B. H., p. 695._

Here it is expressly stated that the Waldenses, from ancient times
were designated by the papists by the name of Anabaptists; doubtless,
because they baptized those who had been baptized in their infancy
again, or, at least, aright, afterwards, when they had attained to the
faith; for these are words of the Waldenses themselves, as has been
shown above. Moreover, that said people were scattered from France
not only into England, Poland, and Livonia, but also into many other
countries, yea, almost over the whole known world, has previously been
proven in part, and shall hereafter, if necessary, be demonstrated
still more fully.

_Bapt. Hist., page 710._ D. Vicecomes (_lib. 2, cap. 2_), gives
evidence from Bernhard, that the Waldenses were anabaptists, as the
ungodly now call the Christian baptists (the Baptists), who did not
believe in infant baptism.

It is certainly clearly and plainly said, that the Waldenses were
anabaptists, or, at least, that they were called by that name; the
reason why is also shown, namely, because they, like the Baptists of
the present day, did not believe in infant baptism.

Jacob Mehrning, having noted that the Waldenses were called
anabaptists, says (_p. 696_): “But their right, proper, and true name
is, and should be, by rights, _Christians_ and _Christian-baptists_;
because they, according to the command and ordinance of Christ, baptize
none but those who, according to Christ’s baptismal ordinance, know
Christ from his holy Gospel, believe on him, and upon such faith, are
rightly baptized in the name of the Father, the Son, and the Holy
Ghost.”


VARIOUS TESTIMONIES THAT THE WALDENSES REJECTED INFANT BAPTISM.

In _Jacob Mehrning’s History of Baptism_ there is introduced the
testimony of Reinerius, in former times a priest of the order of
Dominicans, who lived in and about the time of the rise of the
Waldenses, and who gives the following with regard to their belief:
“They (the Waldenses) say, that the washing of baptism given to infants
is of no use.” See concerning this, _Bibliotheca Patrum, Tom. 13, page
300_. Also, _H. Montan. Nietigh., page 86_, which also agrees with
the confession that Jean Paul Perrin relates in his _History of the
Waldenses, art. 7_.

On _pages 618_ and _619_, several articles are quoted from a very
ancient book, which, in papistic manner, are imputed to them as errors,
though they spoke correctly and according to truth with regard to them.

1. They reject all the sacraments of the church (that is, as they were
administered according to the Romish custom).

2. Of the sacrament of holy baptism they say, that the questions of the
catechism are put in vain [that is, to infants, who do not comprehend
such questions, and do not have the ability to reply to them; whereby
they sufficiently rejected infant baptism, which it was not customary
to administer without putting said questions to the unintelligent
infants.]

3. That the absolution which is pronounced over infants (at baptism) is
useless.

4. That the sponsors (who were accustomed to recite the creed as out of
the child’s mouth) do not understand what they answer to the priests.

By the fourth as well as the third article, not only is infant baptism
itself abolished, but also its appurtenances of absolution and sponsors
are derided and declared a vain, useless, and ridiculous performance.
But in the first article already, where it is said, that they rejected
all the sacraments of the (Roman) church, among which sacraments infant
baptism was not one of the least, but one of the chief ones; it is
plainly taught, that they did not believe at all in infant baptism, but
like other ancient papal institutions, trampled it under their feet and
rejected it.

From said ancient book, which is ascribed to Reinerius, the Waldenses
are charged with various other things respecting their faith; of which,
in the ninth and tenth charge, the following is said with reference to
baptism (_page 629, art. 9_): “As regards baptism, some (he means the
Waldenses) err, saying: ‘Infants are not saved by baptism, Mark 16:16.
But he that believes and is baptized, shall be saved; but the child
does not believe, and, hence, is not saved (by baptism).’ Thereupon the
priest Reinerius replies: ‘The child is baptized upon the faith of the
parents;’ _ergo_.”

_Art. 10_ confirms the preceding; only it treats also of something
more, namely, of the imposition of hands, which was customarily done
among the Waldenses, at baptism, to the adult candidates. They also
reprove therein the practice which the priests had, of interrogating
the sponsors who would come with children to baptism, in an unknown
tongue, to which the sponsors then replied, without knowing, however,
what they had been asked. This the Waldenses also take as a reason for
rejecting infant baptism and the pedobaptistic superstitions. However,
to this, said Reinerius replies: “Suffer little children to come unto
me.” Matt. 19.

On _page 733, de Centuria XIII., cap. 5, fol. 216, 217_, it is stated
from Cesarius, that the Waldenses and Albigenses rejected baptism and
said that baptism possessed no virtue and was of no use; which they
understood of infant baptism, which is administered without doctrine
and faith; for otherwise the Waldenses esteemed the baptism of Christ,
which is administered according to his ordinance, very highly.

P. J. Twisck, beginning to write of the Waldenses for the year 1100,
calls them by the name of _Brethren_, and says that they opposed infant
baptism. His words are these: “It is evident from the writers, that
in these times and shortly after, there existed the Waldensian or
Albigensian Brethren, who opposed the papal errors and infant baptism.”
_Chron., page 423, col. 1._

This is confirmed by the writers of the _Introduction to the Martyrs
Mirror, page 50, col. 1_, who say, With, or from, Baronius, that
among other things they held, that infant baptism is not necessary to
salvation.

We finally come to the testimony of Jean Paul Perrin Lionnoys, who,
according to the translation of B. Lydius, also confirms the foregoing,
although the translator, Lydius, as well as J. M. V., after the manner
of pedobaptists has endeavored to give said belief of the Waldenses
a different appearance; however, it will appear sufficiently from
the matter itself, who has been the more honest, the author or the
translator. We will therefore enter upon our work and commit this to
the judgment of the reader.

In the third chapter of the first book of the _History of the
Waldenses_, various things of which the papists accused the Waldenses
are related, some of which were true, and some false. Among them,
mention is made of their views against infant baptism, which is
expressed in these words: “The fourth calumny was, that they rejected
infant baptism.” _Lib. 1, part 1. Hist. Waldenses, cap. 3, page 6, col.
1_, from _St. Bernh., Hom. 66 on Cant._

These things, B. Lydius (_page 10_) endeavors to refute, as though the
Waldenses deferred the baptism of their children, not in consequence
of their belief, but from necessity through want of teachers; in
which he agrees with his colleague, Abraham Mellinus, preacher of
the Calvinists, in St. Anthony’s Polder; who, remarking that various
writers testify that the Waldenses left their children unbaptized, says
(_Hist. Mart. 435, col. 3_): “That the children of the Waldenses often
got to be rather old, before they could receive baptism, was not a
voluntary matter on their part, but was owing to the lack of teachers;
for the harvest among them was great, but the laborers few, who could
administer the sacraments, especially baptism, which they held in great
esteem. Hence, as their ministers were frequently scattered far and
wide, through the violence of persecution, or had gone into other
countries to preach, they were often compelled to postpone the baptism
of their children, and thus it happened that their children not seldom
got to be almost of age, before they could obtain baptism.” Thus far,
A. Mellinus.

But who does not see, that this is only a fabrication, yea, an
artifice, by which not only Lydius, but also Mellinus, both strong
Calvinists, seek to force it upon the Waldenses that they omitted
infant baptism not as a matter of faith, but of necessity. For, that
they needed not to omit it from necessity, or through want of teachers
who administered baptism, if, otherwise they had held infant baptism to
be right, appears from various authors; for they had their churches,
which could not well be without teachers, not only in kingdoms,
principalities, earldoms, and provinces, but even in nearly every
city, as we shall show more fully in the proper place. Who, then, can
believe, that they from necessity, through want of teachers, left their
children unbaptized, yea, suffered them to grow up until they became of
age, without baptism?

It is evident, therefore, that they did not leave their children
unbaptized from necessity or through want of teachers, but because of
their belief; as holding that baptism without faith could not conduce
to salvation, as is manifest from the confessions which they professed
in those times already. Thus both B. Lydius and A. Mellinus have
committed no small blunder, in endeavoring to force infant baptism upon
the Waldenses, of which they apparently never thought in such a light,
and to deprive them of baptism upon faith, which they had confessed so
many times.

But, as the compass, though its point be turned East, West, or South,
ultimately returns to North; so it is also with the truth: though she
be forced from her proper place, she will eventually return to it.
This is the case here; for, said translator, who first intended to
prove, that the Waldenses administered baptism not only upon faith,
but also without faith, to infants, states in another place, that it
was always administered with faith and repentance. For, what else is
indicated by the words, that they received the sacraments (that is, not
only the Supper, but also baptism) with faith and repentance, and this
invariably? as is stated in the first book of the third part of the
_History of the Waldenses, cap. 9, page 138, col. 1, art. 8_.

If, then, not only the second, but also the first sacrament, as it
is called, namely baptism, is received with faith and repentance,
it cannot be said that it was administered to infants, seeing these
have neither knowledge nor ability either to believe, or to manifest
repentance, and, hence, lack the whole foundation upon which baptism
was administered by the Waldenses.

In the tract of the Waldenses, as to which are the works of antichrist,
several reproaches against the Pope of Rome and the Roman church are
treated of; among other things, it is said, after the second article
has been treated: “The third work of antichrist consists in this, that
he ascribes the renewing of the Holy Ghost to the external, dead faith
(namely, to the creed which the sponsors used to recite at baptism,
as from the mouth of the children), and that he baptizes the children
in that faith, pretending that by it baptism and regeneration must be
obtained.” _History of the Waldenses, 3d book, 3d part. Tract against
Antichrist, Art. 3, page 162, col. 1, page 163, col. 2._

In another place there is quoted, from Reinerius, this accusation
against the Waldenses: “They also censure many things in the (papal)
sacraments, and say that the baptism of infants is of no avail to
them.” _B. Lydius, Tractaet van de Kerke, page 86, col. 1._

Having, then, sufficiently proved, that the true Waldenses were not
only called Anabaptists, but that they also actually rejected infant
baptism, we will proceed to other articles of their doctrine, which
they had in common with the present Baptists.[155]

  [155] _Doopsgesinde_, German, _Taufsgesinde_.


THE BELIEF OF THE ANCIENT WALDENSES RESPECTING THE OFFICE OF THE
SECULAR AUTHORITY.

It is altogether manifest, that the true Waldenses, in their beginning
as well as in their progress, did not accept of secular power and
authority, but forsook, yea, fled from it. This appears, in the
first place, from those who were the originators, or at least, no
insignificant representatives of their religion, namely, Peter Waldo
and John of Lyons, both of them influential and very wealthy men, who
voluntarily abandoned their riches, and taught their followers to
do likewise--to resign not only authority, but also the means which
furnished occasion thereto, and to be content with such things as might
be needful to them for a modest and sober manner of life. For this
reason they were called not only Waldenses, but also Poor Men of Lyons.
See _Bapt. Hist., page 599_. _H. Mont., page 85._

To this belongs also, that, though their number was great, they
suffered themselves to be martyred like sheep for the slaughter, after
their expulsion from Lyons, to which they had not offered the least
resistance; concerning which, ancient history affords an abundant
evidence, and which, God granting us time, we shall notice more fully
in the proper place.

As regards what the Waldenses, long after they had left Lyons, believed
and taught with reference to this point, it is expressed in one of
their articles as follows: “But he (Christ) also exercised no temporal
jurisdiction or authority, in the state of his humiliation.” _Abr.
Mell., 2d book, fol. 446, col. 2._

By these words the Waldenses indicate that even as Christ exercised no
temporal authority in the state of his humiliation, so his followers
also, here, ought not to exercise any such authority, but that they
themselves should be subject to secular authorities, as the whole
article shows, both in the preceding and in the following words.

In another article they say, that they are truly poor in spirit, and,
for righteousness and faith’s sake do not exercise authority, but
suffer persecution. _Bapt. Hist., page 617_, in the fourth error of
their first article, as the Romanists call it.


THE VIEWS OF THE ANCIENT WALDENSES AGAINST WAR.

Their departure from Lyons, their wandering about in foreign countries
and cities, their innocent and patient suffering, their steadfastness
unto death, and all this without any resistance, retaliation, or
self-defense, sufficiently indicated the faith they had, and by what
spirit they were actuated. But in order to treat this subject in a
proper manner, we will here add what they, as regards this matter,
believed and, themselves or in the name of others, indicated.

In an old book of parchment, supposed to have been written three
hundred years ago, by a certain priest called Reinerius, various
matters are alleged as charges against the Waldenses, which he, in
a certain place, comprises in three articles, each of which he then
divides into sections. In the tenth section he says, “That the Pope
and all the Bishops are murderers, because of the war that they carry
on.” _Bapt. Hist., page 617. B. Lydius, 3. Tract of the Faith of the
Waldenses, page 85, col. 1, Art. 10._

This he gives as an article of the faith of the Waldenses, calling
it, however, an error or heresy; but how can he, who has not learned
otherwise, speak differently?

Jean Paul Perrin Lionnoys, or his translator, charges the Waldenses
also with the following, which accords well with the preceding:
“Seventhly, (he says) that they (the Waldenses) maintained, that the
Pope commits mortal sin, when he sends forth to make war upon the
Turks; and that they likewise commit mortal sin, who obey him in waging
war against the heretics.” _History of the Waldenses, 1st part, 1st
book, cap. 3, page 6, col. 1._

Who cannot see, that this article of the Waldenses opposes war and
everything that can be called warfare? yea, in such a manner, that it
does not admit of it at all.

For, if one should look for a just cause to wage war, how could he find
one more just, than against the Turks? howbeit, it is unjust against
all men; but we speak by way of comparison. How could one find greater
reason to wage war, than against those whom he considers heretics? for
of such it was customary to say that they were worse than murderers,
seeing murderers kill only the body, but they, it was said, souls.
Nevertheless, the Waldenses reproved the Pope for such action, yea,
declared, that he committed mortal sin thereby; as well as those who
allowed themselves to be used as instruments by the Pope for this
purpose.

What is added by the translator (_lib. 1, part 1, Hist. Wald., cap.
4, page 11_), for explanation, which however, serves much more to
obscuration, we pass by, as unworthy of consideration and which will
fall of its own accord.

Yea, it seems, that the Waldenses not only held that they themselves
might not wage war or kill any one, but that they also denied the
right of secular authorities who wished to be called Christians,
to kill, even if the persons whom they should put to death were
malefactors. Concerning this, we find in _P. J. Twisck’s Chronijk_,
that the “Poor Men,” “Insabbathi,” or “Waldenses,” taught, that no
judge who would be a Christian, might put to death any one, not even a
malefactor. _Chron., page 534, col. 2_l and _page 535, col. 1_, from
_Chron. Seb. Fr., fol. 202_, and _Enca. Sylvio._

Moreover, in the account of Gabriel Prateolus and Guilielmo Reginaldus,
who have noted the accusations regarding the doctrine of the Waldenses,
also this charge is found against them: _Art. 17_. “They (the
Waldenses) teach that no judge may condemn any one to any punishment;
to which end they adduce that it is written: ‘Judge not, that ye be not
judged.’” _A. Mell. 2d book, fol. 434, col. 1, Elench. Haeres. Tit.
Paup. de Lugd. Calvin. Turcismi., lib. 2, cap. 5._

Touching what G. Prateolus and G. Reginaldus add by way of accusation,
we let them answer for it. It suffices us that in this they came very
near the truth; but they went too far in what the Waldenses understood
with regard to capital punishment, namely, that authorities may punish
no one with death; this they applied to every kind of punishment,
as though the Waldenses had censured the authorities for punishing
any one, even a great offender, in any wise; which we are not aware
that the Waldenses ever opposed in any formal article, unless some
particular one among them held such views.

In the mean time it appears, from the last as well as from the
preceding testimonies, how exceedingly fearful these people were in the
matter of punishing any one with death; so that they not only desired
to be clear from it themselves, but also spoke against the same in
the secular authorities. Still more did they reprove open warfare, in
which not only a few, but very many are killed, and this for trifling
reasons. This being true, we will proceed to other points of their
faith, which they had in common with the Baptists.

NOTE.--That the Albigenses also, who were one with the Waldenses,
were defenseless, peaceable, and meek people, living in quiet under
certain papistic authorities, who protected them. See, among others,
_Introduction, page 50, col. 2, and page 51, col. 1, from Baron, in
Annal._


THE VIEWS OF THE ANCIENT WALDENSES AGAINST THE SWEARING OF OATHS.

In regard to this point the Waldenses were of the same opinion with us,
teaching that the fathers of the Old Testament were permitted, when
necessity required it, to swear an oath, in or by the name of the Lord;
but that for Christians it is quite unlawful, according to the teaching
of our Savior, who says: “Ye have heard that it hath been said by them
of old time, Thou shalt not forswear thyself, but shalt perform unto
the Lord thine oaths: but I say unto you, Swear not at all.” Matt.
5:33,34.

In the first book of the first part of the History of the Waldenses,
written by Jean Paul Perrin Lionnoys, and translated by _J. M. V.,
chap. 3, page 6, col. 1_, the following point, among others, is adduced
as an accusation against the Waldenses: “The sixth (tenet) which they
(the Waldenses) maintained, was, that men should not swear on any
account.” From _Albert de Capit. and Reiner_. Also, _P. J. Twisck,
Chron., page 534, col. 2, page 535, col. 1_.

How the compiler of these things seeks to explain said matter, we here
pass over, as this is not the proper place to speak of it. But when
necessary, we shall consider it our duty to give an account of it.

Far more pertinent and important, however, is that which is recorded
in _Bapt. Hist., page 624_, where it is stated that in regard to the
swearing of oaths they believed thus: “_Art. 9_. That every oath is a
mortal sin; saying: _Swear not at all; but let your communication be,
Yea, that is yea; Nay, that is nay._” Extracted from an old book of
parchment, ascribed to Reinerius. Also, _A. Mell., 2d book, fol. 432,
col. 4_.

In the articles ascribed by G. Prateolus and G. Reginaldus to the
Waldenses, as having constituted their faith, mention is made of
their views in regard to the swearing of oaths, concerning which, the
eighteenth article contains the following: “They (the Waldenses) say
that all manner of swearing is unlawful for Christians, so that it is
nowhere lawful to swear, not even before the judge, when he constrains
one thereto, to testify to the truth.” _A. Mell., 2d book, fol. 434,
col. 1. Elench. Haeres. Calv. Turcism., lib. 2, cap. 5._

It is true, Mellinus, after the manner of the Calvinists, of whom
he was a leader, endeavors to explain, as it were, this article of
the Waldenses, as though thereby they did not prohibit all swearing
of oaths, but only frivolous swearing. His words are these: “The
eighteenth article has reference only to unjust and perjurious
swearing, as said author owns, (he means the author who charges them
with those articles) saying: ‘The occasion which led them into this
belief, was the fact that they so often and continually heard the
people swear for trifling reasons, and because thereby one easily falls
into perjury.’”

But hear what he further says, as he adds a jeering comparison, saying,
“That the heretics, who never swear, are like the devil, of whom we do
not read that he ever swore.” _Page 434, col. 3._

I pray thee, beloved reader, see now, by what author Mellinus seeks
to establish his case. It is true, he first quotes this author when
presenting the articles of the Waldenses, and this for the reason that
the latter has presented them in such a manner that they in every part
militate against the Roman church; but now, seeing that said author
has presented the article respecting the swearing of oaths (in which
the Waldenses deny all swearing) in such a way that it militates
against the Calvinistic church, he begins, in order to make the matter
doubtful, and to deprive the Waldenses of the article relative to
non-swearing, to quote from said author again, and this, in mocking and
impious language.

But, becoming more discreet, he commences to extol that which is
expressed in the eighteenth article, relative to the swearing of the
Waldenses, above the manner of the papists, saying: “But they (the
Waldenses) who have learned from Christ, ‘Let your communication be,
Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil’
(Matt. 5:37), will judge, that the papists, among whom the practice of
daily swearing so frivolously is in vogue, are more like that Evil One,
that is, the devil, than the Waldenses, who guarding against lying and
swearing, and in their daily conversation, are wont to say only, Yea,
yea; Nay, nay; as this same writer acknowledges in regard to them. They
guard against back-biting, foul words, lying, and swearing, and, as
another inquisitor has said: They are prudent in their words, avoid all
lying and swearing; also, they teach to avoid all lying, back-biting,
and swearing.” _A. Mell., 2d book, fol. 434, col. 3_, from _Frehed.
Hist. Bohem., page 232_.

With these and like passages from the preceding authors, Mellinus has
sought to embellish the Waldenses, to indicate, that they were pious,
upright and moral people; but in the mean time he forgot himself,
not once thinking that thereby he abundantly establishes that which
in other places he endeavors to refute, namely, _that the Waldenses
rejected all swearing of oaths_.

Here we see how excellent truth is, that it cannot remain hid, but
is brought to light even by its opponents, either unintentionally or
otherwise. I should here leave this subject, but as Mellinus has helped
me on the way to show him his perverted zeal, I find it necessary to
enter more deeply into the matter. This good, but perversely zealous
man, having put all his arguments aside, plainly relates, from an old
papistic work of three hundred years ago, that the Waldenses believed
all oaths to be mortal sins; yea, that they considered him who would
compel another to swear, worse than a murderer. _A. Mell. 2d book, fol.
432, col. 4_, from _Illyrie. Catal., lib. 15, Tit. Waldens._ See also,
_Conferedit. Freher. in Hist. Bohem. and Gretser. Sweluc. Tudens._

Of such and similar passages the writers who present the views of the
Waldenses, are full to overflowing, so that it is as clear as the sun,
that these people rejected the swearing of oaths and everything that
resembles it, even to the saying of the word, _Verily_, or _Certainly_,
etc.; of which the aforesaid writer also makes mention, saying: “They
(the Waldenses) do not say to one another, _Verily, Certainly, or the
like_.”[156] _Fol. 432, col. 4._

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

All this was done from fear of swearing in any wise, because the Lord
had so expressly said, “_Swear not at all._” Matt. 5:34; hence, they
avoided all manners which bore any resemblance to the swearing of oaths.

But, lest any should think that the Albigenses, who were one people
with the Waldenses (though others distinguish between them), differed
from them in their views, belief, and practice as regards this point,
let him read what is noted in the _Martyrs Mirror, edition of 1631,
page 51, col. 2_; where it is stated, from _Baronius, for A. D.
1178, num. 3, 4_: “That many of the Albigenses, from fear of severe
punishment, feigned return to the Roman church; but when an oath was
demanded of them, they refused to swear; hence they were pronounced
heretics and solemnly, with burning tapers, excommunicated, with an
injunction to all Catholics, to shun them; and to all (Romanistic)
princes, to expel them from their dominions.


OF THE VIEWS OF THE WALDENSES AGAINST NEARLY ALL ARTICLES OF THE ROMAN
CHURCH.

Reinerius, who has written against the Waldenses, gives the following
testimony respecting them, as the Jesuits confess in their own print.

_Cap. 2, Ingolstadt edition, page 54._ “Among all the sects that ever
were and still are, there is none more pernicious for the church than
the sect of the Lyonists (thus he calls the Waldenses), and this for
three reasons.

“_Firstly_, because it is the most ancient; for, some say that it has
existed from the time of Sylvester; others say, from the time of the
apostles.

“_Secondly_, because it is more general (that is, more widely diffused)
than other sects; for there is no country where this sect is not found.

“_Thirdly_, because, whereas all other sects, by their abominable
blasphemies against God, cause those who hear them, to loathe their
belief, this sect, on the other hand, has a great semblance of
godliness, because they lead a godly life before men, have a true
belief in all things concerning God, and hold correct views in regard
to all the twelve articles of the faith; only they condemn the Roman
church and the clergy, in which the unlearned too readily credit them.”

In the fifth chapter he says that their doctrine can be brought under
these three heads: 1. Invectives against the Roman church and her
institutions. 2. Errors against the sacraments and the saints. 3.
Rejection of all church usages.

He then specifies their doctrine in the following manner:

1. That the Roman church is not the church of Christ, but the church of
malediction; and that she decayed in the time of Sylvester, when the
poison of temporal riches insinuated itself.

2. That all sins and defects are in the Roman church, and that they
(the Waldenses) alone live holily.

3. That almost no one observes the doctrine of the holy Gospel, except
they (the Waldenses).

4. That they, in truth, are poor in spirit, and suffer persecution for
righteousness and faith’s sake.

5. That they are the church of Jesus Christ.

6. That the Roman church is the whore described in John’s Revelation.

7. That they contemn all the statutes of the (Roman) church, because of
their multiplicity and laboriousness.

8. That the Pope is the head of all errors.

9. That the prelates are scribes, and the religions, or members of
orders, Pharisees.

10. That the popes and bishops, with respect to the wars they carry on,
are murderers. (This article is treated of in another place.)

11. That God alone is to be obeyed, and not the prelates.

12. That one is not greater than another (before the Lord), but that
all are brethren. Matt. 23.

13. That no one may bow his knees before the priests; because the angel
said to John, “See thou do it not: for I am thy fellow servant.” Rev.
22:9.

14. That men should not give tithes (to the papistic clergy), because
it was not customary formerly to give tithes to the church.

15. That the clergy ought not to have property of their own; because
it is written, “The priests the Levites, and all the tribe of Levi,
shall have no part nor inheritance with Israel ... the Lord is their
inheritance, as he hath said unto them.” Deut. 18.

16. That the inmates of monasteries ought not to have prebends.

17. That bishops are not entitled to the regalia; these being things
which are the prerogative of kings and rulers.

18. That no churches and monasteries ought to be founded and endowed.

19. That wills ought not to be drawn up by ecclesiastical persons.

20. They reject the clergy, on account of their idleness, and because
they do not labor with their hands, as the apostles did.

21. They reject the names, pope and bishop.

22. They will not admit that any one should be compelled to the faith.

23. They reject all ecclesiastical (papistic) offices, and pay little
regard to ecclesiastical privileges.

24. They do not admit, that churches and ecclesiastical persons should
be exempt from the power and punishment of the secular authorities,
for, under that cover of liberty the clergy used to do as they pleased.

25. They hold in contempt councils, synods, and all (papistic)
ecclesiastical assemblies.

26. They say, that all human rules respecting persons in orders, are
Pharisaical institutions.

These and various other articles respecting the belief of the
Waldenses, all directed against the Pope, the clergy, and the whole
Roman church, were found in an old parchment written three hundred
years ago, and ascribed to Reinerius. It was afterwards followed by
various authors. See _Balth. Lyd. 3, Tract of the Waldens., page 84,
col. 1_, and _page 85, cols. 1, 2. A. Mell., 2d book, fol. 430, col. 4,
fol. 431, cols. 1–4. Bapt. Hist., pages 616, 617, 618. P. J. Twisck,
Chron., page 451, col. 2._ Also, _Nicol. Eymeric._, printed at Rome, A.
D. 1585.


THE CONFESSIONS OF THE WALDENSES, OR THEIR OWN CREEDS.

Since the Waldenses were very ancient, and were spread over very
many parts of the world, it came that they, from time to time were
compelled, by the demand of those with and among whom they lived, to
give an account of their faith; hence it is, that different creeds of
the Waldenses were made and are still extant. However, it is not our
intention, to relate them all, but simply to present to you one or two,
which have been celebrated from ancient times, and are judged to be of
the best.

Jean Paul Perrin Lionnoys, in his _History of the Waldenses_,
translated from the French into Dutch, by _J. M. V., first part, first
book, page 43_, makes mention of a certain confession of the Waldenses,
in which they speak of various matters of faith, particularly of the
holy Scriptures. It reads thus:

_Article I._ We believe and hold fast all that is contained in the
twelve articles of the Apostolic Creed; and regard as error all that
differs therefrom, and does not agree with said twelve articles.

_Article II._ We believe that there is one God, the Father, the Son,
and the Holy Ghost.

_Article III._ We confess and hold as holy canonical Scriptures, the
books of the Holy Bible, namely these: The five books of Moses, called
Genesis, Exodus, Leviticus, Numbers, Deuteronomy. The books of Joshua,
Judges, Ruth. The historical books, 1 Samuel, 2 Samuel, 1 Kings, 2
Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther. The didactic
books, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon. The
greater prophesies of Isaiah, Jeremiah, Ezekiel, Daniel. The lesser
prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk,
Zephaniah, Haggai, Zechariah, Malachi.

Then follow the books of the Apocrypha, which were not received by the
Hebrews; hence we read them, as Jerome says, in the preface to the
Proverbs, for the edification of the people, but not for the purpose
of confirming church doctrines. They are: 1 Esdras, 2 Esdras, Tobit,
Judith, Wisdom; Ecclesiasticus, or Jesus Sirach; Baruch, with the
letter of Jeremiah; the additions to the book of Esther, from the tenth
chapter to the end; the Song of the Three Men in the Fiery Furnace;
the History of Susanna; of the Dragon at Babel; the three books of the
Maccabees.

Then follow the books of the New Testament. The Gospels, by Matthew,
Mark, Luke, John. The Acts of the Apostles. The epistles of Paul,
Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians,
Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy,
2 Timothy, Titus, Philemon, Hebrews, 1 Peter, 2 Peter, 1 John, 2 John.
(How it comes that 3 John is not mentioned, we do not know). The
epistle of Jude, the Revelation of John.

_Article IV._ The aforementioned books teach this: That there is one
God, who is omnipotent, all-wise, and alone good, who has created
all things according to his goodness; for he created Adam after his
image and likeness; but that, through the envy of the devil and the
disobedience of Adam, sin came into the world, and that we are sinners
in and through Adam.

_Article V._ That Christ was promised to the fathers, who received
the law, that by it they might know their sin, unrighteousness and
unfitness, and long for the coming of Christ; to which end he atoned
for sin and himself fulfilled the law.

_Article VI._ That Christ was born at the time appointed by his Father;
namely, when all manner of wickedness abounded; and this not for the
good works’ sake, for they were all sinners; but to show us grace and
mercy, as being the true and faithful one.

_Article VII._ That Christ is our Way, Truth, Peace, Righteousness,
Shepherd, Advocate, Sacrifice, and High Priest; who died for the
salvation of them that believe, and was raised for our justification.

_Article VIII._ And, consequently, we maintain, that there is no other
mediator and advocate with God the Father, than Jesus Christ. But as
regards the virgin Mary, we hold, that she was holy, humble, and full
of grace; likewise we believe of all the other saints, that they ...
wait for the resurrection of their bodies in the day of judgment.

_Article IX._ We believe that after this life there are but two places;
the one for the blessed, the other for the damned; and utterly deny
purgatory, which is a dream and invention of antichrist against truth.

_Article X._ We have likewise always believed, that all human
inventions are an unspeakable abomination before God; such as feast
days, vigils of the saints, the so-called holy water, abstaining from
flesh on certain days, and like things, especially masses.

_Article XI._ We abhor all human inventions, as proceeding from
antichrist, and which carry with them destruction, and prevent the
freedom of the spirit.

_Article XII._ We believe that the sacraments are signs of holy things,
or visible representations of invisible grace; and deem it well,
that believers should from time to time use these visible signs or
representations, when it is possible for them to do so; nevertheless,
we also believe and hold, that said believers can be saved, though
they do not receive these signs; that is, when they have no place or
opportunity where to receive or use them.

_Article XIII._ We have never confessed that there is any other
sacrament than baptism and the Supper.

_Article XIV._ We must honor the secular authorities with subjection,
obedience, willingness, and taxes.

_The above fourteen articles are extracted from the book called by the
Waldenses, “The Spiritual Almanac,” and from the “Memoirs of George
Morel.” Also, “Hist. of the Waldens.,” 1st part, 1st book, cap. 12,
pages 43–48._

As regards said articles, they are wholesome and good, if observed in
simplicity; hence we will leave them and proceed to another confession,
of said Waldenses and Albigenses, drawn up by those of Merindol and
Cabriere, and sent to the King of France. The same was publicly read,
as A. Mellinus informs us, in the King’s Parliament at Paris, and its
contents are, word for word, as follows.


CONFESSION OF THE WALDENSES AND ALBIGENSES, DRAWN UP BY THOSE OF
MERINDOL AND CABRIERE, AND SENT TO THE KING OF FRANCE.

I. We believe that there is but one God, who is a Spirit, and the
Creator of all things, the Father of all, over and through or in all,
in us all; who is to be worshiped in spirit and in truth; to whom alone
we look, as the Giver of life, raiment and food, as well as of health
and sickness, prosperity and adversity; him we love as the author of
all good, and fear him as the discerner of our hearts.

II. We believe, that Jesus Christ is the Son and the image of the
Father, in whom dwells all the fullness of the Godhead; by whom we know
the Father; who is our Mediator and Advocate; and there is no other
name under heaven given unto men, whereby we may be saved. In his name
alone we worship the Father, and pour out no prayers before God, save
those contained in the holy Scriptures, or which fully agree with the
sense of the same.

III. We believe, that we have the Comforter, the Holy Ghost, who
proceeds from the Father and the Son; by whose inspiration we pray, and
through whose effectual operation we are regenerated. This Holy Ghost
operates in us all good works, and by him we are led into all truth.

IV. We believe in a holy church, the congregation of all the elect
(believers) of God, from the foundation (or beginning) of the world
unto the end; the head of this church is our Lord Jesus Christ. This
Church is governed by the word of God, and led by the Holy Ghost. All
true Christians are bound to live in her; for she prays without ceasing
for all, being acceptable to God, who is her refuge, and out of which
church there is no salvation.

V. It is an established rule with us, that the ministers of the church,
namely, the bishops and the pastors, must be blameless in manner and
doctrine; and if not, that they must be removed, and others put in
their stead, who do better fill their place and office. No one takes
unto himself this honor, unless he is called of God, like Aaron;
feeding the flock of God, not greedy of filthy lucre, nor lording it
over his church; but, with a willing mind, setting a good example to
the godly, in word, intercourse, love, faith, and purity.

VI. We believe, that kings, princes, and magistrates are ordained by
the Lord as his ministers, to whom obedience ought to be rendered; for
they bear the sword, to protect the innocent, and punish the evil;
hence we are in duty bound to show them all proper honor, and to pay
tribute; and no one can evade this subjection, if he would be called
a Christian, according to the example of our Lord and Savior Jesus
Christ, for he paid tribute; but exercised no temporal jurisdiction or
dominion, drawing the sword of the heavenly word in the state of his
humiliation.

The last clause is translated by _J. M. V._, in _Hist. Wald._, thus:
Who himself would pay tribute, but was not willing to accept of worldly
dominion.

VII. We believe, that the water in the sacrament of baptism is an
external, visible sign, representing to us that which the power of God
works within us, namely, the renewing of the Spirit, and the mortifying
of our flesh in Christ Jesus, by whom we also become members of the
holy church; in which church we show forth the confession of our faith,
and the reformation of our life.

VIII. We believe, that the holy sacrament of the communion, or of the
Supper of our Lord Jesus Christ, is a holy memorial and, a thanksgiving
for the benefits bestowed upon us through the death of Christ; which we
all ought to observe and celebrate in the congregation of the godly, in
faith, love, and self-examination; and that in thus receiving the bread
and the cup, we also become partakers of the body and blood of Christ,
as we are taught in the holy Scriptures.

IX. We confess, that marriage is good, honorable and holy, yea,
instituted by God himself, and that therefore no one ought to be
prohibited from marrying, unless the word of God intervene.

X. We believe, that the godly and godfearing ought to conduct
themselves praiseworthily before God, keeping themselves engaged in
good works, which God has ordained that they should walk therein; these
works are: love, joy, peace, longsuffering, kindness, piety, modesty,
temperance, and other good works commanded in the Scriptures.

XI. On the other hand, we confess, that we must beware of false
prophets, whose aim is, to draw the people away from the religious
worship which we owe to the Lord our God alone, and to cause them to
adhere to the creatures, and put one’s confidence in them; to neglect
the good works commanded us in the holy Scriptures, and to follow the
fables of men.

XII. We hold the Old and the New Testament as the rule of our faith,
and follow the Symbol or Creed of the Apostles. If any one be found who
says that we confess another doctrine, we shall show, if permitted to
do it legally before the regular judges, that he is greatly in error
and deceives others.

_The above Confession of the Waldenses and Albigenses is taken from
Carolus du Moulin’s book of the Monarchy of the French, p. 65. A.
Mell., 2d book, fol. 446, col. 1, 2, 3, from Joh. Crespin. Acta Mart.,
lib. 3. Lancelot du Voisin Poplin. Poplinerii Hist. Franc., lib. 1,
edition 1585, fol 26. Joach. Camer. Hist. Narrat., p. 565. To be found
in Car. Molin’s book, De Manarchia Francorum, in the third volume of
his works, edition Paris, A. D. 1612, part 2, pp. 578, 579, 616, 617.
Also, Jean Paul Perrin, Hist. of the Wald., 1st part, 1st book, cap.
13, pp. 49, 50._

Abraham Mellinus, having noted said confession, in his large work,
says: “Thus far extends the confession of faith of the Waldenses and
Albigenses, from whom those of Merindol and Cabriere have sprung; which
confession we have placed at the close of the twelfth, and in the
beginning of the thirteenth century, in order to anticipate and refute
all the shameful doctrines which have been unjustly imputed, not only
to the Waldenses, as has appeared above, but, particularly, also to the
Albigenses, as though they had been Manicheans.” _Hist. Mart., 2d book,
fol. 446, col. 4._

But who cannot see from the above confession of faith, that it
does not differ in substance from the confession of the Baptists?
notwithstanding A. Mellinus endeavors to draw them to the Calvinists
or so-called Reformed. For, to speak of but a few points, just look at
their confession in the article concerning God; what do the Waldenses
say there? “We believe,” say they, “that there is but one God, who is a
Spirit, the Creator of all things, the Father of all, over and through
or in all things, in us all, who is to be worshiped in spirit and in
truth.” Here certainly no mention is made of three self-existent,
separate persons in the Divine Being. However, by the confession of
the Waldenses in this point, the truth of Father, Son and Holy Ghost
constituting the one God, is not excluded; neither is this done in any
way by the Baptists.

Besides the preceding, consider the article concerning the Son of
God, or of the incarnation of Christ. What is the confession of the
Waldenses in this respect? “We believe,” say they, “that Jesus Christ
is the Son and image of the Father, in whom dwells all the fullness of
the Godhead, by whom we know the Father.” Certainly, nothing is said
here, that the eternal Son of God took his whole humanity, consisting
of body and soul, from the substance of the virgin Mary, and that this
assumed humanity died for us, but that the true, eternal Son of God
remained alive, as the Calvinists say; but as the apostle says: “He
(the man Christ) is the image of the invisible God,” Col. 1:15; and
again: “In him dwelleth all the fullness of the Godhead bodily,” Col.
2:9, as is also declared in the confession of the Anabaptists.

Further, observe the article of the Waldenses respecting the office
of authority. “We confess,” say they, “that kings, princes, and
magistrates are ordained by the Lord as his ministers, unto whom
obedience ought to be rendered.” But what do they add by way of
explanation, that a Christian may fill such an office, as the
Calvinistic church says? O no; but they say (that we must submit to
it) according to the example of our Lord and Savior Jesus Christ; for
he paid tribute, but exercised no temporal jurisdiction or dominion,
drawing the sword of the heavenly word in the state of his humiliation;
even as also the Anabaptists confess.

Continuing, notice their article respecting baptism. “We believe,”
say they, “that the water in the sacrament of baptism is an external,
visible sign, representing to us that which the power of God works
within us, namely, the renewing of the spirit and the mortifying of
our flesh in Christ Jesus, by whom we also become members of the holy
church, in which church we show forth the confession of our faith and
the reformation of our life.” Now, notice; is there a single word
said in this whole article, about infant baptism, which latter is
nevertheless so strenuously maintained at the present day, by the
Calvinistic church? O no; but the contrary is sufficiently expressed,
when it is said: “That the water in the sacrament of baptism is an
external, visible sign, representing to us that which the power of God
works within us, namely, the renewing.” For, who does not know, that
infants have no knowledge of this external, visible sign? much less,
that they should understand, that said sign represents to them that
which the power of God should work within them, namely, the renewing?
And, to be brief, how can infants, who have never walked in the old
life, be sealed, by baptism, unto a new life? In said article it is
also said, “That baptism signifies the mortifying of the flesh.” But
how can children be reminded by baptism, that they must mortify the
flesh, who, before baptism, never lived after the flesh? Hence it
follows, that the Waldenses, in this article, did not once, it appears,
think of infant baptism.

Then, A. Mellinus presents certain doctrinal points which, for the most
part unjustly, he says, were imputed, by their adversaries, to the
Albigenses, and, consequently, also to the Waldenses, since they were
one people; they consisted of twenty-eight articles, the first half, or
first fourteen of which, he promptly rejects, saying, after presenting
them: “These are the chief articles with which the Albigenses are
charged by the papists; the first fourteen have been willfully
fabricated, and falsely imputed to them, by their adversaries (which,
we will not dispute); the other fourteen they have, for the most part,
in common with the Waldenses, as well as with us.”

But, beloved reader, what are the contents of these last fourteen
articles which A. Mellinus seems to admit so unequivocally? First of
all, the first article (the fifteenth if we count the preceding ones),
attracts our attention. “They (the Waldenses) overthrow,” says their
accuser, “all the sacraments of the Roman Catholic church, and totally
reject holy baptism (that is, the baptism of infants, for at that time
nothing but infant baptism was known in the Roman church) as useless
and unnecessary; and say that the external water of holy baptism
differs in no respect from the water in the rivers.”

Coming to the article concerning the swearing of oaths, which, reckoned
with the preceding, is the twenty-sixth, it is expressly stated there:
“They teach that it is utterly unlawful to swear.” _A. Mell., same
book, fol. 447, col. 1._

Here it is to be observed, that if these last articles, respecting
baptism and the swearing of oaths are justly imputed to the Waldenses,
which has previously been proved to be true, and is also admitted here
by A. Mellinus; whether those who made this confession, can justly be
reckoned with the Calvinistic church, which, as regards said articles,
has quite a different confession; or whether they may be reckoned
with the church of the Anabaptists, who, as far as these articles are
concerned, agree with their confession; namely, that infant baptism is
useless, and that we ought not to swear in any wise.

As regards the knowledge of God and Jesus Christ, the office of
authority, and other points, it has been said above, that the Waldenses
and Albigenses did not differ from, but much rather, agreed with, the
Anabaptistic Christians.


SOME MORAL PRECEPTS LEFT BY THE WALDENSES TO THE CHURCHES.

We turn again to Jean Paul Perrin, whose testimony regarding matters of
the faith of the Waldenses has, from of old, been very highly esteemed.
Among other things, he gives an account of the precepts which they
left for the building up of a virtuous life; in regard to which, the
following is designed to promote a virtuous and godfearing deportment
towards those that are without. In the _History of the Waldenses
and Albigenses, 3d part, 1st book, 10th chapter, page 153_, we read
literally, in the Waldensian and in the English [_Dutch_, the original
says] tongue, as follows:

_En qual modo le poble se de aver a aquilli guae son
de fora?_

“How shall our intercourse be with those that are
without?”

  1. _Non amar lo mond._

  We must not love the world.

  2. _Fugir la mala consortia._

  We must shun evil company.

  3. _Si es possible aver paz cum fuit._

  We must, if possible, live in peace with all men.

  4. _Non contendre en judici._

  We must not go to law.

  5. _Non veniar si meseine._

  We must not avenge ourselves.

  6. _Amar li ennemic._

  We must love our enemies.

  7. _Voler sustenir trabails, calomnias, menasas,
  reprovance, vergognas, eriurias, & totas generations
  de tormens per la verita._

  We must willingly bear labor, calumny,
  threats, rejection, shame, injuries, and all kinds of
  torment, for the truth’s sake.

  8. _Possessir las armas in patientia._

  We must possess our souls in patience.

  9. _Non amenar joug cum li non fidel._

  We must not be yoked together with unbelievers.

  10. _Non communicar a las malas obras, & totalment
  a las, sabent idolatria, & del servici sentent
  zo meseine, & enaimi de las autes._

We must have no fellowship with evil works, especially with such as
savor of idolatry, and all services which tend in that direction; and
thus we are to judge of like matters.

In said tenth chapter some further rules of these people are found,
which have reference to the believers themselves, how they must well
govern their own lives and bodies. They read as follows:

_Encar en qual maniera li fidel debian regir li lor corps._

“Also, how believers are to govern their own bodies, or themselves.”

  1. _Non servir a li desirier mortal de la carn._
  They shall not serve the deadly lusts of the flesh.

  2. _Gardar li lor membres quilli non sian armas d’iniquitas._
  They shall keep their members that they do not become instruments of
  wickedness.

  3. _Regir li lor sentiment._
  They shall govern well their thoughts.

  4. _Sot mettre la corps a l’espirit._
  They shall keep the body in subjection to the spirit.

  5. _Mortificar li membres._
  They shall mortify their members.

  6. _Fugir la ocioseta._
  They shall shun idleness.

  7. _Gardar sobrieta & mesura en maniar & beavre, & en parolas &
  en las curas del mond._
  They shall observe temperance and sobriety in eating and drinking,
  as well as in their words, and in the cares of this world.

  8. _Far obras de miseridia._
  They shall practice works of mercy.

  9. _Viore per fe, & per vita moral._
  They shall live in faith and morality.

  10. _Combatre contra li desirier._
  They shall fight against lusts.

  11. _Mortificar las obras de la carn._
  They shall mortify the works of the flesh.

  12. _Istar en temp debit a la Religion._
  They shall, at the proper time, attend divine worship.

  13. _Ensemp recordar la divina volunta._
  They shall speak to one another of the will of God.

  14. _Examinar diligentament la conscientia._
  They shall diligently examine their consciences.

  15. _Mundar & esmendar, & pacificar l’espirit._
  They shall purify, improve, and compose the spirit or mind.

These and like precepts the Waldenses presented to their
fellow-believers, that they might know how to lead a virtuous and
pious life, with regard to God, as well as to their neighbor, and to
themselves.


TESTIMONY OF ANCIENT WRITERS, REGARDING THE VIRTUOUS LIFE OF THE
WALDENSES.

Above all things it is a matter of astonishment, that the most violent
opponents of the Waldenses, who accused them the most on account of
their faith, could nevertheless find nothing to censure in their life,
notwithstanding exceeding attention was given to this point. It is
true, that some, from deadly hatred against these people, vented many
lies in order to tarnish their reputation; but they were instantly
contradicted by their copartners who had a somewhat higher regard for
the truth.

Jacob de Riberia, who allowed himself to be used as a persecutor of
the Waldenses, says: “That for a long time they resided in Narbonne,
or Gaule Narbonnoise, in the bishoprics of Albi, Rhodes, Cahors, and
Aix la Chapelle; and that at that time those who would be called
ecclesiastics and bishops, were held in little esteem, because nearly
all those priests were either unworthy or illiterate. Hence it was easy
for the Waldenses, says he, to gain the ascendency among the people, by
their eminent learning.” _Hist. of the Wald., 1st part, 1st book, cap.
5, p. 21_, from _Jac. Rib._, in his account of the city of Toulouse.
_Chassagnon_, in his _History of the Albigenses, page 27_.

Reinerius, a Dominican friar and cruel inquisitor against the
Waldenses, assaying to defame them because they frequently read the
holy Scriptures, said: That when the Waldenses wished to display their
learning, they adduced many things relating to purity, humility, and
other virtues, showing that sin must be shunned, and quoting thereto
the words of Christ and his apostles.

He also adds, that they taught, from the Gospel and the writings of the
apostles, how the followers or disciples of Christ must be, saying:
“That those alone are followers of the apostles, who follow their
lives.” In conclusion he says: “That the Pope, the bishops, and the
clergy, who possess the riches of this world, and do not follow the
holiness of the apostles, are no rulers of the church of Jesus Christ.”
_Same page_, from _Reinerius’ book, De forma Heret., fol. 98_.

Their extraordinary virtue is also very evident from the tract
of Reinerius concerning the manners of the Waldenses, yea, it is
astonishing, how excellently this writer, who had no other intention
than to say the worst of them, yea, to brand them as heretics,
presented their virtue, so that the papists should justly feel ashamed
over it; for, these are the words of him who was their inquisitor: “It
can be seen also from their manners and words, that they are heretics;
for their manners are modest and grave; they exercise no pride in their
clothing, for they wear neither costly nor very mean clothing; they do
not engage in any commerce; they avoid lying, swearing, and cheating,
but maintain themselves by the labor of their hands, as mechanics.
Their teachers are weavers and shoemakers, who do not heap up great
riches, but are content with the necessaries of life. The Lyonists (the
Waldenses) are also chaste, temperate in eating and drinking, and do
not frequent taverns, etc.” _Bapt. Hist., pages 646, 647._

Concerning the manner in which the Waldenses prayed, the following is
found in an ancient papistic book: “The Waldenses observe this manner
in praying: they bow down with bended knees upon the ground, leaning
against a bench or something suitable for this purpose. Thus, with
bended knees, and body bowed down, they generally continue in prayer as
long as it might take to repeat the Lord’s prayer and the amen thirty
or forty times. This they do every day with great reverence.” Again:
“They say, teach, or have, no other prayer than the Lord’s prayer,
or the paternoster. The angelic Salutation, or the _Ave Maria_ they
condemned.” _Bapt. Hist., page 647._

Among other things, the ancients make mention of some of the Waldenses,
who are called apostles, teachers, angels, and brethren; but who
nevertheless obtained their names not because of their nobility, high
descent, or great worldly learning, but, to all appearance, on account
of their virtue. For, as regards their descent, and standing in this
world, they were very humble; their names were: Nicholas of Poland;
John of Poland, a peasant’s son; Walrich of Hardeck, a shoemaker by
trade; Conrad of Gmund, in Suabia, a peasant’s son; Simon of Salig, in
Hungary, a tailor by trade; Herman of Mistelgen, a peasant’s son, and
blacksmith by trade.

“But,” says the writer who accuses them, “they lead this kind of life
and walk: first, they fast three or four days in the week, living on
bread and water unless they have to do very hard work; then the chief
among them take care that their subjects appear before them. (If by the
terms, _chief_ and _subjects_, there are understood teachers and common
people, or master tradesmen and servants, or the like, there is no
ambiguity). They pray seven times a day; the oldest (among them) begins
the prayer.” _Bapt. Hist., page 649._

These and like testimonies respecting the virtues of the Waldenses,
even from their bitterest accusers, indicate that they were very
merciful, virtuous, and godfearing people, and that they were thus
greatly calumniated by those who sought to maintain the contrary in
regard to them. But, how unjustly some have proceeded in accusing said
people, with regard to their faith as well as to their life, of this we
will presently give some account.


HOW THE WALDENSES WERE UNJUSTLY ACCUSED BY THEIR INQUISITORS AND
ACCUSERS.

In the second book of the first part of the _History of the Waldenses_,
by _Jean Paul Perrin_, translated by _J. M. V., 3d chapter, page 74,
col. 2_, there is an account of one Jan Veileti, a monk, and inquisitor
over the Waldenses, and how very unfaithfully and deceitfully he or his
clerk acted in the case of these people, from which it can be inferred,
how it also was with others of their accusers. The words read as
follows:

But in the processes which were instituted by this monk Jan Veileti,
we have observed an exquisite kind of villainy and low cunning; for,
having gotten these proceedings into our hands, we found in them
little billets, upon which this commissary (Jan Veileti) had noted the
answers of the accused, simply, and just as they had come from their
lips; but these simple answers, we afterwards, in the proceedings,
found extended, and frequently given in a form contrary to, and quite
different from what the _sumptum_, that is, the aforementioned answer
as noted in the proceedings, implied and contained; thereby perverting
the meaning of the defendent, and causing him to say that of which he
had never thought.

For example, when he was asked whether he did not believe, that as soon
as the sacramental words were pronounced by the priest, in the mass,
the body of Christ was in the host, just as he was on the tree of the
cross, and the Waldenses answered, No, Veileti or his clerk set down as
his answer: That he had confessed that he did not believe in God.

Again, when it was asked, whether the saints must not be invoked, the
reply was, No, they wrote: That they had reviled, and spoken evil of,
the saints.

When it was asked, whether the virgin Mary must not be saluted and
invoked in our extremity, and the answer was, No, they wrote: That they
had reviled the virgin Mary.

“Behold, such was the faithlessness of the monks and inquisitors in
such important matters, and it is not without a certain evidence of
God’s providence,” says the writer, “that these villainies have been
preserved and have remained to the present time, as a means by which
to show, what spirit actuated those men having, by manifold frauds,
oppressed and ultimately killed and burnt the believing members of the
church of Christ, yet have the audacity to ask us, where the church,
and the believers, whom they themselves put to death, were before our
coming.”

“Now, if the reader is desirous to know,” says our author, “how said
proceedings fell into our hands, we reply, that this occurred likewise
through the providence of God.” He then relates, how the archbishops
of Embrun, John Rostan, and others had these papers and proceedings
under lock and key in their chests and chanceries, until the city where
they resided, was taken, A. D. 1585. The house of the archbishop having
taken fire on this occasion, many of these processes held in former
times against the Waldenses, were thrown in bags into the street. One
Calignon, chancellor of Navarre and a certain councilor of Grenoble,
who were present, ordered them to be picked up and delivered into their
hands; and thus, it is stated, the perfidious calumnies against the
Waldenses came to light, which, otherwise, would have gone among the
papists, as true accusations against them. But it is as the common
adage says: _Lies fly swiftly, but truth overtakes them_. We will now
close our account of the true faith and good practice of the Waldenses,
and show, how long and in what times they existed.


CONCERNING THE TIME OF THE WALDENSES.

Of this, H. Montanus gives this account: “The persuasion of the
Waldenses or Lyonites obtained, in France as well as in some cities of
Italy, secretly as well as openly, according to the condition of the
times, for more than three hundred years, from the year 1170 or 1180
to 1545, as may be seen in _Sleidanus, lib. 16, Comment._” _H. Mont.
Nietigh., page 86._

Their beginning we have fixed, according to the common reckoning
of ancient writers, A. D. 1170; but it appears that they existed
long before; for even as early as the year 1120, people of the same
profession declared, by open writings, their views against the Pope,
whom they called antichrist, censuring him in many things, as stated
above.

Moreover, P. J. Twisck gives the following account, for the year
1168: “The Waldenses, of whom mention is made for the year 1159, had
at this time so many followers and such great success with their
doctrine, in France, Spain, Italy, and Germany, that those of their
profession, as Guil. Nebriss, writes, numbered as many as the sand of
the sea; who, when they were summoned by the Pope of Rome, to give an
account of their doctrine, would not appear, saying that they were not
obliged to obey the Pope, who was the antichrist and had declared them
schismatics.” _Chron. page 479, col. 1._

_A. D. 1199._--It is stated that at this time the Albigenses, who were
one church with the Waldenses, had so increased in the earldom of
Toulouse, that, as the papists complained, “almost a thousand cities
were polluted with them.” _Introduction M. M., page 52, col. 1_, from
_Baron. A. D. 1199, num. 13_.

With this the lord of St. Aldegonde concurs, when he says (_in’t
Tafereel der Geschil., cap. 12, fol. 142_): “That, notwithstanding
Peter de Bruis was burnt as a heretic, at St. Giles, near Nismes,
their doctrine nevertheless was spread throughout the province of
Gascony, into the earldom of Fois, Querci, Agenois, Bourdeloicx, and
almost throughout all Languedoc, and the earldom of Jugrane, now called
Venice. In Provence also this doctrine was almost universally accepted,
and the cities, Cahors, Narbonne, Carcassonne, Rhodes, Aix la Chapelle,
Mesieres, Toulouse, Avignon, Mantauban, S. Antonin, Puflanrens,
Castres, Minerve, Begiers, Beaucaire, Lombes, Pannes, and the country
of Bigorre were filled with it, together with many other cities which
were favorable to them, as Tarascon, Marseilles, Perces, Agenois,
Marmande, and Bordeaux; whereby this doctrine spread still further,
from the one side into Spain and England, from the other, into Germany,
Bohemia, Hungary, Moravia, Dalmatia, and even into Italy.

“Indeed in such a manner did this doctrine spread that however
sedulously the popes and all their minions exerted themselves, aided
by the princes and the secular magistrates, to exterminate them,
first by disputations, then by banishment and papal excommunication
and anathemas, proclaiming of crusades, indulgences and pardons to
all who would commit violence upon them, and finally, by all manner
of tortures, fire, gallows, and cruel bloodshedding, yea, in such a
manner that the whole world was in commotion on account of it; yet,
they (the papists) could not prevent the ashes from flying abroad, and
becoming scattered far and wide, almost even to all the ends of the
earth.” _Introduction M. M., page 52, col. 1, 2._

The above seems marvelous, but it is not marvelous with regard to
the Lord God, with whom nothing is wonderful or impossible. In the
mean time, we see how God permitted this grain of mustard seed of the
_Waldenses_, or _Poor men of Lyons_, to grow up a large tree, and this
in the midst of their persecutions. O, the great power, wisdom and love
of God, who never forsakes his people!

P. J. Twisck, having finished his account of the twelfth century,
concludes as follows, with which we will also conclude our account:
“As regards the state and condition of ecclesiastical affairs in the
preceding hundred years, we find no special change, nor reformation,
except that in this century we have many praiseworthy men who opposed
popery with the holy Scriptures, rejecting images, pilgrimages, masses,
and other papal superstitions, and also infant baptism; concerning
which you may consult the years 1145, 1159, 1168, 1182, 1198. Thus
the Baptists and many others (who had better views than the papists),
and their followers or fellow-believers lived for a long period, or
even to this time, in various countries and places, under many severe
persecutions.” _Chron., 12th book, page 511._




AN ACCOUNT OF THOSE WHO SUFFERED IN THE TWELFTH CENTURY.


SUMMARY OF THE MARTYRS IN THE TWELFTH CENTURY.

[In the beginning mention is made of this salutary, but bloody century,
in which the pious witnesses of the Lord come in multitudes to receive
the crown of martyrdom on the battle field of Christ.

Four persons, having no good opinion of infant baptism and
transubstantiation banished from the bishopric of Treves, A. D. 1105.

Some of the followers of Berengarius, in the same bishopric, follow
their fellow-companions, and are not only banished, but also expelled,
one year after, namely, A. D. 1106.

The persecutions increase in violence; some who maintained the doctrine
of Berengarius, burnt alive at Treves and Utrecht, in the year 1135.

Arnald, a lector at Brescia, opposes infant baptism and the mass; on
account of which he is persecuted, and, finally, having come to Rome,
deprived of his life by fire, A. D. 1145.

The teacher of said Arnald, namely, Peter Abelard, follows, in the
persecution, in the footsteps of his disciple, and is, by order of the
Pope, imprisoned in the dungeon of a monastery, where he ends his life,
same year as above.

Peter Bruis, burnt at St. Giles; Henry of Toulouse, apprehended and
put out of the way by the Pope’s Legate; also many other persons put
to death at Paris, for the true evangelical doctrine, about the years
1145, 1147.

Certain peasants, called Apostolics, put to death for maintaining the
doctrine of the apostles, near Toulouse in France, A. D. 1155.

Gerard, with about thirty persons, men as well as women, come to
Oxford, in England, where they, for maintaining the evangelical
doctrine, are branded on the forehead, and scourged out of the city,
where they perish from cold, A. D. 1161.

Arnold, Marsilius, and Theodoric, together with five other men and two
women, burned alive, at Cologne and Bonn, A. D. 1163.

Many pious Christians, throughout all France and England, for
maintaining their true belief, cast into the fire alive, where they
expire under great pain, A. D. 1182.

Many Christians in Flanders, put to death by fire for the same reason;
many others miserably perish in other places, in the year 1183.

One year after the death of the last-mentioned martyrs, namely, A. D.
1184 or 1185, a decree of Pope Lucius III. is published against the
Waldenses, who are called by various names.

The bloody decree of Ilphons, King of Arragon, published against said
Waldenses, A. D. 1194, circumstantially presented.

Origin of the inquisition, instituted by Pope Innocent III. against the
Waldenses and Albigenses, about the year 1198; to which end, mention
is made of three letters which he wrote with regard to this matter;
whereupon it followed that, A. D. 1200, five men and three women were
burnt at Troyes, in Campania, and some expelled from Metz.]

       *       *       *       *       *

Hereafter we shall not have to confine ourselves to such scanty
material, in the account of the martyrs, as we have necessarily had to
do in some of the preceding centuries, when we, through the absence
of ancient histories and records, were frequently compelled to break
off our account of the sainted confessors of Jesus Christ prematurely;
which often grieved us to the heart.

Now, however, comes the salutary, though bloody century, in which
abundant matter is furnished us, from which to accomplish our object;
the pious witnesses of the Lord now come in multitudes, who willingly
suffer themselves to be put to death for the proclamation of the only
saving truth; crowns of martyrdom are now proffered to all Christian
champions, who have well acquitted themselves on the field of
martyrdom, under the bloody banner of Jesus Christ.

Excommunication is the beginning of their conflict; then follow fire,
sword, and much other dreadful violence; in and under which, they,
calling upon God, end their lives, quit the earth, and take their
rest under the wings of their Savior, or under the altar of God, until
the number of their slain brethren shall be fulfilled. We then turn,
first, to the portal or entrance of the arena of the Christian martyrs,
where we perceive that some persons must leave their country, and are
banished as heretics.


FOUR PERSONS, WHO HAD NO GOOD OPINION OF INFANT BAPTISM AND
TRANSUBSTANTIATION, BANISHED AS HERETICS, FROM THE BISHOPRIC OF TREVES,
A. D. 1105.

Here, that which is noted for the year 1105, concerning those who
opposed infant baptism in the twelfth century, claims our attention,
namely, that then, under the archbishop of Treves, four persons were
banished as heretics, because they had no good opinion of infant
baptism, and denied, that in the Supper the bread and wine were changed
into the real body and blood of Christ. _Merul., fol. 726. P. J.
Twisck, Chron. H. Montan., Nietigh., page 83. Jac. Mehrn., B. H., page
592._


CERTAIN PERSONS, CALLED BERENGARIANS, BANISHED OR EXPELLED FOR THE SAME
REASON, AND FROM THE SAME BISHOPRIC (AS THE FORMER PERSONS), A. D. 1106.

We related, for the year 1035, of Berengarius, deacon of Angiers,
that he, with Bruno, the bishop of said city, began to teach against
transubstantiation and infant baptism, and this, the most strenuously,
about A. D. 1060; which the Roman popes, at different times, endeavored
by councils and otherwise to put a stop to, as was shown in its
place. And though Berengarius at times, from fear of death, showed
himself wavering and very weak in his maintenance of said matters, he
still effected so much, that many who were friendly to his doctrine,
concurred with him therein, so that some of them, who came into the
bishopric of Treves, and maintained their (abovementioned) views, were,
like the four persons mentioned previously, banished or expelled by the
archbishop of that place, A. D. 1106. Dispersed thence, they departed
into the Netherlands, into the country of Liege, and to Antwerp, and
thereabouts, scattering, whithersoever they came, the good seed of
their true belief. In the meantime, though these had been expelled from
the bishopric of Treves, some nevertheless remained, who held their
meetings in secret, and taught. In the _2d book_ of the _History of the
Persecutions, page 395, col. 3_, from _Thuan. Prefat., in Hist. sui
temp. ad Reg. Honr. 4_, where for A. D. 1060, read A. D. 1106.

NOTE.--The authors state of the aforementioned people only that they
were expelled, etc., but as no formal expulsion can take place, without
a previous condemnation, we are quite inclined to think, that they were
first banished, and then expelled.


SEVERAL PERSONS WHO MAINTAINED THE DOCTRINE OF BERENGARIUS, BURNT ALIVE
AT TREVES AND UTRECHT, A. D. 1135.

We read in the ancient chronicles, that in the year 1135, several
persons were burnt alive by the Emperor Lotharius, at Treves and
Utrecht; concerning which the _Chron. Sax._, in particular, expressly
mentions, that they were burnt as heretics. However, in what their
alleged heresy consisted, is not clearly expressed. This, however, is
certain: that they separated from the Roman church, and opposed her
errors.

Abraham Mellinus concludes, from the circumstances mentioned with
regard to them, that they were Berengarians, or followers of
Berengarius. “For,” says he, “the reader must know, that after
Berengarius’ death very many were condemned as heretics, simply because
they had the same belief with Berengarius, respecting the Lord’s
Supper, and opposed the bread-god of the mass.” _Second book, fol. 395,
col. 3_, from _Chron. Sax._


ARNALD, A LECTOR AT BRESCIA, AFTER MUCH PERSECUTION, BURNT AT ROME, FOR
HIS VIEWS AGAINST INFANT BAPTISM, THE MASS, ETC., A. D. 1145.

In our account of those who opposed infant baptism, in the twelfth
century, we made mention, for the year 1139, of one Arnald, a lector at
Brescia, in Italy, and stated, that, having been instructed by Peter
Abelard, he, besides the doctrine he maintained against the mass and
transubstantiation, also taught against infant baptism; on account of
which Pope Innocent II. commanded him to be silent. Thereupon he fled
into Germany or Switzerland, where for a time he continued to teach.
Thence, after the death of the aforesaid Pope, he came to Rome. But
obtaining there an incredible number of followers, and being severely
persecuted by the Popes Eugenius and Adrian, he fled to the Emperor
Frederick Barbarossa, who delivered him into the hands of the Pope;
and thus he was finally, at Rome, placed to the stake, burnt to ashes,
and the ashes thrown into the Tiber, lest the people should show him
honor. It is recorded that this occurred A. D. 1145, after he had, as
is reckoned, strenuously maintained the above doctrine for about six
years. _Bapt. Hist., page 598_, from _Baron., A. D. 1139, num. 3_, and
_A. D. 1145, num. 3_; also, _H. Montan., Nietigh., page 84_.

Abraham Mellinus, writing of the belief of Arnald, says: “He also
taught quite differently concerning the sacrament of the altar, and
(notice), of infant baptism, from that which was taught in the Roman
church at that time. He doubtless, in this respect, held the views
of Peter de Bruis and Henry of Toulouse (of whom we shall speak
afterwards), rejecting transubstantiation, and denying that the mass is
a sacrifice for the living and the dead, and that (notice again) either
baptism or the faith of others saves infants.” Thus far, _A. Mell., 2d
book, page 425, col. 3_.

NOTE.--Abraham Mellinus, who states this concerning the belief of
Arnald, was a preacher of the Calvinistic church, in St. Anthony’s
Polder, and, consequently, himself an advocate of infant baptism.
Nevertheless, he distinctly says of Arnald, whom he recognized as
a pious martyr, that he taught quite differently concerning infant
baptism, and also that this baptism and the faith of others do not save
children, etc., the opposite of which the Romanists maintained.

_Further Observation._--As regards the manner in which he maintained,
promulgated, and inculcated said doctrine, and himself kept it to the
end, as well as what happened to him on this account; that is, all the
circumstances, and also a summary of the matter, see _Otto Friesing,
lib. 1, cap. 27, 28_, and _lib. 2, cap. 20, de Gest. Frid. L. Imp.
Gunth. Ligur., lib. 3, de Gest. Frid. 1. Bernhard. Epist., 196, 189,
195. Sigon. de Regno Ital., lib. 11_, from _A. D._ 1139 until 1146.
_Abent., lib. 6. Annal. Boio Gerhohus Reichersp., lib. 1, de Invest.
Antichrist. apud Gretser in Proleg. Script. contra Walden., cap. 4,
Tom. 4, Concil. edition 1612, p. 23_, compared with _Bapt. His., p.
686_.


PETER ABELARD, ON ACCOUNT OF THE ABOVEMENTIONED BELIEF, IS CONFINED,
BY ORDER OF THE POPE OF ROME, IN THE DUNGEON OF A MONASTERY, AND DIES
THERE, A. D. 1145.

H. Montanus states, from Cesar Baronius, that this Peter Abelard
was the one from whom the aforementioned Arnald had obtained the
doctrine against infant baptism, drawn, however, chiefly from the holy
Scriptures; which is not contradicted, but sufficiently confirmed,
by Mellinus, when he says: “That said Arnald was a disciple of Peter
Abelard, from France, where he had pursued his studies.” _Second book,
page 425, col. 3._

He then adds this account: “That Pope Innocent, after the great synod
which he had held, at Rome, against the abettors of this doctrine,
wrote letters to Samson, Archbishop of Rheims, Henry, Archbishop of
Sens, and Bernhard, abbot of Clairvaux, against Arnald of Brescia, and
his teacher Peter Abelard; charging the former, that wherever they
should find these two, they should confine them each separately, in
a monastery, as originators of a perverted doctrine, and antagonists
of the Catholic faith, and burn their books or writings wherever they
should discover them.”

“As to what was the belief of Peter Abelard,” says Mellinus, “and in
what points he assailed popery, can be seen and read in all his works,
which have just been published in print in France; where it will also
be found, in his letters, how much he had to suffer for his belief.”

_Touching his belief and death._--Concerning Peter Abelard and his
belief, especially how he opposed infant baptism, and instructed his
disciple, Arnald, in this point, see _Jacob Mehrn., Bapt. Hist., page
598_. _Baron., A. D. 1139, num. 3_, and _A. D. 1145_. _H. Montan.
Nietigh., page 84._ Also, _Introduction, fol. 49_.

Mellinus finally states, from ancient writers, that Peter Abelard,
after much suffering, died in the monastery in which he had been
confined, by order of the Pope, on account of his faith. This happened,
according to our reckoning, about the year 1146, after the death of his
disciple Arnald.


PETER BRUIS, BURNT AT ST. GILES; HENRY OF TOULOUSE APPREHENDED AND
PUT OUT OF THE WAY, BY THE POPE’S LEGATE; AND MANY OTHER PERSONS PUT
TO DEATH AT PARIS, FOR THE TRUE EVANGELICAL DOCTRINE; ABOUT THE YEARS
1145, 1147.

P. J. Twisck gives the following account in his _Chronijck_, for the
year 1145: “About this time there were famous in France, Peter Bruis,
formerly a priest, and his disciple, Henry of Toulouse; both had been
monks, were learned men, and greatly censured the papal errors, sparing
neither great nor small. They called the Pope the prince of Sodom, and
the city of Rome the mother of all unrighteousness, abomination, and
execration. They spoke against the mass, images, pilgrimages, and other
institutions of the Roman church. They renounced infant baptism, saying
that none but the believing were entitled to baptism.

When Peter had preached about twenty years, namely, from before the
year 1126 until 1145, the people flocking to him in great numbers, he
was finally publicly burnt in the city of St. Giles, also called St.
Aegidius.

His disciple Henry, who followed him in the doctrine, was intercepted
and apprehended some time after by the legate of the Pope, and put
out of the way, so that his fate is not known. This is held to have
occurred two years after the death of Peter Bruis, namely A. D. 1147.

After their death a cruel persecution arose against all those who had
followed their doctrine, many of whom went joyfully to meet death.
In short, however assiduously the popes with all their shaven heads
aided by princes and secular magistrates, exerted themselves to
exterminate them, first, by disputations, then by banishment and papal
excommunications and anathemas, proclamation of crusades, indulgences,
and pardons to all those who should do violence[157] to said people,
and, finally, by all manner of torment, fire, gallows, and cruel
bloodshedding, yea, so that the whole world was in commotion on account
of it; yet, could they not prevent this persuasion from spreading
everywhere, and going forth into every country and kingdom, holding
their worship secretly as well as openly, with great or small numbers,
according to the tyranny, cruelty or persuasion of the times, and
continuing until the year 1304; of whom over a hundred persons were put
to death, or burnt, at Paris; and thus their descendants, as history
states, continued, though under much tribulation, until this time. _P.
J. Twisck, Chron., page 450_, from _Philip Marnix Tafer, 3d part, cap.
12, fol. 141, 142_. _Merula, fol. 748, 853. Hist. Mart. Doopsg., fol.
15._ Also, _Introduction, page 49_.

  [157] _War_, says the writer; but this signifies violence, vexation,
  etc.


CERTAIN PEASANTS, CALLED APOSTOLICS, PUT TO DEATH FOR MAINTAINING THE
DOCTRINE OF THE APOSTLES, NEAR TOULOUSE, IN FRANCE, A. D. 1155.

It is stated, that about A. D. 1155 there were in the above part of
France, certain simple but truth-loving peasants, who, pointing to no
other author of their doctrine or belief, than to the apostles, called
themselves Apostolics, as though they would say, that their doctrine
and belief were derived from the apostles. Bernard,[158] abbot of
Clairvaux, greatly inveighed against them in divers sermons, calling
them a sort of despised, boorish rabble, ignorant and altogether weak.
“They,” he says, “are boorish people, idiots, and completely sold;
but they must not be dealt with imprudently.” “From this it appears,”
writes Abraham Mellinus, “that they must not have been so very dull and
ignorant after all.”

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

In the mean time, Bernard continues to rail against them, after
papistic fashion. “Inquire,” says he, “for their author; of what sect
they are? They will not be able to name any one. But what heresy is
there, that has not its author from among men? The Manicheans had Manes
as their head and master; the Sabellians had Sabellicus; the Arians,
Arium; the Eunomians, Eunomium; the Nestorians, Nestorius; likewise
every other similar pest had its separate master among men, from which
it derived both its origin and name; but what name or title shall
be given or accorded to these? None at all,” he says, “because they
received their heresy neither from nor by men; nevertheless, far be it
from us to say that they received it through the revelation of Christ.”

Continuing, he shows in what their so-called heresy consisted, saying:
“They ridicule us, that we baptize infants; that we implore the
intercession of the saints, and the like. It has been found, that they
would rather die, than be converted (namely, to the Roman church).
Many a time the believers (he means the papists), laid hands on some
of them, drew them forth; and being asked concerning their faith,
they would not confess their wickedness, but openly protested, that
they taught the true godliness, and were ready to die for it. In the
meantime, the people that stood by, were not less ready to put them
to death: and falling upon them, they made these new heretics martyrs
of their own faith.”  “Some wonder at this, that, when led forth to
death, they were not only joyful, but also patient; but it is to be
deplored, that not only secular princes, but also, it is said, some
ecclesiastics, yea bishops, who ought much rather to have persecuted
them, upheld them for lucre’s sake, saying: ‘Why should we condemn them
as heretics, who have not been convinced of heresy, nor have confessed
the same?’”

Thus far, Bernard, who was called, _The Mellifluent_, but who
nevertheless poured forth nothing but bitter gall against these people.
In _Serm._ 16 and 66, _on Cant._ Also, _Epist. 240_, oldest edition.

From this it is sufficiently apparent, writes Mellinus, that they
persecuted these poor people unto death, not on account of Manichean
doctrines, which Bernard unjustly and covertly imputes to them, but
because they opposed the Roman church and her errors. _Second book, fol
438, col. 1, 2._

NOTE.--These were the same people of whom we made mention, in our
account of those who, in the twelfth century, opposed infant baptism,
from Nicholas Sander, who states concerning them: “That they were
called Apostolics, because they professed to walk in the footsteps of
the apostles, and declared to hold themselves only to the apostolical
writings; that they contemned infant baptism, purgatory, praying for
the dead, invocation of the saints, swearing of oaths, etc.; that they
accepted no evidence save from the New Testament; and went joyfully
unto death.” _Nic. Sand., lib. and Histor. Doopsg., A. 8. D. Anth.
Jac., fol. 118. H. Montan. Nietigh., page 84. Introduction, page 50,
Jacob Mehrning, Bapt. Hist., page 599. P. J. Twisck, Chron., page 469.
B._


GERARD, WITH ABOUT THIRTY OTHERS, MEN AS WELL AS WOMEN, FOR MAINTAINING
THE APOSTOLICAL DOCTRINE, AT OXFORD, IN ENGLAND, ARE BRANDED IN THE
FOREHEAD, SCOURGED OUT OF THE CITY, AND MISERABLY PERISH WITH COLD, A.
D. 1161.

It is recorded[159] that A. D. 1161, in the eighth year of Henry II.,
King of England, about thirty persons, men as well as women, natives
of Germany, sailed over to England. The papists called them _erring
spirits_ and _publicans_, saying that they had sprung from an unknown
author;[160] but others have called them Petro-brusians, Berengarians,
Poor Men of Lyons, etc., because they, it appears, had their views
against infant baptism, transubstantiation, and other errors of the
Roman church, in common with Peter Bruis, Berengarius, and the Poor Men
of Lyons.

  [159] Vignierus, in _Hist. Eccl_.

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

“There were upwards of thirty of them,” says the papistic writer, “who,
concealing their errors, had peaceably come into the land, in order to
propagate their belief. Their principal leader was one Gerard, upon
whom they looked as their lord and master; for he alone had a little
learning, while all the rest were illiterate idiots, a very low and
boorish class of people, and of the German nation and language. But
they could not long remain concealed, since some made very diligent
inquiries regarding them; and when it was found that they belonged to a
strange sect, they were apprehended.”


THEIR ANSWERS TO THE QUESTIONS RESPECTING THEIR FAITH.

The king, not willing to release or to punish them unheard, convened,
on this account, a council at Oxford; where the most learned of the
prisoners, namely, Gerard, being solemnly interrogated concerning
their religion, answered in the name of all, saying: “That they were
Christians, and regarded the doctrine of the apostles.” And when they
were properly questioned respecting all the articles of the faith,
they answered well with regard to the nature of the supreme Physician;
but as regards the means with which he has been pleased to heal our
weakness, that is, respecting the divine sacraments, “they,” says the
papistic writer, “judged perversely. For they aspersed baptism (he
means infant baptism, for this was the baptism then held in esteem by
the Roman church) and also the thank-offering (the mass).”


SUMMARY OF THE DOCTRINE OF WHICH THEY WERE ACCUSED.

The doctrines with which they were charged, consisted of the following
points (from _Abr. Mellinus_,[161] _2d book, fol. 440_): “That their
belief concerning the sacraments, of baptism and the Supper, as well
as respecting marriage, was different from what had been decreed by
the Roman church, whom they called the whore of Babylon, because she
had forsaken the true faith in Christ; they said that she was like the
barren fig-tree which our Lord Jesus Christ cursed. They also said
that the Pope and the bishops must not be obeyed when they command
anything that is contrary to the word of God; also, that monachism was
a stinking carrion, also, that all monastic vows are vain and useless,
yea, that they foster lasciviousness; also, that all the orders and
degrees of the priestly dignity are marks of the great beast; also,
that purgatory, masses, church consecrations, worship of the saints,
anniversaries for the dead, etc., are genuine inventions of the devil.”

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

“These,” says Mellinus, “were about the principal articles which the
fathers of the Oxford council could not brook, and on account of which
they scourged and banished them out of their country, yea, let them
freeze to death.”

THEIR CONDUCT TOWARD THE FATHERS IN THE COUNCIL IN OXFORD, AND WHAT THE
COUNCIL DID IN THE MATTER.

We return to the papistic author, to hear from his own lips, how they
dealt with these upright and simple people. “When the fathers of the
council,” he writes, “admonished them to do penitence and manifest
sorrow for their belief, that they might be united with the (Roman)
church, they despised this advice, as well as the threats with which
they were menaced in order that they, through fear, if by no other
means, might be driven to conversion; yea, they scoffed at them,
saying: ‘Blessed are they which are persecuted for righteousness sake:
for theirs is the kingdom of heaven.’”

“In order, then,” he writes, “that the poison of their heresy might
not spread further, the bishops publicly pronounced them heretics, and
delivered them over to the Catholic prince, for corporal punishment.
The latter commanded that they should be branded on their foreheads,
as an infamous mark of their heresy, and publicly, in the sight of all
the people, scourged out of the city, strictly prohibiting any one from
taking them into his house, or affording them the least comfort or
assistance.” From _William Neubrig. Hist. Engl., lib. 2, cap. 13_.


JOYFUL GOING OUT OF THESE PEOPLE TO CORPORAL PUNISHMENT, AND THEIR
MISERABLE DEATH.

This sentence having been pronounced, they were led out to punishment.
They went with gladness and in great haste, their leader, namely,
Gerard, going before them, singing: “Blessed are ye,” says the Lord,
“when men shall hate you, for my sake.”

They were then, according to the rigor of the sentence, branded on
their foreheads, their leader receiving a double brand, one on his
forehead, the other on his chin, as a sign that he was their leader.
Thereupon their upper garments, to the waist, were cut from their
bodies, and they were publicly scourged, and cast out of the city. But
it being a bitter cold winter, and no one showing them the least mercy,
they miserably perished by the intense cold, which they were unable to
bear on their naked bodies. _William Neubrig. Hist. Engl., lib. 2, cap.
13, 8th year of Henry II. King of England._


FURTHER OBSERVATIONS TOUCHING THE ORIGIN AND FAITH OF THESE MARTYRS.

“For further explanation of this history,” writes Mellinus, “which has
been written by a bitter papist, the reader must be reminded to imitate
the bee--which extracts honey from the same flower out of which the
toad draws poison--and, contemning the bitterness of the words of our
adversaries, to pay regard only to the matter itself.

That he (the papistic writer) says, that these Christians, whom he
calls Publicans, had their origin from an unknown author,[162] leads
Vignierius to suppose, that they may have sprung from Peter Bruis, or
from his companion, Henry of Toulouse. Guido of Perpigna, however,
thinks they belonged to the Poor Men of Lyons, that is, the Waldenses.
_In lib. de Haeresib. Bal. Centur. 2, in Append. ad Gervasium
Giestrensum._ See also _Abr. Mell., 2d book, fol. 440, col. 1_.

  [162] From the writings of Gascony.

NOTE.--In regard to what was the belief of Peter Bruis and his
companion, Henry of Toulouse, as well as of the Poor Men of Lyons, that
is, the Waldenses, we have already shown, that it is not at variance
with the belief of the Anabaptists, but much rather accords with it;
and hence it is evident that these thirty persons, who made said
confession, were true martyrs, since they suffered for the true faith,
and the truth of Jesus Christ. Concerning these martyrs, see also five
years later, _Mart. Paris, lib. 5_.


ARNOLD, MARSILIUS, AND THEODORIC, WITH FIVE OTHER MEN, AND TWO WOMEN,
BURNED ALIVE AT COLOGNE AND BONN, A. D. 1163.

“In the year of our Lord 1163,” says the papistic writer Orithemius,
“certain heretics of the sect called _Cathari_,” (by which are
understood the Waldenses, whose confession of faith we have above shown
not to be at variance with the Anabaptists of the present day), “came
from Flanders to Cologne, and there secretly abode in a certain barn,
near the city. But as they did not come to church, even on Sundays,
they were detected by those living near them. Having been brought to an
examination therefore, by our mother, the holy church (he means Roman
church), they were found to be confirmed heretics.” _Orith. Chron.
Hirsaug._ With this he closes. And hence in order to explain the matter
more fully, we must of necessity have recourse to papistic writers,
though they were the adversaries of these people.


ECBERT’S ACCOUNT OF THE VIEWS OF THESE PEOPLE, AS OPPOSED TO THE ROMAN
CHURCH.

Concerning them, Ecbert, a monk of Schonaugh, who himself disputed with
them, writes thus: “Behold, certain perverted, and perverting men (thus
he calls good Christians), who had concealed themselves for a long time
in hiding-places, and had corrupted the Christian faith in many plain
and simple people, are at this time so greatly multiplied throughout
all the lands, that the Christian church suffers great injury from the
very pernicious poison (so he calls the truth of the Gospel) which they
everywhere vent against her.” _Serm. 8, contra Catharos, T. 2. Auctor.
Bybl. S. S. Patrum, edition Paris, A. D. 1610, p. 831._

TRITHEMIUS’ ACCOUNT OF THEIR EXAMINATION, AND DISPUTATION WITH ECBERT;
ALSO OF THEIR DEATH.

Trithemius gives a brief description of their examination, and
disputation with Ecbert, abbot of the monastery of St. Florian in
Schonaugh, in the bishopric of Treves:

The clergy and the chief men of the city of Cologne, by messengers
and letters, requested Ecbert to come to Cologne, as being a very
learned man, in order to examine said heretics. Abbot Ecbert arrived at
Cologne, August 2d, A. D. 1163, and entered into a public disputation
with three of these heretics, Arnold, Marsilius, and Theodoric, who
seemed to possess better abilities than the rest.

However, he does not state precisely, what were the articles of the
discussion, unless we are to glean them from his following words: “They
contemned all the rulers of the church, prelates, priests, and clerks,
calling them soul-deceivers and snares of the devil. They ridiculed
the sacraments of the Roman church (among which was included infant
baptism), and denied the holy body and blood of the Lord (that is,
transubstantiation in the sacrament of the altar). Now, when they could
neither by arguments, nor by authority (namely, from the testimony of
the fathers), nor by admonitions, be induced to renounce their errors
(thus he calls their true faith), but obstinately persisted in their
purpose, they were utterly cast out from the church, and delivered
into the hands of the laity, that is, into the power of the secular
authorities, who led them, eight men and two women, out of the city,
and committed them to the flames, on the fifth day of August of the
same year.” _Frith., in Hist._ Also, _2d book of the Persecutions, fol.
441, col. 3, 4_.


OF THE CONSTANCY OF THESE MARTYRS IN THE FIRE; AND HOW ECBERT MOCKED
THEM.

Cæsarius of Heisterbach writes, that this took place in the Jewish
cemetery, and that Arnold, as he stood with his disciples or
fellow-believers in the fire, said: “Remain steadfast in your faith,
for this day you shall be with the holy martyr, Laurence.” _Cæsar.,
lib. 5, cap. 19._

Ecbert made sport of the death of these pious people; for it appears,
that, despising infant baptism, they had said, that in order to be
saved it was necessary first to be baptized with the Holy Ghost and
with fire, in consequence of which this wicked man inquiringly said:
“And has not the city of Cologne thus baptized (namely, with fire)
your arch-heretic Arnold with his accomplices, and the city of Bonn,
Theodoric with his copartners?” _Serm. 8, advers. Catharos._

O awful blasphemy! But the Lord shall render to every man according to
his righteousness and faithfulness. 1 Sam. 26:23.

NOTE.--P. J. Twisck relates of these people that, out of hatred, they
were called Adamites, Catharists, Patarini, and Passaginians, and that
the Emperor Frederick published some decrees against them. “But thus,
those who seek to live in the fear of God, are always exterminated. In
this manner, certain persons, eight men, two women, and a girl, who had
gone from Flanders to Cologne, were burned in a barn before the city,
on the fifth of August.” _Chron., page 476, col. 1, 2,_ from _Abbot
Trithem. Mer., fol. 765. Neoburgens., lib. 11, cap. 15._


MANY PIOUS CHRISTIANS THROUGHOUT FRANCE AND ENGLAND, CAST ALIVE INTO
THE FIRE, AND BURNT, FOR MAINTAINING THEIR ORTHODOX BELIEF, A. D. 1182.

William of Armorica and Roger of Hovedon state that at this time,
namely, about the year 1182, in various places throughout the entire
kingdom of France, very many Waldenses or Albigenses were burnt under
the name of Publicans.

Concerning this, the aforesaid William writes in his history of Philip,
King of France as follows: “All the opposers of our faith, commonly
called Publicans, having been compelled to come forth from their
hiding-places, were brought before the court, and, upon the law being
applied to them, convicted of heresy, and, hence, were cast into the
fire and burnt alive.” _Philippidos, lib. 1._

Roger of Hovedon adds, for the end of the year 1182, that the King
of England, Henry II., notwithstanding there were very many of these
Publicans, that is, Waldenses or orthodox Christians, in his land, he
would in no wise tolerate them, but commanded that they should likewise
everywhere be burnt, as in France.[163] _Annal. part 2, at the close of
the year 1182._

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

As to the belief of the Waldenses and Albigenses, who were also called
Publicans by their enemies, it has already, in their own confession,
been shown not to militate against the confession of the Anabaptists;
as we have said once for all, and to which we here again call attention.


MANY GODFEARING PEOPLE PUT TO DEATH, IN FLANDERS, ON ACCOUNT OF THEIR
VIEWS AGAINST THE ROMAN CHURCH, BY THE COUNT OF ALSACE, A. D. 1182.

Magister[164] John Andriess, P. J. Twisck, H. Montanus, and various
other authentic writers, unanimously state, that A. D. 1182, there were
put to death, by Count Philip of Alsace, many Christians, who were
called heretics because they contemned infant baptism, the sacrament
of the altar, and the sacrifice of the mass, etc. See _J. Andr._, in
his _History of the Antiquity of the Faith, letter E. P. J. Twisck,
Chron., page 489_. _H. Montanus,_ _Nietigh., p. 86._ Also, _Hist.
Mart. der Doopsg., A. 8_. Also, _Martyrs Mirror_, printed _A. D. 1631,
Introduction, p. 52_.

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


MANY CHRISTIANS BURNT IN FLANDERS, A. D. 1183, AND VERY MANY PUT TO
DEATH IN OTHER PLACES.

For the year 1183 we read of many more such people, who were called
publicans (of which name we have already spoken) and whom Philip,
Count of Flanders, and William, Archbishop of Rheims, caused, most
unmercifully, to be burnt.

Concerning this, Rigordus, an ancient historian of those times, writes
as follows for said year: “At this time, very many heretics (thus this
papistic writer calls the true Christians), were burnt in Flanders, by
the reverend bishop of Rheims, cardinal priest of the title of Sancta
Sabina, Legate of the Pope, and by Philip, the illustrious count of
Flanders. _Rig., p. 168, edit. Wechelian._

“The same year,” says the above author, “over seven thousand Cottarelli
(thus he calls the pious witnesses of Jesus, also called Waldenses and
Albigenses), were slain in the province of Bourges, by the inhabitants
of the land, who all united against them, as against the enemies of
God.”

Notice here, that they must all have been defenseless people, since so
great a number suffered themselves to be put to death by so few people
as there were at that time in the small province of Bourges; however,
we leave this to God.

The same writer adds also this: “In the same year, Pope Lucius
condemned as heretics those who in Italy were called Humilitani, and in
France, Poor Men of Lyons (the Albigenses and Waldenses), whereupon,
as may well be supposed, no small persecution took place in those hot
times.

This decree, it seems, was first published, or else renewed, A. D.
1184, or, as others state, A. D. 1185. according to the account of
Mellinus, _2d book, fol. 443, col. 2_.


DECREE OF POPE LUCIUS III. AGAINST THE WALDENSES, ETC., WHO ARE CALLED
BY VARIOUS NAMES.

In the year 1184, or, as others write, 1185, Pope Lucius made a decree
in the city of Verona, in the presence of the Emperor Frederick, which
reads as follows:

“In order to eradicate the wickedness of various heresies that have
begun to manifest themselves in many countries throughout the whole
world, the power of ecclesiastical discipline must be called into
requisition.

“Therefore, relying on the presence and power of our most beloved
son, the Roman Emperor Frederick, we, with the common advice of our
brethren, as well as of other patriarchs, archbishops, and many
princes, who have assembled here from different parts of the realm,
have, by this general resolution of our present decree, set ourselves
against the heretics, who from various errors have received various
names, and by apostolical authority, through this our constitution,
have condemned all heresies by whatever name they may be called. First,
the Catharists and the Patarini, and those who falsely and fictitiously
call themselves Humiliati (humiliated ones) or Poor Men of Lyons; as
well as the Passaginians, Josephists, Arnoldists; all these we lay
under an everlasting curse.

“And since some, having a form of godliness, but denying the power
thereof, as the apostle says, have assumed the authority to preach,
though the same apostle says, How shall they preach, except they be
sent? all those to whom this is forbidden, or who, not being sent,
presumptuously dare preach, secretly or publicly, without authority
from the apostolic see, or consent from the bishop of the place; and
all who believe otherwise or do not fear to teach otherwise than the
Roman church preaches and maintains, in regard to the sacrament of the
body and blood of our Lord Jesus Christ, or to baptism (namely, infant
baptism), or to the confession of sins, that is, auricular confession,
or to marriage, and other sacraments of the church; and, in general,
all those who will not condemn those as heretics whom the Roman church,
or any bishop in his bishopric, with the advice of his clergy, or, in
case of the decease of their own bishop, the clergy themselves, with
the advice of the neighboring bishops, have declared as such, all
these, I say, we bind with the bond of an everlasting ban. Likewise
those who take them into their houses, and defend them, and all who
uphold said heretics, fostering in them the heretical wickedness,
whether they be called _Consolati_, _Credentes_, _Perfecti_, or by
whatever other similar name, we include them all in this sentence of
condemnation.”

Thus far, the decree of Pope Lucius. We will now give some explanation
of a few strange names that occur in the same. As regards the common
names of the Waldenses, of which mention is made in the decree of
Lucius, namely, that they were called Catharists, Patarini, Humiliati,
Poor Men of Lyons, Passaginians, Josephists, Arnoldists, etc., these
we have already sufficiently explained. There remain therefore to
be explained only their special distinctive names, as _Consolati_,
_Credentes_, and _Perfecti_. _Consolati_, that is, comforted; by this
name were called those who had recently come into the church, and were
not yet firmly established in the faith.

_Credentes_, that is, believing; by this name were called those who
were confirmed in the faith, and had increased in it to a considerable
extent.

_Perfecti_, that is, perfect; by this name were called those who
applied themselves to faith and godliness to the full extent of their
ability, so that they seemed to be perfect therein. These were also
called _Boni Homines_, that is, good men.

The most of this can be gleaned from Alanus, who wrote at the close
of the twelfth century, namely, A. D. 1194. In _edit. Paris, A. D.
1612, p. 110_. Also, _Abr. Mell., 2d book, p. 443, col. 3_. Thus, the
diversity of names does not indicate a diversity of people or faith,
but simply the lesser or greater perfection in the faith in those who
together were but one people.


BLOODY DECREE OF ILPHONSUS, OR ALPHONSUS, KING OF ARAGON, AGAINST THE
WALDENSES, PUBLISHED A. D. 1194.

“Ilphonsus, by the grace of God, King of Aragon, to all archbishops,
bishops, and other prelates of the church of our kingdom; to all earls,
viscounts, soldiers, and to all the people in our realm and under our
dominion, greeting, and good wishes that the Christian religion may be
maintained entire.

“Whereas, it has pleased God, to place us over his people, it is right
and just that we should constantly, and according to our ability, care
for the safety, happiness and protection of said people; therefore,
as faithful successors of our ancestors, and as being justly obedient
to the ordinances of the church, who have deemed it well, that the
heretics should everywhere be rejected, condemned and persecuted,
from the face of God and of all Catholics; namely, the Waldenses
or Insabbathi (that is, those who do not observe the Sabbaths or
holy-days of the Roman church), who call themselves Poor Men of Lyons,
and all other heretics, of whom there are so many that they cannot
all be enumerated, who have been excommunicated by the holy church,
from our whole realm and dominion, as enemies of the cross of Christ,
dishonorers of the Christian religion and our person, and open enemies
of our realm, we command them to depart and flee from our kingdom.

“If from this day on, any one shall receive said Waldenses and
Insabbathi, or other heretics of whatever confession, into his house,
or hear their pernicious preaching in any place, or give them food,
or dare show them any other favor, be it known to the same, that he
has incurred the disfavor of God and of us, that he is punishable for
the crime of _leze-majesty_, and that his goods shall be confiscated
without appeal.

“And we command that this our decree and perpetual ordinance, in
every city, castle, and village of our kingdom and jurisdiction, and
throughout all the lands of our dominion, shall be read and presented
every Sunday to the people for observance, by the bishops and other
rulers of the church, and by our governors, bailiffs, justiciaries, and
other magistrates, and that upon all offenders the aforesaid punishment
shall be inflicted.

“Be it further known: If any person, noble or ignoble, shall find
any of the aforementioned heretics anywhere in our lands, who, after
three days’ proclamation, knowing this our decree, do not speedily
depart, but obstinately remain; and shall inflict upon them every evil,
ignominy, and disgrace, death and maiming alone excepted, he shall have
to fear no punishment for it, but shall know, that he has much rather
merited our favor thereby, and that his deed is pleasing and acceptable
to us.

“We, however, give these infamous heretics, though above their deserts
and against reason, a respite till to morrow, which is All-saints-day,
to leave, or to begin leaving, our land. If thereafter any do still
remain, we give to each and all of our subjects full authority, to
rob and plunder them, to beat them with sticks, and to maltreat them
shamefully.”

This decree was signed with the seal of Ilphonsus, King of Aragon, as
well as with the seal of Bishop Regimund of Terragona, of the Bishop of
Tiracisca, and of other bishops. The decree itself was made by William
de Bassa, the King’s notary, A. D. 1194. _Abr. Mell., 2d book, fol.
444. A. from Fr. Pegna Direct. Inquisit., part 2, Comment 39._ Also,
_Joan. Mariana Prefat., in Lucani Tudens_.

But what sort of execution followed upon this decree of Ilphonsus
against the poor Waldenses in the kingdom of Aragon, it is not easy to
know, since it seems that the historians of this century have purposely
passed by the cruelty exercised against them, doubtless because they
felt ashamed of the matter.


ORIGIN OF THE INQUISITION AGAINST THE WALDENSES AND ALBIGENSES, BY POPE
INNOCENT III., A. D. 1198.

A. D. 1198, Innocent III. became Pope in the place of Celestine. At his
consecration he applied to himself the words which John the Baptist
spoke of Christ: “He that hath the bride is the bridegroom: but the
friend of the bridegroom, which standeth and heareth him, rejoiceth
greatly because of the bridegroom’s voice.”

Upon these words Innocent addressed his bridesmen, the cardinals,
archbishops and bishops as follows: “And am I not the bridegroom, and
every one of you a friend of the bridegroom? Yea, I am the bridegroom;
for I have the noble, rich, and highly exalted, yea, the honorable,
pure, gracious, and holy Roman church for my bride, who, by the
ordinance of God, is the mother of all the faithful, and the supreme
mistress over all the churches. She is wiser than Sarah, more prudent
than Rebecca, more fruitful than Leah, more agreeable than Rachel, more
devout than Anna, purer than Susanna, more valiant than Judith, more
beautiful than Edessæa. Many daughters have gathered great riches; but
she has excelled them all. I have espoused her sacramentally. This
bride has not been wedded to me portionless, but has given me her
rich dowry, namely, the fullness of spiritual and of temporal power.”
_Innocent. 3_, in _Consecra. Pontif., Serm. 3, page 19_.

Pope Innocent III. was the first who instituted the office of the
inquisition, with ordained inquisitors; to which end he also wrote a
letter, in the first year of his popedom, on the first day of April,
to the archbishop of Auxitana; in which he greatly complains of the
enemies of St. Peter’s Shiplet, as he calls it, and then speaks as
follows:

“We desire that you and your fellow-bishops, by your prudence, shall
guard the more vigorously against this malady (meaning the doctrine of
the Waldenses and Albigenses), and oppose it the more strenuously, as
you see the more reason to fear that the sound part of the body may
become infected by the disease; lest by such contagions, which spread
gradually like a cancer, the minds of the faithful become infected by a
general corruption.

“Therefore we send you brotherly love, and charge you most earnestly
by this apostolic letter, that you do your utmost, to exterminate
(all) heresy, and to banish from your province all those that are
contaminated therewith; and that against them and all those who are
contaminated therewith, or have any fellowship with them, or who are
openly suspected of having familiar intercourse with them, you do not
only exercise all the rigor of church discipline, without intervention
of appeal, but also, if necessary, subdue or punish them by the power
of the material sword, by princes or by the people.”

On these words the papistic commentator remarks, in the margin: “Up to
this time, no inquisitors had yet been sent or appointed by the Pope.”

In the same month, namely on the 21st of April, 1198, twenty days after
the writing of the first letter, Pope Innocent III. wrote another
letter, not only to the abovementioned Bishop of Auxitana, but also to
the archbishops of Aix, Narbonne, Vienne, Arles, Ebredun, Tarragon,
Lyons, etc., and at the same time appointed one Reinerius and one Guido
as his commissaries or inquisitors, to apprehend those who sought to
escape the dominion of the Roman church. The contents of the letter
were directed against the Waldenses, and commanded that they should be
caught, as little foxes that spoil the vineyards. Finally he commands
them to be driven out of the country. _Epist. de Cretal., lib. 1, pages
56, 57, edit. Colon._

In the following month, namely on the 13th of May, Innocent wrote
still another letter for the same purpose; in which he again commanded
that the little foxes should be caught, and promises to send the
inquisitors, adding:

“We pray, admonish, and entreat you all together, in the name of the
Lord, and charge you, unto remission of sins, that you receive them
(the inquisitors, Reinerius and Guido), kindly, aid them manfully and
vigorously, and lend them a helping hand by good counsel and with the
deed.

“But, as brother Reinerius, for urgent and important matters of the
church, has first, by order of the apostolical see, gone to Spain, we
will and command nevertheless, that you archbishops and bishops, draw
the spiritual sword, when requested so to do by said brother Guido,
against the heretics whom he shall name to you; but let the lay power
confiscate their goods, and banish them from the country, and thus
separate the chaff from the wheat.

“Furthermore, to all who in this great difficulty which now threatens
the church, shall faithfully and devotedly assist her in maintaining
the Christian faith, we grant the same indulgence, pardon, or remission
of sins, which we have granted to all those who go on a pilgrimage to
St. Peter’s or St. Jacob’s church. Given at Rome, on the above day, A.
D. 1198.” _Page 98._


FIVE MEN AND THREE WOMEN BURNT AT TROYES, IN CHAMPAGNE, A. D. 1200; AND
SOME EXPELLED FROM METZ.

About two years after Pope Innocent III. had issued those three bloody
letters, for the persecution and suppression of the true, defenseless
Christians, who were commonly called Waldenses, but by their enemies or
persecutors, Publicans and sinners, it came to pass, in the last year
of the twelfth century, namely A. D. 1200, that in the city of Troyes,
in Champagne, there were apprehended, by order of the Pope and the
reigning authorities, eight persons, five men and three women, who made
the same confession as was stated above with regard to the Waldenses,
contradicting the authority of the Pope, infant baptism, the swearing
of oaths, the office of criminal authority, and whom the papistic
author of the large _Chronicle of the Netherlands_ calls _Popelitatnos_.

However, these persons were not accused by the papists of any evil
works, but simply on account of their faith; in which faith they
desired to remain steadfast unto death, without, in any wise departing
from it. Hence they were all sentenced to the fire, in said year, and
offered up their bodies unto God as a burnt-sacrifice, having commended
their souls into his hands.


THE EXPULSION OF THE CHRISTIANS FROM METZ, AND THE BURNING OF THEIR
BOOKS.

At the same time, many Christians at Metz, who professed the same faith
and were called Waldenses, were shamefully expelled from Metz, and
their books burnt, because they had translated the Holy Scriptures into
their mother tongue.

The papistic author of the large _Belgic Chronicle_, upon the authority
of the ancient historian Albericus, calls them a Waldensian sect, and
says: “That certain abbots were sent to preach against them; who burnt
some books translated from the Latin into their mother tongue, and thus
extirpated said sect. _Mon. Nuciensis Magn. Chron. Belgicum, edit.
Frankfort, A. D. 1607, page 189._

This serves to confirm the preceding narrative. We will now conclude
our account of the persecutions which occurred in the twelfth century,
and proceed to the thirteenth century.




AN ACCOUNT OF THE HOLY BAPTISM IN THE THIRTEENTH CENTURY.


SUMMARY OF BAPTISM IN THE THIRTEENTH CENTURY.

[The thirteenth century is commenced with the thirteenth and last
_Centuria_, with which the Magdeburg Centuriators have concluded their
Ecclesiastical History; which is, as it were, a mournful farewell air,
on account of the lamentable desolation caused by the Pope of Rome, in
the worship of God. Several Roman superstitions mentioned, which were
commanded as solemnly as the word of God, and are called the baptism of
necessity, the baptism by women, heretics, etc.; also, how to baptize a
child that is in danger of death.

Some strange passages from Thomas Aquinas, touching infant baptism;
added decree of the bishops of Nemansa, as to how to deal with a child,
concerning which there may be doubt of its having been baptized aright;
also the formula of words to be used by the priest over the child.
Explanation that all this was done to gain respect for infant baptism,
among the common people.

Of the true baptism, and how God, in the midst of these storms,
preserved his church.

The followers of the doctrine of Peter Bruis and Henry of Toulouse,
who, in many respects, concurred in the belief of the Anabaptists of
the present day, increase to such an extent, A. D. 1206, that in the
provinces of Languedoc, Narbonne, Gascony, but few people were found
who did not adhere to their doctrine; also the three articles of their
doctrine against the Roman church.

The ancient Waldenses again appear, A. D. 1218, and, though
excommunicated by the Pope in the bull of the Lord’s Supper, declare
against the swearing of oaths, taking the life of evil-doers, the faith
of the Roman church, ungodly priests, the Pope.

Circumstantial account, that these people, A. D. 1230, were so
numerous, that one traveling from his country to Milan, could lodge
every night with one of his persuasion.

The increase of the Waldenses in France and Flanders, is again stated
for, A. D. 1238.

Statement, for 1242, that they not only confessed their belief with the
mouth, but also suffered for it.

Thirty-eight years after, namely, A. D. 1280, it is shown, that their
doctrine had penetrated not only into Lombardy, but even into Sicily;
several articles of their doctrine described in full.

Their increase in various countries of Christendom is again shown, for
the year 1284, as a proof that notwithstanding the persecutions raised
against them, they did not diminish.

A certain doctrine of Alexander, namely: that baptism must be
administered on confession of faith; whereupon the Waldenses and
Albigenses are introduced once more, for the last time, and it is
stated that they considered infant baptism of no virtue.

Conclusion, being Jacob Mehrning’s reply to Mellinus, respecting
baptism.]

       *       *       *       *       *

This is the century, writes Jacob Mehrning, with which the Magdeburg
Centuriators have closed their church history, etc. Concerning this
time they write in the preface as follows: “This is the calamitous
time, in which the Roman Pope exalted his might to the highest, in the
occidental churches, and the Turk his power, in the Orient; where,
then, the divine and pure doctrine became most abominably adulterated
in every respect.

Yea, the ground of doctrine, and all external ceremonies, as well as
all points of doctrine,--all these, without reservation, the Pope of
Rome would have under his control; in consequence of which such a
blindness and darkness arose among men, that almost all of them took
upon them the yoke, submitting whatever they spoke or wrote, with
more fear to the judgment of the Pope, than of God himself, or of his
church. Rules were established, by which all controverted articles
were to be decided and judged; namely, the corrupted writings of
the fathers, and the decrees or resolutions of councils. The word
of God entirely lost its honor, dignity and credit; yea, it was
thenceforth accepted only as far as the opinion of the fathers and
councils allowed. Moreover, the word of God was no longer expounded
from the Holy Scriptures, but according to the apprehension of their
own imagination, etc. Besides, too much concession was made to the
heathen subtleties of Aristotle; yea, with such folly, that the obscure
writings of this heathen were introduced into the schools, brought into
the pulpit, and mixed with the articles of faith, etc. _Jac. Mehrn.
Bapt. Hist., p. 717, from Cent. Magd. XIII, chap. 13._

As regards infant baptism, because the same was much contradicted, yea,
utterly rejected, at this time, by the Waldenses and Albigenses, those
of the Roman church, in order to provide for this, and to maintain
it, ordained various things, called _baptism of necessity_ (private
baptism), _baptism by women, baptism by heretics_.

The Madgeburg Centuriators quote the following (_chap. 6, fol. 242_)
from a synodal book, written jointly by some bishops, at Nemansa, A.
D. 1251: “We command, that an infant, just born and in peril of death,
so that it can not be brought to the priest, be baptized by the men
present, whether in warm or in cold water, but with no other liquid,
and this in a wooden, stone or other vessel. But if there be no men
present, let the women who are there baptize the child, or even the
father or the mother, in case there be no one else present, to baptize
the child.” _Bapt. Hist., pp. 727, 728._

By these and similar means the Romanists at this time, sought to
maintain the credit of infant baptism, which was greatly opposed; to
which end tended also the words of Aquinas, which are as follows: “The
proper administrator of baptism shall be a priest, whose province it
is by virtue of his office, to baptize; but in cases of necessity, not
only a chaplain, but also a layman, or a woman, yea, even a heathen or
a heretic may baptize, if he only observes the form of the church, and
purposes to do what the church does. But if a person, from necessity,
is baptized by such an one, he indeed receives the sacrament, so that
he need not be baptized again; but he does not receive the grace of
baptism, because he is considered as not having been baptized aright.”
_Thom. Aquin. de Art., Fid., chap. 14, in Bapt. Hist., p. 725_.

In the same direction tends what is adduced in _Cent. Magd., XIII.,
chap. 6, fol. 242_, from the above mentioned synodal book of the
bishops of Nemansa: “But,” say they, “if a child, in case of
necessity, has been baptized by a layman, according to the form
prescribed, we command, that said child, if it survives, be brought as
soon as possible to the priest, who shall diligently examine how it
was baptized; and if he find that the form prescribed was not observed
aright, he shall baptize the child (again), according to the form of
the church. But if he doubt whether it was rightly baptized, or not,
since perhaps the baptizer did not properly consider the words which he
spoke in baptism, or because the bystanders were not agreed in this,
or because there is no certainty whether it was baptized or not, the
priest shall baptize it with these words: ‘If thou art baptized, I
baptize thee not again; but if thou art not baptized, I baptize thee in
the name of the Father, and of the Son, and of the Holy Ghost.’ In such
doubtful cases, however, one witness is sufficient when more can not be
had.” _Bapt. Hist., p. 728._

Who does not see that the Roman church, when infant baptism was
contradicted, endeavored by these and similar absurdities, to make it
appear to the common people as though infant baptism were absolutely
necessary to salvation, yea, so necessary that rather than neglect it
for want of a priest, even women, yea, heathen and heretics whom they
otherwise were accustomed to burn, might baptize the infants if they
only observed the form of baptism employed by the church. Oh strange
theology! Merely to maintain the error of infant baptism, many other
errors were maintained.


OF THE TRUE BAPTISM.

Nevertheless, in the midst of these storms and billows of antichrist,
God preserved the ark of his church, so that many persons still
remained, who, notwithstanding the manifold troubles and persecutions
that came upon them on this account, practiced and maintained the true
worship of God, particularly in opposition to infant baptism, the
office of criminal authority, the swearing of oaths, and almost all
other superstitions of the Roman church.

_A. D. 1206._--In the beginning, yea, before the beginning of this
century, and so through a number of years, the doctrine of the ancient
Anabaptists increased not a little, which appeared more particularly in
the year 1206, when they had so increased in many countries, that the
wiles and power of the Roman church were not sufficient to bring them
to apostatize, much less to exterminate them.

Concerning this, P. J. Twisck gives the following description: “The
adherents of the doctrine of Peter de Bruis and Henry of Toulouse,
Anabaptists, mentioned for the year 1135, which doctrine afterwards
was also followed by the Waldenses (see the year 1159), multiplied so
greatly about this time, namely, A. D. 1206, that few were found in
the provinces of Albi, Languedoc, Narbonne, Gascony, Rouergue, and
Toulouse, who did not adhere to said doctrine, notwithstanding Pope
Innocent III. very cruelly opposed it. See account for the year 1198.

The principal points of their doctrine, besides others, were these:
1. That the Roman church was the whore of Babylon. 2. That her polity
was impure and corrupted. 3. That the mass was a work replete with
wickedness, and instituted neither by Christ nor by his disciples.
_Chron. p. 523, col. 1 and 2_, from _Chron. Nicol. Gill., fol. 286_.
_Guil. Merul., fol. 798_, _Henr. Boxh., fol. 22_.

_A. D. 1218._--For this year mention is made by Sebastian Franck, of
the ancient Waldenses, whom he calls by three different names, _The
Poor_, _Insabbatati_ and _Waldenses_. However, that they together
were but one people, has already been proved. Said author writes thus
concerning them: “These originated A. D. 1218, under Emperor Louis IV.
They are also excommunicated in the bull of the Lord’s Supper, and hold:

1. “That men ought not to swear at all, not even to the truth.

2. “That no Judge, who would be a Christian, may put to death any one,
not even a malefactor.

3. “That the pious person who holds to the faith of the Roman church,
can not be saved.

4. “That an ungodly priest can not consecrate.

5. “That the church perished at the time of Sylvester.

6. “That they are not subject, neither intend to be, to the Pope or to
other prelates.”

Then follow several other articles of their doctrine, which, for the
sake of brevity, we will pass over; for instance, that they held:
“That outside of their church there was no sacrament nor baptism
(which completely overthrows the infant baptism of the Roman church);
that they denied purgatory; that they counted the mass, alms, and
prayers for the dead of no value, yea, that they regarded them as
the inventions of priestcraft; that honoring the saints had not the
slightest merit, and that they do not hear our prayers in heaven.”

These and similar articles are adduced there, from Aeneas, Sylvius
and other writers, as charges against the Waldenses; of which the
intelligent may judge. _Seb. Fr. Chron. der Rom. Kett., fol. 119, col.
4, letter P._

_A. D. 1230._--It is stated that the Waldenses, whose good confession
we have already shown, declared at this time in the proceedings which
it seems they had against the Pope, that their numbers were so great
in Germany, France and Italy, and especially in Lombardy--where their
teachers lived, to whom they annually sent sustenance from other
countries--that any one of them traveling from his country to Milan,
could lodge every night with one of his own persuasion, whom they
recognized by by certain marks on the door or upon the roof. _P. J.
Twisck, Chron., p. 546, col. 2_, from _Henr. Boxh., fol. 25_.

_A. D. 1238._--Or about 1239, the Waldenses had thus increased in
France and Flanders, that a certain Dominican monk, Robert Boulgre,
sent as inquisitor by Pope Gregory IX., put to death a countless
multitude of them; of which more will be said hereafter. _P. J. Twisck,
Chron., p. 554, col. 1._

_A. D. 1242._--At this time, said people had to suffer much from
popery, on account of their faith and religion, which in the bishopric
of Toulouse alone, appeared in the case of about two hundred persons,
who held said belief, and were called Waldenses; of whose imprisonment
and death we shall speak in the future. _P. J. Twisck, Chron., p. 557,
col. 1._

_A. D. 1259._--At this time, or thereabouts, Gerard Sagarellas, an
Italian, but a doctor of Paris, wrote a book against the Franciscans,
whereupon Bonaventura, General of the Franciscan order, replied;
however, of this Gerard and his belief, as also of that of the
Waldenses, we shall speak more fully hereafter. We would only stop to
say that from this time on, his disciples, the _Fratricelli_, or Little
Brothers, after the year 1285, called _Dulcinists_, began secretly
(from fear of persecution) to hold their meetings in the mountains
of Piedmont, and Novara, in Lombardy, professing the doctrine of
the Waldenses. However, from the different places where they lived,
they received different names; but the appellation _Fratricelli_ or
_Frerots_, was especially given them, because they called each other
_brethren in Christ_; nevertheless the mouths of the scorners thus
spoke only the truth, since Christ himself so called his disciples,
saying: “All ye are brethren,” Matt. 23:8; and “I will declare thy name
(O God) unto my brethren; in the midst of the church will I sing praise
unto thee,” Hebr. 2:12.

_A. D. 1262._--At this time the Waldenses are again mentioned, who
lived in Lombardy, and in the country of Genoa, and professed a sound
profession, though they were called heretics by the papists, and were
oppressed and persecuted by open decrees of the Roman see; which shall
be spoken of more fully elsewhere. Compare _Bzov., A. D. 1262. Art. 3,
ex Decret. Epist. Alexand. IV._, with _A. Mell., Hist., fol. 470, col.
2_.

_A. D. 1280._--In this year it is recorded that said people professing
the above profession (namely, the Waldenses, then called Waldois, after
Waldo and his adherents, were expelled from Lyons), so multiplied in
Lombardy that their doctrine, having spread in Italy, penetrated even
into Sicily; as is attested by the open letters emitted against them by
the Emperor Frederick II.

As regards their faith, the following articles, over and above what has
already been mentioned, respecting their views against infant baptism,
the office of criminal authority, the swearing of oaths, etc., were
laid to their charge, as can be gleaned from the writings of Reinerius,
the priest: That in the matter of salvation we must believe only the
holy Scriptures, and in no wise depend on men. That said Scriptures
contain everything that is necessary to salvation; and that nothing
is to be received but what is commanded of God. That there is but one
Mediator (Christ), and, consequently, that the saints ought not to be
invoked. That there is no purgatory, but that all who are justified
in Christ, enter into life everlasting, and those who do not believe,
shall be cast into eternal death; thus denying that there is still
besides a third or fourth place.

They accepted and admitted but two sacraments, namely, holy baptism
and the holy Supper. They said that all masses, particularly those
for the dead, should be rejected; likewise all human institutions, and
that they ought not to be considered necessary to salvation. They also
taught that the chanting, the hours, the fasting connected with certain
days, superfluous feast-days, distinction of food, the many degrees and
orders of priests, monks, and nuns, the benedictions and consecrations
of creatures, vows, pilgrimages, in short, the vast medley of
ceremonies which in the times past had been brought into vogue, ought
to be abolished. They denied the supremacy of the Pope, especially as
exercised by him over secular government, and admitted no other degrees
in church offices than bishops, teachers (then called priests), and
deacons. They said that the Roman see is the true Babylon, and the
Pope the fountain of all misery; that the marriage of the priests (or
teachers) is good, and necessary in the church; that those who hear
and rightly understand the word of God, are the true church, to which
Christ has given the keys, to let the sheep in, and to drive away the
wolves. “Behold here,” says the writer, “the sum of the doctrine of the
Waldoes (or Waldenses), which was oppugned by the enemies of truth,
and on account of which they, according to the testimony of their
opponents, were persecuted.” _P. J. Twisck, Chron., p. 605, col. 2, and
p. 606, col. 1_, from the _Staet der Kerchen, Jan. Cresp., fol. 314,
315, 316. Merul., fol. 843. Henr. Boxh., fol. 19, 25._

_A. D. 1284._--At this time the Waldenses, according to Twisck,
multiplied more and more in France and other countries of Christendom,
though they were sought with craftiness and cruelly persecuted, and
even previously every means and all diligence had been employed to
utterly extirpate them; which greatly astonished certain bishops
of that time, and also certain lawyers of Avignon, in certain
consultations held against them, and still extant. _P. J. Twisck,
Chron., p. 611, col. 2._

Concerning the form or mode of baptism, Alexander[165] (_p. 4, q.
11, m. 1_), in this century, says: “Baptism shall be administered in
confession of faith in the Holy Trinity.” _Jac. Mehr., Bapt. Hist., p.
726._

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

_Centuria 13_, of the _Madgeburg Centuriators, cap. 5, fol. 216, 217_,
from Cesarius, states “That the Waldenses and Albigenses rejected
baptism at this time, saying that it was inefficacious and useless;
which they, as Jacob Mehrning writes, understood of infant baptism,
which is administered without instruction and faith; for the Waldenses
had a very high regard for the baptism of Christ, as administered
according to his ordinance.” _Bapt. Hist., pp. 733, 734._

NOTE.--_A. D. 1287._--Probus, Bishop of Tullo, was at this time so
enlightened of God that he not only opposed Pope Honorius IV., but
also delivered an excellent oration, in which he freely exposed the
errors of the papists. Compare _Catal. Test. fol. 654_, with the 13th
book _van den Ondergang, p. 614, col. 1_.  _A. D., 1299._--In the
year 1299 certain Albigenses and Waldenses, called _Fratricelli_, or
_Little Brothers_ (of whose faith and life we have spoken elsewhere),
became so odious to Boniface VIII., Pope of Rome, on account of their
uprightness, which the papists called falseness, that he declared them
heretics; but as we intend elsewhere to speak more fully of their
belief and walk among men, we will content ourselves here with merely
mentioning them; it being sufficient for us that these people and their
doctrine existed until the very close of this century. See in the large
_Christen Martelaersboeck_, edition 1619, _fol. 471_, from _Trithem.
Chron. Hirsaug._

Proceeding to the close of the century, we will close with the
conclusion of Jacob Mehrning, which is a reply to A. Mellinus, who
did his best to show that the Waldenses did not well accord with the
Anabaptists in the article of baptism. Mehrning replies to him as
follows: “Abraham Mellinus (in his large _Nederlandtsch Martelaers_
book) dared to say: ‘The Waldenses would not agree with the so-called
Anabaptists in the article of infant baptism.’ But the good man
forgets that he himself has adduced testimonies from Bernard, Peter
Cluniacensis, and from the Madgeburg Centuries,[166] which refute and
condemn this supposed error of the ancient Waldenses, namely, that they
should have believed in infant baptism.” _Bapt. Hist, p. 736._

  [166] The following words are obscure in the author; hence we
  experienced difficulty in translating them.--_Van. Braght._




AN ACCOUNT OF THOSE WHO SUFFERED IN THE THIRTEENTH CENTURY.


SUMMARY OF THE MARTYRS IN THE THIRTEENTH CENTURY.

[The way and entrance to the martyrs of this century is through the
valleys of Albi and throughout France, England, and other countries,
where the pious witnesses of Jesus laid down their lives for the
evangelical truth.

From the year 1209 throughout this century, crusades are preached
in the name of the Pope; which were the cause of the destruction of
thousands of Albigenses, who lived quietly and peaceably under certain
papistic authorities; for certain reasons, however, we have not
finished this account.

Remarks with eight reasons unanimously indicating the non-resistant
principles of the true Albigenses; nevertheless, for important reasons,
we have placed the account of their martyrdom for the most part in a
marginal note, for the years 1210 and 1211.

One hundred and eighty persons called Albigenses, burnt without the
castle Minerve, A. D. 1210.

Sixty of those people end their lives by fire, for their faith, at
Casser, about A. D. 1211.

About one hundred persons, who confessed the same doctrine, burnt alive
in a tower at Cassas, about the close of A. D. 1211.  Fifty of their
fellow-believers likewise lose their lives by fire, at Chastelnau
d’Ari, about the close of A. D. 1211.

Over four hundred persons, who professed the same profession, though
called Induti, at Lavaur, or Vaurum, rather suffer themselves to be
burnt to death by the terrible flames than accept the Roman faith.


ACCOUNT PROPER OF THE HOLY MARTYRS.

Great persecutions of the believers, A. D. 1206.

A man, at London, in England, burnt alive for the faith of the
Waldenses, A. D. 1210; and twenty-four persons at Paris, in France,
likewise put to death by fire, for the same religion.

In the year 1212, about one hundred persons called Waldenses, are put
to death by fire at Strasburg; thirty-nine at Bingen, and eighteen at
Mentz.

Account of a cruel inquisition, A. D. 1214, over the doctrine of the
Waldenses; Conrad of Marpurg, the chief inquisitor, and his mode of
examination with red-hot iron, as well as with hot and cold water;
also, the oath which the inquisitors in the bishopric of Utrecht were
wont to put to those who were then called heretics, about A. D. 1215.

About eighty persons called Waldenses, burnt for the faith, at
Strasburg; also some Christians at Toulouse, about A. D. 1215.

Gerard de la Motte, a deacon of the Christians called Albi-Waldenses,
with some of his fellow-believers, sacrificed by fire, at Borriens, A.
D. 1227.

Several papal statutes and ordinances against the Waldenses, related
for the year 1229.

Severe persecution, through the Inquisition, in Germany, where very
many Waldenses are burnt for the faith, A. D. 1230.

Three decrees of Emperor Frederick II. are successively described,
for the year 1230; another severe persecution of the Anabaptistic
Waldenses, in Germany, A. D. 1231.

Nineteen persons of the same profession, burnt in the bishopric of
Toulouse, A. D. 1232; also, two hundred and twenty-four in a place
near Toulouse, A. D. 1243; a rigorous inquisition in the aforesaid
bishopric, A. D. 1251, which was carried also into the following year.

Decree of Pope Urban III. against the Waldenses and Albigenses in
Lombardy and about Genoa, A. D. 1262; great persecutions, about A. D.
1280, 1283, 1284.

Gerard Sagarellus burnt at Parma, A. D. 1285; Herman, Andrew, and
Guillemette [Wilhelmina], exhumed, A. D. 1299. Conclusion.]

       *       *       *       *       *

The valleys of Albi, the region around Toulouse, yea, all France,
England, and other kingdoms, furnish us, during this century, many
martyrs, who, though, they, with reference to the severity of their
tortures, according to the flesh, were pitiable and most miserable,
suffered nevertheless with good cheer, yea, with joy, in consideration
of their sure hope and unshaken confidence in the Lord, as being their
shield and exceeding great reward.[167]

  [167] Gen. 15:1.

As regards the persecutions that occurred in this century, against the
Waldenses and Albigenses, they by far surpass all other persecutions
of which we read in the preceding centuries; for it seemed now as if
the very furies of hell, so to speak, had broken loose, to destroy all
believers, yea, almost the whole earth.

In the years 1209–12, 1225, 1234, yea, throughout the entire thirteenth
century, crusades, or so-called holy, voluntary preparations of war
were preached, by order of the Pope, for the extermination of the
Waldenses and Albigenses, all over the world, but more particularly in
the kingdom of France.

These crusades consisted in great armies of Roman Catholics, who
voluntarily enlisted in this so-called holy warfare; each distinguished
by a white cross on his breast, or one of white cloth sewed on
his garment; on account of which crosses these armies were called
_Crusades_.

But that they might acquit themselves the more courageously and
intrepidly, in exterminating the Albigenses and Waldenses, yea, that
they might suffer none of them to remain alive, but kill them by fire,
sword, gallows, and other means, the Pope most solemnly promised to
all who by so doing should meet death, or fall by the weapons of the
princes seeking to protect the Albigenses and Waldenses, full remission
of all their past sins, yea, that they should straightway go to heaven.

This had the effect, that countless multitudes flocked together, as it
were, to the honor of God, and for the extirpation of the so-called
heresies, in order to obtain forgiveness of sins, and thus dying find
salvation; and having, under certain chieftains, been formed into
armies they marched forth and engaged alone in murdering, burning,
desolating and tyrannizing among the Waldenses and Albigenses, sparing
not even the infant in the cradle. It is impossible to relate how great
a multitude of these innocent people perished, and under what severe
torments, simply on account of their true faith.


REMARKS IN REGARD TO THE DISTINCTION OF THE PEOPLE CALLED ALBIGENSES OR
WALDENSES.

I deem it necessary here, to insert a caution, which I desire that
it be borne in mind wherever the Albigenses and Waldenses (who are
introduced as witnesses of our faith) are spoken of, namely, that we
here speak only of such people as, besides the confession of their and
our most holy faith respecting the points necessary to salvation, were
opposed to war, and willingly and patiently, as defenseless sheep of
Christ appointed for the slaughter, entered the path of death through
manifold torments inflicted upon them by the enemies of the faith, to
the glory of God, the edification of their neighbor, and the salvation
of their own souls.

It is true, that in ancient histories mention is made of people who,
though improperly, were called Waldenses or Albigenses, who resisted,
yea slew their enemies; but of such we do not speak here, indeed, all
of whom there is reason so to think, we would positively pass by.[168]

  [168] In those times there was a sect sometimes, though improperly,
  called Albigenses. Their proper name, however, was _Ruptuarii_
  or _Routiers_; that is, desolators or rioters, because they made
  resistance. See _2d book_ of the _Persecutions, fol. 460, col. 4_.
  But of such we have purposely avoided to speak, as they do not belong
  here.

It must also be observed here, that the princes who had taken the
defenseless Albigenses and Waldenses under their protection, and
even their soldiers, were sometimes (through sheer ignorance) called
Albigenses or Waldenses, simply because they protected them. However,
of these we do not here speak, but only of those who, according to
their confession, lived peaceably and meekly under their protection.

That many of them dwelt, as defenseless sheep, under the government
of such princes, and that on this account war was sometimes waged by
their enemies against these princes, so that one had to suffer with the
other, is evident from the accounts of the ancients; however, we have,
to the utmost of our ability, distinguished them; so that as far as we
know, not one of those whom we have mentioned as martyrs, had any part
or lot with revenge, much less with war.

In addition to this, I will briefly adduce from ancient writers, for
the benefit of the truth-seeking reader, several arguments, showing
that the Waldenses and Albigenses dwelt defenselessly and in all quiet
under the protection of their magistracies; and that in consequence of
this, said magistrates were also called Waldenses and Albigenses, and
war waged against them; who, when they resisted, were the cause that it
was said that the Albigenses or Waldenses had resisted, yea, actually
fought.

_First Argument._--Abraham Mellinus, from _Innocent III., epist.
84_, states: That the Pope, through letters, as well as legates,
gave orders, throughout France, to the ecclesiastics as well as the
seculars, to exterminate the Albigenses; however, Raymond, count of
Toulouse had already taken upon him to defend the Albigenses. For this
reason Pope Innocent wrote to the Archbishop of Narbonne, and to other
bishops, abbots, and prelates, and among these especially to Radulph,
canon of Narbonne, and also to the abbots of the great valley, and
of Cisteaux, that they should speak to the count and persuade him to
persecute the heretics (that is, the Albigenses); but, if he should
reject their counsel, that they should excommunicate him; both of which
took place. _Second book, fol. 449, col. 1._

_Second Argument._--Chassanion states: That shortly after the departure
of the count of Toulouse and the King of Aragon, the abbot of Cisteaux,
first legate of the Pope, sent the bishop of Toulouse in France, to
preach the crusade against Count Raymond, and to instigate the whole
world against him and his country, saying that he rebelled against the
(Roman Catholic) church, and protected all the heretics (namely, the
Albigenses) that were within his territory. _Chassan. Hist., lib. 3,
cap. 10._

_Third Argument._--The legate of the Pope summoned Raymond, count of
Toulouse, to Arles, indicating that his case (namely, his protecting
the Albigenses) would be considered there. When he came, several
articles by which he was to be governed were laid before him; one of
which was: That he should expel from his territories all the heretics
(namely, the Waldenses, who lived quietly and peaceably under him),
together with their adherents, friends, and kindred. Also: That he
should deliver up into the hands of the Legate, and Count Montfort, all
those whom they should name to him (namely, those who professed the
same belief), that they might do with them according to their pleasure;
and this within one year. _Chassan., Hist. Alb., lib. 3, cap. 9, 10. A.
Mell., fol. 455, col. 1._

_Fourth Argument._--Robert of Auxerre concludes his Year-book with
the papal excommunication against Raymond, count of Toulouse, whose
territory was given as a prey to all who wished: because he was found
(says the writer) to extend favor and assistance to the heretics (the
Albigenses and Waldenses), and was, therefore, declared a renegade of
the faith and an open enemy of the (Roman) church. _Chron. Altiss., A.
D. 1211, Deceased A. D. 1212._

Who does not see that this Count was excommunicated simply because he
permitted these so-called heretics, termed Albigenses and Waldenses, to
live under him? on account of which his whole territory was given for a
prey.

_Fifth Argument._--In the year 1212 the city of Penne, or Pene, in the
territory of Aix la Chapelle, was besieged by the count of Montfort;
but before the enemy arrived, the Governor burnt the suburb, and
retreated with his people into the citadel. Finally the city was taken,
and seventy soldiers who were in it (the writer says) were hanged; but
all the rest (namely, the defenseless) that maintained the error of the
Albigenses, were burnt. _Thuan. Hist., lib. 6, A. D. 1550. Forte ex
Vincentio Bello Vacensi and Petro Sarn._

From this also it certainly is more than evident that the Albigenses
lived quietly under their magistrates, and offered no resistance to the
enemies; hence they were not hanged, like the conquered soldiers, but
burnt as heretics.

_Sixth Argument._--“Thus the Count of Montfort,” writes Paul Emilius,
“scoured the whole country, and brought all the cities and castles,
especially in Agenois and Rouergue, under his power. Not because they
all held an ungodly doctrine (that is, were Albigenses), but in order
that they might not be able to protect or assist the ungodly,” that is,
the heretics, as they called them. _Hist. Gal., lib. 6_, in _Phill.,
Aug. 2_.

Here it is also evident beyond contradiction, that the Albigenses
who lived under those magistrates, did not only carry no arms, but
also held a belief entirely different from that of their authorities;
for, otherwise they would have called both by the same name, that is,
_ungodly_, but as it is, only the Albigenses are called ungodly, while
of the magistrates it is stated, that they did not hold this doctrine;
although sometimes the magistrates and the subjects were called by the
same name, as has been said.

_Seventh Argument._--This is still more confirmed by the words with
which the Dominican friars in those times were accustomed to conclude
their sermons, saying: “Behold, here ye can perceive, most beloved,
how great the wickedness of the heretics (the Albigenses) is, yea, what
is still more, they have accepted the protection of the secular lords.”
_Vinbert. Burgund. Serm., part 2, Serm. 64._

From this, and similar passages which we might adduce, it is
sufficiently evident that not the Albigenses or Waldenses, but the
magistrates under whom they lived, had recourse to arms and carried
on war; hence, they do wrong, who confound the Albigenses with their
magistrates, and lay, whether through ignorance or on purpose, what
their magistrates did, to the charge of the Albigenses. Their own
confession has already been given; in which they confess: That they
follow the example of Christ, who exercised no temporal jurisdiction or
dominion.

_Eighth Argument._--But, for still further proof of said matter, we
will add the following, contained in the _Introduction to the Martyrs
Mirror_, edition 1631, _p. 50, col. 1_: “A. D.,... there existed in
Toulouse in France, the Albigenses, so called because they arose
principally in the province of Albi; otherwise they were of the
same doctrine and belief as the former (the Waldenses); hence it is
presumable, that they were one people notwithstanding that they are
called by different names.”

“Baronius writes that their belief, among other things, was: That
infant baptism was not necessary to salvation; that an unworthy, sinful
priest could not administer the sacrament; that no one might become a
bishop, who was not blameless; that no churches ought to be erected
to the honor of God or the saints; that confession (of sins) could be
made to any one; that it was not lawful to swear any oath, etc.; all of
which things they said could be found in the New Testament, to which
alone they held.” From _Baron., A. D. 1176, num. 1, 2, 3_.

Continuing, we find, in the aforementioned _Introduction_ (_same page,
col. 2_), respecting their views against war, and in refutation of
those who impute this to them, the following words: “For this reason
we must also consider, that when we read here of the wars waged
against them, and the resistance which they offered, this ... is to be
understood of the princes and magistrates who took them under their
protection; as the King of Aragon, the count of Toulouse, the count
of Foix, and others; further, of those who were employed under the
authority of the aforementioned persons; but it is neither probable
nor reasonable, that such people should be counted among them, who,
according to Baronius, regulated their conduct only by the New
Testament, which they observed so strictly, that they would not even
swear an oath, which is much less than to engage in war.”

This is confirmed by what Baronius says, namely, that war was waged
by the Pope and his adherents, against the aforesaid princes, for the
reason that the latter would not persecute the Albigenses, and expel
them from their territory; but when this was done, after the said
princes had been brought into subjection, the Albigenses, he writes,
soon became extinct. _Bar., A. D. 1210, num. 3_, and _1228, num. 3_.

This could not have been the case if so numerous a people had opposed
their persecutors with force of arms. _Introduction, page 51, col. 1._


DEMONSTRATION OF A PLAIN DISTINCTION BETWEEN THE ALBIGENSES AND THEIR
MAGISTRATES AND FELLOW-CITIZENS.

The last-mentioned writer, proceeding to the violence and vexation
suffered by the Albigenses from the papists--ecclesiastics as well as
seculars, makes mention of Raymond, count of Toulouse, and of the count
of Turenne, saying: That they went to Peter, the cardinal and legate
of the Pope, in order that they should kill or slay the heretics (the
Albigenses), if the latter should not be converted to the Roman church
through the cardinals’ preaching. Having arrived at Toulouse, they made
the citizens swear an oath that they would name all the Albigenses
they knew. Many of them were now betrayed, and among these, also Peter
Moranus, one of their principal men. When he was examined, he freely
confessed his faith; and was instantly condemned as a heretic, and
all his property confiscated. _Introduction, p. 51, col. 1, 2_, from
_Baron., A. D. 1178, num. 2_.

NOTE.--From the aforementioned eight arguments, but especially
from this last demonstration, it appears incontrovertibly, that a
great distinction must be made, between the Albigenses and their
magistrates, as well as the citizens among whom they lived in the
cities; so that whenever resistance, war or conflict are spoken of,
in which the inhabitants of this or that city or place engaged, it is
to be understood throughout of the magistrates and their soldiers,
who guarded said cities or places, as also, of the common citizens;
but not of the true Albigenses, since these, in accordance with
their faith, as has already been sufficiently stated, exercised no
revenge or resistance against any one, but lived peaceably under their
magistrates; to whom they also, as was proper, paid their taxes.

However, that we may not give offense to our fellow-believers, if any
should entertain a different opinion in regard to this matter, although
it has been sufficiently explained by us, we shall adduce the principal
confessors who suffered in the besieged cities for the doctrine of the
Albigensian religion, not as infallible witnesses, but as incidental
matters; which the kind reader will please regard as having been done
by us from no other motive than Christian prudence.


ONE HUNDRED AND EIGHTY PERSONS CALLED ALBIGENSES, BURNT WITHOUT THE
CASTLE MINERVE.

In the year of our Lord 1210, a large sacrifice of believers, called
Perfecti or Albigenses took place near the castle Minerve; so that at
one time about one hundred and eighty persons, men as well as women,
who, forsaking the Roman antichrist, desired to adhere steadfastly to
Jesus Christ and his divine truth, were publicly burnt; these, having
commended their souls to God, are now waiting for the crown and reward
of the faithful.

As to the manner in which this occurred, different papistic writers
give this account: That the Pope of Rome caused a second crusade or
campaign to be preached, in order to annihilate with might and main the
Albigenses wherever they might be concealed; promising forgiveness of
sins, yea, eternal salvation to all who in this campaign should well
acquit themselves in murdering and burning the Waldenses.

In the meantime there were in the castle of Minerve very many
Albigenses called _Perfecti_ (_perfect ones_), who resided under the
lord of the castle, and were protected by him.

This castle, situated on a high rock, was besieged by the legate of
the Pope, and so hard pressed, that the lord of the same was finally,
through lack of water, compelled to surrender. The legate commanded
that all who would not unite with the Roman church, should be put to
death.

Those within, however, (namely, the defenseless Albigenses) said: “We
do not wish to forsake our faith; we reject your Roman faith; your
labor is vain, for neither death nor life shall cause us to depart from
our faith.” Such was the answer and resolution of the men, who were all
assembled together in one house. The women, who were in another house,
were found by the abbot so courageous and undaunted that with all his
fine words he could make no impression upon them.

The count of Montfort then caused them all (namely, these confessors)
to come out of the castle, the men as well as the women, and having
ordered a large fire to be kindled, he had them all cast into it, to
the number of one hundred and forty; all of whom were burnt alive,
except three women, who, having apostatized through weakness, escaped
the fire. All the others that were in the castle (namely, the lord with
his servants and soldiers, who had guarded the castle), complied with
the will of the papal legate.

Peter Sarnensis, speaking of these people that were put to death, says,
that these hundred and forty martyrs were of the Albigenses called
Perfecti; and adds, that they would rather be burned alive, than unite
with the Roman church. In _Hist. Albigens._ Also, _Joh. Chassan., Hist.
Albig., lib. 3, cap. 7, ex Hist. Languedoc_.

From the account of Robert of Auxerre, a strong papist, who wrote at
that time, and, it seems, was an eye-witness of the steadfast death
of these people, it appears, that about forty more than the preceding
writers have stated were burned; which might well be the case, namely,
that the former first, and the latter afterwards, confessed themselves
to be of the same faith, and thus were punished alike with death. He
writes as follows: “In A. D. 1210 a great expedition was undertaken
by our bishops, as well as by the lords and princes of the realm, and
by the common people. This expedition was a very noted one, and was
undertaken from pure devotion, or by vow; partly through the zeal
of faith enkindled in the hearts of the believers (so he calls the
papists), against the destroyers of the faith (thus he calls the true
Albigenses), and partly, in order to merit the forgiveness of sins,
promised by the apostolical see (the Pope of Rome); hence they marched
with their assembled army before the castle of Minerve, which was a
very strong place.”

At last the besieged offered to surrender; but when it was proclaimed
to all, that those who would turn from their heresy, should be left
free and unmolested, about one hundred and eighty were found (namely,
Albigenses) who rather suffered themselves to be burnt alive, than
desist from their heretical wickedness (thus he calls their true faith).

Those who witnessed this, he writes, were astonished at the inexorable
obstinacy of these miserable people, who would not listen to any
salutary admonitions (thus he calls the fables of the papists), because
their reason was smitten, and thus they voluntarily hastened to the
punishment of death. _Rob. Aux. Chronol. Altiss., A. D. 1210_, compared
with _A. Mell., 2d book, fol. 454, col. 2_.


SIXTY PERSONS CALLED ALBIGENSES, BURNT FOR THE FAITH, AT CASSER.

In the year 1211, or a little before, when the count of Montfort,
by order of the Pope, was exercising great tyranny for the purpose
of exterminating the Albigenses, he learned, through an informer,
or in some other way, that in a place called Casser, there resided
many of these people, under the protection of the lord of said place.
He therefore went to lay siege to it; but those within (namely, the
garrison), seeing that they would not be able to hold out long,
notwithstanding the place was tolerably strong otherwise, capitulated,
with this agreement, that they would deliver into the hands of the
enemy, those called heretics (or Albigenses); these the bishops sought
to persuade to renounce their faith, but they could not prevail upon
them in the least; in consequence of which sixty persons were burnt for
the sake of that religion. _Chass. Hist., Albig., lib. 3_, compared
with _A. M. Hist., fol. 456, col. 4_.


ABOUT ONE HUNDRED PERSONS CALLED ALBIGENSES, OR HERETICS, BURNT FOR THE
FAITH, IN A TOWER AT CASSAS.

About the close of the year 1211, it is recorded, the legate of the
Pope, having gone forth utterly to extirpate all those that professed
the confession of the abovementioned Albigenses, was apprised, that
over eighty, but according to others, about a hundred of that sect or
heresy, as it was called, were concealed on, or in, a tower at Cassas.
They had been sent thither by those of Rogueville (who, it seems, were
not willing that any of these defenseless people should remain among
them), that they might save their lives, until this blood-thirsty man
should have passed by. Having learned this, the legate very easily
surprised, captured and demolished this tower, and caused all those
that were in it--like sheep for the slaughter in the fold, who would
not abandon their faith, to be burned alive as heretics. _Chass., lib.
3, cap. 15._ Also, _A. Mell., 2d book, fol. 457, col. 1_.


FIFTY PERSONS CALLED ALBIGENSES, BURNT FOR THE FAITH, AT CHASTELNAU
D’ARI, AT THE CLOSE OF THE YEAR 1211.

This fire of the papal legate continued, like a thunder-bolt, to burn
and scorch among the defenseless flock of Christ, called Albigenses, or
heretics, who had concealed themselves here and there, wherever they
thought they might be secure.

In the mean time, there were fifty of these people at Chastelnau d’Ari,
shut up and closely besieged, together with all that were in that
place, by the count of Montfort, the commander-in-chief of the papal
legate. Finally, the place having been taken, all these persons, as
they would not depart from their faith, were burnt alive, and thus,
having commended their souls unto God, they gave their bodies for a
burnt sacrifice.

Chassanion writes, that when the Count of Montfort had taken the city
of Chastelnau d’Ari, fifty persons were found in it, who would rather
be burnt alive than return to the papistic religion. Compare _Chassau.,
lib. 3, cap. 16_, with _A. Mell., 2d book, fol. 457, col. 1_.


OVER FOUR HUNDRED PERSONS CALLED INDUTI, OR ALBIGENSES, BURNT FOR THEIR
FAITH, AT LAVAUR, OR VAURUM, A. D. 1211.

Previously we stated, that the Albigenses, whose confession we showed
to be good and Scriptural, were called by various names. Besides those
names already explained, they were also called _Induti_, or _Vestiti_,
that is, the _clothed_, or _covered_, either because they had to cover
or conceal themselves on account of persecution, or for some other
reason.

This, at least, is certain, that they are compared by _Mellinus, 2d
book, page 443, col. 3_, to the Albigenses, called Perfecti; who were
also styled, as he shows, _Boni homines_, that is, _good men_, because
they, as it seems, were good and upright in their walk. Very many of
these good, upright, and not less believing people, were burnt for
the faith, as heretics, suffering it innocently and patiently, in the
city of Lavaur, also called Vaurum, about the year 1211. Their number,
according to ancient chronicles, amounted to over four hundred.

Nicholas Bertrand quotes the following from the papistic chronicle of
William de Podio Laurentii: “Simon, count of Montfort, hastened with
the Lord’s (the Roman Pope’s) army, to lay siege to the fortress or
city, of Vaurum, which Amerius, lord of Montreal and Laurack, brother
of the lady Geralda, had undertaken to defend for her sake. Within
there was no small number of those heretics called Induti, who did not
always reside there, but had congregated at that time from distant
countries.”

“The army of God, therefore,” he writes, (namely, the army of the Pope)
“encompassed the fortress, or city, and gave the besieged no rest night
and day. Those within perceiving,... surrendered unconditionally to the
beleaguers.”

He then goes on to relate how they dealt with those who had guarded the
city, or fortress, and coming then to the abovementioned people who,
to live according to their faith, had resided quietly and peaceably
among the other inhabitants, he says: “The heretics called Induti, that
is, _clothed_, about three hundred, others write, over four hundred,
he caused to be burned alive. _Nich. Bertrand de Gest. Tholosan., fol.
27._ The lives of the common people, however, were spared upon certain
conditions.

A large fire was made of wood, says Robert Altissiodorensis, and
the choice was given to all, either to turn from their errors (so
he speaks, after the manner of the papists), or to be burnt alive;
whereupon a great number, over four hundred, as stated, were found
who were so obstinate in their error (as he calls their true faith)
that they would rather be burnt than confess the Roman Catholic faith.
_Chronol., page 106._ Also _A. Mell., 2d book, fol. 456, col. 2, 3_.


COMMENCEMENT PROPER OF THE HISTORY OF THE MARTYRS OF THIS CENTURY.


GREAT PERSECUTIONS OF THE BELIEVERS, IN THE YEAR 1206.

In the year 1206, it is recorded, that Pope Innocent III. exercised
great cruelty against the followers of the doctrine of Peter Bruis and
Henry of Toulouse, who, among other things, rejected infant baptism,
the mass, and transubstantiation, as has already been stated. The
manner, however, in which this cruelty was manifested toward them, is
not expressed. _P. J. Twisck, Chron., page 523, col. 1._

Undoubtedly, the Pope then caused to be carried out what he had
threatened, A. D. 1198, in his three letters, against the Waldenses and
others that were called heretics, namely: That they should be spoiled
of their goods, expelled from the country, and the material sword of
the princes used against them. In regard to said three letters and
threats, see _A. Mell., 2d book, fol. 444, col. 2, 3_, and _fol. 445,
col. 1_.


A MAN BURNT ALIVE, AT LONDON, IN ENGLAND, FOR THE FAITH OF THE
WALDENSES, A. D. 1210.

In various ancient histories we read, that not only in France and
Germany, but also in England, the doctrine of the Albi-Waldenses[169]
obtained a foothold, so that in said Island, especially at London,
numbers were found, who made this profession, to the great detriment
of the Roman religion. On this account, the popish clergy, unable to
brook this, became filled with great bitterness against them, so that
they, it seems, determined to punish one of them in such an exemplary
manner, that it would deter the rest, and cause them to leave the
country, or at least, to desist from confessing and speaking otherwise
than those of the Roman Catholic church.

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

Thereupon they apprehended one of their number, whose name we have
not been able to learn because they, afterwards perhaps, were ashamed
of the deed, and in order to give their design some semblance [of
justice], they charged him with having reviled the clergy, and that he,
consequently, was not fit to live, but deserved to die an ignominious
and miserable death. He was accordingly burnt alive, A. D. 1210.

Concerning this, Balaeus writes, from the Chronicle of London: That the
Albigenses in England (according to the Papists) reviled the clergy,
and that in consequence thereof a man was burnt alive by them, at
London, A. D. 1210. _Cent. 3, Script. Britt., in Append. ad Gualterum
Horganium, page 258_, compared with _A. Mell. Hist., fol. 455, col. 4_.

P. J. Twisck, having given some account of many Waldensian martyrs at
Strasburg, for the year 1210, proceeds thus: “The Chronicle of London
states, that also in England a great number, namely, of Waldenses, or,
as has been stated, Albigenses, who were of the same faith, were found,
and that one of them was burnt at London. _Chron., page 526, col. 1._

NOTE.--P. J. Twisck, after relating said matter concerning the
Albigensian martyr, at London, adds: “A. D. 1210. In the city of
Narbonne one hundred and thirty persons were put to death by the
priests, because they reproved the great abuses and idolatry of the
popes. In the same year there were also killed at Paris, in France,
twenty-four martyrs and witnesses of the truth, because they would not
consent to the false doctrine of antichrist.” _Chron., p. 526_, from
_Guil. Merul. Tijdtthresoor, fol. 800. Hist. der Mart. Adri., fol. 39.
Chron. Zeg., fol. 299. Henr., Box. fol. 23._


TWENTY-FOUR PERSONS BURNT ALIVE FOR THE BELIEF OF THE WALDENSES, AT
PARIS, A. D. 1210.

Christian Massaeus, having noticed the case of a great company of
martyrs who, having been found in the castle Minerve, were all burnt
alive as heretics, adds this account: “At that time, namely, A. D.
1210, also at Paris, twenty-four who were of the same obstinacy (thus
he, after the manner of the papists, calls the steadfastness of these
people), were burnt alive.” _Christ. Mass. Chron., lib. 17, A. D.
1210_, compared with the large _Christen Martelarersboeck, edit. 1619,
fol. 455, col. 4_.

The writer, after the manner of the papists, calls these people
heretics, and their steadfast faith obstinacy; but how can anything
good proceed from the mouth of the wicked? However, this must not
offend us, since not only these, but even the ancient holy prophets,
apostles, and servants of God, were stigmatized with many opprobrious
names, yea, titles of the devil, by evil worldly men.


ABOUT ONE HUNDRED PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT
STRASBURG; THIRTY-NINE AT BINGEN; AND EIGHTEEN AT MENTZ, A. D. 1212.

A. D. 1212, the true doctrine of the Gospel began to manifest itself
to a great extent in Alsace, among the Waldenses, who were one people
and of the same faith with the Albigenses. But the prince of darkness,
unable to endure this great light, exerted every means to extinguish
it, so that in said year, in Strasburg alone, about a hundred persons,
men as well as women, were burnt alive on the same day, for this
confession, by the servants of antichrist, particularly through the
bishop of that city.

Concerning this, the papistic writer H. Mutius writes: “A. D. 1212 a
heresy arose in Alsace, by which noble and ignoble were led astray.
They maintained that it was lawful to eat flesh every day throughout
the whole year, and that there is as much excess in the immoderate
eating of fish, as of any kind of flesh.” Again: “That they do very
wrong who forbid marriage; since God has created all things, and
everything may be used in a holy manner, with thanksgiving.”[170]

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

“This, their opinion,” he writes, “they maintained very firmly, and
many believed them. Moreover, they did not hesitate (hear how the
papists speak), to revile the most holy lord, the Pope, because he
prohibited ecclesiastical persons from marrying, and bade them abstain
on certain forbidden days from some kinds of food. The Pope of Rome
therefore commanded that these people should be made away with and put
to death. Hence, about a hundred were burnt together on the same day,
by the bishop of Strasburg. _H. Mut., Chron. lib. 19._

Bruschius, in his history of the Monasteries of Germany, relates, that
at the same time, thirty-five, or, as others read, thirty-nine persons,
inhabitants of Mentz, were brought to Bingen, and there burnt alive for
the doctrine of the Waldenses; and at another time, by the same bishop
of Mentz, eighteen others for the same confession. Also _A. Mell., 2d
book, fol. 457, col. 3_; also _P. J. Twisck, Chron., p. 526, col. 1_,
from _Guil. Merulae Tijdt-thresoor, fol. 800_.


CRUEL MODE OF INQUISITION OVER THE DOCTRINE OF THE WALDENSES, OR OF
THOSE CALLED HERETICS, A. D. 1214.

In the year 1214, Conrad of Marpurg, a Dominican friar, was appointed
by Pope Innocent III., grand inquisitor of the faith over all Germany,
and sent by him closely to search out and examine such as were said
to have strayed from the faith of the Roman church. This commission
he carried out with such cruelty for full nineteen years, that an
incredible number of persons, declared heretics by him, were put to
death, partly by fire and partly with the sword.  Trithemius speaks of
the manner of this inquisition, saying: “That this inquisitor, Conrad
of Marpurg, used to try the heretics (the true Christians), by giving
them a red-hot iron into their hands, and to deliver all those that
were burnt by it as heretics unto the secular judge, to be sentenced
to the fire.” Hence it came that only very few escaped, but that all
who were once accused and brought to him for examination were, without
mercy, condemned by him as heretics to be burned.

“There were some,” he writes, “who held that he condemned very many
innocent persons, because the red-hot iron, finding none without sin,
although they otherwise had never been tainted with any heresy, burned
almost every one that took it.” _Trithem. Chron. Hirsaug., A. D. 1214_
and _1215._ Also _A. Mell., 2d book, fol. 459, col. 3_; also _fol. 466,
col. 4_.


THE PRECEDING INQUISITION CONTINUED.

This was the most cruel and dreadful time which one could live to
see; for this entire infernal inquisition, which was carried on with
red-hot iron and other intolerable means, had penetrated even into the
Netherlands, so that there, not less than in Germany, this tyranny was
carried on in the same manner, and even worse.

I cannot forbear here to inform you, though with a terrified and
shuddering heart, of what I have found with respect to this matter, in
a certain account which has just fallen into my hands, as it were, for
this occasion. Marcus Zueris van Boxhorn, author of the _Nederlandtsch
Historien_, in his first book, p. 23, printed A. D. 1649, at Leyden,
and dedicated to the H. M. Lords States, gives the following account
with reference to it:

_The trial by red-hot iron._--If a person charged with holding
sentiments contrary to the doctrine of the Roman church, from fear of
a cruel death, denied it, the accused was delivered into the hands and
custody of a priest, who was to find out the truth. Before making the
trial, then commonly called _the ordeal_, they together spent three
days ostensibly in fasting and prayer. This done, they went together to
the church, where the priest, in his sacerdotal attire, placed himself
in front of the altar, upon which he laid a piece of iron, first
chanting the song of the three children in the fiery furnace: “Praise
the Lord, all his works,” etc., and then pronouncing a blessing over
the altar, and the fire in which the iron was to be laid. The iron,
while heating on the coals, was repeatedly sprinkled with holy water,
and in the mean time mass was read. When the priest took the wafer into
his hand, he adjured the accused, praying meanwhile (ostensibly) to God
that by his righteousness he would discover the truth of the matter,
using among others these words:

_The priest’s prayer over the red-hot iron._--”‘Lord God! we pray thee
that thou wouldst clearly manifest the truth in this thy servant; thou,
O God, who hast in former times done great and wonderful signs by fire,
among thy people; who didst deliver Abraham, thy son, from the fire of
the Chaldeans, by which many perished; who didst preserve Lot, thy
servant, when Sodom and Gomorrah were justly laid in the ashes by the
fire; who, in the sending of the Holy Ghost by the light of fiery and
flaming tongues, didst separate the believers from the unbelievers;
grant us the grace, while we make this trial, that through this red-hot
fire we may discover the truth. If this, thy servant, who is now being
tried, is guilty, let his hand be seared and burnt by the fire. But
if, on the contrary, he is innocent, let him not be hurt by the fire.
Lord God, to whom all secrets are known, however hid they are, fulfill,
by thy goodness, the expectation of our confidence and faith, while
we make this examination; that the innocent may be acquitted; but the
guilty detected and punished.’

“When the priest had uttered this prayer,” writes _M. S. Boxhorn,
p. 24_, “he again sprinkled the red-hot iron with holy water, and
pronounced this blessing over it: ‘The blessing of God the Father, and
God the Son, and God the Holy Spirit, come down upon this iron, that by
it we may be enabled to pronounce a true judgment.’”

_How the iron was given into the hand of the accused._--This having
been said, the flaming iron was given into the hand of the accused, who
had to carry it nine paces. The hand was then closely wrapped up with
cloth by the priest, and sealed, for three days, at the end of which it
was inspected. If it was wounded, the accused was judged to be guilty;
if not, he was acquitted.

O, cruel inquisition! by which not only men, but even God was tried and
tempted to the utmost. “Thou shalt not,” says Christ, “tempt the Lord
thy God.” Matt. 4:7.

_Another examination, by hot water._--Sometimes also a kettle with hot,
boiling water was used, into which the accused had to thrust his hand
up to the elbow, in order to ascertain his guilt or innocence. This
procedure was called _Ketel-vang_, in the ancient Netherlands, and
particularly in the Friesian statutes and laws.

_The trial by cold water._--Likewise, and for the same purpose, the
cold and consecrated water of the canals or rivers was used. The
accused were cast into it, and from the sinking or floating of their
bodies, the righteousness or unrighteousness of their case was judged.
This mode was carried out in the following manner at that time: A
priest, one of the judges, went with the accused, and a great train
of others, to a deep canal, ditch, or river, near by; and standing on
the shore or brink, he adjured the water with these words: “I adjure
thee, O water.” However, first he gave the accused a cup of holy water
to drink, saying: “This holy water be for a test to thee this day.”
Turning then to the water, he exclaimed: “I adjure thee, O water, in
the name, etc., who created thee in the beginning, and would have thee
serve to meet the necessities of man, and be separated from the waters
above.” He then adjured the water again in the name of Christ, and then
in the name of the Holy Ghost, and finally in the name of the Holy
Trinity; and this, with such hard, stern and severe words that I am
shocked, and afraid in my very soul to repeat them.

“Thereupon followed,” writes M. S. Boxhorn, “several additional solemn
adjurations (these, however, he does not relate), which, when the
priest had finished, the accused was stripped stark-naked, and cast or
driven into the water. If he sank, he was considered innocent; but if
he floated, he was forthwith condemned and punished by fire, as being
guilty.” _Page 26._

If any one should desire to read a full account as regards said
papistic adjurations over the water, let him consult _M. S. Boxhorn,
Nederlandtsch Hist., 1st book, pp. 25, 26_.


THE MANNER IN WHICH THESE TRIALS WERE COMMENCED IN THE NETHERLANDS,
ABOUT THE YEAR 1215.

Before bringing persons to the trial with red-hot iron, hot or boiling
water, or in cold rivers, which was called the severest or extremest
examination, milder means were employed, especially in the Netherlands;
however, with such intricacies, and so many snares, that an honest
soul, that would act candidly, and without dissimulation, could not
escape, but was in danger of losing his life.

The above-mentioned Boxhorn, describing the manner of examination
used at that time against the Vaudois, who also belonged to the Poor
Men of Lyons, and were at that time one people with the Albigenses
and Waldenses, but afterwards differed with them in various articles,
relates: That the Dominicans, a certain order of monks, were at that
time sent by the Pope here into the Netherlands, as inquisitors; who,
in order to well execute their office as it were, had put in writing a
certain mode of examination, which literally read as follows:

_Examination._--“When any one in the Netherlands is brought before the
judge, suspected and accused of heresy, he shall first be asked: Why
are you apprehended? Does any one know of your imprisonment? Have you
not learned from any one the cause of your apprehension? If he say: I
do not know; answer him: They say that you, seduced by certain teachers
who keep themselves concealed, have, to a considerable extent, departed
from the Christian faith, as it is publicly taught in this country and
elsewhere, throughout all Christendom. Let him answer as well or as
much as he will, and let forthwith an oath be demanded and put to him,
unless his youth does not admit of his swearing. Before he takes the
oath, these words shall be spoken to him: See, you are to swear here,
that you will tell in all sincerity the truth as it is known to you,
concerning yourself as well as others in regard to whom you will be
questioned. If he refuses to swear,[171] he shall be suspected so much
the more.

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

“See well to it also, that he have no reason to say that he was
compelled by threats or otherwise to swear; but if he is ready
willingly to take the oath, present these words to him:

_The oath administered by the inquisitors, near the chapter-house
of Utrecht, to those who at that time were called heretics._--“I,
N. N. N., swear to God Almighty, my lord of Utrecht (or otherwise)
and the lords present in his stead, that I will tell the pure truth,
without fear, of all matters known to me, concerning which I shall be
questioned here; not only in regard to myself, but also to others. So
help me God and his holy mother, in my last hour.” _Boxhorn, Nederl.
Hist., p. 15._

In this manner the inquisitors proceeded, and then observed the
following mode of examination, which it seems they had to employ as
their fundamental rule, against those who were called heretics:

“If he is not known to you (says this rule) question him thus: What
is your name? Where were you born? Who was your father? Again: How
often have you confessed to the teachers of the heretics, who secretly
circulate that they have come into the world in place of the apostles,
to go from place to place, preaching the Gospel?[172]

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

Again: “How long have you resided here? How old were you when you began
to give audience to these heretics? When did you last confess to them?
For whom did you take them? Do they also wear crowns [the tonsur] and
the priestly garb? What penance did they impose on you? Did they not
charge you to say an _Ave Maria_? Did you believe that it was in their
power to forgive your sins? Who first directed you to these heretics?
To how many heretics have you confessed? What was the name of the
first? the second? the third? etc.

“Did your parents also hold this heretical belief? How often have you
received the body of Christ? Have you also confessed to our priests?
Have you also confessed to them, that you hold this heretical belief?
Why did you not confess it? How often have you heard them teach? where
first? in what houses, or places? in what room or chamber? by day or at
night? in the morning or evening? Who were there besides you? What did
your teachers preach respecting purgatory? Is there a purgatory? How
many times a day do you pray for the souls of your parents, friends,
and benefactors? What alms have you given for them? How many days have
you fasted for them? How many masses have you had read for them?

“Can you say the _Ave Maria_? Say it. Can you say any prayers to
the saints? Do you believe, that the holy Mary, and other saints,
are acquainted with our distresses, and that they are filled with
compassion on this account, and pray for us? Who is the patron of
your parish? When is his day celebrated? Have you properly celebrated
him? What kind of a saint is it? Is it an angel? or a martyr? or a
confessor? or an apostle? or a virgin? or a widow? What did you bring
as an offering on their feast-day? Have you chosen for yourself a
certain apostle? Who is your apostle?  “What do you hold with regard
to the worship of the holy cross? the nails? the crown of thorns? the
spear? and the images of the saints?

“Have you ever journeyed to Rome, to obtain forgiveness of your
sins? Have you sprinkled yourself with holy water? Have you tasted
the consecrated salt? Have you consecrated twigs and tapers in your
house? Have you done this with a pure and upright heart, as do other
Christians, who by your people are called _Strangers_? or have you
done it merely for appearance’ sake, so as not to be detected in your
heresy? Tell the simple truth.

“Do you not believe that St. Martin has become a saint, and that his
holy soul is now in the kingdom of heaven? Will you drink in the name
and to the remembrance of St. Martin? Do you know any hymns to the
honor of God, or his holy mother? and so forth.

“Say, finally: Will you desist with all your heart from your errors,
and separate yourself from the heretics, and henceforth have no
fellowship with them? If so, then swear thus:

_The second oath administered by the inquisitors to those who were
at that time called heretics; which none of the true martyrs ever
swore._--“I, N. N. N., swear an oath, to God Almighty, my lord, bishop
N. N., and the lords present in his stead, without any dissimulation,
that henceforth I will go no more to the people that call themselves,
etc., and will have fellowship neither with them nor with their
leaders, teachers, etc., as long as they remain heretics. Moreover, I
forswear (see what papistic tricks these are), all manner of unbelief
that is contrary to the open faith taught and maintained everywhere in
the holy Roman church and in Christendom. And that I will also submit
to penance for my transgressions, when and as it shall, though in
mercy, be imposed upon me. So truly help me God and his mother, in my
last hour.” _Boxhorn, page 18._ Concerning the examination, see _page
15–17_.

NOTE.--Who does not see, beloved reader, that these were snares from
which the pious could not extricate themselves without losing their
lives? for it was certain that the Poor Men of Lyons, in those times,
whether called Vaudois,[173] Waldenses, or Albigenses, did not swear
at all; which, especially as regards the Waldenses and Albigenses, has
been distinctly proved in our previous explanation. This, then, was the
first snare which they could not escape.

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

In the second place, by the form of that oath it was proposed to them,
that they should forsake their entire religion, faith, and worship,
and join themselves to the Roman church which they held to be worse
than Babylon. How could this be done by them with a good conscience?
In no wise. This snare, therefore, they could likewise not escape.
What, then, had they to expect? Nothing less than certain death; yea, a
cruel, ignominious, and accursed death, though blessed for those who,
remaining steadfast, suffered it.  I will say nothing now of the cruel
and horrible manner of inquisition, by red-hot iron, hot water, as also
in open rivers;[174] which generally followed upon the examination just
stated.

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

What heathen or barbarians have ever acted thus? It is true, they
put the pious witnesses of Jesus to death in a very painful manner;
however, that was the end of it; and, besides, sometimes means remained
by which it was possible to escape death, and yet keep the faith. And
we nowhere read, that they ever had such a mode of inquisition over
matters of faith; but the Romanists, who call themselves Christians,
were not afraid or ashamed of it.

Certainly, here one or the other, either the body or the soul, had
to be sacrificed by the martyrs; for if they would save the body, by
forsaking the faith, which they, in their conscience, recognized as the
genuine, yea, the only and eternal truth, they were in danger, yea,
fully assured of losing their souls; on the other hand, if they sought
to preserve their souls, by their good confession, and by forsaking the
superstitions of popery, they had to lose their bodies, and this by
the most cruel, horrible, and miserable death; which, according to the
custom at that time, was to be placed alive into the flames until death
ensued.

In this manner, very many, yea, almost a countless number, of pious
Christians, called Albigenses and Waldenses, perished in those times;
who, constrained by the love of Christ, to hold fast the confession
of their faith, willingly exchanged this earthly for the heavenly;
suffering here the tabernacle of their body to be dissolved, in order
to have a building with God, a house not made with hands, eternal in
the heavens. 2 Cor. 5:1.

We will now see, what persons perished for the faith, in that cruel
inquisition, particularly under the test of red-hot iron, not in the
Netherlands, but in Germany, where it first originated.


ABOUT EIGHTY PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT
STRASBURG, A. D. 1215.

Now, when the throne of antichrist began to suffer much detriment
through the doctrine of the Waldenses, and infant baptism, the swearing
of oaths, the secular power and dominion, the authority of the Pope
of Rome, the mass, purgatory, absolution or forgiveness of sins by
the so-called clergy, pilgrimages, visitations of the holy sepulchres
prayers, or sacrifices for the dead, and other things pertaining to
popery, were opposed by them, they saying, that these things ought to
have no place in the true church of Christ; it came to pass, A. D.
1215, that this cruel man, Conrad of Marpurg, of whom it was stated,
for the year 1214, that he had been sent into Germany, as grand
inquisitor, by Pope Innocent III., apprehended over eighty persons,
both men and women, who were called Waldenses and made the same
confession. They were also examined, concerning their faith, in that
horrible manner of which we have already spoken, namely, by taking a
red-hot iron into their bare hands; and having all of them endured it
patiently, and remaining steadfast, they were finally condemned to be
burnt alive as heretics; which was done to them all on the same day, at
Strasburg, in said year of their apprehension, A. D. 1215.

Of this the papistic writer Trithemius gives the following account: “At
this time, namely A. D. 1215, there were very many who were heretics
secretly, men as well as women, who spread divers strange errors
throughout all Germany, France, and Italy; of whom great numbers were
apprehended and burnt alive. For in said year more than eighty were
apprehended in Strasburg, at the same time, among whom but very few
were found innocent; for if any of them denied the heresy,[175] Conrad
of Marpurg, the Pope’s inquisitor, would try them by giving them a
red-hot iron into their hands, and deliver all those that were burnt by
it, to the secular judge, as heretics, to be sentenced to the fire.”
_Trith. Chron. Hirsaug._ Also, _A. Mell., 2d book, fol. 459_. _C._
Mellinus calls these martyrs Waldenses, _fol. 457, col. 3_; and their
confession he has shown, _fol. 446, col. 1, 2_.

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


SEVERAL CHRISTIANS BURNT FOR THE FAITH, AT TOULOUSE, A. D. 1215.

About that time, Pope Innocent III. had advised Dominic, that by means
of constant preaching and disputation he should wondrously execute the
office of inquisition, which he had entrusted to him, namely, against
the so-called heretics; and that he should reconcile to the Roman
church those who should ostensibly become converted; but should justly
condemn such as remained refractory, that is, steadfast in their faith.
_Sixtus 5, in Diplom. instit. Festi S. Petri Mart._

Dominic discharged his inquisitorial office so energetically in
the city of Toulouse, against the heretics mentioned, that is the
Christians called Waldenses, that several who had been cast into
prison, were, by his advice, delivered to the secular judge, to be
burned. For, when in those times people could not be overcome by way
of argument, with the word of God, they began to dispute with fire and
sword against them; and then it was an easy matter to conquer them, not
in regard to the truth, but in regard to their bodies and lives. This
was also the case with these pious people of Toulouse, who would rather
lose their lives than forsake the truth; which they confirmed in the
flames by their death, having commended their souls into the hands of
God, in the year of our Lord 1215.

The papist Theodoric, in his biography of Dominic, makes mention of
these martyrs, saying: “When he (Dominic) was preaching, at this
time, in the parts of Toulouse, it happened that some heretics were
apprehended in that city and were convicted by him; whom, when they
would not return to the Catholic church, he delivered to the secular
Judge. When they had been condemned to be burnt.” _Theod. in vita
Dominici, citate Bzov. ad A. D. 1215, Art. 11, 12._ Also, _A. Mellinus,
2d book, fol. 460, col. 4_.

NOTE.--A. D. 1220 lived the strong and celebrated theologian Almaricus;
he reproved as idolatry the invocation of saints, and denied
transubstantiation; on which account he was burnt at Paris. _P. J.
Twisck, page 537, col. 1_, from _Hist. Andr., page 162_.

_A. D. 1218._--In a certain ancient history of the martyrs of this
time, I have found the following account, in which one of the orthodox
believers presents a summary of the doctrine of the papists, as opposed
to the true doctrine of the true church of God in those times; it reads
as follows:

1. “They found their church upon the succession and derivation of the
bishops (though erroneously) from the times of the apostles.

2. “They call those bishops, who consecrate churches, chapels, and
altars; who make mass-priests and sanctuaries of the altars.

3. “They regard the Pope as the supreme Bishop, the head of their
churches; who may be reproved by none but God.

4. “They are divided into many contending sects; some are
ecclesiastics, some seculars. The ecclesiastics have separated
themselves from the common people--whom they call the laity--and are
themselves variously divided. Some are called monks and nuns; who
vow, not to marry; to submit to voluntary poverty; to observe human
institutions, such as, to have nothing to do with money; to wear a
gray, white, or black cap; to eat no flesh; to be dumb at times; and
other similar false and invented forms of holiness. Others are called
secular priests; who also may not marry, but like the others, have to
do a great amount of muttering and reading.

5. “They have priests, who are consecrated by the bishops, to offer up
sacrifice for the living and the dead.

6. “All these ecclesiastics hold themselves exempt from punishment by
civil authority, and bear no burdens with the citizens, since they are
exempt.

7. “They seek their salvation out of Christ, in their own works and
merits, which they also sell to each other for money; such as masses,
indulgences, pilgrimages, and the merits of departed saints, which they
also sell to the dead, who, they say, are in purgatory.

8. “They have an idol or patron for every city, village, or hamlet.

9. “They divide the power and honor of God among the departed saints;
thus, seamen invoke St. Nicholas, St. Christopher, and St. Anna;
women in travail, St. Mary; for gum-boils, St. Appollonia; against
pestilence, St. Rochus and St. Anthony.

10. “They set up images in their churches; they light tapers, torches,
and lamps before them; they clothe them in cloth, silk, velvet, silver
and gold; they carry them with great reverence on their shoulders;
they visit them in different places, and offer gifts to them (to which
practice the popes and bishops append indulgence for sins); they kneel
before them; they kiss, and worship them.

11. “In their oaths they swear by God and all his saints, etc.

12. “They pray to, and call upon God, without considering their need,
and without thinking why they call upon him; they give him their
prayers by the number, as apples are bought; they read, in the hours,
rosaries, etc.

13. “They create many sabbaths, which they call holidays, in honor of
departed saints; on which days manual labor is forbidden on pain of
punishment; while drinking to excess, bartering, and gambling remain
unpunished. On these days they generally commit shameful idolatry; the
services are read in an unknown tongue; water is conjured; the organ is
played; and the dead are called on for help and assistance.

14. “To the two sacraments, or signs of grace, instituted by Christ
in his church, namely, holy baptism and the holy Supper, which they
have shamefully corrupted, they have added five others, namely,
confirmation, matrimony, ordination of mass-priests, auricular
confession, and extreme unction.

15. “In baptism they leave out the most important part, namely the
preaching of the Gospel; and add of their own, conjured salt, grease,
spittle, and tapers, and exorcise the devil from the child which he
never possessed.

16. “They also baptize bells, giving them names.

17. “They have changed the Lord’s Supper into an offering for the
living and the dead; they conjure the bread with five words,[176] and
persuade the people, that the bread is changed into flesh, and the wine
into blood.

  [176] _Hoc est enim corpus meum_, _i. e._ for this is my body.

18. “They withhold the wine from the laity, contrary to the command of
Christ, who said: ‘_Drink ye all of it_.’

19. “They worship the bread, and say that it is their God; they enclose
it in coffers and ciboria; they carry it through the streets; they burn
torches and tapers before it, also at noon-day; they address and salute
it; but it answers not.

20. “In their churches they have altars draped with linen, upon which
burning tapers are placed at day-time, when mass is read.

21. “Mass is read by a mass-priest, who is hired to do it for money,
or a yearly salary; he comes clothed in strange attire, after Jewish
fashion, with a drinking cup of silver or gold in his hand, and
accompanied by an attendant. He then says his confession before the
altar, in Latin (though the attendant does not understand it), and
invokes the assistance of the dead saints. Then, having kept up his
mummery for a considerable time, having spoken loud and low, turning
himself hither and thither, kissing and licking, he finally takes bread
and wine, and forthwith offers the same to God, for the redemption of
souls, for the hope of salvation, and the health of those present.
Thus they reject thy sacrifice, O Christ Jesus, which thou once didst
make for our salvation. O God, says the writer, how canst thou suffer
this? He then calls the dead saints to the feasts, desiring to be aided
by their merits. Over the bread he breathes these five words: _Hoc
est enim corpus meum_, that is: For this is my body; supposing that
thereby the bread will be changed into flesh. He then holds it above
his head, for the people to worship it. So he does also with the cup.
Then he prays for all those who sleep in Christ, that they may obtain
a place of refreshing. Thereupon he prays to the Father, to accept his
Son, whom they believe to have there, as graciously as he accepted the
offering of Melchisedec and of Abel. Finally, he worships the bread,
calling it the Lamb of God. Having worshiped the Lamb, he breaks it in
pieces, and eats it up, also quaffing the wine, which he imagines to be
the Lamb’s blood. This is the glorious mass of the papists, which, says
our author, is a shameful corruption of the Supper of Christ, and has
been reprehended by many godly men, who on this account had shed their
blood.

22. “Such masses they read in honor of dead saints, of the sacrament,
of the cross, the spear, and the nails.

23. “They sell the same as a remedy against all sickness, against
storm, thunder, lightning, hail, tempests at sea, and every calamity.
Every man is served according to his money; they who give little, have
a dry mass, or a wet mass without singing; those who give much, get a
half-sung mass, or one partly sung, according as to how much they give.

24. “They teach, that their invented sacrament of confirmation is of
more importance than the sacrament of baptism, instituted by Christ;
and that baptism is incomplete without confirmation.

25. “They dissolve marriage, in order that the husband or the wife
may become spiritual, that is, a priest, monk, or nun, contrary to
the command of Christ: What God hath joined together, let no man put
asunder.”

“Time would fail me,” writes this zealous man, “if I were to recount
all the falsities of the papists, in life, doctrine, and sacraments;
and still they can endure no admonition to reform, but persecute with
fire and sword, those who admonish and reprove them.” _Ex Author.
Tempor., A. D. 1218_, compared with the History of the Martyrs,
by _J. S., edition 1645, fol. 32, col. 1–3_. _Gerard de la Motte,
deacon of the Christians called Albi-Waldenses, with some of his
fellow-believers, burnt for the faith, at Borriens, A. D. 1227._

When the believing defenseless Albi-Waldenses[177] had enjoyed rest
for a season, and the lily of their true faith was beginning, in some
measure, to grow and blossom, in all purity and beauty (as compared
with former times), the thorns of persecution immediately arose
over it; inasmuch as these pious and upright people were forthwith
deprived of their liberty, by the Romanists; so that as soon as it was
noticed, that they increased, here or there, though secretly, under the
protection of their authorities, means were sought without delay, to
subdue, yea, utterly to exterminate, them.

  [177] Albigenses says one writer.

This appeared A. D. 1227, when, upon the mere report that a few of
these people resided in the town of Borriens, the whole place (in order
to apprehend them), was besieged and enclosed by Humbert of Beaujeu,
who, having made himself master of the place, and having entered it,
apprehended said people, and, as they would not desist from their
faith, caused them to be burnt alive; all of whom testified to the
truth and uprightness of their faith, as gold in the furnace, by their
steadfast death in the midst of the flames.

Certain papistic writers say, that there were some in Borriens, who
were said to be heretics, and who, as they would not desist from their
belief, were burnt alive; among whom there is mentioned one Gerard
de la Motte, who, it is said, was their deacon or minister. This is
stated to have occurred A. D. 1227, in the time of Humbert of Beaujeu,
whom the king had left in Languedoc. _Vignier, Hist. Eccles._, from
_Vincentius_ and others already cited, and _Chron. Montfortensi Hist.
Adde Gaguin., lib. 7_, and _Paul. Aemil., lib. 7, de Cest. Franc. in
Lud. 8._ Also, _Abr. Mell., 2d book, page 464, col. 3_.


OF VARIOUS PAPAL STATUTES AND ORDINANCES INSTITUTED AGAINST THE
WALDENSES, OR SO-CALLED HERETICS, ABOUT A. D. 1229.

Franciscus Pegna, a Romanist, in a tract written by him to John
Calderinus, touching the manner of proceeding against the heretics,
declares to have found in past years, in the Vatican Library, as well
as in an old parchment manuscript book, which had been brought from
the inquisition from Florence to Rome, information respecting various
councils held in those times against the Waldenses, in France. Among
others, of one held in the year 1229 in Toulouse, a place where the
Anabaptists, called Waldenses, greatly increased. The statutes and
ordinances enacted there were published by Cardinal Romanus, Legate
of the Pope. _Franc. Pegna. T. 11. Doctor., part 2, fol. 410. edition
Venet., 1584._

Among other things adduced by the aforementioned Franciscus Pegna, in
said tract, from the second council of the prelates of France, there
is also found the ecclesiastical ordinance concerning the general
abjuration of heresy, which reads as follows:

_Of the abjuration of heresy._--“In order that, through the help of
God, the heretics may be more easily exterminated, and the Roman
Catholic faith the sooner planted in the land, we decree, that you
shall perfectly observe all the statutes, ecclesiastical ordinances,
laws, and commandments that have been enacted regarding this matter,
by the apostolical see (the Pope and his legates), and by the princes.
Moreover, that you make all males as well as females, the male sex
from fourteen years and upwards, the female sex from twelve years and
upwards, abjure all heresy, and, besides, promise with an oath, that
they will observe the Roman Catholic faith, defend the Catholic church,
and persecute the heretics. All those who, after such abjuration, shall
be found to have apostatized, and not to have observed or fulfilled
the penance imposed upon them, shall be punished with the proper
punishment, such apostates deserve.”

_Of the demolition of the houses of the Waldenses._--The fifth chapter
of the council of Toulouse contains the following brief ecclesiastical
ordinance respecting the demolition of the houses of the heretics,
namely, of the Waldenses and Albigenses: “We ordain, that the house in
which a heretic is discovered, shall be razed to the ground; and the
land or farm upon which a heretic is found, shall be confiscated.”

_Of the forfeiture of all their goods._--In the 35th chapter of the
council of Beziers we read: “Also the houses in which any heretic
shall be found, living or dead, accused or condemned, being there with
the knowledge or consent of the proprietors of said houses, provided
said proprietors have attained their legal age, you shall cause to
be demolished, and shall confiscate all the goods of those who live
in them, unless they can legally prove or show their innocence or
ignorance.” This much of the year 1229, in the second book of the
_History of the Persecutions, page, 465, col. 3_.


SEVERE PERSECUTIONS BY THE INQUISITION IN GERMANY, VERY MANY WHO WERE
CALLED WALDENSES, BURNT FOR THE FAITH, A. D. 1230.

In the year 1230, in many provinces of Germany, especially in the
archbishopric of Treves, very many schools and secret congregations of
those who professed the doctrine of the Waldenses, were discovered by
Conrad of Marpurg, Inquisitor General over Germany. They were said to
be heretics, because they denied transubstantiation in the mass, and
purgatory, saying that the prayers and intercessions of the living for
the dead served to no purpose, and could avail the deceased nothing.

As regards their rejecting infant baptism, the swearing of oaths,
revenge or wars, together with all the traditions of the Roman church,
and their desiring to hold only to the truth of the Holy Scriptures,
especially of the New Testament, this has already been shown.

“From their processes, and from the confessions made by them on
the rack,” says A. Mellinus, “it was seen that the number of their
adherents and accomplices, throughout Germany, France and Italy, but
especially in Lombardy, was very great.”

About this time a severe inquisition was raised against them,
throughout Germany and Italy, by which very many were discovered and
burnt alive.

Abr. Mellinus (_contra Trithemius_) refutes the calumnies cast against
them, saying: “This is a willful falsehood and slander, fabricated by
this monk (Trithemius), because they accused the Pope.” _A. Mell., 2d
book, fol. 465, D._ Also _P. J. Twisck, Chron., p. 546, col. 2_.

In the meantime we will produce some decrees by which, it seems, the
aforesaid inquisitor was made the more bold and daring in putting into
execution his unprecedented cruel inquisition and tyranny against the
innocent Christian believers, who had separated from the Roman church.


OF THE FIRST DECREE OF EMPEROR FREDERIC II., AGAINST THE DEFENSELESS
ALBIGENSES AND WALDENSES, ABOUT A. D., 1230.

Mellinus relates, from Abraham Bzovius, who completed the _Annals of
Baronius_, that Emperor Frederic II., at the request of Pope Gregory
IX., issued his decrees against the Albigenses; however, under
different names given them by the Emperor, saying: ”(_Petr. de Veneis
lib. 1, epist. 27._) Here commence the chapters or articles of the
constitution of the Emperor against the Patarini (Waldenses). He then
adds some other names which do not properly belong here.

“Men, as well as women, whatever name they may bear, we sentence to
perpetual infamy, that neither oath nor faith shall be kept towards
them; but we banish them, and order that their goods be confiscated,
never more to be returned to them.

“We likewise ordain by this decree that all officers, burgomasters, and
rulers, in whatever office they may be, shall, for the defense of the
faith, publicly swear an oath that they will, in good faith, and to the
best of their ability, endeavor to expel from the districts under their
jurisdiction, all heretics indicated to them by the church.

“But if any temporal lord, having been requested and admonished
thereto by the church, shall be found negligent in purging his land
from heretical wickedness, let him be warned that, one year after the
admonition, we shall give his land for a prey to all Catholics, who,
after they shall have driven out the heretics, shall possess the same
without molestation, and preserve it in the purity of the (Catholic)
faith.

“We also banish those who believe (the Waldenses and Albigenses),
or receive them into their cities or houses, protect or favor them,
ordaining: That if any one having been noted as being in communion with
these believers, does not satisfy the church within a year, he shall be
considered infamous from that time on.

“We add here that one heretic may convict another, and that the houses
of ..., or of their harborers, protectors, and favorers, or where they
have taught or imposed hands upon other, shall be demolished, never to
be rebuilt. Given.”


OF THE SECOND DECREE.

By the chancellor of this Emperor, A. D., 1230. (Same place, _Epist.
25, Petri. de Veneis_).

In another letter of Peter de Veneis, we find another decree of
Frederic II., which reads as follows:

“We therefore decree and ordain that heretics, of whatever name, shall
receive condign punishment, throughout the empire, wherever the church
shall condemn them as heretics, and deliver or indicate them to the
secular judge.

“But if any of the aforesaid, after their apprehension, deterred
by the fear of death, shall desire to return to the unity of the
Catholic faith, they shall according to the requirement of the church
ordinances, be imprisoned for life, to do penance.

“Moreover, all heretics, in whatever city, village or place, of the
realm they may be found by the inquisition sent by the Apostolic see,
or by other zealous adherents of the Catholic faith, shall receive like
punishment.

“All those, then, who shall have jurisdiction there, shall be bound,
on the denunciation or intimation of the inquisitors, or of other
Catholics, to apprehend and closely keep them, until they, after their
being condemned by the censure of the church, shall punish them with
death.

“We ordain like punishment for those whom the crafty enemy stirs up to
be their advocates, or who are their improper protectors.”

At the end of the decree are these words: “But the heretics whom
they shall point out to you, you shall, each in his jurisdiction, be
bound to apprehend and keep in close custody, so that they, after
the judgment of the church, shall be punished according to their
deserts; knowing, that in the execution of this matter, if you will
do your utmost unitedly with these brethren (the Dominicans and
Franciscans),[178] to expunge from our dominion the blot of this
unheard-of heretical wickedness (thus he calls the true faith), you
will render unto God a pleasing, and unto us a commendable, service.

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

“But if any be slack or negligent herein, and unprofitable before the
Lord, he also shall be justly worthy of punishment in our eyes.” Given
at Pavia.


OF THE THIRD DECREE OF EMPEROR FREDERIC II. AGAINST THE AFOREMENTIONED
PERSONS, A. D., 1230.

Peter de Veneis (_Lib. 1, Epist. 26_), relates in his letters a third
decree of Emperor Frederic II., in which he gives fuller information
concerning the surname of the Waldenses, namely, Patarini, as well as
regarding their belief, and their spreading into all the provinces of
the empire; it reads as follows:

“The sects of these heretics (says the Emperor), are not called by the
name of any ancient heretics, lest they should become known; or, what
is perhaps still more shameful, they are not content with the ancient
names, that is, to borrow their names, like the Arians from Arius, the
Nestorians from Nestorius, or from other like heretics; but, after the
example of the ancient martyrs, who suffered martyrdom for the Catholic
faith, they likewise, from their suffering, call themselves _Patarini_,
that is, _delivered unto passion or suffering_.

“But these miserable Patarini, who are estranged from the holy faith
of the eternal Godhead (thus he speaks of the true believers), destroy
with one sweep of their heretical wickedness, three things at once,
namely, God, their neighbor and themselves. They destroy God because
they do not know the faith and the counsel of God; they deceive their
neighbor because, under the cover of spiritual food, they administer
the pleasure of heretical wickedness; but far more cruelly they rage
against themselves, because, after destroying their souls they, as
extravagant squanderers of their life, and improvident seekers of their
death, ultimately also expose their bodies to a cruel death, which
they might have escaped by a true confession of, and constancy in, the
orthodox faith (thus he calls the priest’s faith).

“And what is hardest of all to say, those who survive are not only not
deterred by the example of others whom they see die before their eyes,
but they even strive to be burnt alive in the sight of men,” as he
afterwards speaks of it in this same decree.

“Therefore we cannot refrain,” says the Emperor, “from drawing the
sword of just vengeance against them, the more vigorously to persecute
them, as it is judged and known that they practice the more extensively
the knavery of their superstition (thus he calls the virtue of these
people), to the clear exclusion of the Christian faith, on account of
the Roman church, which is held to be the head of all other churches,
as it is known that they came from the borders of Italy, and especially
from Lombardy, where, as we have ascertained, their wickedness
overflows far and wide, and that from thence they have directed the
rivulets of their unbelief even into our kingdom of Sicily.

“It is furthermore the will of the Emperor, that the crime of
heresy, and all kinds of accursed sects, of whatever name, shall be
reckoned among the public crimes, or those deserving of death; yea,
that the heresy of the Patarini (also called Waldenses), shall be
considered, before all the world, as more abominable than the crime of
_lese-majesty_, that is, than the crime of him that has offended the
Imperial Majesty.

“The Emperor also wishes that, as the Patarini (or Waldenses) walk in
darkness, in order to conceal themselves from the heat of persecution,
endeavors shall be made to discover them, and to earnestly seek them
out, even though no one accuses them, and that the officers of the
Emperor, when they have found them, shall keep them in bonds, in order
that at the proper time they may be called before the inquisition, or
brought to the rack.

“And if they are accused only upon slight suspicion, we command that
they shall be examined by ecclesiastical persons and prelates; and
though they may err from but one article of the (Roman) Christian
faith, and, after admonition, continue obstinately in their error, we
ordain by this, our present decree, that the Patarini (or Waldenses)
shall be condemned to death, and burnt alive; and let no one dare
intercede for them, for against him that shall do this, we will justly
direct our anger. Given, etc.” Second book of the _Hist. of the
Persecutions, p. 466, a. b. c. from Abr. Bzovius, and A. Bzovius_, from
_Petr. Vinc., lib. 1, epist. 26_.


GREAT PERSECUTION IN GERMANY OF THE ANABAPTIST WALDENSES, MANY OF WHOM
WERE BURNT FOR THE FAITH, A. D. 1231.

The above-mentioned decrees against the Christians called Waldenses,
issued by Emperor Frederic II., were not long without their influence
and effect; inasmuch as in the year following, A. D. 1231, a severe
persecution arose in Germany over the innocent lambs of Christ, who,
keeping themselves concealed in quietness, were informed against and
made manifest, through the rack and otherwise. The consequence was,
that many of them, continuing steadfastly and immovably in their
belief, were burnt to death, and thus, having commended their souls
unto God, offered up an acceptable sacrifice well pleasing unto God.

The following may serve as a confirmation of this account:

Abraham Bzovius relates, from a fragmentary history by an unknown
author, that in the year 1231 a great persecution arose in Germany
against the so-called heretics, who kept themselves concealed in great
numbers among the papists, in cities, castles and villages, and brought
over to their belief all whom they could turn from their faith; many of
whom were apprehended and convicted in the presence of the clergy and
the people, and that they held the belief of the Waldenses.

He writes further that “Brother Conrad of Marpurg, a monk of the
Dominican order, punished those who were convicted of heresy, according
to the manner prescribed by the ecclesiastical ordinances, namely, with
fire.” _Abr. Bzov., T. 13, Annal. Baron., A. D. 1232, Art. 7._ Also in
the second book of the _History of the Persecutions, fol. 466, col. 3,
4._

“The Waldenses,” writes P. J. Twisck, “suffered severe persecution
at this time, from the papists, and though they sought to conceal
themselves in wildernesses, mountains and deep valleys, yet, their
schools were discovered, their assemblies broken up, and all cruelly
killed, especially in the bishopric of Treves, which state of things
lasted three years.” _Chron., p. 546, col. 2._

NOTE.--From this account of P. J. Twisck, it appears that the above
persecution commenced already in the year 1230, just when the decrees
of Emperor Frederic II. had been issued, and that it continued for
three years, namely, to the close of the year 1233; during which time
doubtless very many believers perished, of whom we shall notice a few
with whom we have met.


NINETEEN PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, IN THE
BISHOPRIC OF TOULOUSE, A. D. 1232.

In the year 1232 the bishop of Toulouse apprehended, in his dominion
or bishopric, nineteen persons, who were said to be heretics, because
they adhered to the belief of the Waldenses, whose confession we have
already shown not to be at variance with ours; all of which persons
the bishop of Toulouse caused to be executed, that is, burnt alive.
_Vignier, A. D. 1232. Hist. Eccles._ Also in the second book of the
_History of the Persecutions, fol. 466, col. 4_.


TWO HUNDRED AND TWENTY-FOUR PERSONS, CALLED WALDENSES, BURNT FOR THE
FAITH, IN A PLACE NEAR TOULOUSE, A. D. 1243.

When the north wind[179] of persecution, which, from the year 1233 on,
had done but little harm in the garden of the true Christians, began
to raise again, A. D. 1243, there were apprehended, near Toulouse,
two hundred and twenty-four persons, called Waldenses, who are to
be distinguished, and were also then distinguished from others, who
carried arms and called themselves Albigenses, but had no communion
with the true Albigenses and Waldenses, both of whom were opposed to
all revenge, professed the same confession respecting suffering and
bearing for the name of Christ.

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

These two hundred and twenty-four defenseless and innocent lambs of
Christ, having been apprehended, and refusing to forsake the Great
Shepherd of the sheep, Jesus Christ, and his holy commandments, as also
the faith in his name, were all condemned to death, and burnt alive,
thus offering up a living holy sacrifice, acceptable unto God, A. D.
1243.[180]

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

Concerning these persons, as well as their imprisonment and death, see
_Vignier Hist., Eccl. A. D. 1243_; also, second book of the _History
of the Persecutions, fol. 469, col. 3_, also in an old manuscript
chronicle, same date.

NOTE.--Besides the above authors, P. J. Twisck, also, it seems, makes
mention of these two hundred and twenty-four persons, from the account
of Henry Boxhorn, though he differs somewhat in regard to the time when
this happened, as well as to the number of persons put to death; for,
instead of A. D. 1243, he has it A. D. 1242, and instead of two hundred
and twenty-four, he has _about two hundred_.

However, this difference is easily reconciled, if, first, in regard
to the time, A. D. 1242, is understood to mean the end or close of
said year, and A. D. 1243, the beginning; the number of persons put to
death, _about two hundred_, to mean over two hundred, or two hundred
and twenty-four, as expressed.

The words of his account are as follows: “A. D. 1242, the Waldenses had
to suffer much from popery, on account of their faith and religion.
At this time, about two hundred persons, together with two of their
preachers, were apprehended in the bishopric of Toulouse, by the bishop
of Narbonne and Albi, and the Seneschal of Carcassonne, and were all
burnt alive, continuing steadfastly in their religion.” In the _13th
book_ of his _Chronicle, p. 557, col. 1_, from _Henr. Boxhorn, fol. 25_.


SEVERE INQUISITION OF BELIEVERS IN THE COUNTRY AROUND TOULOUSE, A. D.
1251.

At this time there was as yet no abatement of the constraint of
conscience exercised over the faith of the orthodox Christians, who had
fled from Babylon, and, for the sake of the welfare of their souls,
could no longer trust themselves in Romish Egypt. This appeared from
the new inquisition, which, by order of the Pope, through appointed
inquisitors, suffered the minds of the true believers to have no rest,
until they left the Roman territories, or made an oral disavowal, or,
remaining steadfast, exchanged their life for a violent death.

Regarding this most wicked and unjust inquisition, I have found the
following account:

“In the year 1251, the Pope appointed, or sent, inquisitors to
Toulouse, from the orders of the Dominicans and Franciscans, who
exercised an inhuman tyranny over the Christians there. The same
thing was done at Worms, by Conrad Dorfo and his disciple John, also
Dominicans and inquisitors; who, condemning there many innocent men to
the fire, were therefore themselves, ultimately, as by the hand of God
brought to a very lamentable, though just death.” _Bal. Cent. 4, in
Append., ad Richard. Wich., p. 301_, compared with _A. Mell., fol. 470,
col. 1_.


CONTINUATION OF THE PRECEDING INQUISITION IN THE YEAR 1252.

That the aforesaid inquisition or examination of the faith did not
end with the close of the previous year, but continued also in the
succeeding time, is so manifest that proof is almost unnecessary;
still, it experienced a brief cessation, caused through the sudden and
unexpected death of Peter of Verona, who administered at that time the
office of inquisitor.

Concerning this, the abovementioned author relates the following:
“In the year 1252, Peter of Verona, inquisitor in Lombardy, justly
perished near the city of Milan, on account of his tyranny against the
Waldenses, and, twenty-four days after, was canonized, that is, placed
on the register of the saints of the Roman church, by the antichrist,
the Pope of Rome, Innocent IV.”

NOTE.--In the following year, namely, A. D. 1253, Robert, bishop of
Lincoln, was deposed from his bishopric, by said Pope Innocent IV.,
because he frequently in his preaching, though with discretion, had
openly reproved the avarice, ambition, arrogance, and tyranny of the
Pope, yea, had expressly written him severe letters, in which he
accused him of exhausting almost all England, by unusual taxes, in
order to enrich his illegitimate children, nieces and nephews. When
the Pope cited him to Rome, he appealed from the papal tyranny to the
judgment and tribunal of Jesus Christ, whereupon the Pope soon died.
Bal. Cent. 4, cap. 18, _in Roberta Grossoreste ex Annalis. Johan.
Buriens. Ranulpho, Mattheo and Fabiano_, compared with _A. Mell.,
Hist., p. 470, col. 1_.

In the year 1258, the Jacobines and Dominicans, in the bishopric of
Cambray, caused a great number of Christians, whom they had condemned
as heretics, to be burned alive. _Balens Cent. 4, cap. 26, ad Matt.
Paris. Append., p. 315, ex Th. Cantiprat., lib. 2, cap. 56._ Also, _A.
Mell., Hist., lib. 2, p. 470, col. 2_.

In the year 1260, Pope Alexander IV. wrote letters to the inquisitors
from the order of the Dominicans, in Lombardy and the margravate of
Genoa, to persecute the heretics (as they were called) there. Moreover,
he decreed that the inquisitors might compel, by excommunication, the
secular authorities, whoever they might be, to execute, without delay,
the sentence of the inquisitors against those suspected of heresy.
Compare the last-mentioned author, in the place cited, with _Bzov., A.
D. 1260, Art. 4, ex Decret. Epist. Alexand. 4_.


OF THE MANDATE OF POPE URBAN IV. AGAINST THE WALDENSES AND ALBIGENSES
IN LOMBARDY AND AROUND GENOA, A. D. 1262.

The aforesaid distress among the believers, continued on, through
the severe inquisition commenced eleven years before, namely, A. D.
1251; for, although the first inquisitors had departed this life, as
by the vengeance of God, it did not remain so, since Pope Urban IV.
took up the pen to issue bloody edicts against the orthodox Waldenses
and Albigenses who were scattered abroad in all parts. These decrees
he caused to be proclaimed to his minions, who bore the name of
ecclesiastics. This is stated in the following words by an ancient
papist: “In the year 1262, Pope Urban IV. made an ordinance against the
heretics in Lombardy and in the margravate of Genoa, and sent a copy
of it to the order of the Dominicans in said parts, to persecute the
Waldenses and Albigenses, who were mostly scattered there.” _Bzov., A.
D. 1262, Art. 3, ex Decr. Epist. Alex. 4. Also, A. M., Hist., fol. 470,
col. 2._

Thereupon, as it appears, no small persecution arose; but as to
the manner in which the same occurred, and the persons who then
suffered for the faith, we have not been able to find any account,
notwithstanding we have made diligent search. No doubt, it fell chiefly
upon the heads of the Waldenses and Albigenses, since they were
mentioned by name in the mandate of the Pope.

We deem what we have here shown sufficient for this time; hence we will
leave it, without adding any more.

NOTE.--A. D. 1270, eight years afterwards, Peter Caderita and William
Colonicus, Dominicans, persecuted the (so-called) heretics in the
kingdom of Aragon. _Bzov., A. D. 1270, ex Surita, lib. 2. A. Mell.,
Hist., fol. 470, col. 2._

In the year 1280, the moon was completely changed into the color of
blood; which by many was held to signify the very bloody and lamentable
state of the church of God; the more so since at that time, not only a
dire persecution prevailed, but also, a destructive crusade, under the
sign of the cross, such as was formerly waged against the Saracens, was
undertaken the following year, namely, 1281, by the papists, by order
of the Pope, against the Albigenses in Spain. Compare the large book of
_Christian martyrs, fol. 470, col. 2, 3_, with _Bal. Cent. 4, Append.
ad Greg. de Brid. Lington., p. 446_, from _Everildenas_.


SEVERE PERSECUTION OF THE ANABAPTIST WALDENSES IN FRANCE, ABOUT A. D.
1280.

P. J. Twisck, having noticed, in the first part of his _Chronijck_,
for the year 1280, the doctrine of the Waldenses, whom he calls
Waldois, after their leader, Peter Waldus, finally he speaks of
their persecutions, saying: “Matthias Illyricus, in his _Register_
of the witnesses of the truth, says, that he has in his possession
the consultations of certain advocates of Avignon, also, of the three
bishops of Narbonne, Arles, and Aix, and of the bishop of Alban,
tending to the extermination of the Waldois, or Waldenses, and written
three hundred years previously; from which it is evident, that at that
time and before, a great number of the believers were scattered here
and there throughout France.

“We can also infer from the consultations of the aforesaid archbishops,
that even as their number was great, so was also the persecution
against them very cruel; for at the end of this consultation it is
written: ‘Who is so great a stranger in France, as to be ignorant of
the damnatory sentence (thus speak these papists themselves) which has
now, for a long time, been most justly used against these heretical
Waldois (Waldenses); and should we doubt a matter so notorious and
common, which has cost the Catholics so much money, sweat, and labor,
and has been sealed with so many condemnations and executions of
unbelievers (thus he calls the true believers)?’

“Hence appears,” writes Twisck, “what massacres of believers occurred
at this time, and what cruelties the subjects of antichrist employed
against them. ‘And it can be proven,’ says Boxhorn, ‘even from the
testimony of their greatest enemies, that they declared, maintained,
and testified in the midst of the fire, that they had received this
their faith unaltered, from hand to hand, from the times of the
apostles; and they continue even to the present time, having never been
entirely exterminated.’” _P. J. Twisck, Chron., p. 606, col. 1, 2._


CONTINUATION OF THE PRECEDING PERSECUTION, A. D. 1283.

Mellinus writes that “A. D. 1283, the Waldenses had again greatly
increased in France, as also in other countries throughout Christendom,
notwithstanding they had been very cruelly sought out and persecuted up
to this time.” In the second book of the _History of the Persecutions,
fol. 470, col. 3_, from _Vignier, Hist. Eccl., A. D. 1283_.


FURTHER SPREADING OF THE AFORESAID PERSECUTION, IN WHICH THE WALDENSES
WERE BURNT IN GREAT NUMBERS, A. D. 1284.

P. J. Twisck gives the following account for the year 1284: “The
Waldois or Waldenses, of whom, since the year 1159, much mention
is made, increased at this time more and more, in France and other
countries of Christendom, notwithstanding that they were craftily
sought and cruelly persecuted, and that all diligence and every means
had first been employed, utterly to exterminate them; which greatly
astonished certain bishops and advocates of Avignon of that time.”
“They were burnt,” he writes, “in great numbers.” _Chron., fol. 611,
612_, from _Henr. Boxhorn, fol. 26_.


GERARD SAGARELLUS, BURNT IN THE CITY OF PARMA, FOR THE FAITH OF THE
WALDENSIAN ANABAPTISTS, A. D. 1285.

In the year 1285, there became known, and were proclaimed heretics by
the adherents of popery, Gerard Sagarellus of Parma, and Dulcinus of
Novaria. Both of them were particularly accused, on account of various
articles opposed to the Roman church and her superstitions, with which
they were charged, of having fallen into heresy, and having borrowed
their belief from the Waldenses, which, writes Abr. Mellinus, is quite
presumable.

As to the articles which they confessed contrary to the belief of the
Roman church, and on account of which they were called heretics, they
are written in the second book of the _Hist. of the Persecutions, fol.
470, col. 3_.

Finally, as Gerard Sagarellus would not depart from, but continue
steadfast in, the truth of his Savior, Jesus Christ, he was (in the
same year, it is supposed) burnt alive in the city of Parma, by the
blood-thirsty inquisitors. _A. Mell., p. 470, col. 3._ Also, _Bal.
Cent. 4, cap. 30, in Append. ad Laurent. Angl._

Dulcinus, who, besides the charge of his true faith, was also assailed
with great calumnies, was put to death in great steadfastness some
years afterwards. However, of this a fuller account will be given for
the year 1308.

NOTE.--Since the death of Dulcinus did not occur the year in which
Sagarellus died, but long afterwards, we will reserve the account of
the same for the proper time and place. Bear this in mind.


HERMAN, ANDREW AND GUILLEMETTE[181] EXHUMED AND BURNT, A. D. 1299.

  [181] Wilhelmina.

A. D. 1299, the _Fratricelli_, that is, the Albi-Waldenses, who were
called _Little Brothers_, were declared heretics, by Pope Boniface
VIII., because their belief was contrary to the Roman church, as we
have already shown. Said Pope caused these Fratricelli (or Albigenses)
to be persecuted with so much violence that he not only spared not the
living, but not even the dead; for he caused one Herman, who had been
one of their principal teachers, to be exhumed twenty years after his
death, and his bones burnt to ashes, notwithstanding the papists, who
were his enemies, had, in his life time, regarded him as a holy man.
Thus they did also with the dead bodies of one Andrew, and of his wife
Guillemette, who were also greatly noted for their remarkable godliness.

The Fratricelli (or Albi-Waldenses) were nevertheless, though unjustly,
accused of many and abominable crimes. Hence, many of the ancients
presume that these slanders were invented against them for the express
purpose of making them the objects of the hatred and envy of the
people; since they [the slanders] were utterly antagonistic to the
doctrine which they professed, and with their life. For it is recorded
of them, that they called themselves true followers of the apostles,
and the true church of Christ, and that they on their part reproved
the corrupt morals of the prelates. There were also ascribed to them
all the opinions, or articles of faith, of the Waldenses who, as
already shown, also rejected infant baptism, the swearing of oaths,
revenge towards enemies, the mass, and almost all the superstitions
of the Roman church; hence it is probable, that they were of their
persuasion and had only given themselves different names, according
to the different places where they resided. In the second book of the
_Hist. of the Persecutions, fol. 471, col. 2_, from _Trithem., Chron.,
Hirsaug., A. D. 1299_. Also, _Vignier, A. D. 1298. Hist. Eccl., ex
Platina, Sabellico, Mari. Hist. Antonino Bernhardo de Lutzenb. Bal.
Cent. 4, Script. Brittan. Append. 2, ad Joan Rufum, page 384_.




AN ACCOUNT OF THE HOLY BAPTISM IN THE FOURTEENTH CENTURY.


SUMMARY OF BAPTISM IN THE FOURTEENTH CENTURY.

[The beginning is of the congregations or churches of the Waldenses;
concerning whom it is shown that they existed not only in this century,
but long before and after, teaching that the baptism of infants is of
no avail.

The seventh article of the confession of the faith of the Waldenses,
touching baptism, is presented; which treats of their confessing the
faith, and change of life.  The belief of Dulcinus and his wife
Margaret adduced, of whom the papists say, that they were exactly like
the Waldenses.

For the year 1315, persons are introduced, whom the papists regarded as
heretics, because they held a belief different from that of the Roman
church; of which two articles are presented: 1. of baptism; 2. of the
swearing of oaths; which is further explained by us. For the year 1218
there is also shown, by way of censure, the confession of the papists.

Certain pious people, called apostate Minorite friars present
themselves, who are accused, by Pope John XXII., of five articles, one
of which is against the swearing of oaths, and the other four against
the papal church and her clergy.

Mention is made, for the years 1319, 1330, and 1365, of the Waldenses,
whose confession of faith has, in preceding centuries, been shown not
to militate against that of the Anabaptists; a representation of the
severity with which the papists then proceeded against them.

John Wickliffe, A. D. 1370 adduces among other things, a certain
article, declared to militate against infant baptism; also an article
against the swearing of oaths, etc.

For the years 1372 and 1373, mention is made of certain people, who, by
John Tilius, are called Turilupins, but by others are declared to have
been true Waldenses.

Judicial proceedings (A. D. 1390) instituted against the Waldenses, in
the countries on the Baltic Sea; with the statement that people of this
profession existed in the Saxon countries full two hundred years before
the time of John Huss.

Walter Brute confesses, A. D. 1392, that it is not lawful in any case,
to swear, neither by the Creator, nor by the creatures. He also makes a
good confession regarding baptism. This is also called the doctrine of
W. Swinderby.

J. Mehrning cites a very ancient confession of faith of the Waldenses,
which he has had in his own hands; in which it is declared that in the
beginning of Christianity no infants were baptized.

Cursory notice of the Thessalian brethren, who agree with the so-called
Mennists in all articles of religion; also, of the custom in Thessalia,
of baptizing on Whitsuntide; and how Charles, Bishop of Milan, exhorted
the teachers, diligently to expound the mystery of baptism to the
hearers in order that the confession of the Christian name might become
them.

St. Barnabas preaching the holy Gospel at Milan, baptizes in running
water. Thereupon mention is made, in a note, for A. D. 1394, of
certain people in Bohemia, who sided with the Anabaptists. This is the
conclusion.]

       *       *       *       *       *

“That the church of the Waldenses,” says Jacob Mehrning, “after her
origin in France and her violent persecution in that country, spread
far and wide into Bohemia, Poland, Lombardy, Germany, the Netherlands,
and elsewhere, and remained there from the twelfth century until
the year 1545 (as is recorded in _Bibliotheca Patrum, Tom. 15, p.
300_), teaching the invalidity of infant baptism, is testified to by
the histories adduced in the preceding centuries, and may be seen in
_Sleidanus Comment. 16, Jac. Mehrn., Bapt. Hist., page 737_, and _H.
Mont. Nietigh., page 86_.”

Continuing, J. Mehrning in said place, gives an account of the article
of baptism from the confession of faith of the Waldenses, saying: “J.
Paul Perrin of Lyons, in his history of the Waldenses, relates their
confession, the seventh article of which is as follows: ‘We believe
that in the sacrament of baptism the water is the external and visible
sign of the invisible power of God, working in us the renewing of the
spirit and the mortifying of our members in Christ Jesus; by which
also we are received into the holy congregation of the people of God,
testifying and declaring, before the same, our faith and a change
of life.’” Concerning this, see also _H. Mont. Nietigh., page 86_,
extracted from _Charles du Meulin’s_ book of the _Monarchy of the
French, page 65_.

Who does not see that in this place the Waldenses expressly say that
in baptism they testify and declare before God, their faith and change
of life? which was well observed afterwards by Jacob du Bois, preacher
of the Calvinists at Leyden, though he endeavored to obscure it by his
expositions, _Contra Montanum_, printed A. D. 1648, _pages 162, 163_;
but the truth of the command of Christ: “He that believeth and is
baptized, shall be saved” (Mark 16:16), is stronger and prevails.

_A. D. 1305._--The learned Leonard Krentzheim, in his _Chronicle_,
writes the following concerning Dulcinus: “Dulcinus and Margaret
founded a new sect or heresy (thus the papists speak) in every respect
like the Anabaptists; which continued until A. D. etc.” _P. J. Twisck,
Chron., page 646, col. 1._

_A. D. 1315._--D. A. Mellinus gives an account, for this year, of
many orthodox Christians, as he calls them, who by the papists were
nevertheless styled heretics. He notices several of their articles,
which the papists charged as heresy against them, but which we, in
order to avoid prolixity, shall not adduce here, save what is brought
against them with regard to baptism and oaths.


THEIR VIEWS ON HOLY BAPTISM.

Concerning baptism he writes, that it was reported of them, that they
had ridiculed the sacrament of baptism.

But who does not know, that if they ridiculed the sacrament of baptism,
they meant it only as far as infant baptism is concerned; for this was
the mooted question at that time. However, Mellinus gives his opinion,
which does not conflict with ours, as to what was their belief in this
matter. His words are these: “As regards the article of the sacrament
of baptism (namely, that they should have entirely rejected it), it
must not be understood with reference to the true institution of
Christ, but to the belief of the papists, who bind the grace of Christ
and the power of the Holy Ghost to the external water of baptism.”


THEIR VIEWS IN REGARD TO THE OATH.

As regards the oath, the papists charged them with holding that perjury
is no sin. “But,” says A. Mellinus, “let us examine these false
articles a little more closely.” Coming to the article of the oath,
he speaks as follows, in order to demonstrate the falsity of this
accusation: “How should they have considered perjury no sin, when the
papists themselves (in the _History of the Waldenses_) declare of them,
that they were so loth to swear an oath, desiring that they should be
believed on their yea and nay, in order to avoid all lying, slandering,
perjury, and frivolous swearing?” Thus far. _Mellinus_, in the _2d
book_ of the _Hist., fol. 479, col. 1, 2_.

Hence, these people sought to avoid not only false oaths, but all
manner of swearing, desiring on this account, to be believed on their
yea and nay, in accordance with the teaching of Christ: “Let your
communication be, Yea, yea; Nay, nay: for whatsoever is more than these
cometh of evil.” Matt. 5:37.

_The same year as above, A. D. 1315._--At this time, Pope John XXII.,
issued a papal decree against some apostate (?) Minorites, in which he
accuses them of the following points:

“Firstly, that they asserted, that there were two churches; the one,
carnal, abounding in the riches, luxuries and lusts of this world,
polluted with all manner of sin and shame, and governed by the Pope of
Rome and the prelates. The other, spiritual, temperate, pure, virtuous,
honorable, and poor; to which latter they and their adherents alone
belong.

“Secondly, that they declared the priests of the church, and all her
ministers, divested of the jurisdiction and authority of their order,
so that they could give neither sentence nor advice, nor administer the
sacraments, nor teach the church under them; thus depriving them of all
their ecclesiastical power, and that, on the other hand, they boasted
that all ecclesiastical authority rested with them alone, since they
ascribed the holiness of the spiritual life only to themselves.

“Their third error,” as the Pope says, “agrees with the error of the
Waldenses; since they both maintain that men ought in no case to swear,
teaching that it is a sin unto death to swear an oath.”

The fourth supposed error, the Pope acknowledges, likewise to proceed
from the Waldenses: “That the priests who are confirmed or ordained
legally, according to the form or order of the church (as he calls it),
if they are laden with any crimes or sins unto death, cannot prepare,
nor administer, the sacraments of the church.”

The fifth error, as the Pope says, was, that they said that the
gospel of Christ, which hitherto had been covered, nay, almost
entirely extinguished, was, at this time, fulfilled in them alone. In
explanation of this article, the Pope adds that they said that they
ascribed the promise of our Lord, concerning the sending the Holy
Ghost, to themselves in such a manner as to exclude the general (the
Roman) church from the general apprehension and observance of the holy
Gospel.

“But see,” says A. Mellinus, who has recorded this, “how the Pope
perverts the meaning of these people; for they never denied that the
Holy Ghost, according to Christ’s promise, was poured out richly upon
the apostles; but they denied that the Popes of Rome, who called
themselves apostolic, and successors of the apostles, had part or lot
in the sending of the Holy Ghost.” Second book of the _Hist., fol. 480,
col. 1, 2_.

Besides these five articles, the Pope imputed additional errors to
these pious people, though he did not mention them all. Hence, it
appears that they concurred for the most part with the belief of the
Waldenses; and that their belief was opposed, not only to the swearing
of oaths, but also to infant baptism, revenge, the sacrament of the
altar, the mass, and other superstitions of popery, has already been
more than sufficiently shown.

_A. D. 1319._--At this time, Pope John XXII., through his inquisitors,
raged mightily against the Waldenses, who made the above-cited
confession, which corresponds with that of the Anabaptists. Of their
sufferings and end we shall speak afterwards, in the proper place.
Concerning this, see _Bzov. Annal., A. D. 1319, art. 10, ex M. S. Bibl.
Vaticane_. Also _A. Mell., fol. 480, col. 3_.

_A. D. 1330._--At this day said Waldenses were greatly oppressed by the
inquisitors, in the Kingdoms of Bohemia and Poland (see the large _Book
of Christian Martyrs, fol. 483, col. 1_); which is a proof that the
defenders of the above confession existed then not only in France, but
also in Bohemia and Poland. Yea, Matthias Flaccius Illyricus professes
to have the inquisitorial books of the proceedings held at that time by
the inquisitors, in Bohemia and Poland, under King John, against the
Waldenses. _Catalog. Test. Verit., l. 16, art.: The Waldenses._

NOTE.--In Jacob Mehrning’s _History of Baptism_ we read, p. 609: “I
have in my possession the inquisition which, A. D. 1330, in the time of
King John, was held, in Bohemia and Poland, against the Waldenses.”

_A. D. 1365._--The author of the books of the Persecutions and Martyrs,
records the following for the year 1365: “As there were everywhere
throughout France innumerable Beghards and Beguines (in the second
book, page 479, at the foot of the fourth column, he calls them
Waldenses), who scattered their heresy, as the papists called it,
far and wide, Pope Urban VI., A. D. 1365, charged all the prelates
of France, and the inquisitors of the faith in that country, by an
express bull, that they should not suffer the heretics to live with
impunity, but should exterminate the erring spirits (thus the Pope
calls the true believers), together with their errors, with the sickle
of ecclesiastical discipline. Second book of the _History of the
Persecutions, fol. 488, col. 1_, from _Bzov., A. D. 1365, Art. 8_.

_A. D. 1370._--“At this time,” writes Jacob Mehrning and others, “John
Wickliffe, a teacher in England, and pastor at Lutterworth in the
bishopric of Lincoln, taught, among other things, that baptism is not
necessary to the forgiveness of original sin; thereby sufficiently
opposing, or, as H. Montanus says, rejecting, infant baptism, which
is founded upon the forgiveness of original sin. On this account,
forty-one years after his death, his bones, by order of the Pope, were
exhumed, burnt, and the ashes thrown into the water.” _J. Mehrn., B.
Hist, pp. 737, 738, H. Mont. Nietigh., p. 87._ Also _Thom. Waldens.,
Tom. 2, c. 96. Bellarm., Tom. 3, lib. 1, de Sacr. Bapt., cap. 4,
Vicecom. de Observat. Eccles., lib. 2, cap. 1_.

NOTE.--_Further explanation._--That the above words of John Wickliffe
are to be understood in no other way than as having reference to
the rejection of infant baptism, and not of baptism upon faith,
is confirmed by the fourth article, extracted from Wickliffe’s
_Trialogue_, by William Widefort, a Minorite, and quoted by A.
Mellinus. It reads as follows: “Those who say,” says John Wickliffe,
“that the children of believers, which die without baptism, are not
saved, are much too presumptuous and bold.” _A. Mell., 2d book, fol.
494, col. 3._

Moreover, that John Wickliffe opposed not only infant baptism, but also
oaths sworn to men, is testified to in the forty-second article of
his confession, delivered in the council of Constance, and condemned
there. It reads thus: “Oaths sworn in civil contracts and commercial
transactions are unlawful.[182] _Colon. apud Orthun. Grat. A. Mell., 2d
book, fol. 496, col. 1._

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

This article relative to the swearing of oaths, from the confession of
John Wickliffe, is stated by some as follows: “An oath sworn for the
purpose of confirming human contracts and proper transactions, is not
appropriate.” _Seb. Franck, Chron., der Rom. Kett., fol. 105, col. 1,
letter J., John._ Also _P. J. Twisck, Chron., p. 720, col. 1, 2. Tract.
Kort Verhael van den Loop der Werelt, by F. H. H., p. 99_.

P. J. Twisck and others write that John Wickliffe, having fled from
England to Bohemia, propagated his doctrine there jointly with the
Waldenses, who, for the most part, agreed with it.

Wickliffe also taught that the substance and essence of the bread and
wine remain in the sacrament of the altar after the consecration.

That Christ is not bodily in the sacrament. That the mass is not
instituted by Christ, but is the devil’s obedience and word. That
confirmation, fasts, consecrations of priests, the baptizing of
temples, and bells, are retained by the Pope and the bishops only from
the desire for gain.

That universities, studies, doctorates, colleges, grades, and
masterships, are things which we have inherited from the heathen, and
are altogether of as much use to the church as the devil. An improper
oath is, etc.

Merula and others state that Wickliffe wrote full two hundred books,
and diligently instructed, and turned from popery, John Huss (see A.
D. 1415 and 1416), when the latter was still young, together with many
others. _P. J. Twisck, Chron., p. 720, col. 1, 2_, from _Leonh., lib.
6. Hist. Andr. Junii,_  _fol. 45. Jan. Crespin., fol. 354. Guil.
Merula, fol. 886. Toneel. Niclaes, fol. 119. Zegh., fol. 119._

NOTE.--That John Huss (though the Calvinists would like to claim him,
as well as John Wickliffe), was opposed to the swearing of oaths, and
had other articles in common with the Waldensian Anabaptist brethren,
and that he learned this from John Wickliffe, and Wickliffe from said
Waldensian brethren, we hope to make clear in its proper place.

As to the article which Wickliffe was said to have taught, namely, that
everything happens by an absolute or unavoidable necessity, on this D.
A. Mellinus, a Calvinistic preacher, remarks: “We suspect that this has
been unjustly put on Wickliffe, by the malicious enemies of the truth”
(_2d book, fol. 495, col. 4_). Afterwards, explaining it still further,
he says that “This is a wanton slander and devilish lie, fabricated
from nothing, and cast into the face of innocent John Wickliffe.” _Fol.
496, col. 1._

Thus it is evident, that John Wickliffe, even according to the
testimony of the Calvinists, did not maintain the article of precise
predestination, as some before him, though wrongly, have believed.

NOTE.--If John Wickliffe did not hold the article of predestination
or unavoidable necessity, as one of the Calvinistic teachers here
asserts and holds as truth, what, then, did he retain, in the matter of
his belief, that accords only with the Calvinistic church? Certainly
nothing.

_A. D. 1372._--John Tylius, in his _Chronicle of the Kings of France_,
writes, for the year 1372, concerning certain people whom he terms
Turilupins, and, in papistic manner, very contemptuously calls a
superstition, as follows: “The superstition of the Turilupins (a kind
of Waldenses), who took their surname from the poverty common to
them all, were this year condemned as heretics, together with their
writings, books and clothes.” _J. Tyl., Chron., Reg. Gall. A. Mell.,
fol. 497, col. 3._ Of their faith we shall presently speak.

_A. D. 1373._--Vignierus writes concerning these people called
Turilupins, and their doctrine, that they were pronounced heretics at
Paris, by the inquisitors, and their books publicly burnt, together
with one of their women. _Hist. Eccles., A. D. 1373, ex Guil. de
Nangis. A. Mell., same place._ More anon.

NOTE.--A fuller account of the death of this woman will be given in its
proper place, in the history of the martyrs.


OF THE UPRIGHTNESS OF THESE PEOPLE.

The author of the second book of the _Persecutions_, relating how these
people, called Turilupins, were accused by some papistic writers, of
not living honestly, replies in their stead, saying: “But these poor
people are lamentably slandered; for they were upright Waldenses, to
whom the papists imputed whatever they would.” _Fol. 497, col. 3._


OF THE NAME OF THESE PEOPLE.

As regards their name, Joachine Caudarius states that they obtained the
name of Turilupins, in Flanders, Artois, and Hainault, because they
lived in wildernesses, among the wolves. In _lugibri Narrat. de excidio
Wald. Alb., A. M., same place_.


OF THE BELIEF OF THESE PEOPLE.

It may be observed here, that if these Turilupins were true Waldenses,
as has been declared, they rejected infant baptism, the swearing
of oaths, revenge towards enemies, the mass, and all other Roman
inventions, as appears from their own confession shown above.

NOTE.--Henry de Haffra, at Vienna, A. D. 1376, wrote on Genesis, and
greatly reproved the lies of the Romish legends, and about the merits
of the saints. In a letter he also censured the clergy and their head,
the Pope, for many errors. _Joh. Munst., fol. 174_, compared with the
_Chronicle of the Destruction of the Tyrants, p. 724, col. 1_.

Also: A. D. 1380, Michael Cesenas, formerly a Minorite friar, or monk,
wrote against the Pope, calling him (from 2 Thess. 2,) antichrist, and
the Roman church, Babylon, and the congregation of those drunk with
the blood of the saints. The Pope deposed him from his dignity; but
he adhered steadfastly to his opinion. _Joh. Munst., fol. 171. Catal.
Test., fol. 691_, compared with _P. J. Twisck, Chron., p. 731_.

Also: In the same year Nicholas Clemongis opposed the superstitious
feast-days, excessive eating and drinking, (evil) speaking, and other
improper things. See the last-mentioned chronicle, _p. 732_, from _Joh.
Munst., fol. 170_.

Also: About A. D. 1382, M. Matthaeus Parisiensis, a Bohemian, appeared,
and wrote a large book concerning antichrist, (the Pope), saying that
he had already come, and could be found in Rome. Thus did also Lupoldus
de Bedenborgh. Compare _P. J. Twisck, Chron., p. 734, col. 1_, with
_Catal. Test., fol. 794, 796. Merula, fol. 890_.

Also: A. D. 1384, John Muntziger, Rector of the school at Olm, read in
his oration, that the supposed body of Christ should not be made God,
and, hence, should not be worshiped as God. See the last-mentioned
author, _fol. 736, col. 1_, compared with _Hist. Joh. Munst., fol. 171_.

_A. D. 1390._--Or about that time, mention is made of the Waldenses
in the countries lying on the Baltic Sea; concerning whom Matthias
Flaccius Illyricus states that he has an entire inquisitorial book,
full of the proceedings held against the godly Waldenses who lived in
those countries.

Said Illyricus also had among his writings, another brief inquisition
or investigation against the Waldenses; such as formerly was practiced
against them in the bishopric of Mayence. He moreover says that he has
still another, large book, full of proceedings held by the inquisitors
against the Waldenses; in which 443 Waldenses are mentioned by name,
who, about A. D. 1391, in Pomerania, the Mark, and the adjacent
places, were put on the rack and examined on the articles once
confessed by the Waldenses. Many of these martyrs or confessors freely
testified and confessed that they had been, one twenty, another thirty
years, among this sect. Also, that their forefathers held the same
doctrine. _Matth. Flacc. Ill. Catal. Test. Verit., lib. 18. Lib. 15,
Title, De Waldensibus._

NOTE.--From this it appears, writes a certain author, that the Saxon
countries were full of Waldenses, that is, orthodox Christians, already
two hundred years, and more, before the time of Huss. For it can easily
be computed, that when the 443 Waldenses were examined at once, there
must have been an incomparably greater number who were not examined in
regard to their faith, but concealed themselves, or took to flight, in
order to escape the danger. And, truly, those who are noticed in the
book, as having been examined, frequently mentioned very many others of
their belief, who were not present.

Among other points relating to their trials, recorded in this
inquisitional book, were these: “That they were sober and frugal
people, discreet in their speech, careful to avoid lying, swearing,
etc.” _A. Mell., 2d book, fol. 505, col. 3, 4._ Also, _P. J. Twisck,
Chron., p. 743, col. 2_, from _Henr. Boxhorn, fol. 27_. In the margin
of the same page, Twisck says: “The Wandenses (or Waldenses) will not
swear.”

NOTE.--A. D. 1390, the Lord raised up Richard Withe, who wrote many
glorious things against the Pope, or the blasphemy of the so-called
antichrist. _Bal. Cent., lib. 7, cap. 10_, compared with _Chron. van
den Ondergang, page 734, col. 1, 2_.

_A. D. 1392._--On the 13th of January of this year, Walter Brute, a
layman, but nevertheless a learned man, from the bishopric of Hereford,
appearing personally before Lord John, Bishop of Hereford, maintained,
among several other articles militating against the Roman church, this
point: “That Christians are not permitted, for any reason, in any case,
to swear, either by the Creator or by his creatures.” _A. Mell., 2d
book, fol. 506, col. 3._


NOTICE.--THE BELIEF OF WILLIAM SWINDERBY COMPARED WITH THAT OF WALTER
BRUTE.

Since Walter Brute is called (_Fol. 505, col. 4_,) a defender of the
articles of William Swinderby, who was afterwards burnt for the faith,
in Smithfield, London, it is quite evident, that William Swinderby
must have held the same belief, which, as well as many other articles,
they both had in common with the Waldenses. Besides, this article of
non-swearing, together with the other two related in this connection,
is unmistakably called William Swinderby’s article (_Fol. 506, col.
3_), so that both of them, speaking as with one tongue, are also
together charged here, with having prohibited all manner of oaths.


THAT, BESIDES THE ARTICLE RESPECTING THE OATH, HE ALSO MADE A GOOD
CONFESSION IN REGARD TO HOLY BAPTISM.

It appears, moreover, from the confession of faith of Walter Brute,
that also infant baptism was not recognized by him; for he speaks in
the following manner concerning the burial of Christ: “He (Christ) was
buried, that we all by baptism, might be buried together with him into
his death; in order that having died unto sin (notice, this is no work
for infants), we should live unto righteousness.[183] _A. M._, from
_Fox Angl., p. 440._

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


OF A CERTAIN ANCIENT CONFESSION OF FAITH OF THE WALDESIAN BRETHREN.

Jacob Mehnring, writing on the fourteenth century, touching baptism,
says: “I have had in my hands a very old confession of some Waldesian
brethren in Bohemia, printed in the German language, in which they
expressly confess that in the beginning of Christianity no infants
were baptized; and that also their forefathers did not do it,” as
John Bohemius writes. _Lib. 2, Gentium Moribus_: “In former times
baptism was wont to be administered only to those who were previously
instructed in the faith, and examined seven times in the week before
Easter and Whitsuntide; these were then baptized upon the confession
of their faith; but when baptism was afterwards deemed necessary to
salvation, it was also ordained, by the papists, that newborn infants
should be baptized, and that sponsors should be assigned them, who
confessed the faith, and renounced the devil, in their stead.” _Bapt.
Hist., p. 738._

_About A. D. 1400._--D. J. Vicecomes cites from this century (from
Nicephorus Callistus), _lib. 1, cap. 23_, that in Thessalia, baptism
was administered only on Whitsuntide;[184] on which account many died
without baptism.

  [184] Others say, on Easter.

“Thus,” remarks Jacob Mehrning on this, “we are informed, that even at
this day there are brethren and Christians in Thessalonica, who agree
with the Mennists in all articles of religion.” These are J. Mehrning’s
own words (page 739), of which we shall speak more fully hereafter.


OF CHARLES, BISHOP OF MILAN.

_Bapt. Hist., p. 740, D. Vicecomes, lib. 5, cap. 45_, writes: “Charles,
bishop of Milan, admonished the teachers, diligently to expound to
their hearers the mystery of holy baptism, and to earnestly exhort them
to a Christian walk, in order that the confession of the Christian name
(upon which baptism was wont to be administered), might well become
them.”

What else does this indicate, than that the teachers should exhort
their hearers to the baptism, which ought to be administered upon
confession of faith, and, consequently, not in infancy?

Galvaneus, in the History of Milan, (_B. H., page 741, D. Vicecomes,
lib. 1, cap. 4_), writes: “St. Barnabas, when he first preached the
Gospel at Milan, baptized in running water.”

This manner and these circumstances plainly indicate, as stated
elsewhere, that infant baptism was then not practiced at that place.

NOTE.--For the year 1394, mention is made of a number of people in
Bohemia, who sided with the Anabaptists. _Seb. Fr. Chron. der Rom.
Kett., p. 121, col. 2, letter P., Picardy._

_A. D. 1400._--It appears that when the last year of this century had
come, various persons opposed popery, not only with regard to baptism,
but also to many other articles; of which, among other things, mention
is made in the fourteenth book of the _Ondergang der Tyrannen, p.
749, col. 1, 2, 3_; where we have this declaration: “The Pope has no
absolute power or judgment, so that he cannot err; so all, even the
papists, have taught for about fourteen hundred years. The ancient
fathers, the Greek as well as the Latin, regarded Pope Honorius I. as a
Monothelitic[185] heretic. Likewise, the sixth synod, in which he was
condemned as a heretic, and his letters burned. From _Perkins, fol.
421_.

  [185] Others say, a Monocholite.

NOTE.--If this condemning of the Pope as a heretic, as also the burning
of his letters, was done from envy, or bitterness, we would by no means
defend, much less praise, but far rather condemn it. But since, as
the matter appears to us, it was done from a good intention and godly
zeal, we find nothing censurable in it. For the word _condemn_ does not
always signify eternal damnation, as the Holy Scripture uses it,[186]
but it is also understood as meaning, to sentence or pronounce guilty.
Thus, also, the name heretic, when rightly considered, signifies only a
schismatic, headstrong person, who follows his own opinion, instead of
the Holy Scripture. Now, that the Pope of Rome was such a person, will
not soon be contradicted by those who give due honor to God, and allow
themselves to be governed by reason. The burning of his letters we
regard as having been done from carefulness, lest any might be seduced
or brought into error by them. This will satisfy the well-disposed,
who, imitating the bee, will extract honey, instead of gall, from it.

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


SAME YEAR AS ABOVE, A. D. 1400.

The universities of Prague, in Bohemia, Oxford, in England, and Paris,
in France, wrote against the apostasy of the Roman church, and demanded
a reformation, saying that the scandalous life of the Pope and the
cardinals could not be tolerated; that the popes and cardinals were
liable to err, and had frequently erred; and that the blessed Son of
God, though having suffered much from the synagogue of the Jews, had
to suffer much more from the princes of the papal synagogue. Concerning
similar censures, read the books of Ulric of Hutten, the Frankish
knight, printed A. D. 1520.


SAME YEAR AS ABOVE, A. D. 1400.

John Tauler, a German divine, said, at this time, in his book of
sermons: “Our prelates (he means the rulers of the Roman church), are
blind, and leaders of the blind; and it is to be feared that they both
together will be condemned.”

He also spoke much of the persecution, tribulation, hardship, and
suffering, a Christian must expect here; but did not say that one
should inflict sufferings one upon another.

Read all his sermons, but particularly the 11th, 15th and 31st chapters
in his book, where he treats of suffering; also the first-mentioned
author, in the place indicated.

NOTE.--That John Tauler was a very pious and highly educated man,
appears from very many testimonies given concerning him. Truly, he was
as a flaming torch in his time, to lighten up, by his doctrine as well
as his life, the dark night of perversely religious popery. But if he
still erred in anything, which may easily have been the case, it is
all overbalanced by his virtue and learning. Nevertheless, we could
not defend errors, neither in him nor in others. Our love must never
be so blind as to hinder us from seeing a blemish (if there is any) in
what we love. But he who has not lived so that his errors are apparent,
should, herein, if he is otherwise well disposed, be borne with; and
this the more, when he has to live among so disorderly a people, as
popery was then composed of, and can obtain no other liberty. Such was
John Tauler, and as such we will recognize him. Our love will and shall
bear his weakness. Hence, dismissing this, we will turn to the pious
witnesses of the Lord, who laid down their dear lives for the truth
which they confessed.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE FOURTEENTH CENTURY.


SUMMARY OF THE MARTYRS OF THE FOURTEENTH CENTURY.

[The exordium to the entrance of this century is taken from the places
where most of the martyrs suffered at this time, as also from the
circumstances of their suffering and death.

The manner of inquisition over the believers in these times, shown in
divers articles, for the year 1301, according to the account of Jean
Paul Perrin Lyonnois.

Dulcinus and his wife Margaret, who, as L. Kreutzheim says, founded
a sect alike in every respect to the Anabaptists, are torn limb from
limb; and with them one hundred and forty others, burnt for the same
faith, at Novaria, in Lombardy, A. D. 1308.

Very many persons at Crema (probably Krems), in Austria, burnt for
the religion of the orthodox Waldenses; also at Steyer, in the same
Austrian territories, and at Zuidenitz, in Poland, all of whom are put
to death by being burned, A. D. 1315.

Two years after, namely, A. D. 1317, four persons, called _Brethren of
the Poor Life_, or Waldenses, miserably perish, on red-hot coals, at
Marseilles, in France.

A persecution of the believing Waldenses, instituted by Pope John
XXII., set forth for the year 1319, from the accounts of the ancients.
This persecution extended A. D. 1330, into Bohemia and Poland; one
Eckhard burned for the beforementioned faith.

NOTE.--For the years 1336, 1340, 1350 and 1360, of the frankness of
John de Pistoia, Conrad Hager, John de Landuno, John de Rupe Scissa,
who did not hesitate to point out to the Pope his errors. Also what
happened to them on this account.

Another persecution of the Waldensian brethren in France, originated A.
D. 1365, by Pope Urban VI., adduced from his own bull.

Eight years after, namely, A. D. 1373, still another persecution is
shown, which arose in Flanders, Artois and Hainault, in which Peronne,
of Aubeton, a pious woman of the Waldesian religion, offered up her
life to God, by fire.

Thirty-six persons called Waldenses are burnt for the faith, at Bingen,
A. D. 1390.

A severe persecution of ancient Waldenses arises again on the Baltic
Sea, four hundred and forty-three of whom are severely tortured, and
put to death, in the Mark and in Pomerania, A. D. 1391.

The sufferings of the Christian believers, caused by those of the Roman
church, in which one William Santrus, who censured the Pope, loses his
life, circumstantially shown, for the last year of this century, A. D.
1400.

In a note, the testimony of Franciscus Petrarcha against the Pope is
brought to recollection; on account of which opposition he had to
suffer expulsion and persecution from the Roman dominions. Conclusion
of the tragedy of the fourteenth century.]

       *       *       *       *       *

With few steps we shall make a long journey, and our course will be
not less wonderful than sad. The places through which we will first
travel are the mountains of Lombardy, near Novaria. In the midst of
our journey, we will come to the cities Crema and Steyer, in Austria,
Zuidenitz, in Poland, and Marseilles, in France. Thence we propose
to proceed into Bohemia; and at last to finish our journey in the
countries on the Baltic Sea.

What will we meet on our way, dear friends? Certainly nothing that is
pleasing to the flesh; for fire and flames shall threaten us on our
right hand, and deep waters on our left. Between them there is nothing
but bloody scaffolds, gallows, wheels, stakes and countless horrible
instruments of death and torture, which cause men to die slowly, as by
a thousand deaths. The company is composed altogether of bodies burned,
drowned, beheaded or otherwise murdered; so that our footsteps must
tread through the midst of skulls and dead men’s bones; to say nothing
of the crimson blood, which seems to flow in rivulets, yea, sometimes
in large streams, along the ways which we must travel.

Nevertheless, our heart is full of joy, and we are delighted with this
journey, and draw life in the valleys of death; for here is the portal
of heaven, the door of the blissful palace, which is indeed strait,
yea, on the posts of which flesh and blood remain; but through which
is the entrance into the spaciousness of the heavenly halls, and into
the infinite and ever-blooming garden of the blessed paradise. Here are
heard, with the ears of faith, as near by the glad voices of the holy
angels,[187] to which no singing of nightingales in earthly groves can
be compared; nay, the most lovely instruments of music, when compared
with these sound harshly and unpleasantly to the ear. There are also
beheld, as with unclouded eyes, the majesty of God, Jesus, the Savior
of the world, and the heavenly societies. We dare not further speak
of it,[188] for human ear hath not heard nor eye seen; neither have
entered into the heart of man, the things which God hath prepared for
them that love him. 1 Cor. 2:9.

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

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

All this is there perceived in the soul, though the bodies suffer great
distress; but this is soon over. Have we no reason, then, to long for
this journey? Certainly. Hence, let us go on. The Lord guide us and
show us the right way, that we may not only begin well, but also finish
well.

O ye slain and martyred multitudes, who have testified with your blood
to the name of your and our God, we have come to behold your martyrdom,
and to make it known, by writings, to our fellow brethren; not that we
intend to make a pilgrimage to the places of your death, to salute you
in the manner of worship, or to bring you an oblation, after the manner
of the priests, by no means; for this would profit neither you nor us;
but we seek to bring to remembrance your good examples. With this we
will begin.

NOTE.--Before we approach the sad mountains and fields of the
miserable, but nevertheless well comforted martyrs, it will be
necessary to give an account respecting the mode of the inquisition
which, having commenced in the preceding century already, had continued
even to this time, and was the cause of all the harm and distress
which now came upon the believers, and through which they had to
suffer, first in their consciences, and then in their bodies, yea, were
subjected to the most bitter and cruel death.

In the preceding century, for the years 1214 and 1215, we showed
the beginnings of the inquisition; we now come to its progress and
extension.

 OF THE MODE OF INQUISITION OVER THE BELIEVERS, IN THESE TIMES,
ACCORDING TO THE ACCOUNT OF JEAN PAUL PERRIN LIONNOYS, AND THE
TRANSLATION OF J. M. V., AND B. LYDIUS.

“As regards the deceitful course,” says the translator, “which the
aforementioned inquisitors were wont to take in the execution of their
office, we would have no knowledge, save what some believers who
escaped the Spanish Inquisition, could have told us concerning it. But
it was not the will of God that these, their wiles, should remain hid,
and that we should obtain no copies thereof, written by themselves.
Behold, then, the cunning artifices of the inquisitors, which served
them for rules and instructions, in conducting the processes against
the Waldenses.


RULES OF THE INQUISITORS.

1. It is not permitted or advisable to dispute concerning the faith in
the presence of the laity.

2. No one is to be regarded as converted, if he will not accuse all
those whom he knows to be such as he is.

3. He who does not accuse those who are such as he is, must be severed
from the church as a diseased member; that the sound members may not
become corrupted by it.

4. After any one is delivered to the secular judge, great care must be
exercised, that he be not allowed to prove his innocence, or show his
harmlessness before the people; for if he is put to death, the people
will take offense; and if he is discharged, the (Catholic) faith will
be endangered.

5. Care must be taken not to promise his life, before the people, to
him who is condemned to death (namely, if he indicates his willingness
to become converted); seeing that no heretic would allow himself to be
burned, if he could escape by such a promise; and if he should promise
conversion before the people, and his life would not be granted him
thereupon, the people would take offense at it, and think that he were
put to death unjustly.

6. Observe: The inquisitor must always take the deed for granted,
without any consideration, and ask the questions only in regard to
the circumstances of the matter, not saying: Have you made confession
to the heretics? but, How often have you made your confession to the
heretics? Again, do not ask: Have they slept in your house? but, In
what room of your house did they sleep? and the like.

7. The inquisitor may look into a book, as though he had noted down in
it, the life and conduct of the accused, together with everything in
regard to which he is interrogating him.

8. The accused must be threatened with death, if he will not confess,
and be told that his doom is sealed; that he must regard his soul,
and, first of all, forsake his heresy; “For,” it shall be said, “you
must die; accept with patience whatever shall befall you.” If he then
answer: “Since I must die, I would rather die in this my faith, than in
the faith of the Roman church,” rest assured, that previously he only
pretended to be desirous of becoming converted; and therefore he must
then be brought to justice.

9. The thought is not to be entertained of overcoming the heretics by
skill of learning, or knowledge of the Scriptures, since the learned
men are much sooner confounded by them; the result of which is, that
the heretics are then still more confirmed and encouraged, seeing they
thus outwit even those who are educated.

10. It is to be well observed, that the heretics never speak right out,
and that, when compelled by much questioning, they generally allege
that they are simple and unlearned men, and, hence, know not how to
answer; and that, seeing that the bystanders are moved to compassion
for them, as though they were wronged, regarding them as simple and
harmless people, they take courage from this and pretend to weep,
as poor, miserable men, and, imploring their judges, make strenuous
efforts to free themselves from the inquisition, saying: “My Lords, if
I have erred in any matter, I will gladly accept the penance for it;
but assist me to free myself from this reproach, in which I have fallen
through hatred and envy, without having transgressed.”

But the courageous inquisitor must then in no wise be moved by such
entreaties, nor give credit to such dissimulations.

11. Moreover, the inquisitor shall announce to them beforehand, that
they will gain nothing by swearing falsely (from necessity); since
they (the lords) have matter enough to convict them by witnesses; and
that therefore they need not think that by means of swearing they will
escape sentence of death; but it must be promised them, that as far as
they voluntarily confess their error, they shall obtain mercy; for in
such perplexity many are found, who confess their errors, in order to
escape.

“Behold,” says the writer of this inquisition, “these are the cunning
artifices formerly employed by the inquisitors throughout Europe,
against the Waldenses,” etc. In the second book of the first part of
the _History of the Waldenses_, by _J. P. P. L., pages 62, 63, 64_.

NOTE.--About this time (A. D. 1303) Peter Johannis taught that the Pope
was the antichrist, and the Roman synagogue the great Babylon. About
his martyrdom, however, we have not been able to learn anything. See
_P. J. Twisck, Chron., p. 643, col. 2_, from _Georg. Pac., cap. 11_.


DULCINUS AND HIS WIFE MARGARET, TORN LIMB FROM LIMB; AND, WITH THEM, AN
HUNDRED AND FORTY OTHERS BURNT FOR THE FAITH, AT NOVARIA, IN LOMBARDY,
A. D. 1308.

About the year 1305, the light of the evangelical doctrine began to
arise with power also on the mountains of Lombardy, called the Alps,
through a pious man, called Dulcinus of Novaria, and his wife,
who, having accepted the orthodox faith of the Waldensian brethren,
excelled most gloriously in doctrine and life, so that Dulcinus by his
doctrine, and his wife by her good example, and both by their living
and effective faith, opened the eyes of several others, and caused them
to separate from popery, and follow Jesus Christ, in true penitence and
uprightness of life, which they did in full earnestness for the love of
Jesus Christ and the salvation of their souls.

But even as it was in the time of John the Baptist, that many
unregenerated Pharisees and Sadducees came to his baptism, so it
seems also to have been here; for it appears that some who seemed to
adhere to his doctrine, lived at the same time in anger, revenge, and
after the flesh; which, as may be presumed, grieved this good man and
his wife, as also the church which he had founded, and which desired
piously to adhere to the doctrine of Christ, very greatly.

In the meantime, about the year 1307, Pope Clement V., receiving
information thereof, condemned said pious man Dulcinus and his wife
Margaret as arch-heretics, and commanded them, as well as their
adherents, to be exterminated. To accomplish this, many Romanists, who
had marked themselves with the sign of the cross, lent their services;
who charged the misdeeds of the hypocrites also upon the pious, and
thus endeavored to extirpate them both together; the pious, however,
with far more severe and intolerable torments, than the hypocrites.

Thus it happened that this pious man Dulcinus and his wife, refusing
to depart from the faith, were torn limb from limb by them, burnt to
ashes, and the ashes scattered to the winds. The principal members of
the church, one hundred and forty in number, loving Jesus Christ, whom
they had confessed, more than this temporal life, were all, as they
steadfastly adhered to the accepted truth burnt alive, and thus, having
commended their souls to God, offered up a living sacrifice acceptable
unto God, about the year 1308.

NOTE.--These were the people of whom Leonhard Krentzheim has written
in his _Chronicle_, as already noted, saying: “Dulcinus and Margaret
founded a new sect or heresy (thus speak the papists) alike in every
respect to the Anabaptists, which continued until, etc.”

Touching their martyrdom, A. Mellinus writes, from some ancient books
of history, that they were first torn limb from limb, and then, as we
stated above, burnt to ashes. This martyrdom, the papistic historians
themselves confess, not only the men, but also the women, endured very
steadfastly unto death, in the city of Novaria, in Lombardy. In the
_second book_ of the _Persecutions, fol. 477, col. 4, fol. 478, col.
1_, from _Prat. de Haeres Tit. Dulcin. ex Bernhardo Lutzenburgh_.


FURTHER OBSERVATION--WHAT P. J. TWISCK HAS WRITTEN CONCERNING IT.

“This year,” he writes, “many pious people were cruelly destroyed for
their religion, by order of Pope Clement V. Over four hundred persons
were killed by hunger, cold, and the sword (of these, however, we do
not speak here), and one hundred and forty were burned (these are the
ones of whom we speak), the principal teacher of whom, together with
his wife, very steadfastly endured death.” _Chron., page 649. A._ from
_Henr. Boxh., fol. 26_.

NOTE.--The reader should observe here, that said hundred and forty
martyrs, who at Novaria were put to death by fire, are called special
followers of the doctrine of Dulcinus, are to be clearly distinguished
from a certain other number of about four hundred persons who, having
been surrounded on the mountains, by the Pope’s crusade, lost their
lives by hunger, cold, and the sword; for not the latter, but the
former, are the ones whom we would notice here.


TOUCHING THEIR FAITH, ACCORDING TO THE ACCOUNT OF A. MELLINUS.

Concerning their faith, A. Mellinus says: “From this it can be clearly
inferred, that Dulcinus and his wife, and many other martyrs with them,
died for the true confession of the doctrine of the Waldenses; because
they opposed the Pope of Rome, and the Roman church, maintaining him to
be the antichrist, and her the Babylonian whore prophesied of in John’s
Revelation.” _Second book, fol. 478, A._


VERY MANY PERSONS BURNT FOR THE FAITH, AT CREMA, IN AUSTRIA, A. D. 1315.

A. D. 1315, very many orthodox Christians were sought, found, and burnt
as heretics, by the Dominicans, or inquisitors, in the city of Crema,
(probably Krems), under the bishopric of Passau, in the archduchy of
Austria. In the _second book_ of the _Persecutions, fol. 479, col. 1,
ex Trithem. Chron. Hirsaug., A. D. 1315, p. 211, edit. Freheri_.


CONCERNING THESE MARTYRS, ACCORDING TO THE ACCOUNT OF TRITHEMIUS.

The papist Trithemius says: “There were further, in Austria, in
different places, very many burnt alive at this time (namely, A. D.
1315), all of whom unanimously, yet obstinately (we say steadfastly),
continued with great joy, unto death. _Trith. in Chron. Hirsaug._, and
_Chron. Sponh., same year_.


WHAT P. J. TWISCK HAS WRITTEN CONCERNING THIS.

In Austria, near Passau, a great number of the Waldenses or believers
were apprehended for their religion, and publicly burned alive in the
city of Crema, adhering steadfastly to their faith, and evincing in the
midst of the flames, that the death and pain which they suffered for
the honor of God, and the truth, were sweet to them. _Chron., p. 657,
col. 1_, from _Henr. Boxh., fol. 27. Phil. Marnix Tafer., fol. 141_.

NOTE.--Immediately after the account of the martyrs, noticed for
the year 1315, the same author speaks of their teacher, their great
number, and comfortful martyrdom; for, after saying, that to many of
them death and pain were sweet, he adds these words: “Which, among
others, appeared also in the case of their teacher, called Lolhard, who
confessed in his trial, that in the countries of Austria and Bohemia
alone he could find eighty thousand persons who were one with him in
religion.” _Chron., page 657, col. 2_, taken from the writers cited.

NOTE.--These are the same people whose confession relative to baptism,
the swearing of oaths, and other articles, we have shown to accord
well with that of the Anabaptists. Concerning this, see our account
of the orthodox faith for the fourteenth century, year 1315, and the
testimonies adduced there.


MANY PERSONS CALLED WALDENSES MARTYRED AT STEYER, IN AUSTRIA, AND GREAT
NUMBERS OF THEM BURNT FOR THE FAITH, AT ZUIDENITZ, IN POLAND, A. D.
1315.

Matthias Flaccius Illyricus (_Catal. Test. Verit., lib. 19, Tit.
Stier._) declares to have heard from the the lips of Michael Stifelius,
that in a certain monastery, in the city of Steyer, situated between
Austria and Bavaria, three large books containing the confessions and
examinations of very many persons who had departed in belief from the
Roman church, were found.

I presume, says Illyricus, they were Waldenses, a great number of whom
were formerly scattered not only in Austria and all Germany, but also
throughout all the countries of Europe.

“And truly,” says a certain author, “Illyricus is not mistaken in his
conjecture.” In the meantime he calls them martyrs, but does not state
in what their martyrdom consisted, or with what death they confirmed
the power of their faith. See the large Book of _Christian Martyrs,
fol. 479, col. 3, 4_.


OF THE ACCOUNT OF ALBERT KRANTZ, CONCERNING THE DEATH OF THESE MARTYRS.

Albert Krantz also writes, in his _History of the Vandals_, of very
many such (so-called) heretics, namely, Waldenses, in Poland, in the
city of Zuidenitz, concerning whom, he says, according to the manner
of the papists, that they disturbed the church there, in consequence of
which, having been convicted of heresy against the Roman church, great
numbers of them ended their lives in the flames. _Hist. Vand., lib. 8_,
near the end. Also, _A. Mell., 2d book, fol. 479_.

Their confession, which agrees with that of the Anabaptists has already
been explained, which explanation it is not necessary to repeat; hence
it is not to be doubted, but is an established fact, that these people
were all pious witnesses of Jesus Christ, who for his name’s sake did
not spare their lives even unto death.


FOUR PERSONS, CALLED BRETHREN OF THE POOR LIFE, OR WALDENSES, BURNT FOR
THE FAITH, AT MARSEILLES, IN FRANCE, A. D. 1317.

Now when the light of the Gospel began to break forth greatly from
the doctrine of the Waldenses, which militated against the papal
inventions, this also manifested itself in a monastery, among the
Franciscan monks; so that particularly four of the order of the
Minorites, their eyes being opened, separated from monachism, and at
the same time from the superstitions of popery, desiring thenceforth to
follow and serve Jesus Christ, their Savior, not in a simulated, but
in true poverty, with, in, or among the cross-bearing church of God,
called the Poor Men of Lyons, Brethren of the Poor Life, or Waldenses;
who also opposed infant baptism, the swearing of oaths, revenge against
enemies, and other articles of the Roman church.

Against this, Pope John XXII. issued a papal decree, directed against
the Fratricelli (Little Brethren) or the Brethren of the Poor Life,
prohibiting them from holding secret or public assemblies, from
electing pastors or teachers over them, and from practicing their
worship; because they despised the sacraments of the (Roman) church,
and had departed from the Roman Catholic faith; hence they were
excommunicated by him, together with all those who in any measure
defended or followed them, and therefore delivered to the inquisitors,
to be examined concerning their faith. See _Bzov., A. D. 1317, art. 18_.

In the meantime, it appears, the above four persons, refusing to depart
from the truth which they had confessed and accepted, were condemned to
death as heretics, and, having commended their souls to God, were burnt
alive.

In regard to this, the papistic writer Vignier says: “In the same year
(A. D. 1317) four Minorite friars were burnt alive on St. Michael’s
eve, at Marseilles, in France, because they maintained against the Pope
the heresy of poverty.” Also, _A. Mell., 2d book, fol. 480_.

NOTE.--As regards their faith, said Pope John XXII., who had first
excommunicated them, made, the following year, A. D. 1318, in a
certain decree, among other things, this statement: “Their third error
coincides with the error of the Waldenses; because they maintained that
men ought not to swear on any account, teaching that it is a sin unto
death.” _Bzov. Annal., Tom. 14, A. D. 1318, art. 1._

At the close of the fourth article are these words: “So that it appears
from this, that these Franciscan monks had apostatized from popery to
the doctrine of the Waldenses.” _A. Mell., 2d book, fol. 480._


PERSECUTION OF THE BELIEVERS CALLED WALDENSES, BY POPE JOHN XXII., A.
D. 1319.

A. D. 1319, Pope John XXII. again began to persecute the Waldenses in
France, through his inquisitors, the Jacobine, or Dominican, monks;
who, having convicted many of them, as papistic writers say, of their
belief (namely, that they were Waldenses), delivered them to the
princes and secular authorities for punishment. _Bzov. Annal. A. D.
1319, Art. 10_, from a manuscript in the Vatican library. Also, in the
second book of the _Hist. of the Persecutions, fol. 480, col. 3_.

Touching the names of these people, as also the manner of their
martyrdom, suffering and death, I have not been able to ascertain
anything, except that, professing the belief of the Waldenses (as we
have already stated), they were therefore subjected to persecution and
suffering.

NOTE.--A. D. 1328. At this time Marsilius de Padua enjoyed distinction;
he wrote against the Pope, and also various things against the Roman
church, but his work was condemned as heresy, and the reading of it
strictly prohibited. _Merul., fol. 870, Georg. Pac. cap. 11_, compared
with _P. J. Twisck, Chron., page 685, col. 1_.


PERSECUTION UNTO DEATH AGAINST THE BELIEVING WALDENSES, IN BOHEMIA AND
POLAND; IN WHICH ALSO ONE ECKHARD WAS BURNT FOR THE SAME FAITH, A. D.
1330.

A. D. 1330, the aforementioned persecution against the Waldensian
brethren rose to its highest point in Bohemia and Poland; concerning
which the following account is found in ancient histories: “In that
year, A. D. 1330, very many of those who adhered to the doctrine of the
Waldenses, were persecuted unto death and executed, by the inquisitors,
in the kingdoms of Bohemia and Poland. In the large Book of _Christian
Martyrs, 2d part, fol. 483_.


TOUCHING SAID PERSECUTION; ALSO ABOUT ECKHARD, ACCORDING TO THE ACCOUNT
OF P. J. TWISCK.

Richard, also called Eckhard, formerly a Dominican monk, was condemned
as a heretic, because he fearlessly preached the Gospel, and reproved
the abuses of the papists. And in the kingdom of Bohemia and Poland
many were put to death for their religion or faith. _Chron., page 685,
col. 2_, extracted from _Hist. Adri., fol. 64, Herm. Mod. fol. 271,
Henr. Boxh. fol. 27_.

NOTE.--John Aston, a well learned man of Oxford, for teaching that
the bread of the holy Supper remained unchanged, was apprehended as
a heretic, A. D. 1330, by the archbishop of Canterbury, and died in
prison. See the authors referred to above in connection with Eckhard.

Others add here, says Nicholas Vignier, that in said year (A. D.
1330) a certain Jacobine monk, Eckhard by name, whom others, though
erroneously, call Richard, was publicly burnt, because he steadfastly
maintained said opinions of the Waldenses. _Nich. Vign., Hist. Eccl._,
A. D. 1330. Also in the second book of the _Hist. of the Persecutions,
fol. 483_.


FURTHER OBSERVATION.

“I am of the opinion,” writes A. Mellinus, “that this Eckhard is the
same German (apostatized) Dominican, of whom Trithemius makes mention
in his Register of Ecclesiastical Writers, stating that he was a very
learned man, and wonderfully experienced in the word of God. _A.
Mell._, from _Trithem. De Script. Eccles., fol. 483_.

NOTE.--A. D. 1336, on the 23d of June, John de Pistoia was publicly
burnt at Venice, because he maintained the supposed heresy of the
evangelical poverty. _Chron. van den Ondergang, page 689, col. 2_,
compared with _Merula, fol. 873_.

Also A. D. 1340, Conrad Hager, having about this time, taught for
twenty-four years, that the mass was by no means a sacrifice either for
the living or the dead, and, that the taking of money by the priests,
for dying men, was nothing but theft and sacrilege--in consequence of
which many departed from obedience to the Roman church--was apprehended
and secretly murdered. See in the last mentioned chronicle, _page 691,
col. 2_, from _John Munst., fol. 169, Hist. Andr., fol. 64, Pac. cap.
11_.

Also A. D. 1350, John de Landuno, of Ghent, a highly learned man,
vigorously attacked and censured the high power, supremacy, and false
doctrine of the Pope; but what happened to him on this account, our
author has omitted to say. _Page 703, col. 1_, compared with _Joh.
Munst., fol. 168_.

Also A. D. 1360, John de Rupe Scissa publicly spoke against the Pope,
saying: “Who is there among you, most holy father, and most gracious
cardinals (for these were the titles by which they were called) that
dare say that Peter or Sylvester (namely, the upright) ever rode with
a train of two or three hundred horses, as is now common for you ...
to do? but they were reserved and quiet, and like other pastors and
preachers, made no parade or display, and were also well content with
simple food and clothing.” He also said that the Popes employed the
goods given, or received by them, in pride, wantonness, and tyranny.
Who would think that the Pope received this candid censure in good
part? Compare _Joh. Munst. Tract., fol. 53_, with the account in the
_Chron. van den Ondergang, page 711, col. 2_.

In the mean time, we learn that said John de Rupe Scissa, three years
afterwards, was burnt at Avignon, because he defended the truth. See
the last mentioned chronicle, for the year 1363, _ex Georg. Pac., cap.
11_.


PERSECUTION OF THE WALDENSIAN BRETHREN, IN FRANCE, BY POPE URBAN VI.,
A. D. 1365.

A. D. 1365, it is recorded that Pope Urban VI. charged all the prelates
in France, and the inquisitors of the faith there, by an express
bull, that they should not suffer the heretics (the Waldenses, who
were then called Beghards and Beguines) to live with impunity, but
should exterminate these erring spirits (thus he calls these pious
people) together with their errors, with the sickle of ecclesiastical
discipline. See the papistic writer _Bzovius_, for the year 1365, _art.
8_; also, the Calvinist _Mellinus, 2d book, fol. 488, col. 1_.

As to how the Waldenses in those times were called Beghards, and were
persecuted, see _A. M., same book, fol 479_, below in the fourth column.

The confession of faith of these people we have shown in its proper
place, and repetition is not necessary.


SEVERE PERSECUTION IN FLANDERS, ARTOIS, AND HAINAULT; IN WHICH PERONNE
OF AUBETON, A PIOUS WOMAN, IS PUBLICLY BURNT FOR THE FAITH, ABOUT A. D.
1373.

In the midst of these persecutions, which, in the years 1372 and 1373
were carried on against the Waldenses, who were called Turilupins,
because in Flanders, Artois, and Hainault they had to live in forests
inhabited by wolves (as we have already stated), it occurred, that
among a great number of these people, who were burnt as heretics,
with their writings, books, and clothes, also a certain woman, called
Peronne of Aubeton, who had accepted that doctrine and faith, and
refused to depart from it, was condemned as a heretic to be publicly
burned; which, as is stated, took place with her, at Paris, A. D. 1373;
and thus, continuing steadfast, she testified that the “Trial of her
faith was more precious than of gold that perisheth, though it be tried
with fire.” 1 Pet. 1:7.

NOTE.--Respecting the offering of this woman, as also, the accusations,
cast by the papists against the Waldenses, called Turilupins, and how
A. Mellinus, preacher of the Calvinists, replies in their stead, saying
that these poor people were lamentably slandered, and that they were
upright Waldenses; also, that the papists imputed to them whatever they
would. See large Book of _Christian Martyrs, 2d part, fol. 497_.


THIRTY-SIX PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT BINGEN, A.
D. 1390.

The holy apostle Paul very aptly wrote (2 Tim. 3:12), “And all that
will live godly in Christ Jesus shall suffer persecution;” for this
appeared, A. D. 1390, in the case of certain pious Christians, who,
being citizens of the city of Mentz, in Germany, had not less their
citizenship in the new and heavenly Jerusalem; having accepted the
faith and doctrine of the Son of God, whereupon they, as obedient
followers of Christ (as may be inferred) had been baptized according to
the confession of the Waldensian brethren, in order thus to work out,
in the footsteps of faith, their salvation with fear and trembling,
according to the rule, Phil. 2:12.

But since the rulers of darkness could not bear this light of truth,
it came to pass, in the city of Bingen, that thirty-six (not of the
least) of said children of light, were apprehended, and, refusing to
depart from the truth once confessed, were condemned to death, namely
to be executed with fire; that is, to be burnt alive; which was also
done with them, and thus they, through fire, offered up a living, holy
sacrifice acceptable unto God.

Concerning the offering of these people, mention is made in the _2d
book_ of the _Hist. of the Persecutions, fol. 505, col. 3, ex Matth.
Flacc. Illyr. Catal. Test. Ver._ Said Illyricus also confesses that at
that time (A. D. 1390) thirty-six citizens of Mentz were burnt alive at
Bingen, for the faith of the Waldenses.

NOTE.--Some one may ask himself, whether these martyred persons, who
were called citizens of Mentz, and were put to death at Bingen, were
not the same martyrs spoken of in a certain place in the preceding
century; since it is also stated of them, that they were inhabitants
of Mentz, and lost their lives at Bingen; however, this cannot well
be reconciled, since there is a great discrepancy, in regard to the
time, as well as the number of the persons. For as regards the time,
the former lived one hundred and eighty-seven years earlier than the
latter; as they were dead already in the year 1212 (according to the
account of _Bruschius_, in his _History of the German Monasteries_;
also, _A. Mell., fol. 457, col. 3_); but these last mentioned ones were
put to death A. D. 1390, as has been shown. Regarding the number of
persons, that of the former is given as thirty-nine, but that of the
latter as thirty-six--a discrepancy of three. As to their citizenship
or residence at Mentz, which is stated of both, as well as that they
were both put to death at Bingen, are facts that need not cause any one
to think, that because there is an agreement in these respects, that
the same people have been noticed twice by the writers; for it may be,
that at that time those of Mentz had no court of their own, or power to
pronounce sentence of death, and that, hence, they had to deliver those
of their prisoners who were confined for capital crimes, to those of
Bingen, or at least had to bring them to trial there, as is customary,
even at the present day, in many other cities.


GREAT PERSECUTION OF THE BELIEVING WALDENSES ON THE BALTIC SEA; FOUR
HUNDRED AND FORTY-THREE OF THEM SEVERELY TORTURED AND PUT TO DEATH, IN
THE MARK AND POMERANIA, ABOUT A. D. 1390.

About the year 1390 there began, in the countries on the Baltic Sea,
the very severe persecution of the Waldenses, of which we made mention
of our account of the true faith in the fourteenth century; which,
continuing until into the year 1391, was the cause that, among very
many others, four hundred and forty-three of these people, whose names
are mentioned, in Pomerania, the Mark, and the adjacent places, were
brought to torture or the rack; who, refusing to apostatize, freely
confessed their faith, and how many long years they had believed and
confessed the truth of their faith, which was called a heresy. They are
stated to have been sober and frugal people, discreet in their speech,
careful to avoid lying, swearing, etc. _Second book_ of the _History of
the Persecutions, fol. 505, col. 3, 4, ex Catal. Test. Verit., lib. 18.
Matt. Flacc. Illyr., lib. 15. Tit. de Waldensibus. Vignier recutil de
histoire de l’Église, A. D. 1391._

NOTE.--It seems that these people were not only persecuted and tortured
for the faith, but also put to death; according to the account of P. J.
Twisck, who says: “Of the believers or Waldenses more than four hundred
and forty were apprehended and put to death for their religion, in the
countries of Saxony and Pomerania, whose confession showed that they
had received that doctrine from their parents, and that their teachers
came to Bohemia; and the proceedings in their trial shows among other
things that they were sober, and discreet in their speech, carefully
avoiding lying, swearing, and all dishonorable practices.[189] _P. J.
Twisck, Chron., page 743, B._, from _Henr. Boxh., fol. 27_.

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


OF THE PERSECUTION AND SUFFERING OF THE CHRISTIAN BELIEVERS, BY THOSE
OF THE ROMAN CHURCH, A. D. 1400.

That the intelligent and godfearing J. Tauler called the prelates
of the Roman church blind and leaders of the blind, and taught his
fellow-believers much concerning the persecution and suffering of the
true Christians, we set forth in our account of Holy Baptism, for the
year 1400.

In the meantime some of the sheep of the flock of Christ were devoured
by the Roman wolf; their names, however, are not known to us, except
one, and even respecting him we have not been able to obtain sufficient
information with regard to his whole faith, save this much, that in
his belief he was opposed to antichrist, that is, the Pope of Rome;
on which account the cruel death by fire was inflicted upon him,
because he would not apostatize.  Concerning this, the following
words, among others, are found in the _Chronijck van den Ondergang_:
“William Santraus also opposed the (Roman) antichrist at this time; he
fell into the power and custody of the archbishop of Canterbury, where
he, after a whole year’s confinement, ultimately, though with great
steadfastness, ended his life in the flames.” _Chron., page 750, col.
1._

NOTE.--A. D. 1400, Franciscus Petrarcha wrote mightily against the
Pope, saying, 1. That the Pope was antichrist; 2. That his court was
Babylon and the whore that sitteth upon many waters (of which we read
in John’s Revelation), yea, the mother of all idolatry and whoredom;
3. That Rome was a school of errors, a temple of heresy, and a nest
of treachery. But speaking thus the truth, the writers say, he could
find no shelter, but was persecuted and driven away by the Pope. _P. J.
Twisck, Chron., page 750, col. 1_, compared with the twentieth letter
of F. Petrarcha, and the poem composed on it; also, _Phil. Marn. Tract,
fol. 213_.




AN ACCOUNT OF THE HOLY BAPTISM IN THE FIFTEENTH CENTURY.


SUMMARY OF BAPTISM IN THE FIFTEENTH CENTURY.

[In the beginning of this century, the decree _Statutum ex Officio_,
of King Henry IV., of England, published against the Wickliffites, is
mentioned.

Thereupon follows a recital of fifteen articles of said Wickliffites,
which by the inquisition were laid before them, for recantation;
the twelfth article of which declares, that a child, though it die
unbaptized, will be saved; and the thirteenth article, that neither the
Pope, nor the prelates, nor any ordinary, can compel any one to swear;
the other articles are against the superstitions of the Roman church.

Another article charged against these people, namely: that if they had
an infant, they would not have it baptized by the hands of a priest in
church.

William Thorpe is charged with five articles, the last of which is:
That he taught that one ought not to swear.

Thirteen articles, mostly against the Roman superstitions, are ascribed
to John Huss, the thirteenth or last of which declares that one ought
not to swear in any wise.

A notice concerning the followers of John Huss; also, the article of
holy baptism, as professed by the Taborites.

An account for the year 1455, of many Waldenses in the bishopric of
Reichstadt, who had twelve teachers; also of some of them who resided
in Austria, A. D. 1471, and in the bishopric of Eichstædt, A. D. 1475.

The edict of King Matthias against the Moravians, or Moravian Brethren,
who are called _Old Waldenses_, as also Baptists (Anabaptists), is
shown for the year 1481.

Conclusion to the fifteenth century; in which it is shown by different
reasons, how it comes, that there were so few public testimonies of the
old continuous Waldenses. Here we take our leave, with the close of
this century.]

       *       *       *       *       *

In this following century we find some persons who are opposed to
oaths, some to war, some to infant baptism, and other articles in
opposition to the Roman church; of which we will give a brief account.

_A. D. 1401._--A certain celebrated writer relates, from _John Fox’s
English History of the Persecutions_, that then, in the month of
January, King Henry IV. held a parliament at London, in which a
decree or bloody edict was issued against the Wickliffites, of whose
belief against infant baptism and oaths we have already written, in
speaking of their leader John Wickliffe; and who at that time, after
the English custom, were called Lollards. This decree or edict was
called: _Statutum ex Officio_, or Edict of King Henry IV. against the
disciples of Wickliffe, in England. See _2d book of the History of the
Persecutions, fol. 514_, and _fol. 515_, from _John Fox’s Angl., fol.
481_.


TOUCHING THE ARTICLES OF THEIR FAITH, LAID BEFORE THEM BY THE
INQUISITION, FOR RECANTATION.

Continuing, said author relates, from Fox, some articles drawn up by
the inquisition, with or besides the abovementioned edict; containing
the principal tenets of the Wickliffites, which the inquisition placed
before them for renunciation, or abjuration. They read as follows:

1. “That the mass or the worship which is performed before the holy
cross, and is ordained by the whole church, is idolatry.

2. “That all who worship before the cross, commit idolatry, and are to
be regarded as idolaters.

3. “That the real flesh and blood of our Lord Jesus Christ are not in
the sacrament of the altar after the priest has pronounced the words of
consecration over them.

4. “That the sacrament of the altar is sacramental bread, without life,
and only instituted in remembrance of the suffering of Christ.

5. “That the body of Christ, so-called, which is taken from the altar,
is a figure of Christ’s body, as long as we see the bread and the wine.

6. “That the decrees and ecclesiastical ordinances of the prelates and
the clergy, in the province of Canterbury, in their last assembly,
held, with the consent of the King and the nobles, in the last
parliament, against him who was recently burnt alive in the city of
London, were not powerful enough to change the purpose of that martyr;
because the substance of the material bread, in the sacrament of the
altar, is the same as it was before, and no change is made, in the
nature of the bread by consecration.

7. “That any layman, though he have not studied at College, has a right
to preach the Gospel everywhere, and that he may teach (provided he
has been properly elected thereto by his church, as has been stated
elsewhere) upon his own authority, without permission from his ordinary
bishop.

8. “That it is sin to give anything to the Dominicans, Minorites,
Augustinians, and Carmelites.

9. “That we ought not to sacrifice at the funerals of the dead.

10. “That auricular confession of sins to the priest is unnecessary.

11. “That every good man, though he be unlearned, is a priest before
God.

12. “That a child, though it die unbaptized, will be saved.”

NOTE.--This is putting down infant baptism out and out as of no value;
since the papists were not ashamed to say, that it were better, that a
whole country should sink out of sight, than that a child should die
without baptism; maintaining, that all unbaptized infants would go to
hell, and be eternally damned.

13. “That neither the Pope, nor the prelates, nor any ordinary, can
compel any one to swear, either by any of God’s creatures, or by the
Bible, or by the New Testament.”

Here it must be observed, that these people thereby denied all manner
of swearing of oaths, not only that which is done by the creature,
but also by the Creator himself; since even in England they did not,
at that time, swear by the creature; but in the form of swearing this
custom was observed by the papists, namely, he who was to swear, knelt
down, and laid his hand upon the Bible, or the Testament, and said: “I
swear by God and his holy Gospel, etc., so truly help me God.”

But who does not know, that the Gospel or the word of God is no
creature? And though it be that in swearing the hand was laid upon the
Bible, or upon the Gospel book, in token of the testimony, the swearing
was not done by the material book; as also in our countries, when in
swearing (among those who hold thus) the hand or the finger is held up,
the swearing is not done by that hand or that finger.

Hence, said people were opposed not only to the manner of swearing, but
to swearing itself, even though they have been required to swear, not
by the creature, but by the Creator himself. Concerning this, see their
own confession.

14. “That the bishop as well as a common man, and a layman as well as
the priest, are of equal authority, as long as they live aright.

15. “That no one is bound to accord any bodily reverence (that is, by
bending the knee and worshiping, as was then customary in England), to
any prelate.”

These are briefly the chief articles which, according to the preceding
decree of the King, and the ecclesiastical ordinance, or much rather
inquisition of the archbishop, were laid before the Christians in
England, for recantation. See large Book of _Christian Martyrs, fol.
517, col. 3, 4_, from _John Fox, Hist. Angl. 485_.

_A. D. 1402._--About this time, Thomas Walsingham, a bitter papistic
historian records some articles of the abovementioned people, which,
as he states, one Louis of Clifford, formerly a defender of the faith
of these people, had discovered to the archbishop of Canterbury. The
fifth of those articles reads as follows: “If they (the said people)
had a new-born infant, they would not have it baptized in church, by
the hands of the priest.” _Thom. Wals._, in _Hist., Reg. Angl. and
Hypodigmate Neustrie, A. D. 1402_.

To this article several words are immediately added; but these are
denied by a certain writer, who quotes said passage, and says, that the
apostate, Louis of Clifford, in order to please the archbishop, or the
bishop himself, surreptitiously added these words; therefore we will
leave it as it is. _A. Mell., 2d book, fol. 518, col. 1._

_A. D. 1407._--Or about this time, William Thorpe, formerly an English
priest, was apprehended for the faith, who, as it is stated, had been
persecuted greatly already in the year 1397. He was charged with
holding as his faith these five articles:

1. “That in the sacrament of the altar, also after the consecration,
that is, after the priest has read the canon, it still remains real
bread.

2. “That images are not to be worshiped, nor any honor shown them.

3. “That no pilgrimages ought to be made.

4. “That the priests have no right to appropriate the titles to
themselves.

5. “That men ought not to swear.”

These articles are fully acknowledged to be his articles; but, in order
to give them a somewhat different coloring, especially with regard to
the article respecting non-swearing, some of the Calvanistic writers,
one copying from another, as it seems, have made some expositions on
them, as if William Thorpe himself replied to them, and signified by
the words: “Men ought not to swear at all,” that he did not mean that
men ought to refrain altogether from swearing; but only that one ought
not to swear by the creature, neither trivially, as is especially
maintained by the Calvinistic Mellinus, preacher in St. Anthony’s
Polder, in his large book, _2d part, fol. 524, col. 2_.

But other writers, of no less credibility and repute, flatly contradict
this, saying positively that he rejected all manner of oaths.

Indeed, Mellinus himself, as if forgetful of what he wrote, indicates
it quite clearly when he (_page 519, col. 3_), compares this William
Thorpe, in faith, to William Swinderby, who, being burnt for the faith,
at London, among others, confessed this article, which Walter Brute
understood to defend, namely: “That it is not lawful for Christians to
swear on any account, in any case, either by the Creator, or by his
creatures.” _A. Mell., 2d book, fol. 506, col. 3._ This article is
spoken of elsewhere.

_Further observation._--In _Kort Verhael van den Loop der Werelt_,
compiled from various chronicles and histories by F. H. H., A. D. 1611,
the following is contained in the account relative to the swearing of
oaths, _page 99_: “A. D. 1397, William Troppe, otherwise called W.
Thorpe, was much persecuted in England, on account of his religion. He
confessed that the sacrament of the altar remained true bread after
the consecration, and that men ought not to swear.”

_Touching the same matter._--P. J. Twisck writes: “William Thorpe, a
priest in England, disputed earnestly with the priests of antichrist.
He taught against images, _the oath_, the sacrament of the altar, and
like abuses.” _Chron., p. 758, col. 2._

_Conclusion._--Hence, it appears from the preceding testimonies, that
this man sincerely, plainly, and undisguisedly taught against oaths of
whatsoever kind, according to the words of the Lord. Matt. 5:34, and
James 5:12;[190] to which more could be adduced; but we think enough
has been said in the matter, and, hence, we will dismiss it.

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

_A. D. 1412._--The loss to the Roman, and the upbuilding of the true
Christian, church, were at this time facts existing in no small degree
in the French country, around Paris, but particularly in that city
itself; since various distinguished persons, and in point of learning
not the least, did not hesitate to attack the Italian Babylon, that
is, Rome, and her perverted worship; however, not with external, but
with spiritual and evangelical weapons. Notwithstanding the hatred of
the papal clergy, they dared openly reprove the errors and abuses of
the Roman church. But whether they expressly mentioned, or otherwise
included, the article of infant baptism among the number, is not
clearly stated by the ancients; hence we must content ourselves with
what they have written of it in a general way.

NOTE.--John of Ferrara,... in Italy, said about this time, among
many other articles, that the Pope, by sheer violence, and without
right, had seized countries and cities; that the clergy carried their
conscience in their caps, and that they were more avaricious and worse
than the laity; that the churches and monasteries of the clergy were
nets with which to draw to themselves the property of the laity, etc.
_P. J. Twisck, Chron. for the year 1412, p. 770, col. 2._

Concerning this there is the following account: “At this time (A. D.
1412), also at Paris, various excellent, learned men rose against
popery, pointing out the errors and abuses of the Roman church; by
which they gained small thanks from the clergy.” _Catal. Test., fol.
857, Meru., fol. 910_, compared with the _Chronijck van den Ondergang,
p. 771, col. 1_.

_A. D. 1415._--At this time John Huss lived, who, having examined and
studied the books and writings of John Wickliffe (of whom we said in
the preceding century, that he opposed infant baptism, and the swearing
of oaths), retained and accepted therefrom, among other articles, that
it does not become a Christian to swear.

How and in what manner the writings of John Wickliffe fell into the
hands of John Huss, and how eagerly he exercised himself therein,
is described by _A. Mellinus, 2d book, p. 495, col. 1_; but that he
ever, by this means or otherwise, learned the article of non-swearing,
Mellinus, as well as other Calvanists, would deny, saying: “That which
is imputed to him, regarding his unwillingness to swear, has respect
only to the abjuration of his faith, or religion, but not to the oath
itself.”

Besides that I have never found such an explanation in any credible
writer of that time, though I have earnestly sought to investigate it;
the circumstances of the matter itself, however, indicate that the
article of non-swearing was one of the articles of his faith.


TOUCHING THE ARTICLES OF FAITH WHICH JOHN HUSS HAD DERIVED FROM THE
WRITINGS OF JOHN WICKLIFFE.

Sebastian Franck writes as follows: “John Huss, a disciple and fellow
believer of this Wickliffe, received the Wickliffite doctrine from
Jerome of Prague, who carried it with him from England to Bohemia as a
sacred treasure.”

Continuing, he relates the articles which John Huss had learned and
adopted from Wickliffe’s writings.

1. “That the Roman church has no right to divide the sacrament, and has
wrongfully deprived the laity of one form.

2. “That the Roman bishop is just like other (ordinary) bishops.

3. “That under all circumstances there is no purgatory.

4. “To pray for the dead is vain and unavailing, and is invented by the
avarice of the priests.

5. “Images of God and the saints are not to be tolerated, and should be
abolished.

6. “The wicked devils have invented the unspiritual mendicant orders.

7. “The priests ought to be poor, and live only from alms.

8. “Outward, auricular confession is altogether false and man’s
invention. It is sufficient to confess one’s sins in the closet to God.

9. “The ceremonies and usages of the (Roman) church are vain things.

10. “Touching several things concerning the sacrament, etc.

11. “The time is uselessly consumed by the seven hours.[191]

  [191] Prayers which the priests of the Roman Catholic church have to
  read from the breviary at stated seasons of the year. _Trans._

12. “There is no merit in the fasts instituted by the church, and in
many other errors.

13. “Men shall not swear in any wise. Hence he said to those who urged
him vehemently to swear an oath: ‘I am afraid every way; if I swear,
eternal death is my portion; but if I swear not, I cannot escape your
hands; but it is better that I fall into your hands without sin than to
sin in the sight of God.’”

Here we certainly clearly see that the doctrine of not swearing in any
wise, was an article of his faith; and if it was the case that he was
requested to abjure his faith or religion, he refused to abjure it,
not only because he would not forsake his faith or religion, but also
because he held that one ought not to swear at all, as the 13th article
declares: “Men shall not swear in any wise,” that is, not at all.
_Seb. Fr. Chron., 3d part, fol. 105. Tract, van den Loop Werelt, fol.
100._ Also _P. J. Twisck, Chron., page 764. A._


NOTICE CONCERNING THE FOLLOWERS OF JOHN HUSS, WHO, ACCORDING TO THE
ACCOUNTS OF JACOB MEHRNING, WERE VERY DIFFERENT FROM THEIR LEADER.

When in the fifteenth century, John Huss began to teach in Bohemia, and
gained a great number of adherents, many Waldenses united with them;
who rejoiced, and hoped that thereby the light of the Gospel, which,
up to this time, had for so long a period been so abominably quenched
and persecuted by the papists, would begin to shine more clearly,
burn more vigorously, and proceed the more unobstructedly. But when,
after the death of John Huss and Jerome of Prague, who had both been
burnt by the papists, at Constance, on the Lake of Constance, contrary
to the safe conduct granted by the Emperor, the Hussites in Bohemia,
commenced an atrocious and bloody war against Emperor Sigismund and
the German electors, and other princes, which they, after carrying
it on for a long time, finally adjusted, and when said Hussites, as
totally estranged from their teacher and leader, John Huss, united with
the papists in many doctrinal points and church ceremonies, many of
the Waldenses, who had at first joined the Hussites, found themselves
shamefully deceived in their hope, and bethought themselves better,
that is, according to the doctrine of the holy Gospel, to have nothing
at all to do with such a bloody war. Again, they also began to protest
against it. They also turned away from the Hussites, in the points of
doctrine and church usages, and established a separate church, being
afterwards called _Taborites, Grubenheimer_[192] dwellers in caves, etc.

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

This greatly grieved the so-called Hussites, and they, therefore,
through the instigation of M. John Rockenzahns and others, began to
dreadfully hate and persecute, not only the old faithful Waldenses,
who had never been united with them, but also these newer ones, who
separated from them. _Jac. Mehrn., Bapt. Hist., 2d part_, from _Lydius,
in the Hist. of the Waldensibus_.


FURTHER OBSERVATION CONCERNING THE MISDEEDS OF THE FOLLOWERS OF JOHN
HUSS.

From the above, we certainly clearly see that the orthodox Waldenses
had existence also in the fifteenth century; some of whom, having, from
a good intention, united with the Hussites, who followed their master
John Huss, neither meekly nor faithfully, were shamefully deceived by
them, seeing said Hussites commenced to take up arms and wage severe
wars against their enemies, something to which the Waldenses were
certainly not accustomed, as is shown by their own confession. Having
therefore separated from the Hussites, they, as well as their brethren,
the old Waldenses, with them, were severely persecuted by them; thus
indicating that the church of Christ on earth is not a kingdom of
triumph and victory, but a school of suffering and death for the name
of Christ.


THAT THE WALDENSES WHO HAD BEEN UNITED WITH THEM, CALLED TABORITES,
WERE NOT RECEIVED BY THEIR OLD BRETHREN, AND WHY.

Now when these Waldenses, called Taborites who, having been united
with the Hussites, had separated from them on account of war and other
errors, desired to re-unite with the old Waldenses, who had been
their brethren, these, from sorrow of mind, refused them, that the
unchristian conduct of the Hussites might not be laid to their charge,
seeing these seceders, as they thought, had been so intimate with the
Hussites.

See here, beloved reader, how pure, upright and unfeigned was the
conduct of these old Waldenses in this respect; how steadfastly and
blamelessly they practiced their confession, desiring to bear not even
the appearance of having fellowship with those who waged war and fought
against their enemies.


THAT THEY NEVERTHELESS PROFESSED A GOOD CONFESSION.

Nevertheless, these Taborites, because of their aversion to war and the
superstitions, had separated from the Hussites, and also truly held in
those times, as cannot be inferred otherwise, the true confession of
the Waldenses, although, as it is thought, some endeavored to force
in infant baptism among them; however, their confession in regard to
this article, delivered in the year 1431, at Prague, in Bohemia, to M.
John Rockenzahn, makes no mention at all of it, yea, they employ such
expressions therein as is utterly impossible to apply to infant baptism.

In _J. Mehrning’s History of Baptism, p. 611_, we read these words: “I
have before me the confession of the Taborites, drawn up A. D. 1431,
which in all respects agrees with our doctrine, and which I intend to
have printed at the proper time.”

Concerning the difference between the Hussites proper and Taborites,
who were united with them, D. Balthazar Lydius gives this explanation:
“The followers of John Huss were divided into two sects, the one called
_Praguers_, the other _Taborites_; of whom the Taborites were the
stricter. Tract entitled: ‘_Where the church was before the year 1160,
or before the time of the Waldenses;’ printed in the year 1624, p. 25_.”

Their confession is as follows: “First, concerning the sacrament of
baptism,--which is the first sacrament by which God imparts, especially
the first sacramental grace, if we are spiritually regenerated;
because it is a sign of the spiritual regeneration proceeding from
God,--we hold, according to the tenor of the holy Scriptures, and
sincerely confess from the heart, that the sacrament of baptism is the
ablution of man, performed by another with water, who pronounces the
words prescribed by Christ, which effectually signify the ablution
of the soul from sin, which is expressly founded in the Gospel; for
Christ, with words as well as by deed, taught that those who believe in
him should be thus baptized. He taught this with words when he said to
the apostles: ‘Go ye therefore and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost.’
Matthew, 23:19. He taught it by deed when he himself was baptized by
John, in Jordan. Matt. 3. _Bapt. Hist._, second part, _pp._ 743, 744,
from _B. Lyd. Wald., pp. 10, 11_.

_A. D. 1431._--At this time, also Scotland, though otherwise very
superstitious, experienced no inconsiderable reformation in the true
worship of God, which was effected by various persons zealous for the
honor of God and the welfare of his church. So that some resolved
and endeavored to reform not only the article of baptism, which was
shamefully, and not less to the detriment of many innocent souls,
abused by the Roman church, but also various other articles which, from
sheer superstition, were maintained by them according to human opinion.
They were determined to retain the good, and abolish the evil.

Among those who at this time undertook the reformation of the same,
one Paul Craus is especially mentioned, who also opposed auricular
confession, the invocation of the saints, the idolatrous sacrament,
etc. For this he was condemned as a heretic; but how he finally ended
will be shown at the right time and place. Compare the account in the
fifteenth book _van den Ondergang, p. 796, col. 1_, _with Vinc. Cal.,
fol. 368, Georg. Pac. c. 11. Herm. Mod., fol. 274._

NOTE.--Whether this Paul Craus was fully enlightened in all other
articles pertaining to the worship of God, we cannot definitely prove;
even as, on the other hand, we have found nothing which might tend to
derogate his belief; though we have sought in good faith for that which
would be derogatory to him; as well as for that which would make him
acceptable; hence we have deemed it well to accord also to him a place
among the good confessors of the evangelical truth.

_A. D. 1455._--About this time there were many Waldenses (erroneously
called Wandois) in Germany, in the bishopric of Reichstadt, of whose
orthodox confession an account was given for the year 1170. They had
among them twelve preachers, or teachers, of their religion, who,
each in his district, went out secretly, on account of the severe
persecution, to preach. _P. J. Twisck, Chron., p. 829, col. 2_, from
_Henr. Boxh., fol. 27_.

NOTE.--A. D. 1460.--At this time Roderic Simotensus severely
reproved the human institutions and abuses of the papists, such as
excommunication, fasts, feasts, auricular confession, and the mass, as
appears from his book, entitled _The Mirror of Human Life. Chron., van
den Ondergang, p. 835, col. 1._

Again, same year as above; Nicholas Siculus said at this time, that
a believing person who rightly adduces the holy Scripture should be
believed more than the Pope, and a whole council that rejects the holy
Scripture. He further said, that a council may err; also, that some
of the popes lived as though they did not believe that there would be
a resurrection of the flesh after this life. See the aforementioned
chronicle, in the place indicated, taken from _Joh. Munst., fol. 190_.

Also, same year, Dionys. Rickel, a learned man, said that in the
primitive church the Sacrament (or Supper) was given to believers under
both forms, that is, with bread and wine; to which the Roman church
acted contrary at this time. Compare the author first indicated with
_Joh. Fabr., fol. 164_.

_A. D. 1465._--Nicholas Casanus now vehemently attacked the Pope with
the word of God; he called him antichrist, rejected human institutions,
etc. In his book on the Peace of the Faith, compared with _P. J.
Twisck, Chron. page 841, col. 1_.

_A. D. 1467._--Anthony Rosellus, an Italian doctor, writes that the
Pope is not to be regarded as the lord of the world; that he neither
can nor ought to command the Emperor; that he neither may nor ought to
wield the secular sword. _P. J. Twisck, Chron. page 845_, from _Joh.
Munst., fol. 295_.

_A. D. 1470._--At this time a book was issued, entitled _Spiegel des
heiligen kercken-Regements_, without the name of the author, in which
particularly the mendicant monks and the Pope were censured. The author
adduces Anthony the Hermit, and says that the monks have departed from
the word of God, and, from hypocrisy, have adopted all sorts of human
institutions. _Catal. Test. Verit., fol. 884_, compared with _P. J.
Twisck, page 847, col. 2_.

_A. D. 1471._--At this time, says a celebrated author, there were not
very many Waldenses in Bohemia, on account of the violent persecution;
but in Austria there were still some, who had also been dispersed for
the most part, through the cruelty of the torments, and the terror of
persecution.

But how they were afterwards united, as it is alleged, by one Peter
Textor, or (as Mellinus explains), Peter the Weaver, in the city of
Landskron, in Bohemia, with the Moravian and Bohemian brethren; so that
they subsequently held no separate church meetings, save only with the
Bohemian and Moravian brethren, is described by Mellinus, in the second
book of the _Persecutions, fol. 592, col. 4_, and _fol. 593, col. 1_.

NOTE.--The Bohemian brethren must here not be understood to mean the
Hussites, to whom the name of Bohemian brethren was also given; unless
it be said that the Waldenses had separated from them.

But that notwithstanding this opinion of Mellinus, many Waldenses still
remained scattered and persecuted in Germany and France, as well as
elsewhere, who, unchanged in faith and worship, endeavored steadfastly
to serve their Savior according to the rule of Christ and his holy
apostles, appears from various other authors. Yea, Mellinus, as though
he had forgotten himself, writes that A. D. 1475, in the bishopric of
Eichstaedt, in Germany, a great number of Christians were discovered
and apprehended, who professed the doctrine of the Waldenses. _Second
book, fol. 590, col. 4._ Yea, that even sixty-nine years afterwards,
namely A. D. 1544, the Waldenses of Merindol and Cabriere delivered a
confession of faith, at Paris in the parliament, to the King of France,
in defense of their innocence. Same book, _fol. 446, col. 1, 2_, etc.

Moreover, that said confession does not militate against, but well
agrees with, that of the Anabaptists, may be found in the same place.

NOTE.--_A. D. 1472._--J. Guitode,... now greatly reproved the Papal
haughtiness and idolatry; the running of pilgrims after images, and
miracles invented by avarice. He undisguisedly said that they were
viceregents, not of Christ, but of antichrist; yea, that they were
possessed with the presumptuousness and pride of lucifer. _Chron. van
den Ondergang, page 852_, from _Catal. Test. Verit., 883._

_A. D. 1481._--It is stated that in this year King Matthias, on the
solicitation of some evil-disposed persons, issued a decree against the
Moravians or Moravian brethren. Large Book of _Christian Martyrs, fol.
597, col. 2, from Joach Camer. Narr. Hist. Boh., page 118_.

These Moravian brethren are called Old Waldenses by Jacob Mehrning,
who also shows that various excellent and learned men reckoned among
the Anabaptists proceeded from them. His words are: “From among these
Bohemian and Moravian Old Waldenses afterwards several excellent men
proceeded; as, among others, Hans Koch and Leonhard Meister, who were
both put to death at Augsburg, A. D. 1527. Also, the very learned
Michael Sattler, who ministered to his church, A. D. 1527, at Horb, in
Germany. Also, Leonhard Keyser, who, in the year 1529, was martyred
in Bavaria; to whom, while in prison, Dr. Luther addressed letters of
consolation, although he (Keyser) did not agree with Luther in regard
to infant baptism.” _Bapt. Hist., 2d part, page 748._


CONCLUSION TO THE FIFTEENTH CENTURY. A. D. 1500.

Thus it appears clearly, that the old true Waldenses existed, and
practiced their worship not only throughout the fifteenth century, but
also long afterwards, as will be seen from the sequel of our account.
But that the number of the witnesses which we have produced from the
Waldenses, has not been very great in this century, of this not we, but
the enemies of truth have been the cause, who have put the writings of
these people out of the way.

This the writer of the History of Baptism explains, when he says, _p.
749 to p. 750_:

1. “That there are so few public testimonies extant, of the faithful
old Waldenses, in this fifteenth century, that is, between the years
1400 and 1500 is the fault of their enemies and opponents, who, by
strategy and violence, as much as they alone could, suppressed their
writings and confessions.

2. “Besides, the Waldenses were always and everywhere most cruelly
persecuted by their opponents, without a hearing; which prevented them
from bringing anything to good light.

3. “Printing came into use only in the fifteenth century, and in its
beginning did not become common as it now is, for a long time; hence
the Waldenses and their successors could not avail themselves of it.

4. “Besides, it was not so indispensably necessary; since their
confessions regarding the true use, and abuse, of baptism sufficiently
came to light through their martyrs, and through the inquisitions and
examinations; which their enemies and murderers themselves had to copy
in their chronicles and chronologies, much of which has already been
adduced. From _Catal. Test. Verit. Flacc_.

5. “Moreover, God, in the midst of his enemies, miraculously preserved,
at all times, in the text of the New Testament, the right and true
baptismal ordinance of Jesus Christ (that is, baptism upon faith),
and also, in many, the Christian baptism of adults; to which they
obediently submitted, and suffered with patience all that befell them
on this account.

6. “Finally, the ancient writers throughout all the centuries from
the time of Christ until now, yea, the teachers of the Roman church
themselves, had to bear witness to the truth, in their books, and to
confess, by whom infant baptism and all other abuses of baptism have
been brought in and arbitrarily forced upon the church; and by whom
this has everywhere been opposed; as has hitherto been shown. Hence
it is neither profitable nor necessary, to write much about it; as it
serves to no purpose. Truth is praised also through the enemy.

This will suffice concerning the testimony of those who understood,
taught, and practiced baptism and other articles, in the fifteenth
century, according to the rule of the Anabaptists of the present day.
Hence we will leave this matter, and see what persons in those times
steadfastly testified with their blood and death to this confession.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE FIFTEENTH CENTURY.


SUMMARY OF THE MARTYRS IN THE FIFTEENTH CENTURY.

[The beginning treats of the great distress in these times; some
definite information given, about some countries where the misery was
the greatest, as concerning England, France, Germany, Flanders, etc.

The first year of this century begins with a bloody decree published in
England against the confessors of the holy Gospel; in consequence of
which much innocent blood is shed.

William Swinderby is put to death by fire, for the faith, in the city
of London, A. D. 1401; some account is given respecting his belief and
death, according to different writers.

In a note, for the year 1405, mention is made of the belief of John
Wenschelberg, against a certain blood-red papistic host and the false
miracles of the Romanists.

William Thorpe, confessing his belief against the oath and other
articles of the Roman church, is put to death by violence and fire, at
Saltevoden, A. D. 1407.

Ten years after, A. D. 1417, Catharine of Thou, Lorraine, coming to
Montpellier, in France, and there offers up her life, by fire, to God,
for the faith.

A great number of Christians called Waldenses, also willingly, for
the faith, give their bodies to be burned, in the Flemish countries,
A. D. 1421. In a note, by way of parenthesis, the flood of Dort is
introduced, together with the destruction of seventy-two villages
which were inundated in that year; also, concerning Henry Gruenfelder,
Peter Torea, Jerome Savonarola, who, in the years 1423, 1425 and 1427,
opposed the errors of the Pope and the Roman church.

William White, father Abraham of Cholchester, and John Waddon,
miserably put to death by fire, for their true faith, at Norwich in
England, A. D. 1428.

Then follows Margaret Backster, who, on account of her orthodox belief
against images, the Sacrament, the oath, etc., is put to death in
prison, or otherwise, A. D. 1430.

In a note, for the years 1431, 1436, 1439, and 1450, it is stated how
Paul Crau, Thomas Rhedonensis, Augustine de Roma, Alanus Chartetius,
and others, opposed the Roman church with spiritual weapons; and what
happened to them on this account.

Very many Christians called Waldenses, are put to death for the faith,
at Eichstaedt, in Germany, A. D. 1455. Then follows a note concerning
Laurence de Valla, John de Wesalia, George Morgenstern, Stephen
Brulifer, etc., who, in the years 1465, 1470, and 1471 maintained their
belief in opposition to the Roman Babylon; and what they had to suffer
on this account.

The last Waldensian martyr in this century is Stephen, an elder of
their church, who loses his life for the faith, by red-hot coals, at
Vienna, in Austria.

A severe inquisition, instituted by the Spaniards against the believers
and all who opposed the Roman church, is circumstantially shown, for
the year 1492.

In a note, for the years 1494, 1498, and 1499, mention is made of John
Bougton, Jerome Savonarola, Paul Scriptor, etc., who declared against
the Roman church; and what happened to them on this account. With this
we conclude our account of the martyrs in the fifteenth century.]

       *       *       *       *       *

The times in this century are distressing. The places of the world,
though very large, are nevertheless very small and narrow for the
pious. The holy confessors of Jesus, who seek to live according to the
Gospel, find no rest anywhere. It seems that the earth, which ought
properly to be a dwelling-place for the good, is possessed only by the
wicked.

Is it not a matter of astonishment, and not less to be lamented:
England,[193] which of old has been supposed to have derived her
name from the good angels of heaven, is now found to be a pool of
infernal and wicked spirits; for the saints of God are cruelly put to
death there; to which Smithfield, at London, the murderous prison at
Saltwoden, and the place of execution at Norwich, can bear testimony.

  [193] _Anglia_, England; others, however, are of the opinion, that it
  comes from _Ango_, that is, to strangle, torment, distress, oppress,
  etc.; or from _Angustia_, that is, a narrow and straitened place.

France, which used to be called a free and frank country, yea, a
kingdom of liberties, is now so devoid of freedom for the consciences
of the true believers, that scarce a corner is found there, where they
may confess their faith or practice their worship. At Montpellier they
are hurried to the place of execution, and in other places they are
likewise miserably put to death.

Germany is occupied by Non-Germans, that is, by ignorant and
unreasonable men, who do not fear to resist the will of God, and to
imbrue their hands in the blood of God’s saints. At Eichstaedt they are
murdered; at Vienna, in Austria, they are burnt.

Flanders, this most beautiful and pleasant country, upon which, from of
old, the gracious blessing of the Lord descended as a refreshing shower
and morning dew, is utterly ungrateful to the Lord, and acknowledges
none of the benefits enjoyed; but there God is touched in the apple of
his eye. O awful matter! the pious witnesses of God are placed alive
into the fiery flames.

It is time that we begin to give some account of this matter, lest some
should doubt what we have said.


OF A BLOODY DECREE, PUBLISHED IN ENGLAND AGAINST THE CONFESSORS OF THE
HOLY GOSPEL; IN CONSEQUENCE OF WHICH MUCH BLOOD WAS SHED AMONG THEM, A.
D. 1401.

Tyrants generally find a reason for their tyranny, in the orders which
they have received from their superiors in authority; this is for them
a wide cloak, which can cover much evil. In the meantime they vent
their anger, yea, rejoice in their wickedness, while the unoffending
and innocent have to suffer.

Now, if this would obtain only with the worldly, what would it
matter, knowing that they are worldly-minded; but even the so-called
ecclesiastics or clergy, who are credited with everything good, are
guilty in this matter.

All this is briefly shown, in the beginning of the fifteenth book of
the _Chronijk van den Ondergang der Tyrannen_, with these words: “In
the year 1401 a decree was issued in England, against the confessors of
the Gospel, or those who gave them assistance or showed them favor; in
consequence of which much innocent blood was shed by the ecclesiastical
prelates, priests, and monks of antichrist.” See abovementioned
chronicle, _page 753, col. 1_, from _Hist. Adrian., fol. 85, Henr.
Boxh., fol. 27_.

WILLIAM SWINDERBY, BURNT FOR THE FAITH, AT LONDON, IN ENGLAND, A. D.
1401.

In the year 1389 it occurred as old chronicles show, that one William
Swinderby, a priest of the bishopric of Lincoln, was accused of certain
opinions, and brought before the bishop of Lincoln, who examined him
concerning certain articles, in the church at Lincoln, according to the
manner or order of the papal laws, agreeing with their usual ceremonies.

His accusers were the monks, friar Roger Frisby, a Franciscan; friar
John Hincely, an Augustinian, and Thomas Blaxton, a Dominican; whom
he refuted in all their accusations, showing that the eleven articles
which they brought against him, and which they alleged to have
extracted from his sermons, were altogether false, or, at least, mixed
with much untruth.

But said monks, not content with his disavowal and explanation, opposed
him so vehemently with their testimonies, that they declared to have
convicted him of the articles with which they had charged him. They
brought with them into the city dry fagots, according to the English
custom, to burn him, and would not release him until he had promised,
or, from fear of death, firmly assured them, that he would not hold,
teach, or preach said articles any more, neither secretly nor openly,
on pain of incurring like punishment. They moreover drew up in writing
a form, which he was to repeat from memory, by way of recantation; to
which they compelled him by severe threats. _John Fox, Mart. Angl., ex
Registro Hereford._

But afterwards the aforesaid William Swinderby did nevertheless not
cease preaching his belief, so that he was apprehended, by order of
King Richard II., in the fifteenth year of his reign, coinciding with
the year 1392, and closely confined, by order of John, Bishop of
Hereford, who had received this charge from the King.

In the meantime he was examined in the faith, and it was found that he
taught several articles which militated against the Roman church; but
which or what kind of articles these were, is not clearly expressed by
the writers; yet it can be inferred from the confession of one Walter
Brute, who, in the matter of faith, is compared to William Swinderby,
by Abraham Mellinus and others: yea, they declare that Walter Brute was
a champion and defender of William Swinderby’s articles, who, among
others, maintained this article: “That it is not lawful for Christians
to swear on any account, in any case, either by the Creator, or by his
creatures.”

Concerning holy baptism, he made this confession: “He (Christ) was
buried that we might all, by baptism, be buried with him into his
death; and that, having died unto sin (notice, this is not the work of
children), we should live unto righteousness.”

As to his views in regard to all other articles, we have found them
very scriptural, salutary and good. In regard to this, see _John Fox,
Angl., page 440_.

It is certainly true, that William Swinderby’s articles of faith thus
shone forth through their radiance of divine truth, that the children
of darkness (the Romanists) could not bear them, so that they finally,
after a long and severe confinement, finished his trial, pronouncing
sentence of death upon him, namely: that he should be executed with
fire, that is, burnt alive, as a heretic, in Smithfield, London.
This, it is stated, was done with him, twelve years after his first
imprisonment.


FURTHER OBSERVATION REGARDING HIS DEATH.

Concerning the death of this pious man, a certain author gives the
following account from John Fox: “Having received this commission
and full power from the King, against William Swinderby, the bishop
doubtless did his very best to procure his arrest without delay;
however, he did not immediately proceed with the execution of death
against him, but kept him in prison for a long time. At last, A. D.
1401, he was burnt alive in Smithfield, at London.” Second book of the
_Hist. of the Persecutions, fol. 505, col. 2_, from _John Fox, Hist.
Angl., page 438_, also, _page 436_.

Again, _A. Mellinus, page 515, col. 4_: “Baleus also accords with this,
saying that William Swinderby, after his recantation, was strengthened
in the confession of the divine truth, and was finally, A. D. 1401,
burnt alive, in the sight of a great number of people, in Smithfield,
at London.” _Bal. Cent. 6, Script. Britt., in Append. ad Jo. 1, Horesb,
page 493_.

NOTE.--_A. D. 1405_, John Wenschelberg now wrote against the
superstition in popery, and also against the deception practiced by
the priests. Among other things he related of a Bohemian priest, who
had colored the host of the Sacrament (of the altar) with his own
blood, and had persuaded the people, that the blood had of its own
accord mingled with the bread. “These are,” he said, “the lying signs
and false miracles of antichrist.” But what happened to him on this
account, from the papists, we have not found in the old writers.
Compare _Joh. Munst., fol. 181_, with _Chron. van den Ondergang, page
758, col. 1_.


WILLIAM THORPE PUT TO DEATH AND BURNT FOR THE FAITH, AT SALTWODEN, IN
ENGLAND, A. D. 1407.

Now, when the abomination of desolation, through the papists, began to
exalt itself more and more over the true faith, it occurred, about A.
D. 1397, that a godfearing, pious man, named William Thorpe, formerly a
priest, was sorely persecuted for the truth of the Gospel, particularly
for his belief against the sacrament of the altar, image worship,
pilgrimages, the power of the priests, the swearing of oaths, etc.

Of these articles of his accusation, especially of his belief against
the swearing of oaths, and what is alleged against it by opponents, we
have already given an explanation in the presentation of his faith.

However, notwithstanding that he was already imprisoned, upon the
intercession of some well-disposed persons, and through the fact that
the archbishop of Canterbury, who had apprehended him, had fallen into
disfavor with the King, he was released after the first persecution.
But since this pious witness of God did not cease to preach against the
Roman church, particularly against the swearing of oaths, (as divers
old writers note), he was eventually, about A. D. 1407, apprehended at
Salopia, brought from there to Canterbury, and ultimately imprisoned in
the castle of Saltwoden; where the archbishop and the prelates beset
him very hard, in order to draw him from his faith.

In the meantime, a number of disorderly persons having crowded into
the prison, some demanded that he should immediately be burnt; others,
that he should forthwith be thrown into the sea, which was near by, and
drowned. In this dreadful uproar, a priest from their midst fell upon
his knees before the archbishop, entreating him, that he might do his
utmost for this William Thorpe, to convert him, by the reading of his
matins or morning prayers, which he should perform for him, saying: “I
venture to promise that after three days he will change so remarkably,
that he will not refuse to do anything for the archbishop.”

But the archbishop, filled with anger, raged on with undiminished fury,
threatening the martyr, that he would see to it, that he should get
his deserts. Thereupon, this pious witness of Jesus, as he refused to
apostatize, was most cruelly maltreated in the prison, in the castle
of Saltwoden. Some hold that he was burnt soon after that severe
examination, in the month of August of said year 1407. See _Vignier,
A. D. 1407_, from _Guil. Tindal_; but Baleus is of the former opinion.
_Cent. 7, Script. Britt., cap. 42, in Guil. Thorp., page 538_.

NOTE.--_A. D. 1410_. At this time a tradesman was condemned as a
heretic by the (Roman) bishops, and delivered to the secular judge;
because he believed and said that the bread in the Lord’s Supper was
given for a memorial; thus denying transubstantiation, or the essential
change of the bread into the body of Christ. For this he had to suffer
the slow and dreadful death by fire. Compare _Fasc. Temp., fol. 118.
Hist. of the Mart. Adri., fol. 52_, with _P. J. Twisck’s Chron., page
763_.

That all this happened to him, because he, besides opposing the Roman
superstitions, also held, that men may not swear at all, has already
been stated, and is confirmed by _F. H. H., van den Loop der Werelt,
page 99_. Also, _P. J. Twisck, Chron., page 758_.


CATHARINE OF THOU, IN LORRAINE, BURNT FOR THE FAITH, AT MONTPELLIER, IN
FRANCE, A. D. 1417.

On the second of October, about two o’clock in the afternoon, it
occurred at Montpellier, in France, that a certain sentence of death
was pronounced, and executed the same day, upon an upright and
godfearing woman of Thou, in Lorraine, named Catharine Saube, who,
loving the Lord her Savior more than her own life, steadfastly fought
through death, and, pressing her way through the strait gate[194] into
the spacious mansions of heaven, left flesh and blood on the posts, in
the burning flames, on the place of execution, at Montpellier.

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

The history of Catharine Saube is, as old writers testify, faithfully
extracted from the town-book of Montpellier, commonly called _Talamus_;
which word, Chassanion thinks, has been corrupted by passing from one
language into the other; and that by the Jews, who at that time resided
in great numbers in France, especially at Montpellier, it was called
_Talmud_, which among the Hebrews or Jews, signifies a very large book
or roll containing many and various things. Hence it may very easily
have been the case, that the French, after the manner of the Jewish
Maranes, who lived among them, erroneously called the word Talmud,
Talamus, meaning to designate thereby the large book containing the
civil records of the burgomasters of Montpellier. From this town-book,
the following acts were faithfully translated, from the ancient
language of Montpellier into the French tongue, by a trustworthy person
of Languedoc, and in English[195] read as follows:

  [195] “In our Dutch,” says the original.

“On the 15th day of November, A. D. 1416, after mass had been read in
the parish church of St. Fermin, at Montpellier, Catharine Saube, a
native of Thou, Lorraine, came into that church, to present herself.
About fifteen or sixteen days previously, she had asked the lords and
burgomasters of that city, for permission to be shut in with the other
recluses in the nunnery on the Lates road.

The aforesaid lords and burgomasters, and all manner of trades-people,
together with over 1500 towns-people, men as well as women, came to
the church, in this general procession. Said burgomasters, as patrons,
that is, fathers and protectors of the recluse nuns, conducted said
Catharine, as a bride, to the abovementioned cloister, where they let
her remain, shut up in a cell, after which they all returned home
together.” _Acta Gallica Ibid. in Martyrolog. Gallico._

See, these are the identical words of the extract or copy taken from
the town-book; we let the reader judge, as to what was her reason in
applying for admittance into the nunnery. Certainly, some did not
presume so badly, who have maintained, that experiencing in her heart
the beginnings of true godliness proceeding from an ardent faith, she
was impelled by a holy desire to reveal to the other recluse nuns the
true knowledge of Christ Jesus; finding herself sufficiently gifted by
the Lord, to do this. This is very probable; since credible witnesses
have declared that in said book _Talamus_ it was also recorded, that
some time after the death of Catharine Saube, the whole convent in
which said Catharine had been confined was burnt, together with all the
nuns; doubtless on account of their religion.

The same public records state, that the year following, A. D. 1417, on
the second of October, about two o’clock in the afternoon, when M.
Raymond Cabasse, D. D., of the order of Jacobine or Dominican monks,
vicar of the inquisitor, sat in the judgment-seat, under the chapter
which is beside the portal of the city hall at Montpellier, in the
presence of the Bishop of Maguelonne, the Lieutenant governor, the
four orders, yea, of all the people, who filled the whole city hall
square, he declared by definite sentence, that the aforesaid Catharine
Saube, of Thou, in Lorraine, who, at her request, had been put into the
cloister of the recluses, was a heretic, and that she had disseminated,
taught and believed divers damnable heresies against the Catholic
faith, namely: “That the Catholic (or true) church is composed only of
men and women[196] who follow and observe the life of the apostles.”
Again: “That it is better to die, than to anger, or sin against God.”
Again: “That she did not worship the host or wafer[197] consecrated
by the priest; because she did not believe that the body of Christ
was present in it.” Again: “That it is not necessary to confess[198]
one’s self to the priest; because it is sufficient to confess one’s
sins to God; and that it counts just as much to confess one’s sins to
a discreet, pious layman, as to any chaplain or priest.” Again: “That
there will be no purgatory after this life.”

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

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

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

Said town-book _Talamus_ contained also four other articles with which
Catharine was charged, or at least which she professed; from which it
can be inferred that she rejected not only many papal institutions,
but among these also infant baptism. The extract from the aforesaid
town-book, concerning these four articles, reads literally as follows:

1. “That there never has been a true pope, cardinal, bishop, or priest,
after the election of the pope (or bishop) ceased to be done through
miracles of faith or verity.

2. “That wicked priests or chaplains neither can nor may consecrate the
body of Christ, though they pronounce the sacramental words over it.

3. “That the baptism which is administered by wicked priests, is of no
avail to salvation.

4. “That infants which die after baptism, before they have faith, are
not saved; for they do not believe but through the faith of their
godfathers, godmothers, parents, or friends.”

These are the last four articles found in the town-book of Montpellier;
from which it certainly is clearly evident, how very bold, ardent,
and penetrating the faith of this woman was; so that she did not stop
short of attacking even the Pope, the priests, and the superstitions
practiced by them, and convincing them with God’s truth. For, when she
says, in the first article, that “there never has been a true pope,”
etc., what else did she indicate, than that there never has been a true
pope, cardinal, bishop, or priest in the Roman church, seeing the
election of the pope was never done through miracles of faith or verity?

Secondly, when she says, that “Wicked priests or chaplains neither can
nor may,” what else does she mean to say than that wicked priests, who
are not holy themselves, need not imagine at all (which is nevertheless
believed in popery), that by uttering a few words they can consecrate
a piece of bread, yea, transform it into their God and Savior? which,
Catharine had declared before, could not even be done by priests of
upright life; for therefore she would not, as she said, worship the
wafer consecrated by the priest, because she did not believe that the
body of Christ was present in it.

Thirdly, when she says, that “The baptism which is administered by
wicked priests is,” etc., what else does this indicate than that the
shameful life of the priests destroys the ministry itself, and that
as little as the words which they pronounce over the host, tend to
consecrate it, just as little tends the baptism practiced by them to
salvation?

Fourthly, when she says, that “Infants which die after baptism,”
etc., what is this but to say that infant baptism is not necessary to
salvation, yea, conduces in no wise to it? because infants themselves
do not believe, only their godfathers, godmothers, parents or friends,
in their stead; but that to be saved, one must believe himself, and be
baptized upon this belief, as the Lord says, Mark 16:16; for the faith
of another cannot help any one in the world, and consequently, cannot
help infants to salvation.

Now; when this pious heroine of God would in no wise depart from her
faith, sentence of death was finally pronounced upon her; and having
been led to the place of execution, she was burnt, at Montpellier, in
the afternoon of October 2d, 1417.

Concerning her sentence and death, the town book of Montpellier
contains the following words, as translated from the original into
the Dutch (now into the English): “Having pronounced this sentence
upon her, the vicar of the inquisitor, M. Raymond, delivered her into
the hands of the bailiff, who was provost or criminal judge of the
city. The people entreated him much in her behalf, that he would deal
mercifully with her; but he executed the sentence the same day, causing
her to be brought to the place of execution, and there burnt as a
heretic, according to law.”

These are the words of the aforesaid _Talamus_, or town book, which
also contains this further addition: “That the bishop of Maguelonne,
after singing a common mass, also preached a sermon before the members
of the council, concerning Catharine Saube, against many who said that
the sentence of death had unjustly been passed upon her; and rebuked
the indignation of those who spoke against this sentence, with very
vehement and severe words.”

This is briefly the extract concerning the martyrdom of this godfearing
woman, by which many ignorant, plain people were prompted in their
hearts to examine the truth a little nearer, and to apprehend the light
of the Gospel in the midst of these dark times, which God blessed, as
shall be seen hereafter. See also the second book of the _History of
the Persecutions, fol. 572, col. 2–4_. Also _fol. 573, col. 1_. Also
_Hist. Mart._ by _J. S., edition 1645, fol. 40_.


A GREAT NUMBER OF CHRISTIANS CALLED WALDENSES, BURNT FOR THE FAITH, IN
FLANDERS, A. D. 1421.

Now when the children of light, who confessed the doctrine of the
Waldenses, in the midst of the darkness of popery,[199] began to lift
up their hands more and more, in the Flemish countries, and to combat
with the power of the word of God the errors of the Roman church, and
to reject principally papal authority, the mass, transubstantiation,
pilgrimages, the invocation of saints, purgatory, infant baptism,
the swearing of oaths, revenge towards enemies, etc., as we stated
concerning the belief of the Waldenses, in the account for the eleventh
century; the prince and king of darkness, through the instrumentality
of his satellites, laid his hands on them, and ultimately brought the
matter so far that very many who would in no wise, neither for life nor
for death, apostatize, were condemned to be burnt alive, which was also
done with them; and thus they endured the trial of their faith with
great steadfastness, in the fire, at Donau, in Flanders, in the year
1421. Wherefore the captain of the faith, Jesus Christ, shall hereafter
eternally crown them, as pious champions, with the unfading crown of
honor, according to his promise: “Be thou faithful unto death, and I
will give thee a crown of life.” Revelation 2:10.

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

Of the sacrifice of these friends, mention is also made in the second
book of the _History of the Persecutions, p. 577, col. 4_, where
it says: “At Donau, in Flanders, A. D. 1421, a great number was
discovered, who professed the doctrine of the Waldenses, many of whom,
remaining steadfast, were burnt alive.” Also, _Vignier, Hist. Eccl., in
the year 1421, ex Monstrelets_.

NOTE.--Whether those of Dort, in Holland, were also guilty at this
time, of the blood of the saints, we have not been able to ascertain;
nevertheless, the Lord severely chastised them in this year, 1421, so
that, through heavy floods, the city became an island, and was deprived
of seventy-two villages that lay round about, and were all swallowed up
in the water.

Hence, the following inscription is found carved on the outside of the
Speuy Gate of said city, over the arch, in blue stone:

    “_All land and water which here you see, were
    Seventy-two parishes, chronicles state,
    Swallowed by water’s resistless power;
    Thousand four hundred seventy-one by date._”

This event is so generally known, and has been described by so
many authors, that I deem it unnecessary to add anything by way of
confirmation. A sad thing for the place of our birth.  NOTE.--_A. D.
1423._--At this time, writes P. J. Twisck, Henry Gruenfelder was burnt
for the truth, in the city of Regensburg, in Germany; and shortly
after, in the same city, Henry Rathgeber. _Chron., p. 787, col. 1_,
compared with _Georg. Pac., cap. 11_.

_A. D. 1425._--About this time Peter Torea was executed at Speyer, in
Germany, and others in Roman countries; because they confessed the
truth and opposed the Roman superstitions. Compare the last mentioned
_Chron., p. 788, col. 2_, with _Georg. Pac., cap. 11_.

_A. D. 1427._--At this time, Jerome Savonarolo, of Ferrara, preached
throughout Italy that the Pope was the antichrist; for which he was
burnt at Florence. He wrote some meditations on the 51st and 80th
psalms, in which he reproves the tyranny of the Pope and his clergy,
saying that they are the boars and wild beasts of the field, which,
according to the words of David, have devoured and utterly destroyed
the Lord’s vineyard, and wholly subverted the church of God. In the
last mentioned _Chron., p. 762, col. 2_, compared with _Georg. Pac.,
cap. 11_.


WILLIAM WHITE, FATHER ABRAHAM OF CHOLCHESTER, AND JOHN WADDON, BURNT
FOR THE FAITH, AT NORWICH, IN ENGLAND, A. D. 1428.

When the light of the Gospel began to break forth with power also in
England, so that some persons not only believed and adhered to, but
also taught and propagated the truth of Christ, the Romanists, proving
themselves children of darkness, evinced their old nature towards these
people, inasmuch as they informed the King of England, then only a
child of six years, of this matter, aiming to provide against it.

Thus it happened A. D. 1428, that this child-king, induced by the
fathers and heads of the Roman church, immediately resolved to give
orders to the officers appointed thereto, to apprehend these persons
and all who were of their persuasion, in order that they might be
punished according to the laws of England.


COPY OF THE LETTER OF KING HENRY VI., TO JOHN EXTOR, AND JACOLET
GERMAINE, GOVERNORS OF CHOLCHESTER, TO APPREHEND WILLIAM WHITE AND HIS
ADHERENTS.

“Henry, by the Grace of God, King of England and France, Lord of
Ireland, to his beloved friends, John Extor, and Jacolet Germaine,
Governors of the Castle at Cholchester, greeting:

“Be it known unto you, that, perfectly relying on your fidelity and
prudence, we have charged you, both together and each separately, to
arrest and apprehend William White, priest, and Thomas, chaplain,
formerly at Settling, in the county of Norfolk, and William
Northampton, priest, and all others that are suspected of heresy,
whoever they may be, and wherever they may be found, whether in free
cities or without; and to send them, as soon as you have apprehended
them, to our nearest jails or prisons, until we shall have given orders
for their release.

“And, therefore, we charge you strictly to keep a close surveillance
on the aforesaid persons, and to faithfully observe the above in the
manner stated before.

“We likewise command and charge each and all of our justiciaries, who
have the care of the common peace, as mayors, margraves, bailiffs,
constables, and all our other faithful officers, by the contents
of these presents, that they render you, both together and each
separately, good assistance, and help and advise you to execute the
preceding command, as becometh them.

“In witness of this, we have ourselves caused our letters patent to be
executed, and have signed them at Westminster, the sixth day of July,
in the sixth year of our reign, coinciding with A. D. 1428.” See _John
Fox, Angl., p. 607_.

In old records we find that by virtue of this commission of the King,
John Extor, who was one of these commissaries, shortly afterwards
apprehended six persons at Bungay, in the bishopric of Norwich, and
delivered them into the custody of William Day and William Rowe,
constables of the city of Bungay, to be brought within ten days to the
castle of Norwich.

“The names, however, of these six persons,” writes John Fox, “owing
to the age of the writing, had almost entirely faded out, so that
they could not well be read, except three or four.” But what further
transpired with them, and what sufferings or death befell them, we do
not find clearly expressed.

In the meantime there were also apprehended and brought to Norwich,
three eminent and virtuous men, namely, William White, formerly a
priest, Father Abraham of Cholchester, and John Waddon, who, after
preceding examination, made confession of the following articles:


CONFESSION OF FAITH OF SAID THREE MARTYRS, TOUCHING THEIR BELIEF
AGAINST THE ROMAN CHURCH.

1. “That the children of Christians are sufficiently baptized in the
blood of Christ, and, hence, need not be baptized with water.

2. “That no tithes need be given to the pastors of the Roman church.

3. “That marriage properly consists in the consent or agreement of
union between man and woman (with rejection, as it seems, of the
superstitions which the Romanists are wont to observe in connection
with it).

4. “That auricular confession is not necessary, and that one need not
go and confess to the priests, but to God alone; since no priest has
power to forgive a sinner his sins.

5. “That no priest has power to make the body of Christ, or to
consecrate it in the sacrament of the altar; but that after the words
are pronounced, there still remains purely material bread, just as it
was before.

6. “That each and every Christian believer is a priest before God.

7. “That no one is bound on pain of damnation to observe lent or any
other fast days commanded by the Roman church.

8. “That the Pope is the antichrist, and his prelates disciples of
antichrist; and that the Pope has no authority to bind or loose on
earth.

9. “That it is lawful for all Christians to perform bodily works on
holidays, except sins.

10. “That it is lawful for priests to marry.

11. “That the excommunications and ecclesiastical punishments decreed
by the prelates are not to be regarded.

12. “That in particular cases it is not lawful to swear.

(NOTE.--This article seems not to have been recorded correctly by the
notary; for it appears that these people prohibited the oath not only
in particular cases, but in any wise, seeing the following martyress,
Margaret Backster, pronounces these men faithful preachers of the word
of God, and confessed herself, that one might not swear at all, neither
by God, nor by, etc.)

13. “One ought not to go on pilgrimages.

14. “That no worship at all is to be bestowed upon images, the
crucifix, Our Lady, or any other saint or saintess.

15. “That the holy water consecrated by the priest in the church, is
not holier or more efficacious than any other river or spring water;
because the Lord blessed all waters together after their creation.

16. “That the death of Thomas Becket (archbishop of Canterbury), was
neither meritorious nor holy.

17. “That relics consisting in bones of the dead may not be worshiped,
exhumed, placed on altars in the church, or inclosed in chests.

18. “That prayers made in every place are equally acceptable to God.

19. “Saints should not be worshiped, but God alone.

20. “That bells and hand-bells in church, are instituted for no other
purpose than to fill the purses of the priests.

21. “It is no sin to oppose the commands of the (Roman) church.

22. “That the (true) Catholic church is only the congregation of the
beloved children of God.”

These are briefly the principal articles which they together
unanimously maintained, and whereupon they also suffered death,
inasmuch as they, after severe examination and manifold torments,
refusing to apostatize, were condemned to be burnt alive; which also
took place with them, namely, first with William White, in September,
1428, in the city of Norwich, and then with father Abraham, and John
Waddon, who, having commended their souls into the hands of God,
offered up a living and holy sacrifice, acceptable unto God.


ACCOUNT OF THE IMPRISONMENT AND DEATH OF SAID MARTYRS.

Concerning the imprisonment and death of William White, as also of
father Abraham and John Waddon, we find the following account in the
writings of John Fox: “William White, who instructed these people in
the light of the Gospel, in the county of Norfolk, for the space of
about four years, until he, as already stated, was apprehended by
virtue of the aforesaid letter of the King, and brought before William,
bishop of Norwich, by whom he was convicted and condemned on these
and other articles, thirty in number, was burnt alive in the city of
Norwich, in the month of September, A. D. 1428, under King Henry VI.,
then but a child of six years.

“Having arrived at the stake, and about to open his mouth to address
and admonish the people, and to confirm them in the truth, one of the
bishop’s servants struck him on the mouth, thus compelling him to
remain silent.”

Thus did this godly man receive the crown of martyrdom, and ended this
temporal life, to the great sorrow of all pious Christians in the
county of Norfolk. His aforesaid wife, Johanna, who, according to her
feeble ability, followed in the footsteps of her husband by scattering
said doctrine everywhere, and confirming many in the truth of God, had
to suffer much on this account, in the same year and from the same
bishop, as Thomas Walden himself confesses, who, besides others, was
present at the examination and condemnation of said William White.

About the same time there were also burnt the aforesaid father Abraham
of Cholchester, and John Waddon, priest, on account of the same
articles mentioned above. Besides these, very many other godly men
were most cruelly put to death. Second book of the _History of the
Persecutions, fol. 582, col. 4_, and _fol. 583, col. 1_, from _John
Fox, in Actis Guil. White_. Also from _Bal., in Guil. White, in Append_.


SPECIAL ACCOUNT OF WILLIAM WHITE, TOUCHING HIS DOCTRINE, SUFFERING AND
DEATH.

[Illustration: WILLIAM WHITE BURNED AT NORWICH, ENGLAND.]

In the fifteenth book of the _Chronijck van den Ondergang, page 788_,
are found the following words: “William Wicht, or William White, a
learned, upright, honest, and eloquent man, a priest in England,
forsook his ministry, and published the Gospel, by writing, preaching,
and teaching, saying: ‘that forgiveness of sins must be obtained from
God Almighty alone; that the unmarried life of the Pope and his clergy
was the very satanic state, and a severe captivity of antichrist; and
that the hooded, striped and shaven clergy were the mercenaries and
servants of Lucifer.’”

But upon being apprehended, he renounced his doctrine, A. D. ----.
Subsequently, however, he became re-established, and pious, and
stronger, in the doctrine, and very boldly suffered burning for his
confession, at Norwich, in England, A. D. 1428. Compare this with
_Hist. Andr. Hondorf, fol. 35. Vincent. Cal., fol. 134. Georg. Pac.
cap. 11._

NOTE.--Three years previous to the death of this martyr, A. D. 1425, a
miserable persecution was raised by the Romanists against some orthodox
Christians; concerning which the following account is found, for the
year 1425: “About this time, Peter Torea was executed at Speyer, in
Germany, and many others in the Roman countries; because they confessed
the truth or opposed the Roman superstitions.” _Georg. Pac., cap. 11_,
compared with _P. J. Twisck, Chron., page 788_.


MARGARET BACKSTER, IMPRISONED UNTIL DEATH, OR PUT TO DEATH IN PRISON,
IN ENGLAND, A. D. 1430.

According to old chronicles, about A. D. 1430, a godfearing woman,
named Margaret Backster, was apprehended in England, for the truth of
the Gospel of Christ; and as she would not apostatize, it seems, she
was imprisoned until death, or put to death in prison; which, though it
has remained partly hidden before men, God will make manifest in that
last, great and terrible day; so that those who have secretly suffered
for the name of Christ, shall then be openly rewarded and crowned; and
those who have secretly shed the blood of the saints, shall be banished
with open shame from the face of God, to be tormented, as they have
tormented others, yet without ceasing, for ever and ever. Rev. 14:11.
“Then shall we discern between the righteous and the wicked.” Mal.
3:18; Wis. 5:1,2; Matt. 5:46.


CONCERNING THE ACCUSATIONS BROUGHT AGAINST THIS WOMAN, WE HAVE FOUND
THE FOLLOWING ACCOUNT IN OLD WRITERS.

Margaret Backster, wife of William Backster, was accused by Johanna
(wife of Cleveland), of divers articles, as, of having told her, that
she should not swear at all, neither by God, nor by Our Lady, nor by
any saints or saintesses.

Again: That she, the deponent, upon being asked by Margaret Backster,
what she did every day in church, answered, that she knelt before the
crucifix, repeated five Pater-nosters, and read as many Ave Marias in
honor of Our Lady. Whereupon Margaret replied: “You do very wrong in
kneeling or praying before such images as stand in the church; for God
dwells not in such churches, nor will he come down from heaven; neither
will he give you any more a reward for such prayers, than a taper which
is placed under the cover of the font, can give light at night, to
those that are in the church.”

Again: Said deponent, Johanna Cleveland, being asked by Margaret, what
she believed respecting the sacrament of the altar, said, that the
sacrament of the altar, after the consecration, is the true body of
Christ, in the form of bread. Whereupon Margaret said to her: “Your
belief is vain; for if this sacrament were God and the true body of
Christ, there would be a countless number of gods, since a thousand
priests and more, make a thousand such gods every day, and then eat
them.”

Again: She said she knew for certain, that the vengeance of God would
speedily come upon the Bishop of Norwich, and others, who had caused
the death of father Abraham, William White, and John Waddon, faithful
preachers of the word of God, and of many other godly men with them.

She also declared, that she had seen how one of those servants of
Caiaphas smote William White on the mouth or lips, when he was about to
be put to death, and wanted to address the people, and admonish them
for the last time; and that he (that servant) stopped his mouth, so
that he could not at all declare the will of God. From _John Fox, Hist.
Angl._

Then follow various other articles, believed and confessed by her, in
opposition to the belief of the Roman church, and militating against
images, the power of the priests, the forty days’ fast, pilgrimages,
the mendicancy of the monks, too numerous to mention.

These, then, are the principal and most remarkable things extracted by
John Fox from the old records concerning Margaret Backster; but since
in said records no mention was made as to what befell her after these
accusations, or what became of her, he did not venture to state it;
however, it is supposed, as some write, that they put her to death
secretly in prison, or imprisoned her until death, since no mention is
made of her penitence or apostasy. Second book of the _Hist. of the
Persecutions, fol. 583_, from _Joh. Fox, Angl., page 610_.

NOTE.--_A. D. 1431_, one Paul Craus, in Scotland, was apprehended by
Bishop Henry, because he rejected auricular confession, the invocation
of the saints, the idolatrous sacrament, etc. And as he would not
depart from the truth confessed, he was finally sentenced to the fire,
and burnt on the thirtieth of June, of the same year. Compare _Vinc.
Cal., fol. 368. Georg. Pac., cap. 11. Herm. Mod., fol. 274_, with the
_Chron. van den Ond., page 796_; also, _A. Mell., fol. 584, col. 1, ex
Hist. Scoticae, lib. 17_.

_A. D. 1436_, five years after, one Thomas Rhedonensis, a Frenchman,
out of Christian zeal, went to Rome, hoping there to preach the pure
doctrine of Christ. But when he found the opposite there, and noticed
the great abominations, hypocrisy, and pomp, he could not forbear
reproving the cardinals and ecclesiastics for their ungodly life,
saying, that they ought to live modestly and virtuously like Christ and
the apostles. By this he speedily drew upon him the envy and wrath of
said persons, so that he was led before Pope Eugenius, and there cast
into prison; where he was greatly tormented, yea, ultimately, sentenced
to the fire, and burnt. Compare the last mentioned chronicle, _page
800, col. 2_, with _Vinc. Cal., fol. 145. Georg. Pac., cap. 11_.

_A. D. 1439_, there was condemned as a heretic, in the council of
Basel (where the feast of the Conception of Mary was instituted and
established), a certain upright man, named Augustine de Roma; but as to
what happened to him after said condemnation by the council, has not
been mentioned by the writers from whom we have quoted this. See the
authors cited above. Also, _P. J. Twisck, Chron., page 808_.

_A. D. 1450_, Alanus Chartetius wrote a book respecting the fruits
reaped by the church from the unmarried life of the priests; by which
he greatly reproved and censured the abuses in the church of the
Romanists. See further on. In the same year, Peter de Luna opposed
the Pope and the ecclesiastical power, and openly wrote against them,
and was therefore also condemned as a heretic. From _Joh. Munst.,
fol. 182_. There were also at this time, many learned men, who
discountenanced purgatory, confession, letters of indulgence, the
mass, vigils, etc.; which, to all appearance, caused them much misery
according to the body; but as we have not found the particulars in
regard to it, we will pass them by. Compare the account of _Fortalius
Sidæus_ with the last mentioned chronicle, _page 823, col. 2_, at the
foot, and _page 824, col. 1_, at the top.


VERY MANY CHRISTIANS CALLED WALDENSES, PUT TO DEATH AT EICHSTÆDT, IN
GERMANY, A. D. 1457.

After the church of God in Germany had enjoyed peace for a season,
so that she, as it appears, began to grow, flourish, and increase,
the thorns of persecution immediately arose over her; inasmuch as in
the year 1457, particularly in the bishopric of Eichstædt, through
the envy of the Romanists, her meetings were broken up, the believers
apprehended, and all who remained steadfast, sentenced to death; who,
in great numbers, from love to their Savior, and especially for the
salvation of their own souls, gave their bodily life unto death, thus
sealing with their blood, the truth which they had confessed at baptism
before many witnesses; for which the Lord, hereafter, shall give to
them, as triumphant conquerors, palms into their hands, place crowns
upon their heads, and put a new song of praise into their mouths, so
that for all their suffering they shall rejoice, shout, and be glad
forever.

Touching the offering up of these friends of God, we have not been able
correctly to ascertain it, namely, whether they perished by water,
fire, or the sword; except that they were put to death for the doctrine
of the Waldenses. Of their suffering and death, mention is also made in
the second book of the _Hist. of the Persecutions, fol. 590, col. 4_,
from _Vignier Hist. Eccles., A. D. 1457_.

The abovementioned author, or his printer, has made a chronological
error, putting A. D. 1475 instead of A. D. 1457. Then follows: “A. D.
----, a great number of Christians professing the doctrine of the
Waldenses, were discovered and apprehended in the bishopric or within
the jurisdiction of Eichstædt, in Germany; very many of whom were put
to death.”

This year, 1457, P. J. Twisck fixes as the date of this event, though
he does not make mention of their death, but only of their severe
persecution. _Chron., page 829, col. 2_, calling the scene of their
persecution Richstadt, instead of Eichstædt.

NOTE.--_A. D. 1465._ At this time, Laurence Valla, a man of great
learning, vigorously attacked the power and supremacy of the Pope,
placing his salvation in the eternal merits of Christ. He reproved
the vows and the lasciviousness of the monks, yea, declared publicly,
that the Pope was the originator of all wars and dissensions; as also,
that he had for sale not only worldly, but also spiritual goods, yea,
even the (so-called) Holy Ghost. On account of this he was driven into
banishment, and resided at Naples, where he died. _Chron. van den Ond.,
p. 841, col. 1_, from _John Munst., fol. 192, Georg. Pac., cap. 11_.

_A. D. 1470._--John de Wesalia (that is, John of Wesel) now taught
at Worms, that all believers are saved by pure grace, through faith
in Jesus Christ; and that the supremacy of the Pope is not to be
regarded. He defended matrimony, and the dispensation of the Supper
(called the Sacrament) under two forms, that is, with bread and wine.
Human institutions, as fasts, letters of indulgence, feast-days,
pilgrimages, extreme unction, confirmation, auricular confession and
satisfaction,[200] he utterly rejected. In short, he was regarded as a
heretic, and, in the year 1479, condemned and burnt at Mentz. Compare
_Joh. Munst., fol. 196. Chron., Fra., fol. 91_, with the account in
the _Chron. van den Ond., page 847, col. 2_. Others, however, make
mention only of the burning of his books. See _A. M., fol. 597_; this
the intelligent reader can easily distinguish, and, when necessary,
reconcile.

  [200] Or Penance imposed by the priest.--_Translator._

Again: Same year as above. George Morgenstern wrote and taught at this
time against the errors of popery and the manifold attires of the
monks. He said that the world was full of monks, but that scarcely in
one out of a hundred could a little virtue be found. Whether the monks
and other priests received this in good part, we may readily judge,
though we have learned nothing in regard to his suffering. Compare _P.
J. Twisck, Chron., page 847, col. 1, with Catal. Test. Verit., fol.
884_.


STEPHEN, AN ELDER OF THE WALDENSES, BURNT FOR THE FAITH, AT VIENNA, IN
AUSTRIA, ABOUT A. D. 1471.

About the year 1471, an awful persecution arose in and around Bohemia,
against the old, orthodox Waldenses, whose orthodox confession we do
not deem necessary to relate again. This persecution was excited by
Johanna, the widow of King George of Bohemia, who, notwithstanding the
death of her husband, earnestly solicited the princes of the realm,
everywhere to exterminate not only those who were called Bohemian
Brethren, but also the old Waldenses.

For this reason many went and sojourned in Austria; but as it is
peculiar to the rose of the church of God to bloom among the thorns,
it happened that also there no liberty could be found; so that the
servants of antichrist, in the city of Vienna, in Austria, laid their
hands, first of all, on Stephen, one of the elders of their church,
besides raising a severe persecution over the believers in general.

But since this pious man, as becomes a good shepherd of the flock
of Christ, did not wish to give offense to his sheep, and would not
flee from the wolf which threatened to tear them, nor would, for any
torments, forsake either his office or his faith, sentence of death
was finally pronounced upon him, namely, that he should be executed
with fire, that is, burnt alive. This severe punishment of death he
steadfastly endured, having commended his soul into the hands of God.
Of this hero of Christ, mention is also made in the second book of the
_Hist. of the Persecutions, fol. 592, col. 4_, thus: “At this time
there were not many Waldenses in Bohemia, on account of the violent
persecution; but in Austria there still lived some, who were likewise
for the most part dispersed, because of the cruelty of the torments,
and the terror of persecution, after Stephen, one of their elders, had
been burnt alive at Vienna, in Austria.

NOTE.--_A. D. 1471._ Stephen Brulifer, a theologian or divine, now
maintained, that the doctrine was false, yea, a doctrine of Satan,
which ascribes justification to the works and merits of men (who
observe the religion of the priests); as also, that the church has
no power to institute new sacraments. On account of these and like
doctrines, he had to leave Paris, and come to Mentz, where he is said
to have died in the year 1490. See the books cited above; also, _John
Munst., fol. 199_; also, the last mentioned chronicle, _p. 851, col. 2_.

_A. D. 1474._--D. V. P. Groningensis so clearly exposed at this time
the darkness of popery that his friends called him a light of the
world. Although he could expect nothing better, together with his
fellow brethren, than fire and the sword; yet he died in peace in the
year 1490. _P. J. Twisck, Chron., p. 855, col. 2_, compared with _Joh.
Munst., Tract., fol. 198_.


SEVERE INQUISITION, INSTITUTED BY THE SPANIARDS, AGAINST THE BELIEVERS
AND ALL WHO WERE OPPOSED TO THE ROMAN CHURCH. A. D. 1492.

This century, it appears, could not close without a new inquisition,
which the Spaniards invented, as had formerly been done by the Germans.
It was first instituted against those of the Jewish, Mohammedan, and
Saracenic profession, forasmuch as some of them, either through fear
of persecution, or for some other reason, had accepted the Roman
Catholic faith with the mouth, but whose sincerity was doubted. But
subsequently it extended to all who did not perfectly observe the
Romish commands; among whom the oft mentioned Waldenses and Albigenses
were none of the least, since they not only held the Romish belief in
small esteem, but were also directly opposed to it in nearly every
point, except the twelve general articles.

Concerning this, there is the following account: “Thus their (the
Spaniards’) first decree was, in regard to the inquisition, to proceed
only against the Jews, Saracens, and Mohammedans; but subsequently
much greater power was given to the inquisitors, to try and punish all
who did not observe, in every particular, the ordinances of the Roman
church, and the Catholic faith. Pope Sixtus IV. confirmed this royal
scheme. See the account in the _Chron. van den Ond., p. 900, col. 1_.


TOUCHING THE INQUISITION ITSELF--THE NATURE OF THE SAME.

The same writer then relates what the inquisition at this time was, and
the manner in which it was instituted and executed; concerning which we
will give, not the exact words, as they are rather badly arranged, but
only the sense, as nearly as we can possibly express it. He commences
thus: “In order to relate briefly, what the inquisition is, the reader
must know, that it is an investigation and examination of the faith,
conducted by certain persons appointed thereto (called inquisitors
or fathers of the Holy Office), with such means as they please, and
upon whomsoever they will, but particularly upon such persons as are
denounced to them, or are suspected of erring in any article from the
Roman church, or of holding any other belief. Those, then, whom they
condemn as erring in this manner, are punished on body and property,
according as the fathers of the Holy Office judge the points of their
error of greater or lesser importance.” Concerning this, read _George
Nigrinus_; also, _Peter Bor_, in the _Oorsprong van de Nederlandtsche
Beroerten_, compared with the author mentioned last, _same page, col.
2_.


CONCERNING THE PLACES IN WHICH THOSE WHO FELL UNDER THE POWER OF THE
INQUISITION WERE IMPRISONED.

As regards the place where each was separately confined and the
narrowness of the same, it was as follows: If it is below, it is wet,
damp, and filthy, so that it were better to call it a grave, than a
jail or a prison. If above, it is warm in summer, yea, hot as an oven.
When there are many prisoners, generally two or three are shut up
together in each hovel or hole, who, when they lie down to rest, have
not as much room left, as to once stir, save perhaps the space of a
foot, where stands a vessel for their necessities and a pitcher with
water, to quench their thirst. Sitting and lying thus day and night
in darkness, these miserable beings emaciate and pine away by hunger
and grief, to such a degree, that scarcely the skin remains over their
bones; besides that they are so severely tortured, racked and drawn
with various cruel instruments, that their limbs are drawn from their
joints. _Same page._


HOW THE INQUISITORS DELIVERED THE SO-CALLED HERETICS TO THE SECULAR
JUDGES.

Having condemned these people as heretics, after they had suffered
a long season of misery, the inquisitors make a show of mercy, and
deliver them to the magistrates, with these words: “Whereas the Lords
of this holy Tribunal (the inquisitors), have exerted all proper
diligence, to bring back this seduced person into the bosom of the
Roman church, and have nevertheless accomplished nothing, he constantly
remaining obstinate in his opinion, we hereby deliver him into the
hands of the secular judge, to be punished according to the extent and
import of the Roman laws. Still, we sincerely pray, that, if he show
any sign of confession and repentance, he be treated with all clemency
and mercy.”


HOW THOSE WERE DELIVERED WHO SEEMINGLY HAD RETURNED TO THE ROMAN CHURCH.

But when the inquisitors have condemned any one, on account of
so-called heresy, to the fire, who, from fear, or for some other
reason, returns to the Roman belief, they deliver him to the secular
judges with these words: “Whereas the holy Tribunal of the Inquisition
cannot believe, that this man’s conversion is sincere, and fears
to admit a wolf in sheep’s clothing (notwithstanding his supposed
conversion), we deliver him to the secular judges, earnestly entreating
them, to deal in all mercy with this (accused) one, without breaking a
limb or bone, or shedding a drop of his blood.”[201] Compare with the
sense of these words the abovementioned chronicle, _page 900, col. 2_,
and _page 901, col. 1_; also _Hist. Georg., lib. 6, Peter Bor, lib. 3.
Oorsprong, fol. 9–12. Toneel Nicol., fol. 87. Guil. Merula, fol. 947.
Eman. Met., fol. 40. Retuald. Gonsalv. in Tract. on the holy Spanish
Inquisition_, throughout. _Hist. Wenc., fol. 187. Chron. Ph., Mel.,
lib. 5, Hist. Alons. de Ulb., lib. 2._

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

Touching the persecution which resulted to the believers upon this
new charge of the inquisition, we have not been able to learn the
particulars relating to it. Doubtless not a few perished by those
means; since it is certain, that no one that had a good conscience, and
was accused of heresy, could escape with his life. The contents of the
above record inform us, that many had to suffer on this account, whose
names, however, we have not learned. We commend them to God, who will
judge their cause hereafter. His mercy be gracious to us and to them
all.

REMARK.--From the time of Peter Waldo, about A. D. 1170, we have
throughout followed, in the account of the martyrs, mostly the line of
the Waldenses proper, without digressing materially to other sects,
though some of them very closely approximated to the belief of the
Waldenses. Hence it has come, that the number of those whom we have
noticed as true martyrs, is not as large, as it might have been, if we
had not purposed to follow the unmixed, pure line of the Waldenses.
However, in notes, we have placed some who approached this belief very
closely, and shall here add a few more.

NOTE.--_A. D. 1494._--In the fourth year of Henry VII., on the 28th
of April, a very old, honorable widow of over eighty years, was
apprehended for maintaining eight of Wickliffe’s articles (whose belief
against infant baptism and the swearing of oaths, we have already
shown), and as she would not apostatize, she was burned alive in
Smithfield, at London. She said that God and his angels loved her so,
that she was not afraid of the fire. When she stood in the midst of the
fire, she cried aloud: “Lord, receive my soul into thy holy hands;”
whereupon she gave up the ghost. Compare the account in the second book
of the _Hist. of the Persecutions, fol. 599, col. 3_, with _Joh. Fox
Angl., page 671. A. Bal., in Append. Al., page 627_.

_A. D. 1498._--Jerome Savonarola now most zealously rejected, in
his teaching, the institutions of men, and maintained salvation in
Christ alone. He defended the partaking of the holy Supper (called
the Sacrament) under two forms; that is, with bread and wine; in
opposition to the practice of the papists, who gave the common people
only a consecrated wafer. He also rejected letters of indulgence,
saying, moreover, that the Pope did not follow the doctrine and life of
Christ, and that he was the antichrist, because he attributed to human
institutions more than to the merits of Christ. For all these reasons,
he was strangled and then burnt to ashes, at Florence, by order of Pope
Alexander VI. Compare _Chron. van den Ond., page 910, col. 2_, with
_Joh. Munst., fol. 201. Guil. Meru., fol. 950. Hist. Andr., fol. 36_.
Also, _A. Mell., fol. 600, col. 3_, to _fol. 606_; where it is stated
that two others died with him for the same belief, and were likewise
on the 23d of May, in the market place at Florence, after preceding
strangulation, burnt to ashes, and the ashes thrown into the river
Arnus flowing by.

_A. D. 1499._--Paul Scriptoris taught at this time against
transubstantiation (or the essential change) of the bread into the
body of Christ; as also, that all that is taught must be tried by the
touch-stone of the Word of God, adding that all who teach otherwise
teach falsely; hence he said there should speedily come a change in the
(Roman) religion. For this reason he was driven into banishment by the
Minorite monks; and, having lived full three years in exile, he died
in the beginning of the year 1504. Compare _P. J. Twisck, Chron., page
912_, with _Joh. Munst. Tract., fol. 199_. With this we conclude the
fifteenth century, and, consequently, also the account of the martyrs
who then suffered.


CONCLUSION OF THE FIFTEENTH CENTURY.

We long to take our leave from this century, since we cannot longer
behold this misery. However, we have only reached the summit of the
mountain of martyrdom. In our ascent we have met scarcely anything but
skulls, thigh-bones, and charred skeletons. In our descent deep pits,
pools and blood-red rivers, into which the bodies of the saints are
thrown, threaten us; to say nothing of the dark prisons, dungeons,
torture-chambers, and countless instruments of torture.

But the merciful Lord, who has led us by the hand, and thus far aided
us, will lead and help us still further. His love shown to me in this
matter, has been wonderful. For, when the bands of death were around
me, by reason of a half year’s severe sickness, which attacked me in
the midst of this work, his gracious hand restored me, so that I have
completed the work thus far, though not without anxiety and labor.
Hence, though still in the grasp of severe fevers, I wrote, for my
own remembrance, to the praise of my Creator, and to dedicate to my
brethren this book, these words:

    My heart with anxious fear did beat,
    That I this work should not complete;
    Since God had touched me with his hand,
    And sickness brought me near my end.

    Now thank I God with joyful song,
    Whose constant presence made me strong,
    Until I to the end have come,
    By ways oft sad and wearisome.

    My brethren, take this book, I pray,
    With ardent love, and favor, yea,
    Which for the truth of God doth burn;
    For this my soul doth greatly yearn.

It is time to proceed, in order that we may reach the end. We will
conclude this first book, comprising fifteen centuries, the whole of
which we had to bring up from the very depths; and proceed to the
second, where our labor will not be so great; since the living memoirs
of old writers and their accounts will serve us therein. Moreover, the
entire work can be comprised in one great century; relying upon which,
we take our leave, and turn to the following work, to which the Lord be
pleased to grant us his grace, as much as is necessary. Amen.




SECOND PART.



To my beloved Friends and Fellow-Believers in Christ Jesus our Savior.


_Most Beloved_:

When, in former times, C. Vermander, one of our fellow-believers,
desirous of describing the Trojan war, followed the Greek poet Homer,
called the Blind, relating in Dutch rhyme, the latter’s Greek verses
treating of this matter, he stopped when he had completed half, that
is, the first twelve books of the Iliad,[202] writing these words:

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

    “When following the blind in Il’um’s siege,
    I wearied when but half the way I’d reached.”

He became weary when he had traveled half the way, and certainly,
he had good reasons for it; for, who knows not, that by following a
blind man, especially on unknown and dangerous roads, one may easily
be brought into error, yea, severe misfortunes? And what peaceful and
loving person will delight in contemplating severe wars, and terrible
storms and assaults, made upon a straitened and much distressed city,
like Troy (called Ilium) was in Homer’s time? Hence it was proper, and
not less profitable for his soul, that he returned, for, as the proverb
says, “It is better to turn back in the middle of the way, than to err
still further.”

But we, much beloved, having come half the way, yea, through fifteen
bloody centuries, became only the more desirous to proceed, so
insatiable was our desire, from what we had already seen and heard.
Yea, what is still more, though we ourselves suffered much heat and
cold, hardship and illness; yea, deadly sicknesses,[203] on the way,
our desire was not quenched, but much rather spurred on and stirred up,
to reach the end. For, truly, those whom we met here, were no Greek
warriors, who had enlisted under the hero Agamemnon, or his general
Hector. Nor were the storms and assaults which we beheld, made upon a
city built with hands, much less upon the city of Ilium in Phrygia. Nor
did the conquerors burn pitch-barrels, in token of victory. Neither did
the heroes who had acquitted themselves well, and faithfully risked
their lives, to obtain fading oak leaves, or laurel wreaths, as marks
of honor. Or, if they had died, their graves were not ornamented with
tombs, pyramids, or obelisks, which must eventually perish with the
world.

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

Here things were quite different, beloved friends; yea, quite
different. For heroes met us who served the King of kings and Lord of
lords, Jesus Christ, who, though as a slain lamb, is truly the Prince
of the kings of the earth.[204]

  [204] Rev. 1:5.

The place which they stormed, was the city filled with all good things,
or the new and heavenly Jerusalem, whose foundations are all manner
of precious stones, the gates of pearls, the streets of gold, like
transparent glass. Her they took by force, to possess forever; but the
God-displeasing idolatrous city of Babel they destroyed, with spiritual
weapons, as much as lay in their power.

The honor which they obtained for their victory, is an everlasting
honor; their joy a perpetual joy; the triumphal crowns which were given
them, are eternal and heavenly crowns. Here no earthly tombs, pyramids,
or obelisks, need be mentioned, to honor their dead bodies; since their
souls were honored with God, and obtained rest under the altar[205] of
God, the place of all the blessed martyrs.

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

In our thoughts we have wandered through the places where all this has
happened, and with the eyes of faith have beheld these things.

It is true, the sorrow which we, according to the flesh have met with,
was almost insurmountable, seeing so many miserable, and not less
godfearing, persons laid down their lives for the truth confessed;
these in the burning fire, those in the drowning water, others
under the keen sword, some in the strangling rope, yea, in the most
destructive teeth of wild beasts; not to mention countless other means
by which they miserably perished.

But, on the other hand, the joy which we have seen with our spiritual
eyes, and heard with the ears of the heart cannot be told, yea, can
be described by no language. For, some embraced death, singing and
praising God, and what is still more, who can comprehend this? he
who was himself subjected to the death by fire, laid his hand upon
the heads of his half-burnt fellow-brethren, encouraging them, and
strengthening them in the faith. Another, who had tasted the pain of
the fire, and had been drawn out of it, threw herself upon one of the
dreadfully charred bodies, in order to finish the conflict once begun,
and also to obtain the crown of martyrdom.[206]

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

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

This we relate over and above what we have noticed in the first book,
although the persons are also there spoken of. We could adduce many
such and similar examples, were they not sufficiently known, yea, as
clear as the sun.

We therefore proceed to the Second Book, and will commence with the
beginning of the sixteenth century, where we, as previously, will treat
first of Holy Baptism, etc., and then of the Holy Martyrs who suffered
in those times.

However, our labor will be greatly lessened here (like one who,
panting and perspiring, has climbed a steep mountain, and then
leisurely descends, taking his ease), since, as far as the martyrs are
concerned, the previous accounts and printed copies will serve our
purpose; in which we do not propose to make any essential change, for
we do not wish to diminish the good work of our dear fellow-brethren
who, in this matter, have acted in a holy manner before the Lord,
except where it may be necessary because of some account which we have
added thereto.

At the same time we hope to enrich these accounts with various pious
witnesses of Jesus, from faithful memoirs and written records,
which were never before made public; as also their examinations,
death-sentences, letters, and other things connected with this matter;
which we have obtained for this purpose from the hands of magistrates,
criminal authorities, criminal clerks and other sources, at no small
trouble and expense.

This, then, shall be the order of the following work, which we wish may
be acceptable to God, edifying to our neighbor and conducive to the
profit and salvation of our own soul, through Jesus Christ, our only
and eternal Savior, praised and blessed forever. Amen.

  Yours, most affectionately in the Lord, THIELEM J. VAN BRAGHT.

  _Dort, A. D. 1659._




PREFACE TO SECOND PART.


_Christian Reader_:

In this our address we shall present to you nothing new or uncommon,
but that which in former times a certain lover of the holy and blessed
martyrs communicated to his cotemporaries, for general edification,
concerning the faith and steadfast death of many of them; except a few
passages in the beginning, and also a little further on (which do not
properly belong here, and to which we have affixed certain marks to
prevent mistakes.) These we have omitted here, and added, in brackets
[], something of our own, concerning which we stand ready to give an
answer if required.

Having concluded a certain censure concerning those of Horn, the above
writer speaks thus of the immovable confidence of the pious confessors
of Jesus Christ:

“We are fully confident that all these witnesses were unanimous in
regard to the essential articles of faith; they all believed in the one
eternal, true God, the Father, and in his only Son, Jesus Christ, our
Lord and Savior. They all had respect to the sacrifice of the unspotted
Lamb, in whom the Father had placed the reconciliation of our sins.
They committed, yea, by the covenant of baptism, obligated themselves
to serve this Lord, whom the Father had ordained as their teacher
and law-giver. They waited for the blessed resurrection and glorious
recompense promised to all those who, through the grace of the Spirit,
in the race of the Christian vocation, earnestly and steadfastly run
for the prize set before them. They certainly, which is the most
important, showed by their deeds, that they had not only a lip faith,
and literal knowledge, which is found only in the brains of men, but an
effectual and true faith, which, dwelling also in the heart and mind,
is inspired by love, and through which they, according to the example
of the saints, conquered all things.”

Proceeding to the sufferings of the martyrs, he says:

“Contemplate the suffering which these pious martyrs endured, and
how wonderfully God wrought with them; how manfully, constantly and
patiently they fought, through the effective and ardent love of God,
confirming the truth of what is said in Cant. 8:6, namely, that ‘Love
is strong as death, and jealousy cruel as the grave.’ For, here you see
as in a mirror, that neither conjugal longing and love, nor parental
affection and solicitude, nor the desirable company of near and
confiding friends, nor anything which God has put into his creatures,
for the delight of man, could move or restrain these heroes; but
that they, contemning all this, and separating from wife, children,
relatives and friends, house and property, they gave themselves up to
severe bonds and imprisonment, to every adversity and hardship, to
cruel tortures and martyrdom, undaunted by the threats of the most
awful death on the one hand, and unmoved by the many fair promises, to
forsake the wholesome truth, the love of God, and the blessed hope on
the other; so that they could freely say with the holy apostle Paul:
‘Who shall separate us from the love of Christ? Shall tribulation, or
distress, or persecution, or famine, or nakedness, or peril, or sword?’
Romans 8:35. But they found and showed it to be true that according
to the testimony of the apostle, neither death, nor life, nor things
present, nor things to come, shall be able to separate us from the
love of God, which is in Christ Jesus. Verses 38 and 39. Through this
love they overcame all things, and performed glorious deeds beyond the
power of man. Weak women exhibited more than manly strength. Maidens
and young men in the bloom of youth were enabled, by the help of God,
to despise the alluring world, with all her fair and great promises;
and these young and tender branches, by faith and patience, conquered
the mighty of this world; the simple and unlearned confounded the
sage doctors; so that these, silenced frequently through the truth,
disputed with threats of fire and sword, and, though in vain, defended
themselves thereby; manifesting in this manner their impotence and
malice. Christ strikingly fulfilled in them the promise made to his
disciples, Matt. 10:19, namely, that he would give unto them what they
should speak in that hour when they should be brought before kings and
governors. In sight of scaffolds and wheels, of fire and sword, they
fearlessly confessed the truth, so that the judges and inquisitors
were sometimes astonished, sometimes confounded, and sometimes enraged
and startled. Of this boldness, the martyrs themselves boasted in
their letters, thanking God, for, knowing their own weakness, they
experienced the strength of God in the cross, so that they could take
upon themselves with a composed, yea, with a joyful mind, that from
which human nature beyond measure seemed to recoil and flee. Yea, they
were filled with such an exuberant and great joy, begotten in them
through the unhindered contemplation of the heavenly glory in faith and
hope, that they would have preferred no royal banquet to this parting
feast.

They were endowed with such strength that even cruel and inhuman
torture could not extort from them the names of their fellow brethren,
so that, filled with divine and brotherly love, they sacrificed
their bodies for their fellow believers. The brotherhood in general
was thereby so enkindled with zeal and love, that each, despising
the earthly and regarding the heavenly, prepared his heart for the
sufferings to which his brethren were subjected, and by which he
himself was daily threatened. They shunned no danger, in the way
of sheltering their fellow believers, visiting them in prison,
calling boldly to them in the place of execution, and comforting
and strengthening them with words of Scripture. The tyrants found
themselves deceived in their design; they thought they could cause
these Christians to apostatize; they put them into assurance of their
salvation; they supposed they could destroy and extirpate those who
opposed them, but, on the contrary, they raised up more opponents;
for many of the spectators, at the said spectacle of killing people,
who were harmless and of good name and report, yea, who would rather
die than do ought by which they supposed to offend God, were thereby
brought to reflection, and thus to investigation, and ultimately to
conversion.

Besides these noble examples of love, patience and constancy, we
find in their writings many devout lessons, edifying teachings
and comforting admonitions, written in dark prisons, hurried and
negligently indeed, and on account of inconvenience and with poor
materials, but sealed with the most glorious mark, their own blood.
Then the words have power and weight, when their truth is confirmed and
attested by the deed. Seneca, in his epistles, censures philosophising
with words, and not with life, as something shameful. Here you find
words which devotion has penned, which the pressure of suffering has
extorted from the inmost of the heart; words which have not been warped
or bent by worldly considerations or carnal passions; but which were
sincerely and unfeignedly spoken to their friends, at the end of life,
as a last will, and confirmed with death. Husbands in tribulation
consoled their wives, admonished them to godliness, and incited them
to steadfastness. Parents gave useful instructions to their children,
presented to them the changeableness, vanity and perishableness of
visible things; they taught, counseled and commanded them to forsake
the world and the lusts thereof, and to cleave to and alone serve God,
the supreme and only good. You perceive here how they were sometimes
assaulted with many temptations and enticements, not only of wicked
men, but of the devil; how the enemy of souls, bringing them upon the
pinnacle of the temple, as it were, showed them the splendor and glory
of this world, in order to entice them to worship this; Matt. 4:5,8.
How he sometimes, with the terror of impending suffering, assailed the
soul with fearfulness, and how, by false imaginations, he endeavored
to bring the minds to apostasy, despondency and despair; which these
pious heroes, arming themselves with watching and constant prayer to
God, valiantly overcame, fighting manfully through all temptations,
promises and threats, even unto death, and gaining the victory.

Now, even as the reading of, and meditating upon, the pious fathers, is
very profitable in every case, so these persons stand as instructive
and consoling examples, for all who are visited with crosses and
temptations. Here manifest themselves shining beacons of living faith,
of sure hope, and ardent love. Here is seen the positiveness of God’s
promises, in fearless and joyful hearts, in the midst of suffering.
Matt. 10:19. Here is the steadfastness of the saints, whom Christ
crowns with salvation. Matt. 24:13. It is true, by the worldly-minded
they are accounted as filth and offscouring (1 Cor. 4:13), and their
actions stigmatized as sheer folly and madness; but they comfort
themselves in God, and rely on his promises. They have learned that the
cross must thus be taken up, if one would be worthy of Christ. Matt.
10:38. They know that they are strangers and pilgrims in this world,
1 Pet. 2:11, and remember the words of their Master, who says: “If ye
were of the world, the world would love his own; but because ye are
not of the world, therefore the world hateth you.” John 15:19. They
are confident that if they lose their life here, they shall find it
again hereafter. Matt. 10:39. They believe that we must confess the
name of Christ, if we would have him confess us before his heavenly
Father. Matt. 10:32. They know that their Lord and Master suffered
himself, leaving us an example that we should follow his steps; who
was thus minded, that when he was reviled, he reviled not again, and
when he suffered, threatened not, but prayed for his enemies. 1 Peter
2:21,23. They hold that if they would reign with Christ, they must
here suffer with him. 2 Tim. 2:12. They are mindful of the words of
Christ, that the servant is not greater than his master, Matt. 10:24,
and that therefore, as Christ suffered, they must arm themselves with
the same mind. 1 Peter 4:1. They know themselves to be defenseless
sheep, a prey to the devouring wolves. But they do not fear them, who
can kill only the body, but him who holds body and soul in his hand.
Matt. 10:28. They learned long ago that all that will live godly shall
suffer persecution. 2 Tim. 3:12. Christ foretold them that they should
be hated of all men for his name’s sake, yea, should be delivered
into tribulation, and be killed; and what is still more, that those
killing them should think that they do God service. Hence, they think
it not strange when they are tried by suffering; but rejoice that they
are partakers of the sufferings of Christ, knowing that, when his
glory shall be revealed, they shall also rejoice with him. 1 Peter
4:12,13. They glory in tribulation (Rom. 5:3), believing that thereby
their faith is tried and refined. 1 Pet. 1:7. They experience that
patient suffering begets a glad and constant hope, and that the cross,
which to those who perish, is foolishness, is to them the power of
God unto salvation (1 Cor. 1:18), and esteem it as the grace of God,
when for conscience they suffer wrongfully. 1 Pet. 2:19. And though
they be troubled, persecuted and cast down here, yet they are not in
despair, forsaken, or destroyed; but with holy Paul, they always bear
about in their bodies, the dying of the Lord Jesus, that the life
also of the Lord Jesus might be made manifest in their bodies. 2 Cor.
4:8–11. They feel in the abounding of the sufferings of Christ, an
abounding consolation through Christ. 2 Cor. 1:5. They believe that the
sufferings of this present time are not worthy to be compared with the
future glory. Rom. 8:18. Hence they arm themselves for tribulation and
suffering, as true heroes of their captain, Jesus Christ. They have
before them a great brotherhood, who finished their course in this way.
Cain could not bear his brother’s piety and favor with God, and slew
him. Gen. 4:8. Violence and oppression ruled the first world. Gen.
6:13. Pious Lot had to be the sport and lust of the Sodomites. Gen. 19.
David had to flee before Saul. The prophet Isaiah lamented already in
his time that he who departed from evil had to be everyone’s prey and
derision. Many holy prophets and men of God had to endure persecution
and martyrdom from the wicked, as holy Zacharias, Amos, Micah,
Jeremiah, Daniel, and the three young men, Eleazar, the mother with her
seven sons, and others, who need not be mentioned, since the time and
age of the New Testament, furnish abundant material in this respect.
John, the forerunner of Jesus, had to offer his neck to the sword, in
prison. Matt. 14:10. Our captain of the faith, Jesus Christ, had to
enter into his glory through much derision, ignominy and suffering, and
ultimately through the most shameful death of the cross. His apostles
and disciples, as the chronicles state, followed their Master. Peter
and Paul were put to death by Emperor Nero. James, the brother of John,
was killed with the sword by Herod. Acts 12:2. Matthew was nailed to
the earth, in India. Bartholomew was flayed. Andrew was crucified.
Thomas was thrust through with darts. Philip was nailed to a cross, and
then stoned to death. Simon Zelotes was scourged and crucified. James,
the son of Alpheus, was cast down from the temple, at Jerusalem, and
then beaten to death with sticks. Judas Thaddeus was killed, in Persia,
by wicked heathen priests. Matthias also obtained the martyr’s crown.
Mark, the evangelist, was dragged about by a cord around his neck, at
Alexandria, till he died. John, the apostle, banished in the island
of Patmos, adorned the Gospel with suffering [as is circumstantially
recorded in the first book, first century, in the account of the
martyrs]. This was the way of the holy prophets. This is the path which
our Savior and his messengers, and afterwards many disciples, trod.
Polycarp, the disciple of John, was burnt alive at Smyrna. Ignatius,
bishop of Antioch, was torn by wild beasts [as is stated in the second
century]. Even the Roman bishops, in the first three hundred years,
were mostly all martyred, and subjected, with the common Christians, to
persecution by the heathen Emperors [these, however, we commit to God].
Under the Emperor Diocletian, there was such an awful persecution that
it seemed as though the Christian name would be utterly extirpated;
so that the first churches at the time of Emperor Constantine were so
accustomed to persecution, that they deliberately prepared themselves
for suffering.

Since, then, the godfearing who are visited with the cross, have so
many holy martyrs as predecessors; and since the cross is foretold
them; yea, since such glorious promises are given to those who suffer,
it is a little thing for them that they, who gladly acknowledge
themselves soldiers under the bloody banner of Christ, are therefore
aspersed and ridiculed as fools. The Christian reader may here perceive
and firmly conclude that the cross is also the ensign of those who
serve and follow Jesus Christ, the captain of the faith; and that, on
the contrary, those who afflict others with crosses and sufferings,
do not belong to this captain, but are under another leader. For the
true Christians have never persecuted the innocent, but were always
persecuted themselves; and in the primitive church, even in the time
of Constantine, when the bishops began to rise a little higher in
the world, and were protected by the Emperor, it was considered an
abomination to persecute any one; they, however, suffered persecution
themselves. It was then deemed such a detestable thing, to put to
death or persecute any one for heresy, that Bishop Ithacius was
excommunicated and separated from the church, because he, through the
tyrant Maximus, had brought about the death of Priscilian, the heretic;
as the Roman cardinal, Cesar Baronius, very plainly describes in his
church history, for the year 385.

He also states further, that it is utterly incompatible with the
meekness of a pastor. Again, that none of the holy fathers even
commended it, that an ecclesiastic should seek to bring a heretic
to his death. So that, according to him, St. Martin would have no
fellowship with the aforesaid Ithacius or his adherents, because their
hands were stained with the blood of Priscilian. And though, induced
by the threats of the tyrant Maximus, St. Martin feigned to have
fellowship for an hour with Ithacius, he nevertheless subsequently
manifested great regret for it, since he felt that in consequence of
his dissimulation, the gift of healing was partly taken from him.

From this it is clearly manifest, how falsely they boast of being the
successors of Christ and his apostles, and of the primitive church,
who have so abominably stained their hands with the blood of innocent
people, people who only confessed and practiced the Gospel according to
the full dictates of their conscience; yea, concerning whom the tyrants
themselves frequently testified, that their life was pious; that they
would not willingly lie, or speak against their conscience; and that
they were not apprehended on account of any misdeeds, but only because
they did not obey the mother, the holy church, and the decree of the
Emperor. It is so far from such being the true and apostolical church,
that there is no surer mark of the false and antichristian church, than
the killing of heretics, or rather, so-called heretics; for however
abominable heresy may be, this is the most abominable of all. For what
indeed is more opposed to the peaceable, meek, merciful, forgiving,
and revengeless character of Christ, than to persecute any one for his
faith? What can we conceive of that militates more against the holy
laws and commandments of Christ, which chiefly consist in love, peace,
humility, meekness, lowliness, mercy, forgiveness, compassion, etc. If
Christians are called (as they do) to requite hatred with love, evil
with good, cursing with blessing; yea, must they, according to the
doctrine of Christ, pray for them who oppress and persecute them; how,
then, is it possible that they can remain Christians and themselves
oppress and persecute others who have never laid a straw in their way?
Can we believe, that any trace, yea, any true knowledge of the spirit
and word of Christ remains where there is such a direct antichristian
disposition and action? If, according to Christ, false prophets are
to be known and judged from their fruits (Matt. 7:16), there can be
nothing by which they may, more readily, be distinguished, than from
their persecuting others; for they are witnesses unto themselves, as
Christ said to the Pharisees, that they are the children of them who
killed the true prophets, and who fill up the measure of their fathers.
Our Savior compares them to serpents and a generation of vipers, who
cannot escape the damnation of hell. Matt. 23:31–33. The disciples
of Christ, who still entertained the hope of the establishing of an
external and carnal Israel, asked their Lord, whether they should,
according to the example of Elias, command fire to come down from
heaven, upon those who did not receive him. Whereupon Christ earnestly
rebuked them, saying: “Ye know not what manner of spirit ye are of.
For the Son of man is not come to destroy men’s lives, but to save
them.” Luke 9:54–56. But these heretic-killers, who boast of being
the vice-regents and followers of Christ, yea, doctors of divinity,
dare, not only without asking Christ, but even against his express
prohibition and example, whet the sword, and stir up the fire, not to
murder those who refuse to receive Christ, but those who are ready
to adhere to and follow him even unto death. By this they clearly
indicate, first, that they are governed and impelled by the spirit not
of Christ, but of the devil (who was a murderer from the beginning,
John 8:44); and, secondly, that they do not come like Christ and his
followers, to save men’s souls, but to destroy them; since they kill
not only the bodies of the innocent, thus dishonoring the image which
is created after God (Gen. 5:1), and making themselves guilty of
the mortal sin of blood-shedding (Gen. 9:6) but, O awful deed! they
purposely and as much as lies in their power, also endeavor to kill
their souls, whom, being considered by them in a state of damnation,
they suddenly cut off from the time of repentance. Matt. 26:52. They
would presumptuously teach Christ, the perfect wisdom; for he deemed
it well, and commanded his disciples, to let the tares grow until
the harvest, lest they should root up the wheat with the tares, but
these teach and do the opposite. Weeding contrary to the command of
Christ, they root up not only the tares, but, passing by bad, unchaste,
extravagant, pompous, avaricious, mendacious, deceitful, envious,
hateful, and vindictive men, they also, from the field of the world,
root out the purest grain.

They usurp the office of the Most High, and would command and compel
the souls who are not under them, but under the sceptre of Jesus Christ
(Matt. 10:28); yea, they set themselves not only beside, but above
the Divine Majesty, demanding that men should obey them rather than
God. God has commanded that we should serve him with all our hearts
(Deut. 6:5), but these prohibit men from serving God in this manner,
and constrain them contrary to the convictions of their consciences to
follow their laws and institutions. Matt. 21:37. Christ constrained the
people to conversion, by words of admonition, persuasion and reproof,
and of those who were offended at his doctrine, he only said: “Let them
alone: they be blind leaders.” Matt. 15:14. But these compel with fire
and sword, so that they deliver to the executioner those who embrace
the doctrine of Christ according to all their ability, and do not feel
themselves at liberty to follow these blind leaders; bringing them into
a strait, where they cannot without danger, escape either to the right
or to the left; for, if they obey these, they fall into the hands of
God; and if they adhere to God, they cannot escape the cruelty of these
men.

Now, in order to give a semblance and gloss to their unchristian and
ungodly punishments of heretics, they befoul these pious people with
the stain of disobedience, and, washing their hands, as it were,
from innocent blood, lay the guilt upon the edicts, which, however,
were devised, and are daily executed, through their bloody advice
and instigation. But, pray, who has given them power to make edicts
against souls and consciences, to reign thereby in the kingdom of
Christ, in which they themselves can be but subjects and servants?
Will this excuse them? By no means. The Jews who sought to bring the
innocent Jesus to death, also said like these: “We have a law, and by
our law he ought to die.” John 19:7. They know, or ought to know, that
at the tribunal of Christ judgment will be rendered, not according
to human edicts, but according to the divine word. “The word that I
have spoken,” said the Lord, “the same shall judge him in the last
day,” (John 12:48), and, therefore, every one is necessarily bound
more to the law of Christ, than to their laws and edicts; yea, an
account will have to be given of these edicts, at that tribunal, and
that whereby they sentenced the innocent wrongfully to death, will
then justly aggravate their own sentence. What will they offer as an
excuse, when an account will be demanded of them, why they exercised
such blood-thirsty tyranny over souls? why they wrested the sceptre out
of the hand of Christ, and usurped his seat? why they made themselves
masters in that kingdom in which they, as servants, must themselves
give an account of their actions? why they, as evil servants, treated
and beat their fellow servants so cruelly; though he (Christ) had
warned and threatened, to cut such asunder, and to appoint them their
portion with the hypocrites, where there is weeping and gnashing of
teeth (Matt. 24:45,51)? why they did not consider, that those shall
have judgment without mercy, who have showed no mercy (Jas. 2:13)? What
terror, what anxious remorse and fleeing will it cause when, to convict
them of their wickedness, there shall come forth those whom they
fettered, chained, beat, killed and martyred, whom they then accounted
fools and madmen, and whom they now behold in such great glory and
esteem with God.

In that day, when all hidden things must come to light, such empty and
artificial excuses will not avail. Hence, now is the time to consider
how unchristian it is, to persecute Christians; how much deserving of
death it is, to shed innocent blood; how culpable it is, to dishonor
the image of God; how perverse and vain it is, to fight against
spiritual truth with carnal weapons; how unnatural and unreasonable it
is, to do unto another that which we would not have done to ourselves,
and who of all would like to be forced in the convictions of his
conscience. How presumptuous it is, to usurp the seat of God, and to
wish to rule over the conscience, whereas Christ commanded, to render
unto Cesar the things which are Cesar’s, and unto God the things that
are God’s. Matt. 22:21. They should bear in mind, that Christ prayed
for his persecutors, and learn from it, how unbecoming it is, that
those who would be Christians, persecute others, who pray for them.
Luke 23:34; 1 Pet. 2:19. They should contemplate, how great an evil it
is, to compel any one’s conscience by the terrors of fire, rope and
sword, when Paul so strictly forbids to wound the weak conscience of
the brethren. Rom. 14:15. They should remember, that, since the holy
apostle commands no greater punishment for heretics, than to shun them,
they also need, yea may, use no greater. Tit. 3:10. Surely, if they
would well examine themselves, they would not so readily proceed to
condemn, but would suffer themselves to be restrained, since Christ
declares that with what measure we mete, it shall be measured to us
again. Matt. 7:2. They would fear, if they knew themselves aright, that
in condemning another they might condemn themselves; since it might
easily be the case, that before God the judge was as culpable as the
one judged.

They further produce, in defense of, or, rather as an excuse for,
the punishments of heretics, these reasons: 1. Thereby to bring and
compel them to conversion. 2. That their heresy might not propagate
itself, and pollute others. 3. To prevent rebellion. As regards the
first, it is the duty of every Christian, to promote the salvation of
his neighbor as much as is possible. But how is this to be done? by
external compulsion with fire and sword? Impossible; this touches and
affects the body, but not the conscience, which must not be compelled,
but led and instructed. The word of God is the sword with which all
error and heresy must be cut down. If the supposed error cannot be
conquered with the power of truth, swords will be dull before it. And
though a man, through dread of suffering, renounce his belief with
the mouth, yet will he not do it with the heart; and thus, instead
of converted Christians, dissembling hypocrites are made. But if a
man remain steadfast, and is put to death, how can this tend to his
conversion, since every means of conversion is taken away? For, one of
two things is certain: if he is a damnable heretic, he is cast down
into hell; but if he is not, a saved Christian is put to death; choose
whichever you please and an abominable crime is committed. What is it
then, that urges them thus to promote any one’s conversion? what binds
them to this? who enjoins it upon them? who advises them to it? yea,
who gives them permission to do it? and which of the apostles has set
such an example? Truly, such reasons are but fig leaves and covers with
which they seek to hide their shame and wickedness. They pretend that
they aim at the conversion of men, but in fact seek to secure their
own pleasure, honor and lust, in order thus to exercise undisputed
despotism in the kingdom of God. So far is this from being the case,
that any one’s conversion is promoted thereby, that on the contrary,
all impartial persons conceive an aversion against them; so that even
the good, (if any good remains, or can be found, in the persecutors),
is rendered suspicious; yea, entirely destroyed, inasmuch as their
words, however entreating and flattering they may be, can obtain no
entrance or credit, neither do they deserve it. For, who would expect
to learn anything godly or Christian from those who are pregnant with
murder, and whose hands are stained with innocent blood? “Do men gather
grapes of thorns?” Matt. 7:16.

As to the second, it is so far from the fact that supposed heresy
should be checked by tyranny, that it is almost always spread by
it; for, when hands are laid on people whose life is blameless and
pious, and they are imprisoned, tortured and subjected to a painful
death, only for the name of Christ, and because they, as they openly
confess, dare consent to nothing contrary to their conscience,--this
produces reflection and attention in all impartial minds, who, on
investigating the matter, discover the innocence of the persons accused
and persecuted, and thus conceive an aversion to such degenerate
Christians, who persecute others, and associate themselves with those
who so valiantly bear the cross of Christ, as examples abundantly
testify; which verifies what an ancient father has said: _The blood
of the martyrs is the seed of the church_. When the tyranny of popery
was at its height, apostasy from it was greatest, for martyrdoms are
effectual sermons, which touch the heart, and awaken the slumbering
eyes; nor is this strange, for he that has a little knowledge of the
Christian religion, and is not utterly blinded by malignant partiality
comes easily to believe that the persecutors must be heretics
themselves, since Christ and his disciples never persecuted any one,
but always suffered persecution themselves. They easily perceive, that
these cruel men are not innocent, meek and defenseless sheep, to which
Christ compares his followers, but much rather ravening wolves, which
have crept into the fold of Christ, and devour the sheep. John 10:1.
The plain and pure truth, confirmed by an innocent life, is the means
to overcome error and falsehood; they who depart from this to carnal
weapons, betray themselves, and disclose their injustice and impotence;
for, since they cannot prevail against the truth, they endeavor, by
exterminating and crushing the persons, also to exterminate and crush
the truth. From all this it appears, how empty an excuse they seize to
defend their tyranny, and what frail weapons they employ, to uphold
the delusion. But it is a purely fictitious excuse, with which to
disguise their purpose, and to attire in a strange dress the ugliness
which cruelty presents to every eye, and, through deception, to make it
pleasing to one another. They pretend to be zealous for the salvation
of the people, but, in fact, endeavor to propagate their own kingdom of
lies; and if aught rises in opposition to it, they seek to subdue it
with the arm of flesh. The Pharisees, in the time of Christ, objected
to Christ for the same reason, namely, that he was perverting the
people. Luke 23:2. Their self-love and thirst for political power begat
in them a bitter hatred and envy against our Savior, on account of
which they sought to bring him to death. This they cover; of this they
are silent. They cry, as though they were filled with a godly zeal:
“This fellow perverts the nation;” though they, as well as these sought
to seduce the people from Christ, the truth, to their own lies.

As regards the accusation of rebellion, this also is not an invention
of yesterday or to-day. He (Christ), said the Pharisees, stirreth
up the people with his doctrine; whereas they stirred up the people
against Christ, who preached nothing but peace, love, humility,
meekness, and the like, and whose life and actions were nothing but
an overflowing fountain of kindness, benevolence and mercy. Thus
did they stain, without a shadow of evidence, with the slander of
rebellion, people who lived in all simplicity and integrity, and made
open confession, that they were bound by the law and example of Christ,
to live without revenge, and exercise a forgiving spirit towards
every one, yea, to love those that hate them, and to do good to their
enemies. He that examines the history of the Netherlands and Germany,
for the last sixty years, will find that rebellion, contention, and
dissension, yea, alienations and destruction of countries and cities,
have been caused by persecution on account of religious differences;
for religious zeal cannot be cut off with the sword, nor consumed
by fire. On the contrary, it is evident, and confirmed by present
practice, that many and various religious persuasions can live together
peaceably and quietly, and that the cities and countries where
liberty of conscience is maintained, have prospered, and experienced
the special blessing of God. Hence, also, the H. M. Lords States of
these countries, seeing the great mistakes of the King of Spain, have
never been willing to follow in his steps, but expressly declare, as
appears from the records of the _Treaty of Peace at Cologne, page 38_,
“That religion does not concern men, but God, and that the King owed
obedience to it as well as the subject.” They declare to have found
by experience, that force and weapons are of little value for the
spreading and preservation of religion; and that, even as they would
not have that violence should be done to their consciences, so it
does not well accord with the law of God, for them to do violence to
the consciences of others. Again on _page 54_, it is declared: “That
the Christian religion is a great mystery, and that for the promotion
of the same, God does not use wicked soldiers, nor bows or swords.”
Again on _page 57_: “We have learned that the government of souls
and consciences concerns God alone; and that he is the true avenger
of violated or dishonored religion.” And though some, forgetful of
their own cross, or that of their ancestors, incited to a revival of
the abolished slavery, yet their E. E. never lent a willing ear to
it, nor suffered themselves to be blind executors of such partial
and pernicious counselors, who thereby sought to build and establish
more their own kingdom, than the kingdom of Christ. But, through
the goodness of God, we still have at the present day, authorities
under whose protection we can lead a quiet and peaceable life, in
all godliness and honesty, 1 Tim. 2:2; can meet and assemble without
molestation; preach and hear the word of God; use the sacraments as
instituted by God, and openly practice our divine worship; for which
kind privilege all subjects and Christian believers are under great
obligations, to reverently show all gratitude to their authorities,
high as well as low, to faithfully obey them, to honestly pay customs
and taxes, and to pray earnestly and constantly to God, for the
welfare of their persons and government, in order that this favor may
descend from us to our children and posterity. We must also greatly
thank the Lord for it, and magnify his name by a holy life, constantly
seeking, more and more, to evince virtue from our faith, and to shine
by good works in this benighted world. We must see well to it, that
we do not neglect or abuse this time of grace, 2 Cor. 6:1; for if we
employ it badly, and use liberty as an occasion to commit sin, it will
undoubtedly happen to us as it did to Israel, who, having waxed fat and
strong, departed from God, and was therefore again cast into distress
and misery, until necessity compelled them to seek God. Deut. 32:15.
O how many there are, it is to be feared, who with Demas have loved
the world again! 2 Tim. 4:10. How many there are, who, having forsaken
their first zeal and love, have become cold and slothful in their
devotions!

In former times, in the times of the cross, when men could assemble
only under peril of their lives, our zeal drove us in the night
and at unseasonable times, into nooks and corners, and into fields
and woods. How precious was then one hour which could be employed
in stirring up and establishing one another in godliness. How the
souls then thirsted and hungered after divine food. How pleasantly
then tasted the words of godliness. Men did not ask for ingenious or
flowery sermons; but hunger devoured all that was presented. Then soul
treasure was diligently sought, since bodily possessions could give
but little comfort. Then heavenly riches were sought for above all
things; for earthly possessions were altogether insecure. But how is it
now? Temporal avocations have the preference throughout; the oxen must
first be proven, and the field be inspected, before one can come to
the heavenly marriage, Luke 14:18,19. Simplicity is changed into pomp
and ostentation. Possessions have increased, but in the soul there
is leanness. Clothes have become costly, but the inward ornament has
perished. Love has waxed cold, and has diminished, but contentions have
increased. Do you suppose that God will always behold this with the
same longsuffering? Think ye, that he will never once use his uplifted
rod? He that did not spare Israel, when they departed from him; he that
did not pass David by, when he sinned through fleshly lust; he who
did not spare Solomon, when he turned his eyes to strange women, and
fell into idolatry with them, shall he spare those who, through love
of the world and the practice of sin, have so greatly departed from
him? He often delivered Israel from one tyrant to another, that they
might learn to know him, and reform. He chastised them as a father,
that they might not serve him with a divided heart, as in the time
of Elijah, but that they might serve him alone, 1 Kings 18:21. He
delivered Amaziah, the King of Judah, into the hands of his enemies,
because he did not serve God with a perfect heart. 2 Chron. 25:2. Now,
examine your heart; whether it is not divided; whether you do not seek
to serve Christ and the world at the same time; how feebly you hear
and consider the word of God, since your thoughts are entangled in
earthly vanities; how seldom and how slothfully the works of godliness
are practiced; and how busy and zealous you are throughout in amassing
money and property, and in feasting yourself on pleasure. It is true,
you have cast away the dumb, wooden idols, but examine now, whether
the idol of riches and avarice is not set up in your heart. Eph. 5:5;
1 Tim. 6:10. Plow through the inmost depths of your heart, and see
whither most of your inclinations and desires tend; whether, easily
satisfied here, they penetrate the clouds, and have their conversation
in heaven, or, whether digging with insatiable desire into the earth,
you seek to increase your riches and to add house to house, and
farm to farm; whether Christ in heaven is your supreme treasure, or
whether your treasure is here, against which Christ so earnestly warns
his disciples. Matt. 6:19. If you would make a test of this, study
attentively your intentions and thoughts in every occurrence; consider
once, how great a love you have for riches; how much confidence
you place in them; how greatly troubled you are with a heathenish
solicitude for the future; how anxious and despondent you are when
bad times and misfortunes threaten, and how securely you live when
sailing before the wind; how reluctant and miserable your love for your
possessions renders you in the giving of alms; how great contention and
how many law suits you would rather engage in, than give up your right,
and suffer damage; how soon joy and sleep forsake you, when losses and
misfortunes befall you; how much time earthly contemplations detract
from your proper devotions; how feeble and spiritless they render
your prayers; how deep the abundance of your treasures sinks you into
sensuality; how much you are pleased with yourself on this account,
and exalt yourself above others; finally, how painfully you part from
them, and how sadly you will bid them adieu on your death-bed. Let this
serve as a test, I say, and examine yourself, and you will discover
at the same time, what you love and serve most, and how much or little
you have “crucified the flesh with the lusts thereof.” Gal. 5:24. For,
though outward persecutions now and then cease, yet every Christian
is called to sufferings and conflicts; each must take up his cross
and follow Christ; each must live, not after the flesh, but after the
Spirit; each must suffer in the flesh, that he may cease from sin.
Matt. 10:38; Rom. 8:1; 1 Pet. 4:1. If you then find, that the time of
freedom [from persecution] has given liberty and room to your lusts,
persecute yourself, crucify and put yourself to death, and offer up
soul and body to God.

In times of persecution, words and colloquies consisted in edifying
instructions, and awakenings to godliness, magnifying of the name of
God, mutual consolations in suffering, exhortations and incitations
to constancy, and recommendations of eternal salvation. Examine once,
whether at this time you have not lent your tongue to please frivolous,
worldly men with vain and useless talk; whether thereby you did not
only not promote godliness, but were also a hindrance and injury to it;
whether you did not defame your neighbor’s good name and reputation;
and whether your tongue has not by lying and deceit ministered to
avarice. In times of the cross, the time was spent in godly exercises,
in consoling and edifying one another, in visiting those in prison,
and in preparing for suffering by devout meditations. Consider once,
on what you have bestowed the precious time; how much of it has been
squandered in voluptuousness and vanity; how much has been wasted in
disputes and quarrels; how much has been lost by needless anxiety and
labor; and how little has remained for devotion. No doubt, you will
find, that the absence of the chastening rod has rendered men impious
and without reverence, and that “the lust of the flesh, the lust of
the eyes, and the pride of life” have usurped the place of piety and
humility. But the most dangerous of all is, that but few examine
themselves; but few sigh over themselves. Without knowing it, many are
poor, naked and blind, who with those of Laodicea think that they are
rich and have everything in abundance, Rev. 3:17; but it is a wealth
with which God is not pleased, and by which the spiritual riches, which
consist in faith and love, in a living hope and a good conscience,
are diminished. See in the writings of the martyrs, how their life
was, how their suffering, how their constancy. It was the will of God,
that the children of Israel should remember the ways of their fathers,
and the instruction of wisdom concealed therein; for they are all,
ancestry and posterity, taken as one body. Deut. 8:2. Frequently it
is said through the prophets: I have brought thee out of the land of
Egypt; though this had been done to their forefathers. Micah 6:4; Ps.
81:10; Hos. 11:1. Examine your ways, and compare them with theirs, and
see whether the love of the world has not blinded your eyes, and led
them away from God. Many, when they could not use the world, turned
of necessity to God, as their nearest refuge; but as soon as a little
breathing time set in, they again began to lean towards the world;
the parents became rich, the children luxurious and wanton; the world
caressed them, and in course of time they became respected and lifted
up; the reproach of the cross was relinquished, and the honor of this
world stepped into its place. And this, in the first church was the
reason why God permitted a most awful persecution to come in the time
of Emperor Diocletian, that his children might be chastised thereby,
who already began to join in with the common world. _Eus., lib. 8, cap.
1_. Hence, we must see well to it, that we do not incur like guilt,
lest there come upon us what came upon them; for no one fares worse in
such times, than he who has not made good use of his time; such an one
will then be visited with woe, distress and misery; but to them that
love God, all things work together for good; they are purified and
tried by the refining fire; hence it is necessary that God at times
purge his threshing-floor with his fan, that the tares may not get the
upperhand, to its own destruction. But we only have to ask his divine
goodness, to chastise us as a father, and draw us by his love, moving
our hearts and minds to himward, in order that we may lead a godly and
holy life, in all love, peaceableness, kindness, and long-suffering;
not easily complaining of or grudging against one another, but bearing
in patience one another’s infirmities, and bettering each other by
good instructions; fleeing and avoiding all offenses, contention and
dissension, separations and schisms, which cause insufferable and
damnable discord; striving for peace; and seeking to heal, and restore
to unity, quiet and peace, that which is broken and ruined, rent
and torn asunder by the subtlety of the devil, and blind ignorance,
and scattered into various factions, to the great offense and
stumbling-block of many. If we do this, we shall cause the blessing and
presence of God to be with us. Col. 3:12; 1 Pet. 4:8; James 5:9.

In the meantime, let us constantly adhere to God, always pray for an
increase of wisdom and divine knowledge, and run with patience the race
that is set before us, looking unto Jesus, the author and finisher
of our faith, Heb. 12:1,2; for we have the same conflict which David
had in his time, and Job, and all the prophets, and Christ and his
apostles, together with all the pious followers in the first church,
as also before and in our time. They all had to overcome the world; so
do we; they all had to deny themselves; so do we; one crown is to be
gained, and the same kingdom is to be inherited. Heb. 12:28. The times
also, are just the same; but the different life makes them different;
however, all inequality must ultimately merge in the equality of God.
In order to make his followers partakers of this equality and unity,
Christ prayed, that they might be one with him and the Father. John
17:20. This was also the sole aim of the apostles; to this, as the
eternal, supreme treasure, they exhorted every one; “For in Christ
Jesus neither circumcision availeth anything, nor uncircumcision, but a
new creature. And as many as walk according to this rule, peace be on
them, and upon the Israel of God. Amen.” Gal. 6:15,16.

  _Written out of love, to edification and amendment._




THE BLOODY THEATRE

--OR--

MARTYRS MIRROR

--OF THE--

ANABAPTISTS OR DEFENSELESS CHRISTIANS,
who baptized only upon Confession of Faith, and who suffered and
died for the testimony of Jesus, their Savior, in the sixteenth and
seventeenth centuries, that is, from A. D. 1500 to A. D. 1660.--Being
an Enlargement of the preceding Martyrs Mirror, augmented from many
authentic Chronicles, Memoirs and Testimonies; together with an Account
of The Holy Baptism, and other Articles of Divine Worship practiced in
those times.




AN ACCOUNT OF THE HOLY BAPTISM IN THE SIXTEENTH CENTURY.


SUMMARY OF BAPTISM IN THE SIXTEENTH CENTURY.

[The controversy of the so-called clergy the cause, in this century,
that the Anabaptists increased the more, which forms the beginning of
this account.

In the meantime, the difference is shown, between the old Waldenses and
the apostate Hussites, respecting the article of holy baptism.

The Waldenses in Hungary were now, in the year 1507, greatly
persecuted; concerning whom it is stated, that they led an innocent
life; and it is also declared that in their confession, which they
delivered this year, as well as in their defense, in the year 1508,
nothing at all is said about infant baptism.

Ludovicus Vives is introduced, for the year 1521, who, commenting
on Augustine, says: That formerly the adults alone were admitted to
baptism, and that even in his time said practice was still maintained
in some cities of Italy.

Two articles of the old Waldenses are related, one of which is against
the Pope, the other on holy baptism.

For the year 1540, mention is made of the churches in Thessalonica,
who were said to have remained unchanged in faith from the time of the
apostles, and agree with the Anabaptists. From two different authors
particulars corroborating the matter of said Thessalonian churches are
given; from the testimony of other writers and credible memoirs.

In a note it is shown, that in Thessalonica alone the Christians have
more than thirty churches, or meeting houses, while the Turks have only
three.

D. Vicecomes mentions the time when the Thessalonian Christians
administered baptism.

We then proceed to some confessors who lived and were put to death in
the time of our fathers; some good and wholesome testimonies regarding
this article, left by them as Thomas van Imbroeck, A. D. 1558; Jacob
de Roore, A. D. 1569; John Wouters van Kuyck, A. D. 1572, Christian
Gastayger, A. D. 1586; Bartholomew Panten, A. D. 1592. Finally, about
A. D. 1600, an entire confession of faith follows, such as has been
believed and practiced for many years, by those called Mennists.

With this we conclude the whole account of holy baptism and Christian
worship in those times.]

       *       *       *       *       *

It is now our purpose to fulfill the promise we made in the preceding
part, and to this end have come here, namely, to show also in this
century, that the distinguishing mark of the believers, that is,
baptism according to the institution of Christ, was at this time also
correctly taught, practiced and maintained, by those who may be
called orthodox believers; notwithstanding said article had to suffer
much opposition, violence and molestation, and this not only from the
papists (who, however, have nearly always opposed it), but also from
other persuasions who had abhorred the doctrine of the papists in many
other points, and with fear and terror had fled from the Roman church,
as from a confused Babel.

However, all this, instead of obscuring the truth, tended only to
illuminate and glorify it the more, just as gold when contrasted with
copper, the mountain’s height with the deep valley, and the light of
day with the darkness of night, can be distinguished the more plainly;
also the praiseworthy commended, and the contemptible contemned. This
was the case at that time, not only with the assailed truth, but also
with those who defended it, as shall be related and proven in the
sequel.

_Jacob Mehrning’s History of Baptism_, making mention of the sixteenth
century, that is the time from A. D. 1500 until A. D. 1600, begins
with these words: _Page 772_ “At this time there arose, principally in
Germany, a most severe persecution against the old Waldenses and their
followers, through the violent controversy of the so-called clergy, and
the disputations waged against them by the pens of the learned.” [The
Waldenses] in consequence of this, however, gained far more Anabaptists
(namely Baptists), than there had ever before, in any country, been
seen.

This indicates that the old orthodox Waldenses, notwithstanding the
severe persecutions, existed also at this time, yea, insomuch that now
they increased more than ever before.

But this was also the century in which Luther in Germany, Zwingli in
Switzerland, and afterwards Calvin in France, began to reform the Roman
church; and to deny, oppose and contend with the authority of God’s
holy word against the supposed power of the Roman Pope, and many papal
superstitions, however, in order to avoid too great dissatisfaction, as
it seems, they remained in the matter of infant baptism, in agreement
with the Roman church, though they abandoned many incidents which the
papists observe at the baptism of infants, such as the salt, spittle,
exorcism, and the like.

They also have retained with the papists, the swearing of oaths,
the office of secular authority, war against enemies, and sometimes
also against each other, etc., of which things the old Waldenses had
purified themselves, and would have no communion with any who would
practice these things. Hence, we will leave them, and turn to our
fellow believers.

It is true, that already before the beginning of this century, some
of the Waldenses had united with the Hussites, apparently in the
confidence, that with the doctrine, these would also follow the
meekness of their former teacher, John Huss. But when said Hussites
would retain infant baptism, and avenge the death of their teacher,
yea, began to wage a bloody war against those who had put him to death,
those who had united with them found themselves greatly deceived, and
left them, not daring to trust their salvation with such people; some,
however, though few, remained with them. Thus the Waldenses returned
for the most part to their old brethren, but the Hussites were received
by the Lutherans, Zwinglians and Calvinists, who, with them approved of
infant baptism and war.

But since, some Waldenses had united with the Hussites before the
apostasy of the latter, and some though few, had still remained
with them, it came that said Hussites received, though erroneously,
the name of Waldenses. Hence it originated, that they had a mixed
confession of faith, which was partly conformable to the old confession
of the Waldenses, and partly adulterated with innovations or human
institutions. For example, the article of the holy baptism of these
Hussites reads as follows: “The faith which God has given us,
constrains us to believe and confess such things respecting baptism,
which is the first sacrament: whoever, now, in adult age, has become
believing through the hearing of the word of God, by which he, being
regenerated and enlightened in his soul, has received power, such an
one is bound to be baptized in the name of the Father, the Son, and the
Holy Ghost, into the unity of the holy church, by an external washing
of water, in token of his inward purification obtained through faith.”

(So far this article accords with the confession of the old Waldenses;
but what follows it, is held to have been added by said Hussites.)

“This our confession extends also to infants, who, according to the
command of the apostles, as Dionysius writes, must be baptized, and
afterwards, through the wise direction of their sponsors, who are
taught in the law of Christ, be guided, or urged and trained to the
life of faith, that is, to worthily practice the faith.”

We see here, a great departure of these Hussites, who have added to
the old rule of the Waldenses, which is confirmed by the authority of
holy Scripture (namely, to baptize upon faith), a new rule, namely, to
baptize also infants, and for proof of this, adduce not the testimony
of Christ or his holy apostles, but of one Dionysius, who never was an
apostle or teacher of Christ, but a fallible man.

And still, the preacher Mellinus would make the readers of his book
believe, _2d book, page 614, col. 3_, that this last part was also the
confession of the Waldenses; but the contrary is evident, as previously
stated; yea, according to his own account, _fol. 446, col. 1_, the
Waldenses, A. D. 1544, forty years after the Hussites, whom he calls
Bohemian brethren, made the above article, issued a confession and
delivered it in the parliament of the King of France, in which, where
speaking of baptism, they make no mention at all of any baptizing of
infants; but the work of the Hussites, according to the account of said
preacher, is said to have originated A. D. 1504. Compare _fol. 611,
col. 1_, with _fol. 614, col. 3_.

_A. D. 1507._--“In this year,” writes P. J. Twisck, “the Vaudois,
Waldenses, or believers were cruelly persecuted in Hungary, and
delivered the confession of their faith, together with an apology, to
Uladislaus, King of Bohemia, refuting the calumnies of their enemies,
and proving that they had not separated from the Roman church without
good reasons. Of these people, papistic writers themselves confess,
that they led an innocent and pious life, though they nevertheless
cruelly sought to kill and exterminate them.” _Chron., page 930, col.
2_, from _Henr. Boxh., fol. 27_.

NOTE.--Touching the confession which the aforementioned Waldenses,
A. D. 1507, delivered to King Uladislaus, as well as their defense
which they delivered A. D. 1508, nothing at all is therein said of
infant baptism, though that would have been the proper time to explain
themselves in this respect. See _A. Mell., fol. 616, col. 1–4_, and
_fol. 617, col. 1–3_. As to their confession of the year 1504, which
was corrupted or adulterated with human institutions, by the Hussites,
we have already spoken.

_A. D. 1521._--One Ludovicus Vives, of Valencia, commenting on the
words of Augustine, in the _27th chapter_ of the _1st book of the City
of God_: With what admonition we address the baptized, says: “That
no one be mislead by this passage, [I would state, that] no one was
formerly admitted to holy baptism, save he who had attained his years,
and understood himself what the holy water signified, and desired to be
washed with it; yea, when he desired it a second time or oftener.”

Said Vives, in the same place, further declares: “I understand that in
some cities of Italy the ancient custom is, to a great extent, still
observed.”

By this he indicates, that at, as well as before his time, many there
did not practice infant baptism; which is the purpose for which we have
adduced this passage.

“These apparently were,” says H. Montanus, who has noted this, “a
remnant from the Waldenses, who were also scattered into different
parts of Italy.” _Nietigh., page 89._

He then states, that in the year 1544 they delivered their confession
of faith to Francis I., King of France, but that the following year,
said King, through Minerius, miserably fell upon and exterminated them,
in accordance with the sentence pronounced against them five years
previously, at Aix, in the court of Provence, not far from Italy.

Their faith is further thus described: “That they, according to their
ancient custom, did not recognize the Pope of Rome, and had always had
a pure religion.”

Concerning baptism, they professed: “That it is an external visible
sign, which signifies to us the renewing of the Spirit, and the
mortifying of the members.” This confession, in substance, fully
agrees with the one which we previously related from Jean Paul Perrin,
as also, with what Reinerius admonishes, among the articles of their
confession, as these were in his time, saying: “That they deemed infant
baptism useless.” _Mont., Nietigh., page 90._

We could expatiate and give more particulars, touching the Waldenses,
in confirmation of the faith which they had in common with us, as also,
that they confessed said faith until the times of the last martyrs,
yea, also, that some of those martyrs proceeded from them; but as it
is not our purpose to fill this book with words, but only to give the
pith of the matter, which we think we have done, we will leave it as it
is referring it to the judgment of the intelligent and impartial reader.

Before we leave this, we would state that mention is made, in this
century, not only of the Waldenses, but also of certain churches in
Thessalonica, in Greece, which are declared to have remained unchanged
in faith from the time of Christ, and to agree in faith and practice
with the Anabaptistic churches, in Switzerland. I will quote the
account _verbatim_, which I have found in regard to this, in a certain
tract entitled: _The Spectacles, by which the Anabaptists of one faith
may see, etc., by a lover of the truth, J. S., printed at Harlem, by
Hans Passchiers, van Wesbusch, A. D. 1630._

In the preface, page 10, we read: “Since, my beloved, all the truly
pious have a sincere joy and the greatest delight [to know], that
many pious people are found upon earth, it has seemed good to me, to
acquaint you with a brief testimony that has fallen into my hands: How,
in the year 1540, or a little before, certain persons were brought
captive by the Turks, from Moravia, to Thessalonica, in Turkey,
and sold as slaves; which slaves there became acquainted with the
(Thessalonian) Christians. Observing their life and conversation, they
said to these Thessalonians, that in Moravia there lived a people who
were like them in life and conversation, and were called Anabaptists;
which kindled in the Thessalonians a zeal to examine the truth of the
matter; and it further happened, as the testimony states,” etc.

NOTE.--Besides what we have noted concerning the churches at
Thessalonica, Balthasar Lydius gives this account: “We will first speak
of the Greek churches, who, in great numbers, are under the dominion
of the Grand Turk; for in the city of Thessalonica, by the Turks
now called Salonick, the Christians or Greeks have more than thirty
churches, while the Turks, on the other hand, have only three; and so
it is in other places in the vicinity. These churches do not recognize
the Pope as the general head of the church.” This appears from the book
of _Nilus. Balth Lydii, 3. Tract. of the Waldenses, p. 33, col. 1.
Nilus de Primatu Papa, p. 48, 51 edit., Wechel, A. D., 1608._

On page 42 of the book referred to above, we read: _Brief account how
through some Moravians who had been captured by the Turks, and had come
to Thessalonica, in Turkey, the Christians at Thessalonica obtained
information that in Moravia there lived fellow believers of theirs,
who were there called Anabaptists; and how, in order to ascertain the
truth of the matter, they sent three of their brethren to Moravia, in
Germany._

“I, the undersigned, testify that in Moravia there lived with me, for
the space of three years, a man of our brethren, about a hundred years
old, named Leonard Knar, who related to me that in his time, when he
was a servant in the common house of the common church at Popitz, under
the stewart, Hans Fuhrman, three brethren of the church of Thessalonica
were sent to Germany to inquire after their fellow believers, who, as
they had learned from the prisoners, as stated above, were living in
Moravia.

“They first came to Nickelsburg, on the frontier of Hungary, where they
went to a priest and inquired after this people. He entered a carriage
and rode with these three men to Pausrom, to those who are there called
Huterites, and in the Netherlands, Moravians.

“Having well examined their life and conversation, they discussed
with them, in the Latin language, in which they were well versed, all
the articles of the faith, but found that in three principal articles
they did not accord; namely, first in _shunning_, as this article was
maintained by the Huterites; secondly, in the _community of goods_,
which virtually consists with them more in dominion and servitude, than
in equality; thirdly, that they withhold from those who fall away from
their communion and leave them the property which they brought in, on
account of which these three men parted from them with tears in their
eyes, because they had performed such a difficult and laborious journey
in vain.

“The same priest then brought them in same place (Pausrom), to the
Schwitzer church, who derive their name from Hans Schwitzer, who,
through one of their brethren, named John Peck (who, with Hans Fuhrman
and twelve other persons, had lain in prison for nine years, in the
castle Passau on the Danube, in Bavaria, for the testimony of the
faith), discussed in Latin all the articles of their faith. They agreed
well in all points, on account of which they being mutually filled
with great joy, acknowledged each other as dear brethren, and in token
thereof, commemorated together the Lord’s Supper, with great gladness,
confessing themselves the true church of God. They stated further that
the church of God at Thessalonica had remained unchanged in faith
from the time of the apostles, and that they still preserved in good
condition the letters which the apostle Paul wrote to them with his own
hands.

“All this having taken place, they parted in peace, and having
commended each other with tears and the kiss of love, into the keeping
of the Lord, the brethren journeyed back to Thessalonica.

“One of them who was a tailor by trade, left his shears as a memento in
the church at Pausrom.

“This history is not only known to me, but is generally known, not only
in Moravia, but also in the upper Palatinate.”

The father of this Leonard Knar, who saw and related all this, was
elder among the Anabaptists there who now consist of two principal
divisions, namely the Huterites, here in the Netherlands called
Moravians, and the Schwitzers here in the Netherlands called Germans,
but who were then yet one people. This Elder Leonard Knar ministered to
these people in baptism, the Supper and intercessions according to the
doctrine of the apostles.

As Leonard was well acquainted with John Peck, the latter orally
related to Leonard all that he had discussed with the brethren from
Thessalonica.

We mentioned before, that Hans Fuhrman and John Peck, together with
twelve other persons, lay imprisoned for nine years in the castle of
Passau. From this long confinement they were released through bail
furnished by a certain lord of Jamits, who traveled thirty-six leagues
to release the prisoners by becoming bondsmen for them. He had in
his town Jamits, a large society of these people living under his
protection.

To the above account the following testimony is given, subscribed to in
these words:

“By me, Jacob Meyster, resident at Amsterdam, fled from Moravia, to
Poland, A. D. 1620; thence A. D. 1626, to Stettin, in Pomerania, and in
the year 1627, to Amsterdam. I acknowledge that this account of Leonard
Knar is as related.”

Of these things, Jacob Mehrning, of Holstein, gives this account: “Thus
we have information, that even at the present day there are brethren
and Christians at Thessalonica, who agree with the Mennists in all
articles of religion, also in baptism, two of whom were yet in the time
of our fathers, with the brethren in Moravia, and then also in the
Netherlands, and communed with the brethren, who expressly declared
that they still preserved in good condition, at Thessalonica, the
originals of St. Paul’s two epistles to the Thessalonians. Likewise,
that many of their brethren were still living, scattered here and there
in Ethiopia, Greece and other oriental countries, as well as other
Christians, who, like them, were preserved by God, and remained in the
same doctrine, and the true practice of baptism, constantly from the
beginning of the apostles to this time.” _Bapt. Hist., p. 739._

D. Vicecomes, _lib. 1, cap. 23_, quotes from Nicephorus Callistus, that
in Thessalia baptism was administered only at Easter; on which account
many died without baptism.

This harmonizes quite well with the foregoing; namely, that the
Thessalonian churches were not accustomed, or at least did not deem it
necessary to baptize infants, seeing they waited with baptism a whole
year; on the other hand, those who consider infant baptism necessary,
frequently dare not postpone it one month, one week, yea, sometimes
not one day, on account of the uncertainty of the infant’s life; so
that they appoint no definite time for infant baptism, as also, if
necessity requires it, no definite persons; so much that the papists as
also the Lutherans allow not only priests or teachers, but also laymen,
yea, women to baptize, so that no child may die unbaptized. _Anthon.
Jac. Babel der Kinderdoopers, printed A. D. 1626, p. 107, 8th chapter,
quest. 5, from Bellarm de Baptism, col. 307._

But that the Thessalonian churches had the custom of baptizing only
on Easter, that is, once a year came as may be inferred, because they
deemed it necessary first to instruct the persons for a long time,
almost a year, and to teach them the faith, before they might be
baptized; as has been shown from _Rupert Tuiciensis_, for the year 1124.

NOTE.--Notwithstanding we might herewith close our account of Holy
Baptism, since not only this article, but all that further belongs to
it, has been sufficiently shown, and the known martyrs of our faith
and their confessions have been plainly presented in our old book of
the martyrs long before this time; yea, already in the year 1524, we
nevertheless, in order to satisfy, if this be possible, the critical,
will proceed to bring this article to the end of this century, in which
the confessions of the martyrs will render us no small service, as will
appear.


CONFESSION OF THOMAS VAN IMBRŒCK, CONCERNING BAPTISM.

_A. D. 1558._--At this time a godfearing and pious hero of Jesus
Christ, named Thomas van Imbrœck, made a most excellent and explicit
confession of holy baptism, as also a refutation of the opponents,
which he delivered to the lords of Cologne, where he was imprisoned for
the faith. It reads as follows:

I believe and confess that there is a Christian baptism, which must
take place externally and internally; internally with the Holy Ghost
and with fire, externally with water, in the name of the Father, the
Son, and the Holy Ghost.

Internal baptism is imparted by Christ to the penitent, as John the
Baptist said: “I indeed baptize you with water unto repentance: but he
that cometh after me is mightier than I; whose shoes I am not worthy to
bear: he shall baptize you with the Holy Ghost, and with fire.” Matt.
3:11; Mark 1:8.

Christ confirms these words when he says to his disciples, “That they
should not depart from Jerusalem, but wait for the promise of the
Father, which, saith he, ye have heard of me. For John truly baptized
with water; but ye shall be baptized with the Holy Ghost not many days
hence.” And this promise was fulfilled on the day of Pentecost. Acts
1:4,5; 2, etc.

Thus was also the house of Cornelius baptized when they believed what
Peter spake: they received the Holy Ghost, and all spake with tongues,
and magnified God. Acts 10:44,46.

But the external baptism of water, which is a witness of the spiritual
baptism, and indication of true repentance, and a sign of faith in
Jesus Christ, is administered, by the command of the Almighty Father,
and his Son Jesus Christ, and the Holy Ghost, and in the name of the
only God, by a true servant of the Lord, to those who have repented
and reformed, believe the Gospel,[207] confess their faith, and desire
baptism; willingly offer themselves up to God, and yield themselves
servants unto righteousness, yea, to the service of God, and the
communion of Jesus Christ and all the saints.

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

This is fully comprehended and contained in the words which Christ
speaks to his disciples: “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost: teaching them to observe all things whatsoever I have
commanded you.” Matt. 28:19,20. In Mark we read thus: “Go ye into all
the world, and preach the Gospel to every creature. He that believeth
and is baptized shall be saved; but he that believeth not shall be
damned.” Mark 16:15,16.

These words of Christ fully comprise the ordination and institution of
the Christian baptism, and all that pertains to it; for Christ, who
is the eternal wisdom of the Father, has expressly and completely thus
commanded it. Now, as he is the Light and the Savior of the world, we
find in this command, that teaching and believing must precede baptism.
John 8:12; 3:17.

The Scriptures cannot be broken, neither are we to take away from, or
add to, the word of God; nay, not even the smallest tittle or letter of
the Gospel may be changed. Hence, the ordinance of the Lord, respecting
baptism must remain unaltered; for it is the word of God, which abideth
for ever. Deut. 4:2; Matt. 5:18; John 10:35.

Hence, the words of Christ declare, that teaching must take place
before and after baptism, in order that the person baptized may use
diligence to observe, after baptism, the Gospel (which was presented
to him before baptism), and all things commanded him; for he is no
more lord over himself; but, as a bride surrenders herself to her
bridegroom, so he, after receiving baptism, surrenders himself to
Christ, and loses his will, is resigned in all things, without name,
without will, but leaving the name to Christ, and letting him reign in
him. For this is the signification of baptism, that the Christian’s
life is nothing but pure dying and suffering; because we are like unto
the image of Christ, and baptized with him, must die and suffer, if we
would reign and live with him. Rom. 6:4.

With this ordinance of Christ, accord also the apostles, as faithful
stewards and dispensers of the manifold grace of God; for thus did
Peter and the other disciples preach the Gospel at Jerusalem, and they
that heard it, were pricked in their heart by the word, and said unto
Peter and the rest of the apostles; “Men and brethren, what shall we
do? Then Peter said unto them: Repent and be baptized every one of
you in the name of Jesus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost.” Acts 2:37,38. Thus did also
Philip, when he expounded the Scripture to the eunuch. And the latter,
when he had accepted it, said: “What doth hinder me to be baptized?
Philip answered: If thou believest with all thine heart, thou mayest.”
Acts 8:35–37. Thus also those of Samaria were baptized, when they
believed the words of Philip. Verse 12.

Again, when Peter preached Christ to the house of Cornelius, and spake
the word of life, the Holy Ghost fell on all them that heard the
word. “Then said Peter: Can any man forbid water, that these should
not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord.” Acts
10:44,47,48.

Thus, Paul also found certain disciples at Ephesus, to whom he said:
“Have ye received the Holy Ghost, since ye believed? They answered: We
have not so much as heard whether there be any Holy Ghost. Then said
Paul: Unto what then were ye baptized? They said: Unto John’s baptism.
Paul said: John verily baptized with the baptism of repentance, saying
unto the people, that they should believe on him which should come
after him, that is, on Christ Jesus. When they heard this, they were
baptized in the name of the Lord Jesus.” So we read in the 19th chapter
of Acts.

Thus also Paul himself, when he had been prostrated on the way, by
the Lord, and had heard at Damascus, by the command of the Lord, from
Ananias, what he should do; had again received his sight, and was
filled with the Holy Ghost, in short, had become a chosen vessel and
fit instrument, was baptized, and called upon the name of the Lord; as
Luke writes, Acts 9:18.

From these and other passages it is evident, that the apostles first
taught, and that from teaching follow repentance and faith. For,
how shall they believe, says Paul, without hearing. Faith cometh by
hearing, and hearing by the word of God. Rom. 10:17. Hence, penitent
faith is confessed and, so to speak, sealed by Christian baptism. For,
after baptism, a constantly good and godly life should follow;[208]
this is the true ordinance of the Lord Jesus Christ, and his apostles,
as you may read everywhere throughout the Acts of the Apostles.

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

Lastly, as the apostles established the church of God through the
Gospel, so they all unanimously declare in their epistles the aforesaid
foundation of Christ. For, thus says Paul to the Romans: “Know ye not,
that so many of us as were baptized into Jesus Christ were baptized
into his death? Therefore we are buried with him by baptism into death:
that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life. For if we have
been planted together in the likeness of his death, we shall be also
in the likeness of his resurrection: knowing this, that our old man
is crucified with him, that the body of sin might be destroyed, that
henceforth we should not serve sin. For he that is dead is freed from
sin.” Rom. 6:3–7.

With these words, Paul tells us what the baptism of believers
signifies, namely, the dying of the flesh, or mortifying of the old
Adam, the burying of sin, the putting off of the sinful flesh, and
the resurrection of the new man and life; and this for this reason:
since Christ died for our sins, was buried, and rose from the dead
for our justification, and we, through the spirit of faith, have been
incorporated or grafted into him, and hence, have become entitled to
the merits of his death, yea, are made partakers of all that is his,
and thus, in and through hope, are confirmed in his fellowship (unto
which we are called through grace); therefore we must also, for his
name’s sake, die unto sin,[209] bury it, and live unto righteousness,
that we may be a true branch on the vine.

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

In this manner the apostle Paul speaks also to the Colossians: “Ye are
complete in him, which is the head of all principality and power: in
whom also ye are circumcised with the circumcision made without hands,
in putting off the body of the sins of the flesh by the circumcision
of Christ: buried with him in baptism, wherein also ye are risen with
him through the faith of the operation of God, who hath raised him
from the dead. And you, being dead in your sins and the uncircumcision
of your flesh, hath he quickened together with him.” Chap. 2, verses
10–13, compared with Eph. 2:4–6.

These words, in the first place, declare, that circumcision is not a
figure of baptism, but of the circumcision of Christ, which is not done
on the foreskin of the flesh, but on that of the heart, not with hands,
nor with a knife of stone, but without hands, through the word of God,
in the Spirit.

These words of Paul sufficiently indicate, that in baptism the past
life must be buried with Christ, and, through faith, rise to a new
life; for the outward sign alone is of no value in the sight of God;
but faith, the new birth, a true Christian life--by these, man is
united with God, incorporated into Christ Jesus, and becomes a partaker
of the Holy Ghost.

Hence, external baptism does not conduce to salvation, if the internal
baptism is wanting, namely, the transformation and renewing of the
mind. Once more Paul says to the Galatians: “For ye are all the
children of God by faith in Christ Jesus. For as many of you as have
been baptized into Christ have put on Christ.” Gal. 3:26,27.

I hope that my lords will reflect a little on these excellent and
explicit words; for when viewed aright, they are easily comprehended.
Even as a man that is naked, hides himself and would not be seen
because he is ashamed of his nakedness; but when he has covered his
shame, he comes forth without hesitation. So it was also with Adam;
when God called him, he hid himself, and said: “Lord, I am naked.”
Nevertheless, he had covered himself with a fig-leaf; but it availed
him nothing; for the Lord could well see his shame, that is, his sin.
Gen. 3.

But when he knew himself, God clothed him with skins, which signified
the sign of grace of Christ. Now when he had on the skin, his nakedness
was no longer seen. So it is also with Christians; when they have put
on the coat of skins (Christ), our sin is seen no longer, and the
garment which we have on is manifest to all. Compare Gen. 3:21 with
Gal. 3:27. Therefore, he that is baptized aright, has put on Christ,
and nothing is seen on him, but Christ and the life of Christ. Thus
Paul says to the Ephesians: “Christ loved the church, and gave himself
for it; that he might sanctify and cleanse it with the washing of water
by the word.” Eph. 5:25,26.

Here we plainly perceive, that the washing of water is joined to the
word; for no one is cleansed by the washing of water, but by the word;
as the Lord says: “Now ye are clean through the word which I have
spoken unto you.” John 15:3.

In another place, Paul calls baptism a washing of regeneration, Tit.
3:5, because baptism represents regeneration; even as circumcision is
called a covenant, because it represented a covenant. Thus also, the
paschal lamb is called _pascha_, that is, a _passing over_, though
it was simply a memorial of the passover. Thus, is baptism called a
washing of regeneration, because it belongs to the regenerated children
of God, who are born of incorruptible seed, namely, the living word of
God, or, as James says: “Who are regenerated by the will of God, by
the word of truth.” 1 Pet. 1:23; James 1:18.

Still another point is also to be considered here--that the apostles
say, We must be regenerated by the word, that is, through the preaching
of the Gospel. But by what will those who say that children are
regenerated, prove this? since neither preaching nor word obtains with
them.

Finally, Peter says also in his epistle: “When once the long suffering
of God waited in the days of Noah, while the ark was a preparing,
wherein few, that is, eight souls were saved by water. The like figure
whereunto even baptism doth also now save us (not the putting away of
the filth of the flesh, but the answer of a good conscience toward
God), by the resurrection of Jesus Christ.” 1 Pet. 3:20,21.

From the words of Peter we perceive, that baptism is represented by the
flood, through which God punished the whole world; but Noah, with his
house, whom God deemed righteous, was preserved in the ark from the
water; even as Israel passed dry-shod through the Red Sea, and were
thus delivered from their enemies; but Pharaoh, with his entire host,
was drowned in it, so that not a single one escaped. 1 Cor. 10:1,2.

Thus it is with all the works of God; that which is life for the pious,
is death for the ungodly, as Paul testifies with these words: “We are
unto God a sweet savor of Christ, in them that are saved, and in them
that perish: to the one we are the savor of death unto death; and to
the other the savor of life unto life. 2 Cor. 2:15,16.

But in order rightly to understand the figure of the flood, we must
consider Noah as the antitype of Christ; his house the antitype of
believers; the ark, of the church; and the flood, of baptism. For,
even as Noah, in his time, was a preacher of righteousness, so also
Christ was a true preacher of righteousness, who proceeded from God,
and came into the world. And as Noah prepared the ark, to preserve his
household, so Christ prepared the spiritual ark, namely his church,
built by the apostles, as wise master builders, to preserve his
children and his household, of whom he himself says: “Behold, I and the
children which God hath given me.” And as through the flood all flesh
was destroyed and perished, so must also, through baptism, all carnal
lusts and desires be destroyed and perish. And as only few, that is,
eight souls, were preserved in the time of Noah, so it is also with
men at this present time. Though it is proclaimed unto them, and the
light shines forth clearly, still they love darkness rather than light;
hence there are so few who truly believe, and are translated from the
past life into a spiritual life, that they may enter into the church
of Christ, and thus be baptized unto the dying of the flesh, and the
resurrection to a new life.

For Christ himself says, that there are but few who find the true way;
“for many are called, but few chosen;” few believe, and few shall be
saved. Luke 13:24; Matt. 20:16. As also Luke says: “Nevertheless, when
the Son of man cometh, shall he find faith on the earth?” Luke 18:8.

For, noble sir, and servant of God, I appeal to you, whether it is
not now as it was in the time of Noah? They build; they plant; they
buy one field after another; they feast; they drink; they marry, and
are given in marriage; and all this without the fear of God; and they
who do this are well known, yea, all corners of the world are full of
abominations and idolatry. May the Lord convert them all, Amen. Luke
17:26,27; Matt. 24:37,38.

The reason why they live without the fear of God, and without care,
is, that they have no example. They console themselves only with
this, namely: _I am a Christian; for I am baptized._ Thus they speak,
thinking that it is sufficient if one is only baptized; but they know
little what baptism signifies; for they have not yet drank of the
living fountain, of which Jeremiah speaks; but they drink of the wells
which they have digged themselves; “For they have forsaken the true
fountain, says the Lord.” Jer. 2:13.

So it is now also with baptism, as I have sufficiently shown above,
that believers only are to be baptized. But now the command of Christ
is ignored, and those who dig or devise a well, or baptism, of their
own, are received; and thus is fulfilled what Christ says: “Thus have
ye made the commandment of God of none effect by your tradition.” Matt.
15:6.

Still more might be shown from the Scriptures; for Paul writes very
clearly to the Hebrews, concerning the preparation of Christians,
declaring that those who would receive this Christian ordinance,
must first learn the principles of the Christian doctrine, namely,
repentance from dead works, then faith in God, and then baptism. Heb.
6:1.

I fear it might become tedious to my noble lord and servant of God;
hence I will make it as brief as possible.

Now, since there are many who believe that children that die without
baptism are damned, as also the priests maintain, we will, by the grace
of God, give a brief answer to our opponents, so that my lords may be
relieved on this point.


DEFENSE AGAINST THE OPPONENTS BY THOMAS VAN IMBRŒCK.

_In the first place_, our opponents say, it is written: “Suffer little
children to come unto me; for of such is the kingdom of heaven.” Matt.
19:14. Now, if they have the promise, why should they not also receive
baptism, which is less than the promise?

_Answer._--We believe and confess that infants are saved on account of
the promise; but that salvation depends on baptism, we do not confess;
for when Christ promised the children the kingdom of God, they were
not baptized, nor did he baptize them, but he embraced them, and spoke
kindly to, or blessed, them. Mark 9:36,37. Christ also states the
reason why the children are acceptable to God, since he sets them as
examples for adults, and admonishes us, that we should be like them,
for thus he says to his disciples: “Verily I say unto you, except ye be
converted, and become as little children, ye shall not enter into the
kingdom of heaven. Whosoever therefore shall humble himself as this
little child, the same is the greatest in the kingdom of heaven. Matt.
18:3,4.

Hence, since we are admonished to become as children, it is
incontrovertible, that as long as they remain in a state of innocence,
God holds them guiltless, and no sin is imputed to them; and although
they are of a sinful nature, partaking of the nature of Adam, there
still remains something in them which is pleasing to God, namely,
innocence and humility; however, they are saved only through the grace
of Christ.

But if some condemn infants, if they die without baptism, it is a
despising of the blood of Christ; for the sin of Adam and of the whole
world, is reconciled through the sacrifice of Christ, and no sin from
Adam is imputed to children; how then can children be damned?

Who will accuse the children, for whom Christ shed his blood? Who will
condemn them, to whom Christ has promised the kingdom of God? Who will
deny the holy Scriptures, which declare so emphatically, that the sin
of Adam and of the whole world has been taken away; the handwriting of
the law, which was against us, blotted out, and nailed to the cross,
and that grace has abounded over sin, and the life of Christ conquered
death?

Hence, he who says that children are condemned, or accuses them on
account of original sin, denies the death and blood of Christ. For, if
the children are condemned because of Adam’s death, then Christ died in
vain, Adam’s guilt is still upon us, and not reconciled through Christ,
and grace has not abounded over sin through Christ. God forbid.

For the grace of God has richly appeared to all men. Tit. 2:11; Rom.
5:18. All malediction, curse, and the sin of the whole world have been
taken away through Christ, and as adults are saved through faith, so
children are saved through their innocence; but all through grace.

An answer, then, remains yet to be given, why, if they are saved, they
should not be baptized.

In the first place, because we have no command from Christ for it.
Abraham had received a command from the Lord, to circumcise all males
on the eighth day. Now, he had received no command respecting females,
nor did he follow his own opinion, but, according to the command of
God, caused only the male children to be circumcised; and circumcision
was the sign of the covenant which God had established with Abraham;
and still, the women were included in the covenant as well as the men.

And afterwards, when Israel was in the wilderness, and had grossly
sinned against the Lord, so that God said, they should not enter into
the promised land, and this on account of their unbelief, he (the Lord)
said: But your children which now know neither good nor evil, they
shall possess it.

Now, if the children, whom the Lord had commanded to be circumcised on
the eighth day,[210] obtained mercy from him, and he promised to give
them the land, and that they should possess it, how much more should
now his grace be upon the children for whom Christ died?

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

_In the second place_, our opponents say, that the Lord said to
Nicodemus: “Except a man be born of water and of the Spirit, he cannot
enter into the kingdom of God.” John 3:5. From this, they say, it
follows, that no one can enter into the kingdom of God, except he be
baptized with water.

_Answer._--These words of Christ must not be understood with reference
to children; for the passage which the Lord spake to Nicodemus, namely:
Verily, verily, I say unto thee, except a man be born from above, he
cannot see the kingdom of God, declares differently; for here we hear
that Christ presented to Nicodemus regeneration, which takes place
only through the word of God, as has above, in my confession, been
sufficiently explained; and then Nicodemus said: How can a man, when he
is old, enter the second time into his mother’s womb, and be born again?

Mark, he says, when he is old;[211] from which we well perceive, that
the Lord did not speak of children. And thereupon Christ says: “Except
a man be born of water and of the Spirit, he cannot enter into the
kingdom of God.”

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

That this is not spoken of children, the following words prove, namely:
“That which is born of the flesh is flesh; and that which is born of
the Spirit is spirit. Marvel not that I said unto thee, Ye must be born
again. The wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it goeth: so
is every one that is born of the Spirit.[212]

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

By these words Christ indicates that the regenerated man becomes
spiritual, and is born of the Spirit, and of a spiritual nature; as
Peter says: “We are become partakers of the divine nature, if we flee
the corruptible lusts of this world.” By this every one may know
whether he is born of the Spirit, namely, if he has the nature of the
Spirit, even as one that is born of the flesh, has the nature of the
flesh, each in his order. Birds have their peculiar nature; so also
wild animals; likewise man; each is minded like him of whom he is
born.[213]

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

Thus, he that is born of the Spirit, is also spiritually minded; hence
Paul says: “For as many as are led by the Spirit of God, they are the
sons of God.”

Finally Christ says to Nicodemus: If I have told you earthly things,
and ye cannot comprehend or believe, how shall ye believe, if I tell
you of heavenly things?

Here the Lord deems it greater to comprehend heavenly things, than
earthly things; but children comprehend nothing of earthly things, how
much less of heavenly.

Hence Paul says: Be not children in understanding; howbeit in malice
be ye children, but in understanding be men. For, faith cannot be
comprehended without understanding, even as Paul says to the Hebrews:
Faith is a sure confidence of things hoped for, and conforms itself
to things not seen; so that faith has such a power in itself, that it
always conforms to heavenly things, and seeks those things which are
above, where Christ sitteth on the right hand of God.

That children do not have such faith, experience and the holy
Scriptures teach, though some say: God can easily give children this
faith. So say I; and not only faith, but also understanding, by which
faith is comprehended; yea, even language to confess it; but what sort
of faith children have, they show by their life and fruits. But though
God is almighty, and does according to his will, which none can resist,
he nevertheless observes order in all his works, according to his
pleasure. Hence, let every one see well to it, that he do not prescribe
to God according to his own opinion; for he has made all things well.
To him be eternal praise and honor. Amen.

Since these are the most important passages[214] with which it is
sought to prove infant baptism, I have, in my weakness and simplicity,
answered them. But that you, my noble sirs, may not become weary of my
long writing, I will conclude; nevertheless, if my noble sirs desire a
fuller answer, I am willing and ready to answer, as much as lies in my
power. May God give his grace to us all. Amen. Your humble servant,

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

  THOMAS VAN IMBROECK.

_A. D. 1569._--Now when the papists sat in such darkness, that they
immediately put to death those who, having been baptized in infancy,
were, when arriving at riper years and understanding, baptized upon
faith, a godfearing teacher of the church of Jesus Christ, named
Jacob de Roore, did nevertheless not hesitate to make, with regard to
this matter, a salutary and good confession, writing in his bonds and
imprisonment at Bruges, in Flanders, the following words: “Furthermore,
I confess a Christian baptism, according to the tenor of the word of
God, as Christ commanded his apostles, saying: “Go, and teach all
nations, baptizing them,” etc.

Afterwards he relates how the apostles executed this command of Christ,
saying: “Thus did the apostles, according to their Lord’s command,” etc.

Continuing, he explains the words of Peter, Acts 2:39: “For the promise
is unto you, and to your children,” etc.; from which the opponents
were frequently wont to prove (in their manner) infant baptism, or at
least, to give it some plausibility. Thereupon he says as follows: “By
this the apostle shows that the gift of the Holy Ghost was to be given,
not only to the Jews and their children, but also to the Gentiles, who
were far from the kingdom of God, and whom God should also call, as the
prophet Joel had foretold.[215]

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

Thus, he says finally, baptism must be received upon faith, for a
burial of sin, a washing of regeneration, a covenant of the Christian
life, a putting on of the body of Christ, an ingrafting into the true
olive tree and vine of Christ, an entrance into the spiritual ark of
Noah, of which Christ is the true householder, as is written of him
(this he says of his church): “Behold, here am I, and the children (the
true believers) which thou hast given me.” See in _Martyrs Mirror, page
537, col. 2, 3_, and afterwards, in the Account of the Martyrs, for the
year 1569.

It is not necessary here to say anything more; since the views of this
man, regarding this matter, are well known and in the memory of almost
every one. Hence we will conclude this, and proceed to others of like
confession.

_A. D. 1572._--At this time there was imprisoned at Dort, in Holland, a
man of great virtue and piety, named John Wouterss van Kuyck, who, in a
letter written to his wife, relates what happened to him in prison on
account of the faith. Among other things he speaks of what the bailiff,
in his presence, demanded of the judges, namely: That pursuant to the
decree of the King, he should be burnt alive at the stake; because he
had departed from the Roman Catholic faith, and had (as he said), been
rebaptized by the Anabaptists.

Thereupon this pious witness of Jesus answered as he further writes,
saying: “Then I replied: I have never departed from the Christian
faith; and I know no Anabaptists. I have been baptized only once
upon my faith; infant baptism I do not consider a baptism; and when
I was a child, I did as a child, as my parents led me.” See in the
last-mentioned _Martyrs Mirror, page 692, col. 2_, also in the
following account of the martyrs, for the year 1572.

In another letter delivered by him to the bailiff and the council of
said city, he makes this confession of his own baptism: “Faith and
inward baptism constrained me to obedience toward his word, to fulfill
his righteousness. Hence I confess, that I was baptized upon my faith,
and this on my request, according to the command of Christ, renouncing
the devil, the world, etc.” _Same book, page 701._

Thus, this witness of Jesus openly, boldly, and unfeignedly declared
the truth of God in this matter, according to the testimony of the word
of God, and his conscience; to show which has here been our sole aim.

_A. D. 1586._--At Ingolstadt, in Bavaria, one Christian Gasteiger,
after suffering much onset and opposition from the Jesuits, was,
among other things, also assailed in regard to his belief respecting
baptism; since he held that it should be administered to none but the
believing and penitent. On a certain day, therefore, there came to him,
where he was imprisoned, two of that order, saying. That a child had
to be baptized, or it would be damned. But he contradicted them with
arguments and the authority of the holy Scriptures. This belief he held
fast to the end, since he died thereupon, as shall appear more fully
in the account of the martyrs, regarding his death, for the year 1586.
Also, in _Mart. Mir., page 886, col. 2_.

_A. D. 1592._--We find, that besides a disputation held against some
papists who maintained infant baptism, Bartholomew Panten, a pious
brother, also left, before his departure from this world, a testament,
as a last farewell, to his little daughter; in which he, among other
things, admonishes her, how she, when arriving at maturity, should act
with regard to this matter, saying: “My dear child, take this to heart,
and when you attain your understanding, my paternal request to you is,
to join those who fear God, who are by far the least among all people,
but who are nevertheless the true congregation and church of God; who
practice their rule according to the ordinance of the Lord, and the
practice of the apostles, namely, a baptism which is founded upon
faith, and must be received as Christ has commanded, and as is written
in Matthew.”

Then, treating of the words of the holy evangelists, respecting the
unprepared condition in which the Pharisees came to the baptism of
John, and that the latter rebuked them, saying: “O generation of
vipers, who hath warned you to flee from the wrath to come? Bring forth
therefore fruits meet for repentance,” he says by way of explanation:
“Here it is to be well understood, that confession is not sufficient,
but that also sorrow of heart, and good works, must be evinced. For,
all outward actions, without renewing the spirit, cannot please God.”
See the beforementioned _Mart. Mirr., p. 924, col. 1_. This matter will
be shown more circumstantially in the account of his martyrdom, for the
year 1592.

NOTE.--We could have filled this century with a very great number
of salutary confessors respecting this article, had we not deemed
this unnecessary and to no purpose; for no one who has but a little
experience in history, will doubt it; since this was not one of the
least points, on account of which an almost countless number of persons
lost their lives in the last persecution, early in this century, and
throughout to the close.

Now, in order to bring this account to an appropriate conclusion, we
deem it not inadvisable, to add here a certain _Confession of Faith_,
which very probably, was once contained in the _History of the pious
Anabaptist Martyrs_, and is declared to have been the summary of their
faith; though it may be (which we would not contradict), that they did
not confess all said articles in precisely this form, but maintained
more or less in regard to this or that point; which, however, if the
true foundation of the same is retained, ought to, according to the
nature of love, be borne with; especially in such persons who did not
spare their dear lives, but gave them unto death, for their God and
Savior. Nevertheless, we do not find that any of them entertained
contrary views, much less, that they opposed said confession; which
incited us the more to insert it here; hoping that it will be
productive of at least some profit or good in these latter sorrowful
and perverted times; the more to confirm the steadfast in the faith, as
well as to give an occasion to the weak, to prove themselves wherein
they have become weak, and how said weakness can be removed.

_About A. D. 1600._--The time when this confession, which we have
just mentioned, was originated, we have not been able definitely to
ascertain; but as it is stated concerning it, that, as far as the sense
is concerned, it was believed, taught, and practiced, by those called
Mennonites, already many years ago, even as at the time, when it was
committed to the printer, namely, when the last persecution was almost
over. We have therefore given it a place about the year 1600; that is
about the close of this century. The title of it is: Confession of
Faith according to the holy Word of God.


CONFESSION OF FAITH, ACCORDING TO THE HOLY WORD OF GOD.

ARTICLE I.

_Of the only God of heaven and earth._. By the grace of God, according
to the import of the holy Scriptures, we believe with the heart, and
confess with the mouth, that there is one only, eternal, almighty,
and true God; who is the Creator of heaven and earth, with all things
visible and invisible; so that all things derive their origin and
being from him alone, and are all sustained, governed and upheld by
his almighty word. He is a just, perfect, holy, incomprehensible and
indescribable, spiritual Being; consisting of or through himself,
Ex. 3:14, and not needing the help or assistance of any thing; but
is himself the origin and fountain of every good thing. From his
overflowing goodness every good and perfect gift proceeds and descends.
And he is the living One, eternal, without beginning or end, an
almighty, true God and Lord of Hosts, a commanding King over all, and
above us all in heaven and earth, a terrible Judge and an avenging,
consuming fire; the true Light, just, righteous and holy, full of grace
and peace, and a God of love and of all comfort, longsuffering and of
great mercy.

And this only good, and only wise, exalted God, who is all in all,
dwells with his worshipful, glorious existence above in heaven, in a
light which no man has seen, nor can see, and is present everywhere
with his Spirit and power, filling heaven and earth, so that heaven
is his throne, and the earth his footstool. From his all-seeing eye
nothing is hid, but he is an omniscient hearer and beholder of the
hearts and secret intents and thoughts of all men; all things being
naked and open unto his eyes. 1 Cor. 4:5; Heb. 4:13.

And since he is such an omniscient God, full of all grace and mercy,
and a God of all comfort, with whom alone the fountain of wisdom and
all good gifts are to be found; and since he will not give this his
divine honor to another, therefore all men are in duty bound, to
seek, by ardent prayer and with a desiring heart, all grace, peace,
forgiveness of sins, and eternal life, in God alone and in none
other.[216]

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

And to this only Potentate, the King of kings, and Lord of lords,
before whose worshipful majesty the angels stand with trembling; whose
word is true, and whose command is powerful; who is a righteous Judge
over all; finally every knee shall bow, and every tongue confess, that
he alone is Lord, to the praise of his glory.

And this only, eternal, true God of Abraham, Isaac, and Jacob, consists
in one true Father, and one true Son, and one true Holy Ghost. And
besides this only God there never has been another, nor ever will be.

Concerning this only, eternal God, read: Hear, O Israel: The Lord our
God is one Lord. Deut. 6:4; Mark 12:29.

Through Isaiah he speaks: For I am God, and there is none else; I am
God, and there is none like me. Is. 46:9; 45:5; 44:6; 43:11; 41:4.

Through Paul he says: That an idol is nothing in the world, and that
there is none other God but one. 1 Cor. 8:4; 12:6; Eph. 4:6.

And in this only God we must necessarily believe to salvation, as the
beginning and foundation of the Christian faith. Read: For he that
cometh to God must believe that he is, and that he is a rewarder of
them that diligently seek him. Heb. 11:6.

To believe in this God, is also called a principle of the Christian
doctrine. Read Heb. 6:1; Jas. 2:19. John 17:8; 14:1; Gen. 15:6; Rom.
4:9.


ARTICLE II.

_Of the eternal birth and Godhead of the only and eternal Son of
God_, we confess: That the Son of God was born and proceeded from all
eternity, in an ineffable manner, from the true God, his Father; of
the essence and substance of the almighty God, as a Light from the
true Light, true God from the true God; being in the form of God, the
likeness of the invisible God, the brightness of his glory, and the
express image of his person; so that he was born and proceeded from God
his Father as the brightness of the everlasting light, the immaculate
reflection of the power of God, and the image of his goodness; being
equal with his Father in essence, form, and attributes; as eternal,
almighty, holy, and the like. For it is an inevitable consequence that
like produces like.

Thus, as the stone spoken of by the prophet Daniel, which was cut out
of the mountain without hands, and itself became a great mountain,
is of the same essence and substance with the mountain; so also the
precious, elect corner-stone, Jesus Christ, was born or proceeded from
God the almighty Father (who is called a mountain and rock forever),
and is of the same essence and substance with him. Hence, Christ Jesus,
the only begotten Son of God, is to be believed in, confessed, served,
honored, and worshiped by all believers, as the true God with his
Father. But as this is also a matter of faith, and not of reason or
comprehension, all this must be viewed, believed, judged, and spoken of
not humanly, nor carnally, but divinely and spiritually.

Concerning this high, eternal birth, issue, and Godhead of the Son of
God, read: “Thou art my Son; this day have I begotten thee.” Ps. 2:7.
“For unto which of the angels said he at any time, Thou art my Son,
this day have I begotten thee? And again, I will be to him a Father,
and he shall be to me a Son. And again, When he bringeth in the
first-begotten into the world.” Heb. 1:5,6.

“So also Christ glorified not himself to be made a high priest; but he
that said unto him, Thou art my Son, to-day have I begotten thee.” Heb.
5:5.

“And we declare unto you glad tidings, how that the promise which
was made unto the fathers, God hath fulfilled the same unto us their
children, in that he raised up Jesus again; as it is also written in
the second Psalm, Thou art my Son, this day have I begotten thee.” Acts
13:32,33. Observe, that this passage of Paul has reference not only
to the raising up of Christ from the dead, but chiefly to his eternal
birth from God his Father.

The prophet Micah, speaking of Bethlehem, says: “Out of thee shall he
come forth that is to be ruler in Israel; whose goings forth have been
from of old, from everlasting.” Mic. 5:2; John 16:28,30.

Again, Paul says: “Who is the image of the invisible God, the
first-born (mark, _the first-born_) of every creature.” Col. 1:15; Rev.
3:14.

Also John: “No man hath seen God at any time; the only begotten Son
(mark, _the only begotten Son_) which is in the bosom of the Father, he
hath declared him.” John 1:18 and 14.

Read also: Prov. 8:23; Dan. 2:34,45; Syr. 24:13; Rom. 8:29. Concerning
the Godhead of Christ, read: Ps. 45:6; Heb. 1:8; John 1:1 and 20:28;
Rom. 9:5; 1 John 5:20.


ARTICLE III.

_Of the Holy Ghost_ we believe and confess: That there is a true, real
Holy Ghost, also comprehended in the only, eternal, divine essence;
who proceeds from the Father and the Son and is the power of the Most
High, by whom the Father and the Son operate, and through whom heaven
and earth, and all the heavenly host were made. Hence, the divine
attributes are ascribed to him; as eternal, almighty, holy, omniscient;
who searches the deep things of the Godhead, knows what is in God, and
goes through and searches all spirits, however subtle they may be. He
is therefore confessed as the true God with the Father and the Son.
And he is the subtile breath of the power of God, who with his divine
inspiration illuminates and enkindles the heart of man, and confirms
and leads him into all truth. He is given by God unto all who obey him.
All that are led by this Spirit, are the sons of God. He that has not
this Spirit, does not belong to God. He is called the real and earnest
of the inheritance of all true children of God. He who blasphemes this
Spirit, must never expect forgiveness. Christ also commands to baptize
believers in the name of the Holy Ghost.

Concerning this only Spirit of God, read: “In the beginning God created
the heaven and the earth. And the earth was without form and void; and
darkness was upon the face of the deep. And the Spirit of God moved
upon the face of the waters.” Gen. 1:1,2.

Through Paul we are taught: “There are diversities of gifts, but the
same Spirit.” 1 Cor. 12:4. “But all these worketh that one and the
selfsame Spirit, dividing to every man severally as he will. For by
one Spirit are we all baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free; and have been all made to drink
into one Spirit.” 1 Cor. 12:11,13. Read also: 2 Sam. 23:2; Eph. 4:4;
Matt. 10:20; Luke 12:12; Matt. 3:16; John 1:32; Matt. 28:19; Mark 16:16.


ARTICLE IV.

_How Father, Son, and Holy Ghost are to be distinguished in certain
attributes._ Of this we confess: That in the only eternal Divine
Being there are not three mere names; but that each name has its true
signification and attributes; so that there is a true real Father, of
whom all things are; and a true, real Son, by whom are all things; and
a true, real Holy Ghost, through whom the Father and the Son operate.
The Father is the true Father, who begat the Son before all time, and
from whom the Son proceeded and came, and by whom he [the Father]
created and made all things; and through whom the Son was sent to be
the Savior of the world. The Son was born of, proceeded and came from
the Father; by whom the Father created all things, and who was sent by
the Father, and came into the world, and, through the effectual power
of the Most High was conceived by Mary, and born as man. He suffered,
was crucified, died, rose from the dead, ascended to heaven, and
sitteth at the right hand of his Almighty Father in heaven. The Holy
Ghost is he that proceeds from the Father and the Son, and is sent by
them; through whom the Father and the Son operate and work. He speaks
not of himself, but whatsoever he has heard from the Father; he takes
of the things of Christ, to show them to his own.

Hence there are, in the same divine Essence, in heaven, three true
witnesses: the Father, the Word, and the Holy Ghost; of whom the glory
of the only begotten Son of God appeared really and distinctively, in
the form of a servant, on earth, and was also seen by John the Baptist,
at the Jordan. And the Holy Spirit was also distinctively seen by the
same John to descend, in the form of a dove, from God out of heaven,
upon Christ and abide upon him. And the Father who is an invisible
Spirit, and cannot be seen by mortal eye, let his voice be heard from
heaven: “This is my beloved Son, in whom I am well pleased.”

These three true witnesses are distinctively spoken of, as follows: “If
I bear witness of myself, my witness is not true. There is another that
beareth witness of me.” John 5:31,32.

“I am not alone, but I and the Father that sent me. It is also written
in your law that the testimony of two men is true. I am one that bear
witness of myself, and the Father that sent me, beareth witness of me.”
John 8:16–18,29,54; 1 John 5:20; John 16:32 and 15:24.

Again, Paul says: “There is one God, and one Mediator between God and
men, the man Christ Jesus.” 1 Tim 2:5.

“Whosoever transgresseth, and abideth not in the doctrine of Christ,
hath not God. He that abideth in the doctrine of Christ, he hath both
the Father and the Son.” 2 John 1:9.

Of the Holy Ghost, Christ says: “I will pray the Father, and he shall
give you another Comforter, that he may abide with you forever; even
the Spirit of truth; whom the world cannot receive.” John 14:11,17;
Matt. 12:32.

“But if I depart I will send him unto you. For he shall not speak of
himself; but whatsoever he shall hear, that shall he speak. He shall
glorify me; for he shall receive of mine, and shall shew it unto you.”
John 16:7,13,14.

How John, the man of God saw the Holy Ghost in the form of a dove.
Read, “And the Holy Ghost descended in a bodily shape like a dove upon
him, and a voice came from heaven, which said, Thou art my beloved Son;
in thee I am well pleased.” Luke 3:22.

“And John bare record, saying, I saw the Spirit descending from heaven
like a dove, and it abode upon him and I knew him not: but he that sent
me to baptize with water, the same said unto me, Upon whom thou shalt
see the Spirit descending and remaining on him, the same is he which
baptizeth with the Holy Ghost. And I saw, and bare record that this is
the Son of God.” John 1:32–34. Read also Mark 1:10.

“And Jesus, when he was baptized, went up straightway out of the water:
and, lo, the heavens were opened unto him, and John saw the Spirit of
God descending like a dove, and lighting upon him. Matt. 3:16.

Mark, how awfully they sin against the Most High, who, contrary to all
these express words of the Holy Ghost, still dare say and maintain,
that John did not see the Holy Ghost, but only a natural or created
dove.

Hear also how the voice of the Father was heard from heaven: “And lo
a voice from heaven saying, This is my beloved Son, in whom I am well
pleased.” Matt. 3:17.

“For he received from God the Father honor and glory, when there came
such a voice to him from the excellent glory.” 2 Pet. 1:17. Read also:
Ps. 110:1; 2 Esdr. 13:32; John 1:1; 1 Cor. 12:5; 1 John 5:7.

“For there are three that bear record in heaven, the Father, the Word,
and the Holy Ghost.” 1 John 5:7; 1 Cor. 12:4; Rev. 3:14.


ARTICLE V.

_That these three true witnesses are but one only true God._ Hereupon
we confessed: That this must certainly follow, from the fact, that the
Son proceeded or came forth from the eternal essence and substance of
the Father; and that the Holy Ghost truly proceeds from the Father and
Son, and is comprehended together with the Father and the Son in the
only, eternal Divine Being.[217]

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

Moreover, this is abundantly testified and confirmed by the divine
works and attributes, which are ascribed in the holy Scriptures jointly
to the Father, the Son, and the Holy Ghost, of which no angels in
heaven, much less, any other creatures are capable, but which belong
and are peculiar to the only God alone; as, the creating, governing,
and upholding of heaven and earth with all things visible and
invisible; the gracious Gospel sent from heaven; the sending out of the
apostles to preach the same among all nations; the raising of man from
the dead, and the giving of eternal life; and all divine worship, honor
and reverence. Hence they are perfectly one, not only in will, words,
and works, but also in essence, and in the eternal and indescribable
godhead. Thus also in the divine works, so that whatsoever the Father
does, the Son does likewise; and as the Father raises up the dead, even
so the Son quickens whom he will; and all this they do in the power
and with the cooperation of the Holy Ghost; and hence they can with
reason and truth be called the _one God of heaven and earth_. Besides
him, there has been no other God, neither shall another be found in all
eternity. Hence in the term _one God_, Father, Son and Holy Ghost are
comprehended.

On this subject read the prophet Jeremiah: “The gods that have not made
the heavens and the earth, even they shall perish from the earth, and
from under these heavens. He hath made the earth by his power, he hath
established the world by his wisdom.” Jer. 10:11,12; Is. 44:24; Ps.
96:5.

“By the word of the Lord were the heavens made; and all the host of
them by the breath of his mouth.” Ps. 33:6; Heb. 3:4; Acts 4:24.

“All things were made by him (Christ); and without him was not anything
made that was made.” John 1:3 and 5:19.

Concerning this perfect unity read: “My Father, which gave them me
(says Christ) is greater than all; and no man is able to pluck them out
of my Father’s hand. I and my Father are one.” John 10:29,30.

Christ said to Philip: “He that hath seen me hath seen the Father.
Believest thou not that I am in the Father, and the Father in me?” John
14:9,10; 12:45; 17:21.

How the Holy Ghost is also called God. Read what Peter said to Ananias:
“Why hath Satan filled thine heart to lie to the Holy Ghost?” And a
little further on: “Thou has not lied unto men, but unto God.” Acts
5:3,4.

“Them that have preached the Gospel unto you with the Holy Ghost sent
down from heaven.” 1 Pet. 1:12.

“The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all. Amen.” 2 Cor. 13:14.

“For there are three that bear record in heaven, the Father, the Word,
and the Holy Ghost; and these three are one.” 1 John 5:7; Deut. 6:4;
Mark 12:29; 1 Cor. 8:6; Gal. 3:20.


ARTICLE VI.

_Of the creation of all things visible and invisible, and of the
creation of man_ we confess: That the only, almighty, and wonderworking
God, who is the origin of all good, and for whose sake all things
are created, and have their being, created, among other invisible
things, also a multitude of many thousand angels, whom he has put as
ministering and immortal spirits in his worshipful glory, to minister
unto their Creator, and to offer him praise, honor, and thanks; and
who are sent forth by God, as messengers, to minister in manifold ways
for men who shall be heirs of salvation; and with which angels of God,
Christ Jesus shall appear in the clouds of heaven, to hold judgment
over all men. And he shall glorify all that believe and please God, and
make them like the glorious, immortal angels, and crown them with all
holy angels in everlasting glory.

But as some of these angels became unfaithful and apostate to God,
their Creator, they were, through their own voluntary sin or pride,
rejected by the holy and righteous God, who is of purer eyes than to
behold evil, and were cast down from the glorious estate of heaven to
hell, bound with chains of darkness and reserved until the great day of
judgment, to be sentenced with all unbelievers to eternal damnation.

These impure spirits or devils are called: the prince of darkness and
spirit of wickedness, who rules in the air and works in the children of
disobedience; with whom all unbelievers, who are governed and seduced
by Satan, are in fellowship. And as all believers are in the society
or brotherhood of the holy angels, and shall enjoy eternal salvation
with them; so, on the other hand, shall all unbelievers have to endure
everlasting damnation with all impure or apostate angels, with whom
unbelievers are in fellowship.

Likewise, God Almighty, in the beginning, from nothing, in a most
wonderful manner, and above all human reason and comprehension, created
heaven, the earth, and the sea, with all their glorious adornment, he,
the Blessed, only saying: “Let heaven and earth be made; and his word
was a perfect work.” He also adorned the heavens with many glorious
lights; two great lights, one to rule and illume the day, and the other
to rule the night; together with many glorious stars, which he ordained
to the honor of their Creator, and the service of men.

Thus also, the Lord Almighty endowed the earth with many glorious
fountains and running rivers, and adorned it with manifold trees and
animals, and with all that lives and moves thereon. And he created the
sea with great whales and various kinds of fish, for the wants of man,
together with all that lives and moves therein. And he established
the earth out of the water and in the water, by his almighty and
everlasting word. They shall be preserved until the last great day of
judgment.

After God, the Lord, in five days had most wisely and excellently
created heaven, and earth, and the sea, together with all visible
things, he, on the sixth day, formed man from the earth, and breathed
into him the breath of life; and from his rib made Eve, a woman, and
gave her to him as a helpmeet. Moreover, he loved them above all other
creatures, and clothed them like himself with divine virtues, which are
righteousness and true holiness; endowing them with wisdom, speech,
and reason, that they might know, fear, and love their Creator, and
serve him in voluntary obedience. He placed them as lords over all
creatures, endowing them with immortality, that they might be and live
before him, and rule and reign over all creatures which God the Lord
created.

Concerning this wonderful creation, read: “Thou art worthy, O Lord, to
receive glory and honor and power: for thou hast created all things,
and for thy pleasure they are and were created.” Rev. 4:11.

“For by him were all things created, that are in heaven, and that are
in earth, visible and invisible, whether they be thrones, or dominions,
or principalities, or powers: all things were created by him, and in
him.” Col. 1:16; Ps. 33:6.

Regarding the angels, read: “He maketh his angels spirits, and his
ministers a flame of fire. Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation?” Heb.
1:7,14; Ps. 104:4.

Concerning the apostasy of the angels, read: “For if God spared not the
angels that sinned, but cast them down to hell, and delivered them unto
chains and darkness, to be reserved unto judgment.” 2 Pet. 2:4; Jude 6;
Luke 10:18; Is. 14:8; Rev. 12:4.

Regarding the creation of the visible things, read: “In the beginning
God created the heaven and the earth.” Gen. 1:1; John 1:3; Ps. 33:6.

God said: “Let heaven and earth be made; and thy word was a perfect
work.” 2 Esdr. 6:38.

“For thine almighty hand, that made the world of matter without form.”
Wis. 11:17.

“I beseech thee, my son, look upon the heaven, and the earth, and all
that is therein, and consider that God made them of things that were
not; and so was mankind made likewise.” 2 Mac. 7:28.

“Through faith we understand that the worlds were framed by the word
of God, so that things which are seen were not made of things which do
appear.” Heb. 11:3; Acts 17:24; Ps. 146:6; 148:5.

Concerning the creation of man, read: “Let us make man in our image,
after our likeness.” Gen. 1:26.

“And the Lord formed man of the dust of the ground, and breathed into
his nostrils the breath of life; and man became a living soul.” Gen.
2:7; Acts 17:25; 1 Cor. 15:45.

How man was created, read: “This only have I found, that God hath made
man upright.” Eccl. 7:29; Gen. 1:26; 5:1.

“For God created man to be immortal, and made him to be an image of his
own eternity.” Wis. 2:23; Syr. 17:1.

“And that ye put on the new man, which after God is created in
righteousness and true holiness.” Eph. 4:24.

“And God saw everything that he had made, and, behold, it was very
good.” Gen. 1:31; Deut. 32:4.


ARTICLE VII.

_Of the fall and punishment of man_ we confess: The first man, Adam,
and Eve, having been thus gloriously created after the likeness of
their Creator, unto eternal life, did not continue long in this
estate; but as they were created with a free will, to choose what
they would, so that they could fear, serve and obey their Creator,
or, disobey and forsake him; and as their Creator had given them a
command, not to eat of the tree of the knowledge of good and evil; for
in the day that they should eat thereof, they should surely die; they,
notwithstanding this, in their vain desire to be equal to their Creator
in wisdom and knowledge, were led and drawn away from God, and deceived
by Satan; and thus they disobediently and voluntarily transgressed the
command of their Creator. The woman, last created, was first deceived,
and turned her ears away from God to Satan, and, also seducing her
husband, they, through this sin, fell under the wrath and disfavor
of God, and, with all their posterity, became subject that very day,
to temporal and eternal death, and were thus divested of the divine
virtue, which is righteousness, and true holiness, and became sinful
and mortal.

On this account, God the holy and righteous Judge, in whose sight
wickedness can not endure, but who is of purer eyes than to behold
evil, or to look on iniquity; and who threatens from heaven with
his wrath and disfavor all disobedience and ingratitude of men; was
so incensed by the sin thus committed by Adam and Eve, that thereby
they not only fell into eternal condemnation, together with all their
posterity, but God the Lord moreover imposed upon Adam and Eve divers
temporal, bodily punishments, which also continually extend themselves
into all their generations. Who are so corrupted in Adam, that they
are all from their youth, by nature, inclined to sin and evil, and are
therefore deprived of the beautiful pleasure-garden, or paradise, but
must eat their bread, all their life, in sorrow and in the sweat of
their face, from the uncultivated earth, which because of this first
sin was so cursed and marred, that it brings forth of itself weeds,
thorns, and thistles; and cover the shame of their bodies made naked
by sin. The woman, as the chief transgressor, has to subject her will
and power to the man, and was constrained to bring forth her children
in pain and anguish. This punishment continues upon all men, until they
finally return to the dust and ashes whence they came.

Concerning how Adam, together with the whole human race, through
sin, fell into temporal and eternal death, and, in consequence of
this, became sinful, read: “Wherefore, as by one man sin entered
into the world, and death by sin; and so death passed upon all men.”
“Nevertheless death reigned from Adam to Moses, even over them that had
not sinned,” etc. “And not as it was by one that sinned ... for the
judgment was by one to condemnation,” etc. “For if by one man’s offense
death reigned,” etc. “Therefore, as by the offense of one judgment came
upon all men to condemnation,” etc. “For as by one man’s disobedience
many were made sinners,” etc. Rom. 5:12,14–19.

“For since by man came death, by man came also the resurrection of
the dead. For as in Adam all die, even so in Christ shall all be made
alive.” 1 Cor. 15:21,22.

“Behold, I was shapen in iniquity; and in sin did my mother conceive
me.” Ps. 51:5.

“Who can bring a clean thing out of an unclean?” Job 14:4.

“Of the woman came the beginning of sin, and through her we all die.”
Syr. 25:24; Tit. 2:14; Wis. 2:24.

The prophet Esdra says: “The first Adam bearing a wicked heart,
transgressed, and was overcome; and so be all they that are born of
him.” “And he transgressed, and thou immediately, thou appointedst
death in him and in his generations.” 2 Esdr. 3:21,7.

“O thou Adam, what hast thou done! for though it was thou that sinned,
thou art not fallen alone, but we all that come of thee.” 2 Esdr. 7:48.
Read also: John 3:6; Rom. 8:5; Eph. 2:3; Syr. 17:16; Gen. 6:5.

Read further, how God announced unto Adam his punishment on account of
sin, which punishment God extends unto all his posterity: “Because thou
hast hearkened unto the voice of thy wife, and hast eaten of the tree,
of which I commanded thee, saying, Thou shalt not eat of it: cursed is
the ground for thy sake; in sorrow shalt thou eat of it all the days of
thy life; thorns also and thistles shall it bring forth to thee; and
thou shalt eat the herb of the field: in the sweat of thy face shalt
thou eat bread, till thou return unto the ground; for out of it wast
thou taken: for dust thou art and unto dust shalt thou return.” Gen.
3:17–19,23,24. Concerning the punishment of the woman, read: Gen. 3:16;
1 Cor. 14:34; 1 Tim. 2:12.


ARTICLE VIII.

_Of the restoration or justification of man._ We confess that Adam and
Eve having thus fallen under the wrath and disfavor of God, and into
death and eternal condemnation, together with all their posterity, so
that no remedy or deliverance was to be found in heaven or earth, among
any created beings, who could help, and redeem them, and reconcile them
to God, the Creator of all things, who is the Almighty God (against
whose majesty they had sinned, and who alone could heal them), who is
rich and abounding in all grace and mercy, had compassion upon Adam
and his posterity, and, hence, promised them his only begotten Son as
a comforting Redeemer and Savior, whom he would put as enmity between
Satan and the woman and their seed, to the comfort and help of fallen
mankind, in order thus to bruise the head of Satan, and to deprive him
of his power; and, in this manner, to deliver Adam and his posterity
from the prison of sin, the power of the devil, and eternal perdition,
and to reconcile them to God.

And even as God the Lord, through this promise, clothed Adam and his
seed internally, according to the soul, with his grace and mercy, he,
in token of this, also covered the outward shame and nakedness of the
body, making coats of skins, and clothing them therewith.

And even as Adam, through this his first, one sin, brought, not only
himself, but with him also his whole posterity, without exception of
persons, and without their own actual evil works, into eternal death
and condemnation; so also, God Almighty, through this promise of the
only Savior Christ Jesus, redeemed, delivered, and justified from
condemnation, and placed into the state of grace and reconciliation,
all men, without exception of persons, without any of their good works,
only from pure grace and mercy. Seeing that Adam’s race was not born
of him when he stood under disfavor and condemnation before God; but
as all men proceed from Adam as being in a state of grace, peace, and
reconciliation with God, he could bring forth none but such as stand
with him in the same reconciliation.

Thus none of Adam’s race are created or born to condemnation, but all
are born and brought forth into the world in the same state of grace
and reconciliation with God. Hence, we hold it to militate not only
against the holy Scriptures, but also utterly against the nature of
God, which is just, righteous, holy, and merciful, that God should
punish with eternal death and damnation, simply on account of Adam’s
sin, so great a number of Adam’s race, who die in their infancy in a
state of innocence, before they have followed Adam in sin; seeing the
good God, through Christ and for Christ’s sake, so graciously forgave
Adam, (who had himself committed the sin) and placed him in a state of
grace.

But men having attained the knowledge of good and evil, and, through
the lust of the flesh, and their own desire, having been drawn away
from the path of virtue and innocence, so that they follow Adam in sin,
hence it comes that they separate themselves from their Creator, and,
consequently, do not perish, nor are condemned on account of Adam’s
transgression, but because of their own unbelief and evil works.

But the righteous God, who does indeed forgive sin, yet ofttimes does
not suffer it to go entirely unpunished, permitted the temporal, bodily
punishment to remain upon Adam and Eve, and their posterity, by which
they ought to learn to know, fear, and serve their Creator, and to
shun sin; such as this, that from their infancy they are by nature
inclined to sin and evil, against which they have a continual warfare,
are barred out from the beautiful paradise, must cover their nakedness;
the women must subject their power and will to their husbands, and must
bring forth their children in pain and anguish; and all must eat all
the days of their life, with sorrow, of the corrupted earth, until they
return to dust of the earth, whence they have come.

But all believers receive in this life the restoration or justification
of Christ only through faith, in hope, and afterwards in the
resurrection of the dead they shall receive it truly and actually, and
shall enjoy it forever.

Concerning these glorious and comforting promises of salvation, read:
“And I will put enmity between thee and the woman, and between thy
seed, and her seed; it shall bruise thy head.” Gen. 3:15; Eph. 2:14,15.

As to how this promise was renewed in the seed and race of Adam, read:
“The Lord thy God will raise up unto thee a prophet from the midst of
thee, of thy brethren, like unto me; unto him ye shall hearken.” Deut.
18:15; Acts 7:37. To Abraham: Gen. 12:3; 22:18; Acts 10:43.

Concerning the fact that this promise of justification does not
extend only to a particular class of persons, but to all men without
distinction, read: “Therefore as by the offense of one, judgment came
upon all men to condemnation; even so by the righteousness of one the
free gift came upon all men unto justification of life. For as by one
man’s disobedience many were made sinners, so by the obedience of one
shall many be made righteous.” Rom. 5:18,19.

“For since by man came death, by man came also the resurrection of
the dead. For as in Adam all die, even so in Christ shall all be made
alive.” 1 Cor. 15:21,22.

“That was the true Light, which lighteth every man that cometh into the
world.” John 1:9,29.

“And he is the propitiation for our sins: and not for ours only, but
also for the sins of the whole world.” 1 John 2:2.

“For it pleased the Father that in him should all fullness dwell; and,
having made peace through the blood of his cross, by him to reconcile
all things unto himself; by him, I say, whether they be things in
earth, or things in heaven.” Col. 1:19,20.

“For the grace of God that bringeth salvation hath appeared to all
men.” Tit. 2:11. Read also: Rom. 3:24; 11:32; 1 Tim. 4:10; 2 Cor. 5:19;
1 John 4:10; Isa. 53:6; 1 Pet. 2:24.

As to how the kingdom of heaven is promised by Christ to infants,
without respect of persons, read: “Then were there brought unto him
little children, that he should put his hands on them, and pray: and
the disciples rebuked them. But Jesus said, Suffer little children,
and forbid them not, to come unto me; for of such is the kingdom of
heaven.” Matt. 19:13,14; 18:3; Mark 10:13; Luke 18:15.

Concerning how God the righteous Judge will not punish infants for
the sin of their parents, or of Adam; but to requite each with
righteousness, according to his own works, read: “For so much then
as thou art righteous thyself, thou orderest all things righteously:
thinking it not agreeable with thy power to condemn him that hath not
deserved to be punished.” Wis. 12:15.

“The soul that sinneth, it shall die. The son shall not bear the
iniquity of the father, neither shall the father bear the iniquity of
the son: the righteousness of the righteous shall be upon him.” Ezek.
18:20,4. “The fathers shall not be put to death for the children,
neither shall the children be put to death for the fathers: every man
shall be put to death for his own sin.” Deut. 24:16; Jer. 31:29.

“Because he hath appointed a day, in the which he will judge the world
in righteousness.” Acts 17:31; Ps. 7:11; 2 Tim. 4:8.

“But he that believeth not shall be damned.” Mark 16:16. “Tribulation
and anguish, upon every soul of man that doeth evil.” Rom. 2:9.


ARTICLE IX.

_Of the free will or power of man before and after the fall; and of
the saving grace of God._ Of this we confess: That God Almighty
in the beginning created the man Adam and his wife in his image
and likeness, endowing them, above all creatures, with virtues,
knowledge, speech, reason, and a free will or power; so that they
could know, love, fear, and obediently serve their Creator; or could
voluntarily and disobediently forsake their God; as appeared in the
first transgression, when Adam and his wife, through the subtlety of
the devil, who appeared in the form of a deceitful serpent, departed
from the commandment of God; hence they did not sin through the
foreordination or the will of God; but as they had been created with
a free will, and to do as they would, they sinned through their own
voluntary desire, and transgressed the command of God contrary to his
will.

The man Adam and his wife having thus through their own sin fallen
under the wrath and disfavor of God, whereby they became sinful and
mortal, were again received into favor by God their Creator; so that
they were not utterly divested of their former wisdom, speech, and
knowledge, above all other creatures, nor of their previous free
will or power, as may be seen from their voluntarily accepting God’s
gracious promises unto life, and obeying the voice of the Lord; and
as also clearly appears from the fact that God the Lord very strictly
appointed an angel with a flaming sword to keep the tree of life from
Adam; lest through his free will or power he should eat of the tree
of life and live forever; which would have been in Adam’s power. And
this free will or power has been transmitted to all their descendants,
who proceed from them as branches from their stem; so that even as
men are endowed of God with knowledge, reason and voluntary power, by
which they can perform manifold works, and seek and desire from God
the health of their diseased and infirm bodies, and are not without
action, as the irrational creatures, blocks and stones, so likewise,
man, through the grace of God, and the moving of the Spirit, by which
men live, and are moved, may open the door of the heart to the salutary
grace of God--which through the Gospel is offered to all men, and
through which death and life is set before man--and seek the health of
his wounded soul; or he may voluntarily resist, reject and neglect this
offered grace and moving of the Spirit. Thus also, as men have eyes
and ears, to see and to hear, yet not of themselves, but only from God
the Giver, so they also, through the grace of God, have a free will or
power to do the good and to leave the evil.

But men, considered in themselves, seeing they are without the grace
of God, are of themselves incapable of thinking anything that is good,
much less are they able to do it. But it is almighty God, who through
his Spirit of grace works in man both to will and to do, moves, draws,
and chooses them, and accepts them as his children, so that men are
only recipients of God’s saving grace. Hence all Christians are in
duty bound, to ascribe the beginning, middle and end of their faith,
with all the good fruits thereof, not to themselves, but only to the
unmerited grace of God in Christ Jesus.

We confess moreover: That this saving grace of God is not limited to a
few particular men, but even as the Almighty God lets his sun rise and
shine on the evil and on the good, so he has extended his grace to all
of Adam’s race; as it is also evident, that God, in his goodness, did
not leave himself without witness among the heathen, doing them good,
and so moving their hearts, that their thoughts and consciences accused
and excused them, so that they could do by nature, without the hearing
of the law of Moses, the things contained in the law. This appears in
still greater clearness in the coming of Christ, that Almighty God has
proclaimed the saving grace through the Gospel to the whole world, for
a witness unto all nations, by which all excuse is taken from men, and
as an evidence, that God is not willing that any should perish, but
that all should repent and be saved. According to the import of the
holy and everlasting Gospel, a righteous, eternal, and irrevocable
judgment shall be pronounced, in the last day, through Christ Jesus,
the blessed, over all nations. Hence all men who now in this time of
grace believe and accept the Gospel, attain unto life; but all who do
not believe the Gospel, but voluntarily reject it, will receive death
as their portion.

On the other hand, we reject the belief of those who say that Almighty
God has indeed caused the word of reconciliation to be preached to
all, or many, but does nevertheless withhold his grace from many of
them, so that the greater part of mankind cannot accept the word of
reconciliation and be saved, but will, through the purpose or eternal
counsel and will of God, inevitably have to perish forever, and be
damned.

On this subject, read various Scripture passages ascribing a will to
man. And the holy Spirit does not speak in vain in the Scriptures:
“He himself made man from the beginning, and left him in the hand of
his counsel; if thou wilt, to keep the commandments, and to perform
acceptable faithfulness. He hath set fire and water before thee;
stretch forth thy hand unto whether thou wilt. Before man is life and
death; and whether him liketh shall be given him.” Syr. 15:14–17; Deut.
11:26; 30:15; 2 Esdr. 7:59.

God the Lord said to Cain: “If thou doest not well, sin lieth at the
door: and unto thee shall be his desire, and thou shalt rule over him.”
Gen. 4:7.

Concerning man’s free will, read: “Let him do what he will, he sinneth
not; let them marry. Nevertheless he that standeth steadfast in his
heart, having no necessity, but hath power over his own will.” 1 Cor.
7:36–38.

“And whosoever offereth a sacrifice of peace offerings unto the Lord to
accomplish his vow, or a free will offering.” Lev. 22:21,23.

“Who might offend, and hath not offended? or done evil, and hath not
done it?” Syr. 31:10.

And Paul also says: “For to their power, I bear record, yea, and beyond
their power they were willing of themselves. Now therefore perform the
doing of it; that as there was a readiness to will, so there may be a
performance also.” 2 Cor. 8:3,11; Phil. 14; Mark 14:7; 1 Cor. 7:36.

“Man can do nothing good of himself, by his own power; but through
the grace of God, he, in his imperfectness, is able to keep God’s
commandments. For it is God which worketh in you both to will and to do
of his good pleasure.” Philip. 2:13.

“Thou dwellest in the midst of a rebellious house, which have eyes to
see, and see not; they have ears to hear, and hear not.” Ezek. 12:2.

“For to will is present with me; but how to perform that which is good
I find not.” Rom. 7:18–21.

Read here all the Scriptures which unanimously testify that God does
not desire the death of the sinner, but that he be converted, and live.
Ezek. 18:32; 33:11; Wis. 1:13; Is. 55:7.

And that God has extended his saving grace not only to the elect, but
to all of Adam’s race; and that he also died for those that perish.
Concerning this, read: “For the grace of God that bringeth salvation
hath appeared to all men.” Tit. 2:11.

“Look unto me, and be ye saved, all the ends of the earth.” Is. 45:22.

“Therefore, as by the offense of one judgment came upon all men to
condemnation; even so by the righteousness of one the free gift came
upon all men unto justification of life.” Rom. 5:18.

“Who in times past suffered all nations to walk in their own ways.
Nevertheless he left not himself without witness,” etc. Acts 14:16,17;
Rom. 1:19; 2:15.

“But there were false prophets also among the people, even as there
shall be false teachers among you, who privily shall bring in damnable
heresies, even denying the Lord that bought them, and bring upon
themselves swift destruction.” 2 Pet. 2:1.

“And that he died for all, that they which live should not henceforth
live unto themselves, but unto him which died for them, and rose
again.” 2 Cor. 5:15. “For God so loved the world, that he gave his only
begotten Son,” etc. John 3:16.

“Behold the Lamb of God, which taketh away the sin of the world!” John
1:29.

“For this is good and acceptable in the sight of God our Savior; who
will have all men to be saved, and come unto the knowledge of the
truth.” 1 Tim. 2:3,4.

“He is longsuffering to usward, not willing that any should perish, but
that all should come to repentance.” 2 Pet. 3:9; Rom. 2:4; Jas. 4:6;
Acts 13:46. Read also: Matt. 23:36,37; Luke 13:34; 2 Esdr. 1:30.

As to how God the righteous Judge will pronounce the final judgment
upon those who disobey[218] the Gospel, read: “When the Lord Jesus
shall be revealed from heaven with his mighty angels, in flaming fire,
taking vengeance on them that know not God, and that obey not the
Gospel of our Lord Jesus Christ.” 2 Thess. 1:7,8; Mark 16:16. “This is
the book of the commandments of God, and the law that endureth forever:
all they that keep it shall come to life; but such as leave it shall
die.” Bar. 4:1.

  [218] The original says _obey_, which evidently is an error.--_Trans._


ARTICLE X.

_Of the providence of God, the election of believers, and the rejection
of unbelievers._ Of this we confess: As we believe and confess that God
is omnipotent; and that with him nothing is impossible; so likewise
is he also prescient and omniscient, so that nothing is hid from him
in heaven and in earth, neither that which is to take place until the
end of all things, nor that which has taken place from all eternity.
And through this exceeding high prescience (foreknowledge), knowledge
and wisdom of God, which are unfathomable, he very well saw and knew
from the beginning in eternity until the consummation of the world, who
would be the truly believing recipients of his grace and mercy; and,
again, who should be found unbelieving despisers and rejecters of said
grace. And, consequently, he from the beginning and from eternity knew,
foresaw, elected and ordained all true believers to inherit eternal
salvation through Christ Jesus; and, on the other hand rejected all
unbelieving despisers of said grace to eternal damnation. Hence the
perdition of men is of themselves, and their salvation only through the
Lord their God, without whom they can do nothing that is good.

But in no wise is it true that the gracious, merciful, and righteous
God (who conforms to his holy nature) has from eternity foreseen,
ordained or predestinated, and created, at a convenient time, by far
the greater number of the human race unto eternal damnation; or that,
they having fallen through the sin of the first man Adam, he let them
remain without help in eternal death and condemnation, into which they
had come without their knowledge and own actual evil works, without
having in this case seen and known the just cause of their rejection.
Far be it from us, to believe this from the only good and righteous God!

But, on the other hand, all true followers of Christ believe and
confess: That the righteous God, in the beginning, created man good
and upright, and gave him an existence, and he hates none of those
things which he has created. And when through the subtlety of the devil
they had fallen into eternal death, the blessed God, whose mercy is
over all flesh, and who is not willing that any should perish, out
of pure love and mercy, redeemed, bought, and delivered, through the
atonement of our Lord and Savior, Jesus Christ, the whole human race,
without exception of persons, from eternal condemnation; so that, in
consideration of the death of Christ, none shall perish on account
of Adam’s sin; but God the righteous Judge will judge the world in
righteousness, giving assurance unto all men, and rendering to every
man according to his own works and deeds. The believers, who by patient
continuance in well-doing seek for eternal life, attain glory and honor
and immortality, but the unbelieving and disobedient, tribulation and
anguish, and the everlasting wrath of God.

Concerning the foreknowledge or prescience of God, read: “And hath
determined the times before appointed, and the bounds of their
habitation.” Acts 17:26; Deut. 32:8.

“She foreseeth signs and wonders, and the events of seasons and times.”
Wis. 8:8; Dan. 2:28; 5:17.

“O everlasting God, that knowest the secrets, and knowest all things
before they be.” Hist. Sus. v. 42; Is. 46:10; Job 42:2; Rom. 9:11; Acts
2:23,31; 1 Pet. 1:20.

“My substance was not hid from thee, when I was made in secret, and
curiously wrought in the lowest parts of the earth. Thine eyes did see
my substance, yet being unperfect; and in thy book all my members were
written, which in continuance were fashioned, when as yet there was
none of them.” Ps. 139:15,16.

“He knew all things ere ever they were created; so also after they were
perfected he looked upon them all.” Syr. 23:20; Acts 15:18.

Here it is to be observed with attention, how God, through his
prescience, from the beginning elected the believers in Christ, and
rejected the unbelievers. Read: “Hearken, my beloved brethren, hath not
God chosen the poor of this world rich in faith?” etc. Jas. 2:5.

“But God hath chosen the foolish things of the world to confound the
wise, and God hath chosen the weak things of the world to confound the
things which are mighty; and base things of the world, and things which
are despised, hath God chosen,” etc. 1 Cor. 1:27,28.

“I have even from the beginning declared it to thee; before it came
to pass I shewed it thee: for I knew that thou wouldest deal very
treacherously, and wast called a transgressor from the womb.” Is.
48:5,8; Mal. 1:2; Rom. 9:13; Eph. 3:11; 2 Tim. 1:9.

“Before they were sealed that have gathered faith for a treasure; then
did I consider these things,” etc. 2 Esdr. 6:5.

“And who, as I, shall call, and shall declare it, and set it in order
for me, since I appointed the ancient people?” Is. 44:7.

“We know that all things work together for good to them that love God,
to them who are the called according to his purpose. For whom he did
foreknow, he also did predestinate to be conformed to the image of his
Son, that he might be the firstborn among many brethren. Moreover, whom
he did predestinate, them he also called: and whom he called, them he
also justified.” Rom. 8:28–30.

“Before I formed thee in the belly I knew thee, and before thou camest
forth out of the womb I sanctified thee,” etc. Jer. 1:5.

“According as he hath chosen us in him before the foundation of the
world,” etc. Eph. 1:4; 2 Tim. 1:9; John 15:16; Acts 13:48.


ARTICLE XI.

_Of the written word of God, the law of Moses, and the Gospel of
Christ._ We confess: That the old law which was given by Moses and
received by the disposition of angels, was a perfect doctrine and rule
for the descendants of Abraham, Isaac, and Jacob, with whom God had
made and established this his covenant. According to the doctrine and
tenor of this law, this people had to conduct and regulate themselves,
without transgressing any part of it, or taking away from, or adding
to it, or following their own opinion in regard to it, on pain of being
exterminated, and falling under a great curse. On the other hand, those
who hear, believe and fulfill this law, are promised life, and many
glorious blessings. This blessing and curse extended mostly to temporal
and bodily things.

This law of God--the five books of Moses--embracing also all kings,
priests and prophets, who prophesied and spoke, through the Spirit
of God, among this people, Israel (agreeing with the law of Moses),
which is the entire Old Testament, has through the grace of God
been made known to us in the Bible. This law is also spiritual, the
bringing in of a better hope, and the schoolmaster to Christ. By its
various figures and shadows, as the Levitical priesthood, ceremonies
and sacrifices, the land of Canaan, kings, the city of Jerusalem, and
the temple, it pointed and led to Christ Jesus, because the old law
was an intolerable yoke of bondage, which brought condemnation upon
all who did not continue in, and perform all that is written in the
book of the law. And since men, through the weakness of the flesh,
could not perfectly keep all this, they could not obtain the eternal
blissful life through the law, but would have had to remain under the
wrath and anger of God. But Christ Jesus came, who is the end and the
fulfilling of the old law, and the beginner and author of the new law,
of perfect liberty, and the real, true light, to which all the dark
shadows pointed; he came sent from God, with full power in heaven and
on earth and is the one who has abolished death, and brought life and
immortality to light through the Gospel.

He has made a new covenant with the house of Israel, and the house
of Judah, and has invited thereto all the Gentiles and nations of
the earth, who in time past were strangers and enemies, but who now,
through grace, are all invited, and for whom the way unto life has
been opened and well beaten; so that by obedience through grace, they
may now become fellow-citizens with the saints, and of the household
of God. And this is the word of reconciliation, by which Almighty God,
through his Spirit, works faith, regeneration, and all the good fruits
resulting therefrom in men; in which word of the New Testament are
proclaimed to us full grace and peace, forgiveness of sins, and eternal
life, together with all things that pertain unto life and godliness,
yea, all the counsel of God. According to this proclamation all
believing children of the New Testament must necessarily regulate and
conduct themselves in all matters relating to the faith; in accordance
with which, finally, an eternal judgment will be held. And it is so
much worthier, and better established than the Old Testament, as it
was given through a higher and worthier ambassador, and was sealed
with a more precious blood; and it shall not cease, but continue till
the end of the world. And as a man’s covenant, if it be confirmed, may
not be changed, or anything taken from or added to it, so this New and
everlasting Covenant, which is confirmed with the precious death and
blood of our Lord Jesus Christ, may still much less be diminished, or
anything added thereto, nor may it be bent and distorted according to
one’s own individual opinions; but all Christians are in duty bound to
bow their whole heart, mind and soul under the obedience of Christ and
the mind of the Holy Spirit expressed in the holy Scriptures, and to
regulate and measure their whole faith and conversation according to
the import thereof.

The Old Testament is to be expounded by and reconciled with this New
Testament and must be distinctively taught among the people of God:
Moses with his stern, threatening, punishing law over all impenitent
sinners as still under the law; but Christ with his new, glad tidings
of the holy Gospel over all believing, penitent sinners as not under
the law, but under grace.

To this new law of Jesus Christ all decrees, councils and ordinances
made contrary to it by men in the world, must give place; but all
Christians must necessarily, as far as the faith is concerned, regulate
and conduct themselves only in accordance with this blessed Gospel of
Christ. And as the outward man lives outwardly by the nourishment of
bread; so the inward man of the soul lives by every word proceeding
from the mouth of the Lord. Therefore the word of God must be purely
and sincerely preached, heard, received and kept, by all believers.

Of the law of Moses: how it was written with the finger of God on
tables of stone, and given by the disposition of angels, concerning
this read: Ex. 20:2; Deut. 5:6; John 1:17; Acts 7:53; Ex. 31:18; 32:16.

Of the severity of the law, and how we must neither take away from, nor
add to, it; in regard to this, read: “Cursed be he that confirmeth not
all the words of this law to do them: and all the people shall say,
Amen.” Deut. 27:26; Gal. 3:10.

“What thing soever I command you, observe to do it: thou shalt not add
thereto, nor diminish from it.” Deut. 12:32,8; 29:19; Prov. 30:6; Deut.
4:2.

Of the imperfectness of the law, read: “For the law having a shadow of
good things to come, and not the very image of the things,” etc. Heb.
10:1; Col. 2:17.

“For the priesthood being changed, there is made of necessity a change
also of the law. For there is verily a disannulling of the commandment
going before, for the weakness and unprofitableness thereof. For the
law made nothing perfect, but the bringing in of a better hope did.”
Heb. 7:12,18,19; Gal. 2:16; Acts 13:39; Rom. 8:3.

How Christ is the end and fulfilling of the law; with regard to this,
read: “For Christ is the end of the law for righteousness to every one
that believeth.” Rom. 10:4; Matt. 5:17; Rom. 7:4; Gal. 1:19.

Of the power and dignity of the holy Gospel, read: “For I am not
ashamed of the Gospel of Christ: for it is the power of God unto
salvation to every one that believeth,” etc. Rom. 1:16; John 1:17; Luke
16:16; Mark 1:15; 1 Pet. 1:12.

“Who hath abolished death, and hath brought life and immortality to
light through the Gospel.” 2 Tim. 1:10; 1 Pet. 1:25.

Of the usefulness and power of the holy Gospel, read: “And that from
a child thou hast known the holy Scriptures, which are able to make
thee wise unto salvation through faith which is in Christ Jesus.
All Scripture is given by inspiration of God, and is profitable
for doctrine, for reproof, for correction, for instruction in
righteousness: that the man of God may be perfect, thoroughly furnished
unto all good works.” 2 Tim. 3:15–17; 2 Peter 3:15.

“Search the Scriptures; for in them ye think ye have eternal life.”
“He that believeth on me, as the Scripture hath said,” etc. John 5:39;
7:38; James 1:21; Matt. 4:4; Deut. 8:3; Wis. 16:26; Revelation 22:18;
Deut. 4:2; 12:32; Prov. 30:6.

“For whatsoever things were written aforetime were written for our
learning, that we through patience and comfort of the Scriptures might
have hope.” Rom. 15:4.

How Christ Jesus will pronounce the last judgment upon the obedience of
the Gospel, read: “The word that I have spoken, the same shall judge
him in the last day.” John 12:48.

“When the Lord Jesus shall be revealed from heaven with his mighty
angels, in flaming fire, taking vengeance on them that know not God,
and that obey not the Gospel of our Lord Jesus Christ: who shall be
punished with everlasting destruction from the presence of the Lord,”
etc. 2 Thessalonians 1:7–9; Matt. 24:14; Heb. 4:12; Rev. 20:12.


ARTICLE XII.

_Of saving faith._ We confess: That saving faith is not a vain or
hidden thing unborn in man; nor does it consist in us having a
historical knowledge derived from the holy Scriptures, and that we
have much to say about it, without having the real substance or
signification thereof. But the real and true faith, which avails before
God, is a sure knowledge of the heart in a sure confidence, which
we receive from God, not through our own power, will, or ability,
but through the hearing of the word of God; and which, through the
illumination of the Holy Spirit, is imprinted on, and written in,
the heart, and works so effectually in us, that we are drawn away
by it from all visible and perishable things, to the invisible and
living God; acquiring thereby a new spiritual taste for that which
is heavenly, and not for that which is earthly. For saving faith,
accompanied with hope and love, is of such a nature that it conforms
to things not seen. Hence, all true believers gladly and obediently
submit themselves to all the commandments of God, contained in the
holy Scriptures, and, when necessary, testify to and confess them with
the mouth before kings, princes, lords, and all men, not allowing
themselves to be drawn away therefrom by any means whatever, though,
on account thereof, money, property, body and life be sacrificed unto
spoiling, water, and fire. For the power of God, which preserves them
in the faith, strengthens them, so that they esteem all the sufferings
of this time brief and light, not avenging themselves, but praying for
their persecutors, gladly suffering for the name of the Lord what is
imposed upon them, because of the faith, hope, and love which they have
to their Creator and his heavenly riches.

Where this true faith is received in the heart, there the fruits of
the Holy Spirit, as witnesses of the same, must follow and flow out.
On the contrary, unbelief, with its unfruitful works of darkness must
flee, as darkness before the clear sunlight. By this faith, which is
the beginning of the Christian doctrine, we become children of God,
overcome the world, are armed against all the subtle wiles of the
devil, become sanctified, justified, saved, and partakers of all the
benefits of God shown in Christ Jesus; and without this faith it is
impossible to please God.

In this true faith we cannot stand still, but, with humble fasting,
praying and supplicating in the Spirit, we must plead for help,
assistance, and new strength in all divine virtues, unto the end, in
order that God may strengthen and preserve us in the same. Where this
is neglected men may fall from the faith; the good Spirit may be taken
away, and their names blotted out of the Book of Life, and written
again in the earth. To this true faith, which is a noble gift of God,
all men, who have attained to understanding and knowledge, so that
they can hear and understand the word of God, without distinction of
persons, are called through the divine word, and invited to come; but
all infants, and those whom God permits to remain in their infancy are
herefrom excepted and excluded. They are under the grace and pleasure
of God through the atonement of Jesus Christ, by which he, through his
blood, cleansed and redeemed the whole human race from the fall of
Adam, without requiring of them any other means than faith, hope, love
and the observance of certain commandments of God. It is therefore a
great error that some ascribe faith to new born infants; or [that they
say] that without this they cannot be saved. It is a sure sign that
said persons do not know the true faith, and do not believe the words
of Jesus Christ, who has promised the kingdom of heaven to infants
without this.

For, as true faith consists in hearing, believing and accepting the
good things which God offers us through his word; and, again, as
unbelief consists in despising and rejecting those things; and since
infants have neither knowledge, ability, inclination, nor emotion
concerning any of these things, as all intelligent persons see and
know; therefore it must truly follow that neither faith nor unbelief
may be attributed to infants; but they are simple and ignorant, and in
this state perfectly pleasing to God, he having set them as examples
for us, that we should imitate them in their simplicity.

How the true faith is a gift of God, and is wrought in the hearts of
men through the hearing of God’s word, read: “For by grace are ye saved
through faith; and that not of yourselves: it is the gift of God.” Eph.
2:8; Rom. 12:3; Col. 2:12; Phil. 1:29; Jude 3.

“So then faith cometh by hearing, and hearing by the word of God.” Rom.
10:17; Heb. 6:2.

With regard to how we must believe in God through his word, read:
“Neither pray I for these alone, but for them also which shall believe
on me through their word.” John 17:20; Eph. 1:9; John 7:38; 14:1; Heb.
11:6; 1 Pet. 1:21; 2 Tim. 3:15.

Concerning how true faith is not vain, but manifests its effectual
power and nature, read: “By whom we have received grace and
apostleship, for obedience to the faith among all nations,” etc. Rom.
1:5; 16:25; Acts 6:7.

“When ye received the word of God which ye heard of us, ye received it
not as the word of men, but, as it is in truth, the word of God, which
effectually worketh also in you that believe.” 1 Thessalonians 2:13.

“In Jesus Christ neither circumcision availeth anything, nor
uncircumcision; but faith which worketh by love.” Gal. 5:6.

He that does not evince from his faith the seven virtues required, “is
blind, and cannot see afar off,” etc. 2 Pet. 1:9; Jas. 2:26.

“But the just shall live by his faith.” Hab. 2:4; Heb. 10:38; Rom.
1:17; Gal. 3:11.

By faith we become righteous and partakers of the benefits of God. Acts
26:18; Rom. 10:10; Gen. 15:6; Rom. 4:3; Gal. 3:6; Mark 16:16.

We must pray to God, to be strengthened and kept in the faith. Luke
17:5; 1 Pet. 1:5.

When the grace of God is neglected through unbelief and evil works, one
may fall away from the faith, and be blotted out of the Book of Life.
Now the Spirit speaketh expressly, that in the latter times some shall
depart from the faith. 1 Tim. 4:1; 2 Peter 2:1; 1 Tim. 6:10.

“Which for a while believe, and in time of temptation fall away.” Luke
8:13.

“One that returneth from righteousness to sin: the Lord prepareth such
a one for the sword.” Syrach 26:28; Jer. 17:13; Prov. 3:21; Heb. 6:6.

“The Lord said unto Moses, Whosoever hath sinned against me, him will I
blot out of my book.” Ex. 32:33; Rev. 3:5; Ps. 69:29; Isa. 1:2; 30:1;
Jer. 18:7.

How infants are simple and ignorant, and that therefore neither faith
nor unbelief may be imputed to them; but that they are well-pleasing
to God through his grace, without any other means, read: “Moreover,
your little ones, which ye said should be a prey, and your children,
which in that day had no knowledge between good and evil, they shall go
in thither, and unto them will I give it, and they shall possess it.”
Deut. 1:39; Matt. 19:14.

“When I was a child, I spake as a child, I understood as a child,
I thought as a child: but when I became a man, I put away childish
things.” 1 Corinthians 13:11; Heb. 5:13.

“Brethren, be not children in understanding: howbeit in malice be ye
children.” 1 Corinthians 14:20; Eph. 4:14; Matt. 18:2; 19:13; Mark
10:13; Luke 18:15.


ARTICLE XIII.

_Of regeneration and the new creature_, we confess: Inasmuch as our
first parents, Adam and Eve, through their transgression, separated
themselves from God, and fell into temporal and eternal death, with all
their posterity, and, consequently, lost the image of God, which is
righteousness and true holiness; became depraved in their nature, and
inclined to sin and wickedness from their youth; so that of all men
none can attain unto faith and a godly conversation through the power
of their first birth, which has sprung and proceeded from sinful seed;
because that which is born of the flesh is flesh, and hence, carnally
minded, and the natural man does not receive the things of the Spirit
of God; therefore, all men, having come of the earth, shall return to
dust and earth, and, in part, are also like to the corrupted earth,
which of itself does not bring forth good grain, but must thereto be
prepared anew, and sown with good seed. Thus also, all men, when they
have passed their youth, and have come to understand and discern good
and evil, we perceive, that their carnal hearts and earthly life, being
conceived in sin, are inclined to sin, which conceives by its own lust,
which awakens sin in them, and allures and moves them to actual sin;
and thus they fall from grace,--to which they had been redeemed through
the atonement of Christ--which plunges them into the death of sin.

Hence, God the Lord requires and demands through his word, of all men
of understanding, a true reformation and a renewing from these their
own actual sins; that is, that through the hearing of the word of God
they receive the faith, become regenerated from above, of God, be
created anew in the inner mind of the heart, according to the image
of God, and circumcised, being translated from the carnal into the
spiritual, from unbelief into faith, from that which is earthly-minded
and like Adam into that which is heavenly-minded and like Jesus Christ;
that they crucify and mortify their earthly members, and feel, prove,
and taste that which is heavenly, and not that which is earthly. To
this, God promises life, peace, and all heavenly riches; and it is the
sanctification in the spirit of the mind, and the appropriation of all
the benefits of Christ (which have been lost through our own actual
sin), and has the promise of eternal salvation.

And wherever this renewing and conversion of the mind and the
heart is not found (among all those who know sin have served it),
there Christ and the life do not exist; and without this renewing
neither circumcision nor uncircumcision, baptism nor Supper, nor any
ceremonies, however glorious they may appear, avail anything.

And as man in the beginning is brought forth with pain and anguish from
the flesh, so the second, spiritual generation is also called a birth;
and it takes place with godly sorrow over sin, and with the crucifying
and mortifying of the earthly members.

And as men by the fall of Adam were not altogether deprived and
divested of all godly virtues and qualities, so as to become like
Satan in evil, but through the grace of God have retained many good
principles, so the innate sinful nature, affection for, and proneness
to sin are not utterly removed by regeneration, but remain until death
in the regenerated; so that the flesh lusts against the Spirit, and the
lust or indwelling sin wars against the law of the new mind, so that
the regenerated enter upon a continuous warfare, and must constantly
crucify and mortify the lusts of the flesh, tame and bring into
subjection their bodies, and abstain from fleshly lusts, which war
against the soul; and thus fighting, they must keep the victory unto
death.

On the other hand, the assertion of those who ascribe regeneration to
new-born infants, and say that without this they cannot be saved, is
rejected as a grave error. Some of these found regeneration upon infant
baptism, maintaining that as soon as they have their children baptized,
they are also, through this ceremony of baptism, regenerated. Others
build the regeneration of infants on the justification or general
redemption of Christ, by which the human race has been reconciled from
the fall of Adam and put in a state of grace; saying that children are
regenerated as soon as they are conceived by the mother; thus putting
regeneration, against all right and probability, before the first
birth which is of the flesh. Some can not tell whether infants become
partakers of regeneration before, in, or after baptism; from which it
is judged that the aforesaid persons treat of regeneration without the
holy Scriptures and all true reason, as the blind man of colors; since
Almighty God, nowhere in his holy word speaks of the regeneration of
infants. And though children are conceived in sin, or born from sinful
seed, yet they have never known, served, or practiced sin, from which
they might be regenerated, converted, and renewed in their mind and
heart; but they have without this been born, and placed by God in so
holy and God-pleasing a state, through the atonement of Christ, that
no adult person can, through regeneration and the putting off of the
sinful body of the flesh, and the renewing of the mind, become more
sinless, holy and God-pleasing; seeing the innate sinfulness, lust
or inclination to sin remains in the most pious, regenerated, adult
persons until death (not less then in children, in their infancy),
against which they carry on a constant warfare; and besides this,
Almighty God, by his word, requires of all men that have served
sin, no higher or greater reparation than that they be converted by
regeneration, and become like unto children in sin and malice. With
what reason, then, can regeneration be applied to children, who have
never committed sin, from which they could be regenerated; seeing
infancy has already the innocence which is acceptable to God, and has
been set as an example before men, after which all the regenerated must
labor and strive until death.

Of this heavenly birth from God, and how it is effected through the
Spirit and the word of God, read: “Seeing ye have purified your souls
in obeying the truth through the Spirit unto unfeigned love of the
brethren, see that ye love one another with a pure heart fervently:
being born again, not of corruptible seed, but of incorruptible, by the
word of God, which liveth and abideth forever.” 1 Pet. 1:22,23; 2:2;
James 1:18; 1 Cor. 4:15; Gal. 4:19; Philem. 10.

“Not by works of righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration, and renewing of the
Holy Ghost,” etc. Tit. 3:5.

That regeneration is not a vain or hidden thing, but demands a new life
and the following of Christ, and that eternal salvation is promised
thereupon, read: “Verily, I say unto you, that ye which have followed
me, in the regeneration when the Son of man shall sit in the throne of
his glory, ye also shall sit upon twelve thrones, judging the twelve
tribes of Israel.” Matt. 19:28.

“For in Christ Jesus neither circumcision availeth anything, nor
uncircumcision, but a new creature. And as many as walk according to
this rule, peace be on them, and mercy, and upon the Israel of God.”
Gal. 6:15,16.

“But as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of
God.” John 1:12,13.

To all who have served sin, and have not been regenerated, the kingdom
of God is denied. Concerning this, read: “Verily, verily, I say unto
thee, except a man be born again, he cannot see the kingdom of God.”

“Except a man be born of water and of the Spirit, he cannot enter into
the kingdom of God. That which is born of the flesh is flesh; and that
which is born of the Spirit is spirit. Marvel not that I said unto
thee, Ye must be born again. The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not tell whence it cometh,
and whither it goeth: so is every one that is born of the Spirit.” John
3:3,5–8.

That the regenerated do not become perfect in this life, but must fight
unto death against the flesh, the world, and sin, read: “Not as though
I had already attained, either were already perfect: but I follow
after,” etc. Phil. 3:12; 1:30; Col. 1:29; Rev. 2:10.

“I keep under my body, and bring it into subjection: lest that by any
means, when I have preached to others, I myself should be a castaway.”
1 Cor. 9:27.

“For the flesh lusteth against the Spirit, and the Spirit against the
flesh; and these are contrary the one to the other; so that ye cannot
do the things that ye would. But if ye be led by the Spirit,” etc. Gal.
5:17,18; 1 Pet. 2:11; Rom. 7:18,23; Jas. 3:2.


ARTICLE XIV.

_Of the incarnation of the eternal and only begotten Son of God._ We
confess: That the exalted and true God faithfully kept and fulfilled
his exceeding great and precious promises, which he had made in the
beginning concerning his Son, who had been foreordained to this end
before the foundation of the world, but in these last times was
manifest for our sakes.

This glorious and cheering promise was originally given to fallen Adam
and Eve, and was afterwards renewed in their seed, as in Abraham,
Isaac, and Jacob, Moses and David. Of him did all the prophets
prophesy, and on him did all the pious fathers hope with a firm
confidence (as though they had seen him), that Shiloh would come
from Judah, and that this beautiful star would arise out of Jacob.
This truly and really took place as follows: When everything was in
tranquillity, when the royal sceptre had departed from Judah, and the
seed of Jacob was under tribute to the heathen; then the gracious God
remembered his holy covenant, and sent his true, real Word or Son out
of heaven, from his royal throne; having to this end foreordained and
elected the righteous Joseph, of the house and generation of David,
whose espoused wife was Mary, whom God had blessed and chosen for this
purpose above all other women.

To this Joseph and Mary the Holy Ghost points from generation to
generation, as well as to the town of Bethlehem, out of which this
Light long before promised was to arise and come forth; in order that
all the pious who waited and hoped for this salvation, might have a
certain consolation and knowledge from which tribe, city and place they
were to expect this Savior of the world.

Thus Mary received the message through the angel of God, and believed
it, being overshadowed by the power of the Highest, and conceived of
the Holy Ghost the true, real Word, which was in the beginning with
God, and by which all things were created. The same, through the
effectual power of the Almighty God, became flesh or man in her, and
was born of her, the Son of the Most High God, whom she had before
conceived of the Holy Ghost.

Thus the eternal and only begotten Son of the living God became a
visible man subject to suffering. He was wrapped in swaddling clothes,
laid in a manger, and brought up at Nazareth under the care of his
[imputed] father and his mother. He hungered, thirsted, was wearied
with walking, sighed and wept, and increased in wisdom and stature, and
in favor with God and man; so that the eternal, only begotten Son of
the living God, in the time of his incarnation, did not continue like
his heavenly Father in an invisible, impassive, immortal, and spiritual
form, but for our sakes, humbled himself into a visible, passive,
mortal, and servile form, became like unto us men in all things,
except sin; in order thereby to heal us from the poisonous bite of the
serpent, and from everlasting torment.

Hence, all true witnesses of Jesus Christ are bound, by virtue of the
holy Scriptures, to believe and confess: That this same Word, which was
in the beginning with God, and was God, by which all things were made,
proceeded from God his Father, came into the world, and, through the
power of God, became himself man or flesh, so that the glory of the
only begotten Son of the Father, full of grace and truth was touched
and seen.

Thus he who before was like unto his Father in brightness and
glory--not given or usurped God-likeness, but one peculiar to him by
nature--left his brightness and glory, and humbled himself, and became
in form like unto us men; he who before was greater than the angels,
and in an invisible, immortal form, like unto God his Father, was now
made lower than the angels, and became like unto his brethren in a
visible and mortal form. He who could have had joy with his Father,
and was surrounded by eternal riches, became poor for our sakes, and
suffered on the cross, despising the shame. He who in the presence of
the apostles ascended heavenward, was the same who before had descended
from God out of heaven into the lower parts of the earth; and the same
ascended above all heavens. This is the mystery of godliness, which
is great, but on account of their carnal and flickering reason, is
believed by but few: that God the Son was thus manifest in the flesh:
and that he appeared, as a true Redeemer and Savior, and eternal Light,
to them who sat in darkness and in the shadow of death.

And, as the food which the Israelites ate in the wilderness, is called,
bread from heaven or heavenly bread, because the substance of the
bread was no fruit of this earth, but had come from heaven, though the
same, was in this world, prepared in the form of bread; so also Christ
himself calls his flesh the true bread which came down from heaven;
and says that the Son of man should ascend up where he was before,
because his flesh or body became flesh, not of Mary or of any created
substance, but only of the Word of life which had come down from heaven.

He it was who spake with Moses on the mount and in the wilderness; and
him the fathers tempted in the wilderness, and resisted his Spirit.
This is the same who was from the beginning. Him the apostles touched
with their hands, and beheld with their eyes; herein the life was
manifested, that they saw and proclaimed to men, that which was with
the Father, and was manifested unto them, and was even the same Word
which spake with them.

And though it is true that the eternal Son of the living God forsook
his divine glory, and, for a brief time, was made lower than the
angels, and appeared in the visible form of a servant; yet he did not
thereby lose his eternal Sonship and Godhead with his Father; but when
God the Father brought this his first and only begotten Son into the
world, he prepared him a body, not of any created substance, but only
of the Word of life, which became flesh, and which by all the angels of
God is honored and worshiped as the true God.

Likewise, Christ glorified himself before his apostles, on mount
Tabor, that his face shone as the bright sun, and he was confessed by
his Father from heaven as his beloved Son. Thus have also the highly
enlightened apostles of Christ, and all true believers, confessed,
pronounced, honored and worshiped this visible and palpable Christ
Jesus as the true God, and Son of God. Hence all true believers,
according to these testimonies of holy Scripture, and the examples
of all the saints of God, must necessarily, unto salvation, follow,
believe, and confess, that the whole crucified Christ Jesus, visible
and invisible, mortal and immortal, is the true God, and the Son of
God, God and man in one undivided person. To him be praise forever and
ever, Amen.

Of these promises concerning the Savior, read, how God the Lord, in the
beginning promised fallen Adam and Eve, to put him as enmity between
Satan and the woman, and between their seed. “And I will put enmity
between thee and the woman, and between thy seed and her seed; it shall
bruise thy head, and thou shalt bruise his heel.” Gen. 3:15; Col. 1:19;
3:15; Eph. 2:15.

“The Lord thy God will raise up unto thee a prophet from the midst of
thee, of thy brethren, like unto me; unto him ye shall hearken.” Deut.
18:15; Acts 7:37; Read also: Acts 3:25; Gal. 3:8; Genesis 49:10; Num.
24:17; Matt. 2:2; Jer. 23:5; 33:15; Is. 9:6; 11:1; Acts 10:43.

And that this Savior of the world originally did not spring from the
fathers, Mary, or any creature, but was sent and came only from God,
and was conceived and brought forth by Mary, read: “Behold, a virgin
shall be with child, and shall bring forth a son.” Matt. 1:23; Is.
7:14; Luke 2:21; Gal. 4:4. “When as his mother Mary was espoused to
Joseph, before they came together, she was found with child of the Holy
Ghost.” And further: “Joseph, thou son of David, fear not to take unto
thee Mary thy wife: for that which is conceived in her is of the Holy
Ghost.” Matt. 1:18,20.

The angel of God said unto Mary: “Behold, thou shalt conceive in thy
womb, and bring forth a son, and shalt call his name Jesus. He shall
be great, and shall be called the Son of the Highest; and the Lord God
shall give unto him the throne of his father David: and he shall reign
over the house of Jacob forever; and of his kingdom there shall be no
end. Then said Mary unto the angel, How shall this be, seeing I know
not a man? And the angel answered and said unto her, The Holy Ghost
shall come upon thee, and the power of the Highest shall overshadow
thee: therefore also that holy thing which shall be born of thee shall
be called the Son of God.” Luke 1:30–35.

Read in this connection St. John, who also gives thorough information
regarding this matter: “In the beginning was the Word, and the Word
was with God, and the Word was God. The same was in the beginning with
God. And the Word was made flesh, and dwelt among us (and we beheld his
glory, the glory as of the only begotten of the Father), full of grace
and truth.” John 1:1,2,14; Bar. 3:37; Zach. 2:10.

And further: “That which was from the beginning, which we have heard,
which we have seen with our eyes, which we have looked upon, and our
hands have handled, of the Word of life; (for the life was manifested,
and we have seen it, and bear witness, and shew unto you that eternal
life, which was with the Father, and was manifested unto us,)” 1 John
1:1,2; John 8:25; Micah 5:2; 2 Peter 1:16; John 20:28; Wis. 18:15.

Of the humbling of the eternal and only Son of God. (Mark especially
the word _made_; for nowhere do we find anything about _assuming_ man)
read: “Who, being in the form of God, thought it not robbery to be
equal with God: but _made_ himself of no reputation, and took upon him
the form of a servant, and was _made_ in the likeness of men: and being
found in fashion as a man,” etc. Phil. 2:6–8.

“Thou madest him a little lower than the angels.” “But we see Jesus,
who was made a little lower than the angels for the suffering of death,
crowned with glory and honor.” Heb. 2:7,9; Ps. 8:5.

“For ye know the grace of our Lord Jesus Christ, that, though he was
rich, yet for your sakes he became poor, that ye through his poverty
might be rich.” 2 Cor. 8:9; Eccl. 9:15.

“Looking unto Jesus the author and finisher of our faith; who for the
joy that was set before him endured the cross, despising the shame,”
etc. Hebrews 12:2.

“I am the living bread which came down from heaven: if any man eat of
this bread, he shall live forever: and the bread that I will give is my
flesh, which I will give for the life of the world.” John 6:51. Read
also verses 58 and 63.

How the saints of God confessed and worshiped this humiliated Jesus
also in the days of his flesh, as the true God, and the Son of God,
read: “Whom do men say that I, the Son of man, am?” And after a few
more words: “Simon Peter answered and said, Thou art the Christ, the
Son of the living God.” Matt. 13:16. Understand, the true Son who was
born and came forth from the essence of the Father; and not a Son
become so in time, or assumed, as believers, who because of the faith,
are also called sons and daughters.” 2 John 1:3; John 1:49; 10:36;
11:27; Acts 8:37; Matt. 27:54.

Jesus said to the blind man: “Dost thou believe on the Son of God? He
answered and said, Who is he, Lord, that I might believe on him? and
Jesus said unto him, Thou hast both seen him, and it is he that talketh
with thee. And he said, Lord, I believe. And he worshiped him.” John
9:35–38.

“Thomas answered and said unto him, My Lord and my God. Jesus saith
unto him, Thomas, because thou hast seen me, thou hast believed,” etc.
John 20:28,29.

“In his Son Jesus Christ. This is the true God, and eternal life.
Little children, keep yourselves from idols. Amen.” 1 John 5:20,21.
Rom. 9:5.


ARTICLE XV.

_Of the knowledge of Jesus Christ, God and man in one person, and the
necessity of believing it._ Of this we confess: That it is necessary
for all Christians to believe that the knowledge of the only Son of
the Father, is, as one of the principal articles of our faith, in the
highest degree essential unto salvation. It is therefore not sufficient
to know Christ only after the flesh, or his humanity; as, that he was
born of Mary, and became like unto us in all things, except sin; but we
must also (which is the most important) know him after the Spirit, and
his eternal Godhead; that is, that he before all time, in eternity, in
an unspeakable manner, was born of or proceeded from the true God his
Father, and that he is the true real Word and Wisdom, which proceeded
from the mouth of the Most High, and which for this reason, was equal
with his Father in brightness, glory, power, might and eternal Godhead,
before the foundation of the world. And that this only Son of God, for
our justification, became a visible man, that by his present, visible
humanity--which is not of this tabernacle or sinful substance, but in
essence far different from sinners--he might give us a holy, unblamable
example in doctrine and conversation, in order thus to incite all men
to follow him.

And that according to his divine power and might he was able to deliver
us from the captivity of sin, hell, the devil, and death, and save us
forever; seeing no other means or name in heaven or on earth is given
unto men for salvation. To this end, Christ was made unto us, of God,
wisdom, and righteousness, and sanctification, and redemption. Hence
neither Moses with his threatening and punishing law of commandments,
nor Aaron with the entire Levitical priesthood, and all their
sacrifices and offerings, which were made only for remembrance of sins,
and consequently, passed by polluted mankind without affording them any
help (for no corruptible man could redeem his brother, and reconcile
him with God; as all human, sinful substance was not able to redeem the
soul from eternal death); but this was fulfilled and accomplished by
the slain Lamb, which was foreordained and was manifest in these last
times. He restored that which he had not taken away. He, the innocent
one, took the guilt of us all upon him, and only he was found worthy
in heaven and earth, to open the book with its seven seals. And by
his coming into this world (which can never be sufficiently praised),
he opened the entrance to the kingdom of God, which was closed by
sin, not by the blood of bulls and goats, or of any corruptible man,
nor by corruptible silver or gold; but Christ paid and accomplished
this by his own dear and precious blood, thereby obtaining an eternal
redemption.

And as the sun in the heavens is endowed by God with a glorious
splendor, so that it is the eye of the world, which illuminates the
darkness, and spreads its beautiful light over all visible things, and
receives nothing from any of them; so also Christ Jesus, the true Sun
of righteousness, and what is still more, the Creator and Ruler of the
sun, and of all things, did not take to his assistance any created
substance, by which to accomplish the work of our salvation; but came
with his most praiseworthy light from God out of heaven, and shone into
this dark world, where he was received, and arose, as the beautiful
day-star, in the hearts of many men; and was thus a Giver, but not a
recipient. Hence, the praise and honor for this redemption must be
ascribed to the only God of heaven and earth, and not to any created
man; otherwise we would rob the Creator of his proper honor, and
ascribe the same to sinful, created flesh like unto ourselves; thereby
making flesh our arm, Redeemer, God and Savior; and thus departing
with our hearts from God our Salvation, we should fall into damnable
idolatry, seeking life from the dead, where it cannot be found.

Herein we are to know the love and goodness, and also the severity of
God, and how greatly the Almighty God hates sin;--his severity and
justice, from the fact, that through the one sin of the first man,
the whole human race became corrupted; and that this could be paid
and atoned for by no other means than through the death and blood of
God’s own, only begotten Son. God’s goodness and everlasting love
are known from this, that he, the Blessed, so graciously looked upon
and recognized, the weakness and nothingness of man; and, hence, as
he often sent angels, as his faithful messengers, in human form to
men, upon the earth, knowing that this sinful, mortal, earthly flesh
and blood is not able to behold the immortal, heavenly glory of the
angels; much less can man with his sinful and mortal eyes behold the
immortal, eternal, holy splendor and glory of the eternal Creator of
all things; therefore the eternal, invisible and immortal Son of God,
through his unfathomable love, had himself to become a visible, mortal
man, for a little while lower than the angels, and to appear in the
form of a servant, like unto his brethren; so that the glory of the
eternal and only begotten Son of God was felt and seen in human form,
that he might be a true example for us to follow his footsteps. Herein
we may especially know the love of Christ, which passes knowledge: that
the holy heavenly, only begotten, blessed Son of God, Jesus Christ,
became man, died and rose for us, when we were yet ungodly and his
enemies.

And though Christ suffered for us in the flesh, and was crucified,
and died; yet it was not possible that he should be held by death, or
that his holy flesh should see corruption. But he had himself the keys
of death and hell, and the power to open and to shut, to lay down his
life, and to take it again; and he it is that liveth, and was dead,
and, behold, he is alive forevermore.

Hence all true believers must believe that the true knowledge of Jesus
Christ, both of his true divinity, and pure, immaculate humanity, is
necessary to salvation. And to this, life and eternal salvation are
promised by the Holy Ghost; and that Christ would build his church
upon this foundation, and that the gates of hell should not prevail
against her. On the other hand: that all unbelievers, who confess not
that Jesus Christ is come in the flesh (that is, that the Son of God
became man, and thus coming, appeared in the flesh), are not of God,
but of the spirit of antichrist, who began already in the days of the
Apostles, and is to exalt himself still more in the last times.

Of the necessity of this knowledge of Jesus Christ, read: “And this is
life eternal, that they might know thee the only true God, and Jesus
Christ, whom thou hast sent.” John 17:3; Hosea 13:4.

“If ye had known me, ye should have known my Father also,” etc. John
14:7.

“Though we have known Christ after the flesh, yet now henceforth know
we him no more.” 2 Corinthians 5:16.

“And that every tongue should confess that Jesus Christ is Lord, to the
glory of God the Father.” Phil. 2:11; Rom. 14:11; Col. 2:2; Phil. 3:8.

“And Jesus said to Peter, after the latter had confessed and pronounced
the man Jesus, to be Christ, the Son of the living God: Blessed art
thou, Simon Bar-jona: for flesh and blood hath not revealed it unto
thee, but my Father which is in heaven. And I say also unto thee, That
thou art Peter, and upon this rock I will build my church; and the
gates of hell shall not prevail against it.” Matt. 16:17,18.

“And after the apostle Thomas had confessed the visible and palpable
man Jesus as his Lord and God, Christ did not reprehend him for it, but
accepted it as the belief of the truth, saying: “Thomas, because thou
hast seen me, thou hast believed: blessed are they that have not seen,
and yet have believed.” John 20:29; 17:20; 1 Pet. 1:8.

Read in this connection the various Scripture passages, how the
apostles through the Holy Ghost, labored with all their might, to
impress on men, not that the eternal Son of God dwelt concealed in the
man Jesus; but, on the contrary, that the visible man Jesus was the
Christ; that is, the Anointed, and the Savior of the world, sent down
from heaven; and to this, the promise of life is given. Read: “And many
other signs truly did Jesus in the presence of his disciples, which are
not written in this book: but these are written, that ye might believe
that Jesus is the Christ, the Son of God; and that believing ye might
have life through his name.” John 20:30,31.

“Whosoever shall confess that Jesus is the Son of God, God dwelleth in
him, and he in God.” 1 John 4:15; 1 John 5:5; 2 John 1:3; John 6:47.

“Whosoever believeth that Jesus is the Christ is born of God.” 1 John
5:1,5,10; Acts 18:5,28.

“Who is a liar but he that denieth that Jesus is the Christ? he is
antichrist, that denieth the Father and the Son.” 1 John 2:22.

“Hereby know ye the Spirit of God: every spirit that confesseth that
Jesus Christ is come in the flesh [that is, that the eternal Word
became flesh, and being thus flesh, came into his own] is of God: and
every spirit that confesseth not that Jesus Christ is come in the flesh
is not of God: and this is that spirit of antichrist, whereof ye have
heard that it should come; and even now already is it in the world.” 1
John 4:2,3; 2 John 1:7.

Read further, how we have been redeemed and bought by no other means,
than only by the death of the Son of God.

“For God so loved the world, that he gave his only begotten Son,” etc.
John 3:16; Rom. 5:8.

“For if, when we were enemies, we were reconciled to God by the death
of his Son,” etc. Rom. 5:10; Heb. 5:9.

“If God be for us, who can be against us? He that spared not his own
Son, but delivered him up for us all,” etc. Rom. 8:31,32; 1 John 3:16.

“Ye know that ye were not redeemed with corruptible things, as silver
and gold, from your vain conversation received by tradition from your
fathers; but with the precious blood of Christ, as of a lamb without
blemish and without spot.” 1 Pet. 1:18,19.

“In this was manifested the love of God toward us, because that God
sent his only begotten Son into the world, that we might live through
him.” 1 John 4:9.


ARTICLE XVI.

_Of the life, suffering, death, burial, resurrection, and ascension of
Jesus Christ, and of his again receiving his glory with his Father._ Of
this we confess: That the Lord Jesus, in the time of his humiliation
in the flesh, being about thirty-three years, did not only with words,
but also by works and deeds, set us a holy, godly example, to be looked
to as the Captain of the faith, by all believers, and followed in the
regeneration; for in his youth he was subject to his father and mother.
And when his time was fulfilled, he entered in full obedience toward
his heavenly Father, on the office and ministry imposed upon him,
proclaimed unto them his Father’s good pleasure, made the deaf to hear,
the dumb to speak, the blind to see, cleansed the lepers, cast out
devils, raised the dead from their graves, forgave men their sins, and
promised eternal life to those who believe in him.

These things Christ did not do in the same manner and form as his
apostles and others, who performed miracles through a power and gift
only received, which had been conferred upon and given them by Christ.
But such was not the case with Christ; for he himself had all power in
heaven and earth; so that he said to the two blind men: “Believe ye
that I am able to do this?” And further: “That ye may know that the Son
of man hath power on earth to forgive sins.” And still further: “I will
raise them up at the last day; and I give unto them eternal life.”

Thus the Lord Jesus completely fulfilled and accomplished the works of
his Father, and shone as a clear heavenly light into this dark world,
convincing the same of her evil works, and pointing them out to her;
by which he incurred the hatred of the blinded scribes and Pharisees,
who did not know the light of truth, and who, from hatred and envy,
censured him for all these divine deeds, attributing them to the
devil; and thus they delivered this innocent one into the hands of the
unbelieving heathen, Pontius Pilate. They also examined this dumb Lamb
with many severe threats, mocked him, spat in his face, smote him with
their fists, scourged him, wounded his head with a crown of thorns,
and finally stripped him and stretched him naked on the cross, nailed
his hands and feet thereon, and thus suspended him, as the Prince and
Captain of all malefactors, between two murderers. In his bitter thirst
they gave him vinegar to drink, mixed with gall; they pierced his
side with a spear, so that blood and water flowed out therefrom. Thus
he gave up the ghost with a loud voice, commending it into the hands
of his Father. And when he had died, heaven and earth were convulsed
by this precious death and resurrection; so that the sun lost his
brightness, and darkness came over all the earth; the earth quaked; the
vail of the temple was rent in twain from the top to the bottom; and
many bodies of the saints arose from their graves, and went into the
holy city, and appeared unto many.

And as in the time of his flesh, suffering and death, he showed that
he had become man, so he also showed herein that this very man was
also true God with his Father; and that he had the keys of the power
of death and hell, that he could again raise up the broken temple of
his body in three days, and had the power to lay down his life, and
to take it up again; so that it was impossible, that he should be
held by death, or that his holy flesh should see corruption, but rose
triumphantly from the dead, on the third day, by the glory of the
Father, revealed himself to his apostles and others, and miraculously
appeared unto them, as they were assembled with doors closed, ate
and drank with them, and for forty days spake with them of many
things pertaining to the kingdom of God. Then, in the presence of the
apostles, he was taken up to heaven by a cloud, and sat down on the
right hand of his Almighty Father in heaven.

Thus the only begotten Son of God suffered, was crucified and put to
death according to the flesh; but thereby was again glorified and made
alive according to the spirit, and again fully received his previous
divine glory, and his equality with the Father. He will now die no
more, neither will death have any more dominion over him; but he shall
live and rule as a reigning King of kings, and Lord of lords over mount
Zion and the house of Jacob, forever and ever.

Of the unblamable life and conversation of Christ, and how he was
subject to his father and mother, read: Luke 2:51; John 8:46; Acts 1:1.

And after his time was fulfilled, how he entered on the ministry
imposed upon him, and performed many glorious deeds in his Father’s
name, read: Mark 1:15; Matt. 8:16; 9:35; 11:5; 12:15; John 10; Acts
10:38; Is. 53:7; 1 Pet. 2:24.

And how he, as a light in the world, testified of their dark and evil
works, and thus fell into the hands of sinners, read: “The world cannot
hate you; but me it hateth, because I testify of it, that the works
thereof are evil.” John 7:7; 1:5; 3:19; Matt. 27:18.

How Christ in the time of his humiliation in the flesh was obedient to
his heavenly Father, read: “He humbled himself, and became obedient
unto death, even the death of the cross.” Phil. 2:8.

“Though he were a Son, yet learned he obedience by the things which he
suffered.” Heb. 5:8.

Of the suffering, death, and burial of Christ, read: Ps. 22:16;
60:9,21; Is. 53:7; 63:3; Acts 8:32; Matt. 27; Mark 15; Luke 23; John
19; Acts 3:15; 1 Cor. 15:4,20; Matt. 27:57; Is. 53:9.

Of the resurrection of Christ, read: Matt. 28:7; Mark 16:6; Luke 24:7;
1 Cor. 15:4,20; Acts 3:26; 10:40.

How Christ again received the divine glory and likeness which he had
forsaken; and how he ascended unto heaven, read: “And Jesus came and
spake unto them, saying, All power is given unto me in heaven and in
earth.” Matt. 28:18; Ps. 8:6.

“Ought not Christ to have suffered these things, and to enter into his
glory?” Luke 24:26.

“Thou madest him a little lower than the angels; thou crownedst him
with glory and honor, and didst set him over the works of thy hands:
thou hast put all things in subjection under his feet.” Heb. 2:7–9;
John 17:5.

“The God of our fathers raised up Jesus, whom ye slew and hanged on a
tree. Him hath God exalted with his right hand to be a Prince and a
Savior,” etc. Acts 5:30,31; Phil. 2:9; Acts 2:33,36.

“And when he had spoken these things, while they beheld, he was taken
up; and a cloud received him out of their sight. And while they looked
steadfastly toward heaven as he went up,” etc. Acts 1:9,10; Mark 16:19;
Luke 24:51.


ARTICLE XVII.

_Of the office of Christ, and the specific reason of his coming into
the world._ We confess: That Christ is the true promised Prophet,
High Priest, and King, whom Moses and all the prophets foretold and
proclaimed, and to whom the former priests and kings pointed as figures
and shadows. And the specific reason of his coming into the world was:
to destroy the works of the devil, to seek that which was lost, to
deliver the whole human race from the captivity of sin, and the power
of the devil, and to reconcile them with God his Father, and thus to
save sinners.

According to his prophetical office he went out from God, and came into
the world to proclaim unto men, through the Gospel, the full counsel
and will of God, which had been hid from the beginning of the world,
and thus to preach deliverance to the captives, the Gospel to the poor,
and the acceptable year of the Lord, according to which, as the last
declaration and will of God, all the children of the New Covenant are
required to live and walk, according to a perfect rule of faith, which
shall obtain until the end of the world.

According to his office as High Priest he fulfilled and changed the
Levitical priesthood; and by his one offering made on the cross, he
opened the closed entrance to the Holy of holies; and through this his
one offering, which is of eternal value, he fulfilled and finished the
sacrifice of the law, and obtained an eternal redemption. And thus
reconciling mankind with the Father, he sat down on the right hand of
the Majesty in heaven, and is become the believers’ only Advocate,
Mediator, High Priest, and Intercessor with God his Father, and ever
lives to make intercession for them.

And according to his office as King he came with full power from
his almighty Father from heaven, to re-establish, as a mighty King
of kings, and commander of the people, judgment and righteousness
on earth; and he was the end and fulfillment of all the kings of
Israel. But as his kingdom was not of this world, and he was a
spiritual, heavenly King, he avoided all earthly kingdoms of this
world, and desired and had only a spiritual, heavenly kingdom. Among
his subjects he reformed, improved and fulfilled the commandments,
laws, and customs, given by Moses. As a commanding king he dissuaded
and prohibited his followers from all revenge, whether with words or
by deed; [and taught them] that they should beat their swords into
ploughshares, and their spears into scythes and sickles, and should
learn war no more; but that, on the contrary, they, according to the
example of Christ, their Captain, should love their enemies, and pray
for those who injure and persecute them--very far indeed from allowing
them to wage war against their enemies with carnal weapons. But Christ
armed his people only with the armor of God, and the sword of the
Spirit, which is the word of God, with which to fight against flesh and
blood, the world, sin, and the manifold wiles of the devil, and thus
finally to receive, through grace, from this eternal King, the crown
of everlasting life, as their recompense and exceeding great reward.

How Christ is the prophet promised by God, whom we must hear and follow
as the perfect teacher of the will of God, read: “The Lord thy God will
raise up unto thee a prophet from the midst of thee, of thy brethren,
like unto me; unto him ye shall hearken.” Deut. 18:15; Acts 7:37; 3:22;
Matt. 17:5.

“We have also a more sure word of prophecy; whereunto ye do well that
ye take heed, as unto a light that shineth in a dark place.” 2 Pet.
1:19.

“God, who at sundry times and in divers manners spake in time past unto
the fathers by the prophets, hath in these last days spoken unto us by
his Son,” etc. Heb. 1:1,2.

Of his prophecies, read: Matt. 24 throughout; Luke 17:20; 19:41–44.

Of his priestly office, read: “And having a high priest over the house
of God; let us draw near with a true heart in full assurance of faith,”
etc. Hebrews 10:21,22.

“For the priesthood being changed, there is made of necessity a change
also of the law.” Heb. 7:12; 8:6; 10:12.

“But Christ being come a high priest of good things to come,” etc. Heb.
9:11.

Of his preaching, read: Matt. 9:35; Mark 1:14; Matt. 5:2; 11:1; Luke
4:15.

Of his office of King, read: “Rejoice greatly, O daughter of Zion;
shout, O daughter of Jerusalem; behold, thy King cometh unto thee,”
etc. Zech. 9:9; Matt. 21:5.

“Behold, the days come, that I will raise unto David a righteous
Branch, and a King shall reign and prosper, and shall execute judgment
and justice in the earth.” Jer. 23:5; 33:15; Is. 32:1.

“Rabbi, thou art the Son of God; thou art the King of Israel.” John
1:49; Acts 10:36; 2 Cor. 4:5; Phil. 2:11.

Of his spiritual kingdom and dominion, read: “And the Lord God shall
give unto him the throne of his father David: and he shall reign over
the house of Jacob forever; and of his kingdom there shall be no end.”
Luke 1:32,33.

“For he is Lord of lords, and King of kings: and they that are with him
are called, and chosen, and faithful.” Rev. 17:14.

“But ye are a chosen generation, a royal priesthood,” etc. 1 Pet. 2:9;
Ex. 19:6; Rev. 5:10; John 18:36,37; Ps. 22:28.

Of his government, read: “Behold, I have given him for a witness to the
people, a leader and commander to the people.” Is. 55:4.

“There is one lawgiver, who is able to save and to destroy,” etc. Jas.
4:12; 1 Cor. 9:21; Matthew 12:8; 28:20; Jas. 1:25.


ARTICLE XVIII.

_Of the church of God and the communion of believers._ Concerning this
we believe and confess: Whereas men by reason of the natural birth
of the flesh, follow sin and wickedness when they attain to their
understanding, and thereby depart from God their Creator; therefore
the high and holy God, before whom the sinners and ungodly cannot
stand, from the beginning of the world, called and chose, from all the
unbelieving nations of the world, an own special people, and separated
them from all other nations. These are they who turn their ears to the
calling voice of God, and thereby have separated themselves from the
world with all its sinful lusts, and all false worship, and have again
united themselves to Christ, bowing, as obedient members and sheep
of Jesus Christ, under his head and commanding voice, and shunning
everything strange which militates against this. These are they who are
renewed in the inward man, and are circumcised, changed, and converted,
and live after the Spirit.

This church of God was first commenced on earth, with Adam and Eve in
paradise, and afterwards, with Enoch, Noah, and all those who with
them honored and called upon the high name of God; which was the first
period of time, that is, before the law.

After this God the Lord established his covenant or church with Abraham
and his seed, giving them circumcision as a sign of the covenant,
together with many laws, ceremonies, statutes, and customs; which
continued till the coming of Christ, and was the second period, or the
time of the law of Moses.

Finally God sent his Son, who, as a potentate in heaven and earth,
established a new and perfect covenant with the house of Israel,
calling to the same all the Gentiles and nations of the earth, all
those who amend their sinful life, and obediently yield their bodies
under this covenant. With all these Christ has established his church
and congregation; this is the third and last period, which shall
thus continue, without change in faith, walk, and laws, until the
reappearing of Christ from heaven.

And though the people of God in these three periods, had different and
special laws and ceremonies, according to which they had to live and
walk; yet this was the will of God, and they were nevertheless only one
people of God, and were moved and led by one Spirit.

This church and congregation of believers has not always been visible
to the eyes of all men, but has frequently vanished from the sight of
the sinful and blood-thirsty world, the latter not being worthy of
them. This can be seen in the case of Noah with his families in the
ark, who concealed themselves from the whole world; in the people of
Israel in the Red Sea, and here and there during the forty years in the
wilderness; in the pious in Judah, from the bloody sword of Manasseh;
and in all the godfearing in Israel from the awful threats of Jezebel.
Thus also the bride of the Lamb, the church of Jesus Christ, had to
hide herself in the wilderness, forty-two months, or three times and a
half a time,[219] from the abominable beast of antichrist, which with
his tyrannical sword and burning, exalted itself above everything which
is called and worshiped as God. Afterwards, through the grace of God,
she again came to the light, and was built upon the first, ancient
apostolical foundation.

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

And as Solomon’s temple was destroyed, and the second building
continued until the first coming of Christ in the flesh, so we hold
that the church of Jesus Christ, rebuilt upon the foundation of the
apostles and prophets, shall also continue openly in the light until
the second coming of Christ from heaven.

This church of God, that is, all believers, are, as members of
one body, joined together by faith and the bond of love; they are
like-minded one toward another according to Christ Jesus; they live
according to the same rule of the divine word, and are bound together
by the same love, thus having fellowship with one another. Those whom
God has blessed with spiritual gifts, minister with them to the souls
of their neighbors, out of love. And those whom God has provided with
temporal possessions, minister with them to the temporal needs of their
neighbors; thus showing that they have their temporal and spiritual
goods in common, and suffer no want in spiritual and temporal gifts.
This church of God has existed on the earth from the beginning of the
world, either in greater or in smaller numbers, secretly or openly, and
shall thus continue unto the end of the world, and Christ will be with
her, with his Spirit, always.

Of the Christian church, that is, of all believing regenerated persons,
gathered and purified by the holy Spirit, read: “The Lord thy God hath
chosen thee to be a special people unto himself, above all people that
are upon the face of the earth.” Deuteronomy 7:6; 14:2; 26:18; 1 Pet.
2:9.

“And among all the multitude of peoples thou hast gotten thee one
people: and unto this people, whom thou lovedst, thou gavest a law that
is approved of all.” 2 Esdr. 5:27.

How the church of God, which is built upon Christ, must be subject, as
members to their head, read: “And upon this rock (Christ) I will build
my church; and the gates of hell shall not prevail against it.” Matt.
16:18. 28:20.

“Husbands, love your wives, even as Christ also loved the church, and
gave himself for it; that he might sanctify and cleanse it with the
washing of water by the word, that he might present it to himself a
glorious church, not having spot, or wrinkle, or any such thing; but
that it should be holy and without blemish.” Eph. 5:25–27, 29, 32; 1:22.

“That thou mayest know how thou oughtest to behave thyself in the house
of God, which is the church of the living God, the pillar and ground of
the truth.” 1 Tim. 3:15; Eph. 2:20; 4:16; Hebrews 12:23.

Of the fellowship of believers, read: “But if we walk in the light, as
he is in the light, we have fellowship one with another, and the blood
of Jesus Christ his Son, cleanseth us from all sin.” 1 John 1:7.

“They continued steadfastly in the apostles’ doctrine and fellowship.”
Acts 2:42; 4:34; 1 Corinthians 12:12; Gal. 3:28; John 17:21.


ARTICLE XIX.

_Of the signs of the church of God, by which it may be distinguished
from all other peoples_, we confess the following: In the first place,
all true Christians are known by the only saving faith, which works
by love. It is wrought, through the grace of God, in the heart of
man by the hearing of the word of God, and hence, is not founded and
built upon human decrees, but upon the word of God alone; and it works
so effectually that by it we are drawn and impelled from all visible
things and sinful lusts of this world to the invisible God and his
heavenly riches.

Secondly. All true children of God are known by the second or new
birth, from above, of God; which is wrought by the Spirit of God
internally in the heart, through the putting off of the sinful lusts
of the flesh; so that, as man, through his first birth of the flesh,
brings forth his human nature and mind; so, through regeneration, he
becomes a partaker of the divine nature, by which he is also to bring
forth godly and spiritual fruits, and the mind of Christ Jesus.

Thirdly. The church, or the believers, are known by the good works
which they evince as fruits of gratitude from their faith; which
may not be done according to human instructions, in a self-selected
holiness, but in which we follow Christ and his apostles, as they
prescribed and walked. And with these divine virtues all true believers
must be clothed, that, as a light on the candlestick, and a city on a
hill, they may excel and shine among all men, and may be known thereby,
as a good tree is known and distinguished by its good fruits.

Fourthly. The church of God is known by the glorious appellations by
which she is described and honored by the Holy Spirit, as a city and
temple of the living God, in which God will dwell and walk; the bride
of the Lamb, the daughter of Zion; a chaste virgin, joined to Christ
by faith; so that, even as with all cities which are subject to the
command of their Lord and king, and it may thereby properly be known,
under whose power and dominion they belong, so also the church of God
is known by this that she recognizes and obeys Christ Jesus as her only
Head and King, in all matters of faith, and observes his commandments.
And as a pure virgin and bride forsakes father, mother, and all strange
company and subjects herself to the will and obedience of her only
bridegroom; so all true children of God must separate themselves from
all false worship, flee from the stranger’s voice, and unite themselves
to Christ, to hear and obediently follow his voice, which is proclaimed
by the ministers sent by him.

Fifthly. The people of God are known by their faithful ministers, who,
according to the doctrine of Paul, are unblamable in doctrine and life,
and feed the sheep of Christ, not for the milk and wool, but with a
willing mind, with knowledge and understanding; speaking not their
own words, but only the words of their Lord, and executing his work;
rightly dividing and dispensing the word of God, and bringing forth
fruits with it; in order that through this good message of the ways
of the Lord men might, according to the counsel and will of God, be
converted from their evil ways, and won to God.

Sixthly, and lastly. All true disciples of Jesus Christ are known by
the unfeigned godly love, which our Savior himself has put as a sign,
by which his disciples should be specially known; which is comprehended
in these things: That we love the Lord God our Creator with all our
heart and strength, above all other things, which consists principally
in the keeping of his commandments. And besides: That we love our
brethren or neighbors as ourselves, not only in word or tongue, but
in deed and in truth; so that those to whom God has given spiritual
gifts, minister therewith, from love, to the souls of their neighbors;
and those whom God has blessed with temporal possessions, minister
therewith unto the temporal needs of their neighbors, in order that
thus among this true Israel of God, there may be found no poor, nor any
lack in spiritual or temporal things. Finally, we must show charity
to all men, though they be our open enemies, who persecute and kill
us, whom we may by no means resist with carnal weapons; but, as Christ
did not open his mouth in revenge upon his enemies, but, as an humble
and dumb lamb, prayed for them, so we must also follow this infallible
example. And as all soldiers forsake their former avocation, and wear
the livery of their lord and king, as a sign to distinguish them
from all strange servants, and that they are bound to their captain
even unto death; so also, must all true servants of Jesus Christ be
armed with the aforesaid marks, that thereby they may be known and
distinguished from all other people.

Where, therefore, men believe with the heart, in the Father, the
Son, and the Holy Ghost, and in the incarnation, justification or
redemption, suffering, death, resurrection, and ascension of Jesus
Christ, and the resurrection of the dead and the eternal judgment;
and where, besides, the ordinances of the Lord, as baptism, Supper,
separation, and the like, are rightly observed, according to Scripture,
and Christ is followed therein, in the clean fear of the Lord, and in
the regeneration--there is the city and church of the living God, the
pillar and firm ground of the truth, the tabernacle of God with men, in
which God will dwell and walk with his Spirit. Such a body [church] has
Christ for its Head, Preserver, and Savior. But where said marks do not
exist, and where the ordinances of men are the rule of action, there is
no church of God, but a vain boasting of the same.

How the true faith is to be known, read: “So then faith cometh by
hearing, and hearing by the word of God.” Rom. 10:17.

“He that believeth on me, as the scripture hath said, out of his belly
shall flow rivers of living water.” John 7:28.

“That your faith should not stand in the wisdom of men, but in the
power of God.” 1 Cor. 2:5.

“For in Jesus Christ neither circumcision availeth anything, nor
uncircumcision; but faith which worketh by love.” Gal. 5:6; Heb. 11:1;
Hab. 2:4; Heb. 10:38; Rom. 1:17.

How the children of God are to be known by regeneration or the new
birth, read: “Being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth forever.” 1
Pet. 1:23.

“Jesus said unto them, Verily I say unto you, That ye which have
followed me, in the regeneration when the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve thrones, judging the
twelve tribes of Israel.” Matt. 19:28.

“For in Christ Jesus neither circumcision availeth anything, nor
uncircumcision, but a new creature.” Gal. 6:15; John 3:8; 2 Cor. 5:17.

How the true members of Christ are to be known from their godly
conversation, read: “Every tree that bringeth not forth good fruit is
hewn down, and cast into the fire. Wherefore by their fruits ye shall
know them. Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the will of my Father
which is in heaven.” Matt. 7:19–21; 5:16; 12:50; John 15:14; Syr. 19:24.

“Do all things without murmurings and disputings; that ye may be
blameless and harmless, the sons of God, without rebuke, in the midst
of a crooked and perverse nation, among whom ye shine as lights in the
world; holding forth the word of life.” Phil. 2:14–16.

“Little children, let no man deceive you: he that doeth righteousness
is righteous, even as he is righteous. He that committeth sin is of the
devil.” 1 John 3:7,8.

How the people of God are to be known from this that they have
separated themselves from all other people, and put themselves
under Christ their Head, hearing only his voice, and observing his
commandments, read: “Wherefore, my dearly beloved, flee from idolatry.
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot
be partakers of the Lord’s table, and of the table of devils.” 1 Cor.
10:14,21.

“Be ye not unequally yoked together with unbelievers: for what
fellowship hath righteousness with unrighteousness? and what communion
hath light with darkness? Wherefore come out from among them, and be
ye separate, saith the Lord, and touch not the unclean thing.” 2 Cor.
6:14,17; Rev. 18:4. Is. 52:11; Jer. 15:19; 51:6.

“As I said unto you, My sheep hear my voice, and I know them, and they
follow me. And a stranger will they not follow, but will flee from him;
for they know not the voice of strangers.” John 10:26,27,5.

“Teaching them to observe all things whatsoever I have commanded you.”
Matt. 28:20; 2 Thess. 2:15; John 8:31; 14:21; 15:10; Matt. 11:28. 1
John 3:7.

How the false prophets are to be known and distinguished from the true
servants of Jesus Christ, read: “Beware of false prophets, which come
to you in sheep’s clothing, but inwardly they are ravening wolves. Ye
shall know them by their fruits.” Matt. 7:15,16; Deut. 13:1.

“He that speaketh of himself seeketh his own glory: but he that seeketh
his glory that sent him, the same is true, and no unrighteousness is in
him.” John 7:18.

“For he whom God hath sent speaketh the words of God.” John 3:34; 8:31;
1 Pet. 4:11.

“But if they had stood in my counsel, and had caused my people to hear
my words, then they should have turned them from their evil way, and
from the evil of their doings.” Jer. 23:22,31; Is. 55:11; Matt. 23
throughout; Col. 1:6; read also Tit. 1:6; 1 Tim. 3 throughout.

How Christians are to be known by their love, read: “A new commandment
I give unto you, That ye love one another; as I have loved you, that
ye also love one another. By this shall all men know that ye are my
disciples, if ye have love one to another.” John 13:34,35; 1 John 3:23.

“In this the children of God are manifest, and the children of the
devil: whosoever doeth not righteousness is not of God, neither he that
loveth not his brother.” 1 John 3:10; 15:12; Matt. 22:39; Eph. 5:2; 1
Pet. 1:22; 2 Pet. 1:7.


ARTICLE XX.

_Of the ordinances of the church of God, and the sending and electing
of ministers._ Of this we confessed: That, as a house, city, or
country cannot subsist unless it have laws and ordinances by which
to be governed and upheld, and as no human body can subsist without
the members performing the service appointed by God for the needs of
the body; so also, God the Lord has appointed in his church divers
ordinances, laws and commandments, by which it is to be built up,
edified, and improved.

And, as the necessities of the body require, as its chief and most
indispensable members, eyes, mouth, hands and feet, to see, speak,
and labor for the body, that it may thereby be fed and sustained; so
Christ the Lord ordained as necessary in his church, first, by his
own, present, commanding voice, his apostles, whom he sent out to
preach the Gospel among all nations, and to teach them to observe his
commandments, which he caused to be confirmed by signs and miracles.

This the apostles, through the Holy Spirit again enjoined upon their
followers; namely, that they should elect, in the church, pastors,
teachers, helpers and rulers, who as fit shining stars, by their good
walk and sound doctrine, should shine to edification in the spiritual
firmament, and, as messengers of peace, proclaim the good new tidings
everywhere, that thereby men may be turned from their evil ways, added
to the church, and thus the body of Christ be perfected and edified.

And since it is a known fact that a lack of faithful ministers, and
the erring of the sheep because of the lack of good doctrine, arise
principally from the unworthiness of the people; therefore the people
of God, needing this, should not turn to such as have been educated in
universities, according to the wisdom of man, that they may talk and
dispute, and seek to sell their purchased gift for temporal gain; and
who according to the custom of the world do not truly follow Christ in
the humility of regeneration. But the true members of Christ, must,
according to the counsel of God, with humble fasting and praying,
turn to the Father of the harvest, who is the true Sender, that by
his divine wisdom he will raise up men, whom he may set as faithful
and wise stewards over his household, that they may give them proper
meat in due season, and may enkindle them in their hearts with his
Spirit, and urge them into his harvest, that they may feed the flock of
Christ, not for the milk and wool, but of a ready mind, with knowledge
and understanding, and lead them on the right way to the kingdom of
God; and thus execute the ministry imposed upon them by God, with the
strength which God gives.

Hence, believers who are in need, in this respect, shall, after having
sought the face of God with ardent prayer, turn their eyes to a pious
brother, who keeps under his own body, and brings it into subjection,
and in whom the fruits of the Holy Spirit are perceived and seen.
Having been chosen thereto by the voice of the Church, he shall be
examined in the faith by the elder and pastors of the church, whether
he, according to the word of God, agrees with the church in every
article, that he may teach others the way of truth, which he himself
knows. And having been found to be sound, he may stand forth in the
name of the Lord, to proclaim the will of God unto the people. And when
it has thus been found that God has committed the preaching of the
Gospel to him so that he rightly divides the word of God, and brings
forth fruits with it, the church, if she require it, and he, after
examination, has been found, according to the word of God, to be of the
same faith with the church, may, by the voice of the church, choose
him as an elder and teacher in the full ministry, and cause him to be
confirmed by the imposition of the hands of the elders, and ordain
him to labor and work in the vineyard of the Lord, and to administer
and execute Christian baptism, and the Lord’s Supper, with all that
pertains thereto.

In like manner, the church shall, by the voice of the church, elect
deacons over the poor, and, after they have been examined in the faith,
and found to be sound, cause them to be confirmed by the imposition of
the hands of the elders, as helpers and governors, that willing givers
may give their contributions to them, that they may thereby supply the
wants of the poor members of Christ who according to their ability
diligently labor and work with their hands, and still are not able to
support themselves; that there may be found no poor among the people of
God, nor any want in temporal things, and that the good gifts of the
donor may be hidden from men, but become manifest before God, according
to the doctrine of Christ.

And if any of said ministers depart in faith or conversation from the
adopted way of truth, the church which elected him when he was pious
and sound, shall punish or remove him, according as his deeds deserve.
Matt. 18:8; 1 Tim. 1:20.

Of the ordinances of the church of Christ, read: “Joying and beholding
your order, and the steadfastness of your faith in Christ.” Col. 2:5; 1
Corinthians 11:33; 14:40; 2 Cor. 8:19.

How men are to pray to God, who is the true Sender, for faithful
laborers, read: “The harvest truly is plenteous, but the laborers are
few; pray ye therefore the Lord of the harvest, that he will send forth
laborers into his harvest.” Matt. 9:37,38; Luke 10:2; Matt. 23:34; Luke
11:49; John 13:20; Matt. 10:40; Luke 10:16; Matt. 25:14; Luke 19:12;
John 20:21.

How necessary these ministers are, and how they shall teach the word
of God, and be qualified, read: “Let the Lord, the God of the spirits
of all flesh, set a man over the congregation, which may go out before
them, and which may go in before them, and which may lead them out, and
which may bring them in; that the congregation of the Lord be not as
sheep which have no shepherd.” Num. 27:16,17.

“I will give you pastors according to mine heart, which shall feed you
with knowledge and understanding.” Jer. 3:15.

“For him whom God hath sent, speaketh the words of God,” etc. John
3:34; 7:18.

“If any man speak, let him speak as the oracles of God; if any man
minister, let him do it as of the ability which God giveth; that God in
all things may be glorified through Jesus Christ,” etc. 1 Peter 4:11.

“For the prophecy came not in old time by the will of man; but holy men
of God spake as they were moved by the Holy Ghost.” 2 Peter 1:21.

“For this cause left I thee in Crete, that thou shouldest set in order
the things that are wanting, and ordain elders in every city, as I had
appointed thee: if any be blameless,” etc. Tit. 1:5,6.

Of their qualifications, and how they are to minister after their
examination, read: 1 Tim. 3 throughout; 1 Cor. 12:28; Rom. 12:7; Eph.
4:11.

Concerning the mode in which they are to be chosen, read: “We have sent
with him the brother, whose praise is in the Gospel throughout all the
churches; and not that only, but who was also chosen of the churches
to travel with us, with this grace, which is administered by us to the
glory of the same Lord, and declaration of your ready mind.” 2 Cor.
8:18,19; Acts 1:23.

“As they ministered to the Lord, and fasted, the Holy Ghost said,
Separate me Barnabas and Saul for the work whereunto I have called
them. And when they had fasted and prayed and laid their hands on them,
they sent them away.” Acts 13:2,3; 20:28.

“The things that thou hast heard of me among many witnesses, the same
commit thou to faithful men, who shall be able to teach others also.” 2
Tim. 2:2.

“Feed the flock of God which is among you, taking the oversight
thereof, not by constraint, but willingly; not for filthy lucre, but
of a ready mind; neither as being lords over God’s heritage, but being
ensamples to the flock.” 1 Pet. 5:2,3.

Of the election and confirmation of deacons, read: “It is not reason
that we should leave the word of God, and serve tables. Wherefore
brethren, look ye out among you seven men of honest report, full of the
Holy Ghost and wisdom, whom we may appoint over this business.” “Whom
they set before the apostles: and when they had prayed, they laid
their hands on them.” Acts 6:2,3,6; 1 Tim. 3:8–10.


ARTICLE XXI.

_Of Christian baptism_ we confess: That the same is a divine,
evangelical transaction, practice and ordinance, which was first
commenced by the man of God, John the Baptist, by the counsel and will
of God, and was received by the worthy Son of God, Christ Jesus, who
humbled himself as a true example, and to whom the aforesaid John led
and pointed with his doctrine and baptism, as being the true Baptizer
with the Holy Ghost and with fire. He proceeded and came from God with
full power in heaven and earth, and sent out his apostles, commanding
them to preach the Gospel to all nations, and to baptize all true
hearers and believers of it, in the name of the Father, the Son, and
the Holy Ghost, and to teach them, before and after baptism, to observe
all things which he had commanded them.

This the apostles of Christ, as obedient ministers of God, practiced
according to this manner, beginning at Jerusalem, and preaching the
Gospel in every country. And all who heard, believed and gladly
received this heavenly doctrine were made disciples and followers,
and were baptized with water, in the name of the triune God, and
thus entered into covenant with Christ, to observe whatsoever he had
commanded them.

And inasmuch as the doctrines and commandments of Christ are not
instituted for a certain time, but are commanded to be kept until the
appearing of Jesus Christ from heaven; and as he will continue with
his Spirit to the end of the world with his followers; therefore all
believers and followers of Christ are bound in no wise, to alter or
reject according to human opinions, these doctrines and commandments
which God has commanded; but to practice and observe them constantly
according to the form and institution of Christ, and the practice
of his highly enlightened apostles; to preach the Gospel to the
people; and all who believe the same, manifest repentance from sin
and amendment of life, and submit to the will of God, shall, by an
unblamable minister ordained to this purpose, be baptized once with
water, in the name of the Father, and the Son, and the Holy Ghost.

This outward baptism with water does not properly constitute the
entrance to the kingdom of God, nor does the visible element of the
water contain any power or holiness; neither is it able to give any
grace and salvation; but, as the waters of Jordan and Siloam did not,
properly speaking, heal leprosy and blindness, but only the power
of God, to which they were herein subject and obedient, so also the
water in baptism has no power to forgive our sins, and to cleanse the
filthiness of our flesh, but is simply a token and proof of the grace
and blood of Christ in the washing away of sin, which man, through
faith and regeneration, by grace, has received, in the heart, before
baptism, in putting off the body of the sins of the flesh, which is
proclaimed in baptism; and without this internal baptism with the Holy
Ghost and with fire, the external, visible, water baptism is as useless
and vain, as the seal on an empty letter.

Since, then, Christian baptism is of such a nature that it was ordained
and commanded by Christ only upon faith, repentance, and reformation,
and was practiced and taught by his high apostles in this, and in
no other wise; therefore we herewith reject, with good reason, the
baptism of unintelligent, speechless infants, which we regard as a
human institution, etc.,[220] which ought justly to be rooted out and
rejected. The principal originators of the same found this their infant
baptism upon the fall of Adam, saying[221] that thereby all men are
born and placed into the world in an unsaved and condemned state, and
that by the power of water baptism they are translated and changed
from this unsaved and condemned state into a saved and God-pleasing
condition; thus binding not only the salvation and condemnation of
infants, but also the saving grace, death, and atonement of Christ to
the willingness or unwillingness of man, and the weak element of water;
so that when an infant is baptized it is instantly saved, and when this
is neglected, it dies condemned.

  [220] _Invented in the kingdom of antichrist_, says the writer.

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

Who that fears God can in any wise accept with a good conscience this
human infant baptism, instead of the ordinance of God, since in the
whole New Testament not the least is commanded or written concerning
it, either by Christ or by his apostles.

The pedobaptists themselves plainly confess, that in the sending forth
of the apostles into the whole world by Christ, to teach and baptize,
infant baptism is not commanded, nor comprehended in these passages;
neither is there any advocate of the same able to point out in the
word of God the author and first foundation of infant baptism (though
every divine ordinance has its beginning where it was first commanded
by God)--how then shall this fabric of infant baptism, of which no
foundation can be found, stand in the sight of God?

Infant baptism is in fact nothing less than a contemning and trampling
under foot of the true baptism of Christ, militating in many respects
against it; since Christ has attached to baptism the doctrine of the
Gospel, faith and repentance, as a seal and token of the same.

And, as infant baptism does not accord with, but militates against the
baptism of Christ, even so does it not agree with the circumcision
of the Jews, which was not commanded to children but to adults,
namely, that on the eighth day, every male child among them should
be circumcised, on pain of being cut off. But it is not so with the
baptism of Christ, concerning which no command is given to the parents,
much less to any one else, to baptize their children, or to have them
baptized. But baptism is an ordinance of Christ, similar in part to
the Supper, which no one is commanded to cause to be administered to
another, but which Christian ordinance each must desire and receive by
his own faith, for which reason it does in no wise apply to new born
infants.

And as unqualified as infants are to observe the Supper (in which
every reasonable person will agree with us), even so unfit are they
also to receive Christian baptism. And, as infant baptism, for want of
testimony from the divine Scriptures, is demonstrated only by arguments
and uncertain conclusions, so also, by such and similar conclusions,
the Supper may be appropriated to infants, as was formerly done in the
Roman church. And as we may by no means, on such human conclusion,
admit infants to the Supper, just as little may we on these conclusions
admit them to baptism; but in all this all of us who do not wish to
be seduced and deceived must necessarily adhere to the doctrine of
Christ and his apostles. But, as the Jews adhered unchangingly to the
circumcision on the eighth day, without following in any wise their
own opinion, even so should all Christians still much more adhere
unalterably to the doctrine of Christ, and administer baptism only upon
faith and repentance, as Christ has ordained.

But all Christians are commanded and in duty bound to walk before
their children with a good example, and to bring them up in the fear
of the Lord, by good teachings and instructions, without using on them
baptism, the Supper, or any other ceremonies; since it is known that
it is impossible for any one to unite another to the Lord, without his
will and knowledge.

But as soon as men grow up and arrive at the years of discretion, it
is found, that through their innate sinful nature they live after the
flesh, and thereby fall from grace, to which they had been bought by
the blood of Christ. Their souls then need the hearing of the word
of God, whence proceed faith and regeneration, and, as a consequence
thereof, Christian baptism; which by Christ has been appended to faith
and regeneration, and may never be separated therefrom; and which is
represented as a grave in which men are to bury their own actual sins
which they have put off, and are thus to rise with Christ to newness of
life, and walk after the Spirit.

And as no bath to wash off the filth of the body can be used on an
unborn child, but the child must first be born; so Christian baptism,
which is compared to the washing of new born infants, can, according
to the will of God, be given to none but those who are regenerated by
faith, dead to sin, desire the same, rise from the death of sin, and
walk in newness of life, observing whatsoever Christ has commanded them.

Hence no one can be recognized as a brother or sister in the church of
Christ, with whom any Christian ordinance may be practiced, unless they
have previously, according to the word of God, received upon faith the
Christian baptism here spoken of, which is the first ordinance and the
reception into the Christian communion, by which we submit and obligate
ourselves to actually observe all the commandments and ordinances of
God. And as there is but one faith and one God, so there is only one
Christian baptism, which, having been once received upon true faith,
according to the institution of Christ, may not be repeated or renewed.

Of the baptism of John, and how he as a messenger and forerunner
sent before Christ, preached the baptism of repentance, and pointed
to Christ, read: “John did baptize in the wilderness, and preach the
baptism of repentance for the remission of sins.” Mark 1:4; Matt.
3:6,11.

“I indeed baptize you with water; but one mightier than I cometh, the
latchet of whose shoes I am not worthy to unloose: he shall baptize you
with the Holy Ghost and with fire.” Luke 3:16; John 1:31.

How Christ Jesus commands his disciples to preach the Gospel, and
to baptize only hearers and believers of it, and not unintelligent,
ignorant children, read: “All power is given unto me in heaven and in
earth. Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost: teaching
them to observe all things whatsoever I have commanded you: and lo, I
am with you alway, even unto the end of the world.” Matt. 28:18–20.

“He that believeth and is baptized shall be saved; but he that
believeth not shall be damned.” Mark 16:16.

How the apostles, pursuant to this high injunction, preached the
Gospel, and baptized only the hearers, believers, and self-desiring
recipients, read: “When they heard this, they were pricked in their
heart, and said unto Peter and to the rest of the apostles, Men and
brethren, what shall we do? Then Peter said unto them, Repent, and be
baptized every one of you in the name of Jesus Christ for the remission
of sins.” “Then they that gladly received his word were baptized.” Acts
2:37,38,41.

“And the eunuch said, See, here is water; what doth hinder me to be
baptized? And Philip said, If thou believest with all thine heart, thou
mayest. And he answered and said, I believe that Jesus Christ is the
Son of God. And he commanded the chariot to stand still: and they went
down both into the water, both Philip and the eunuch; and he baptized
him.” Acts 8:36–38.

How the apostles, according to this foundation, taught and baptized
several households, after they had heard the word of God, had believed,
had been filled with the Holy Ghost, ordained to the ministry of the
saints, and regarded as believers, read: Acts 10:37; 16:15,32; 1 Cor.
16:15; Acts 18:8.

How the apostles in their epistles described Christian baptism as a
burying of sins into the death of Christ, a rising and walking in
newness of life, a putting on of Christ, a washing of regeneration, a
being baptized by one Spirit into one body, and the answer of a good
conscience toward God, read: Rom. 6:3; Col. 2:12; Gal. 3:27; Tit. 3:5;
1 Corinthians 12:13; 1 Pet. 3:21.


ARTICLE XXII.

_Of the Lord’s Supper or the breaking of bread_, we believe and
confess: As baptism is an ordinance and institution of the Lord, by
which believers are united with each other by one Spirit in fellowship
with Christ; so the Supper is a worthy ordinance and institution of
Christ, by which believers who have been baptized according to the
ordinance of Christ, are taught and admonished, to live and walk in
Christ even as they have received him by faith in baptism, and to be
bound by brotherly love to their neighbors, with whom they are to live
and walk in the unity of the Spirit, according to the same rule of
the divine word; and that they are to remember hereby, with heartfelt
contemplation, the bitter suffering and death of the Lord.

And in order to put men in remembrance of this, it pleased the Lord
Jesus for this purpose to use bread and wine, things well known among
men, and thereby to implant into the hearts of believers heavenly and
hidden things; thereby teaching men to remember, that, as bread from
many broken grains is made into one bread, and the wine being pressed
from many grapes and made one beverage thereby being necessary, useful
and adapted as food and drink for the body of man; even so Christ, from
ardent love, suffered himself to be broken on the cross, his blood to
be shed, and trod the winepress of suffering alone, to minister by his
flesh and blood, as necessary meat and drink, to the souls of men;
by which we are taught, that like as bread is of many grains broken
and prepared as bread, and wine is of many grapes pressed and made a
beverage; so also, many believers, from various places, are by one
faith become one bread or church, and bound together in fellowship; in
order that thereby all those who worthily receive, and eat and drink
with the mouth this bread and wine, may hereby through faith in the
Spirit, receive, and become partakers of, Christ and all his heavenly
riches, and thus be strengthened in the faith, fed in the soul, and
be bound together by fervent love, with God and their neighbors, as
members of one body.

But believers must in no wise place any confidence in these visible
memorials, as though they in themselves were more sacred and worthy
than other like, common meat and drink, or had power to give unto men
grace and forgiveness of sins. By so doing one should depart with the
heart from his Creator, and seek grace from the creature, where it is
not to be found. But believers must receive these signs as nothing more
than bread and wine, confide with a firm heart only in that which is
thereby taught and signified, and look upon and regard these signs as
figures, as the Holy Ghost is wont, in the Holy Scriptures, to call the
signs, that which is signified by them. And as in this institution of
the Supper by Christ the cup is called the New Testament in his blood,
which cup is really not the New Testament itself, but is figuratively
so called, because the blood of Christ which he shed for the sin of the
world, is proclaimed and recommended to us through the New Testament;
which signifies, that as a testator by a testament bequeathes to his
heirs his property, which they are to receive and enjoy after his
death; so has Christ in his last Supper--since he could not remain with
them--bequeathed his last will in the New Testament, together with all
its heavenly riches, to his friends and followers; in order that all
those who in this testament are specified and recorded as children of
God and heirs of Christ, shall enjoy his glorious riches; whereupon
they receive in the Supper, with the mouth, only natural bread and
wine; but through faith there is received, according to the Spirit,
Christ’s flesh and blood, which he gave as an atonement for the human
race, of which the natural bread and wine, and the Supper are figures,
signs, and representations.

Hence, believers are to use this worthy institution of Christ among
each other, and thereby, through an ordained blameless minister,
proclaim with great reverence the bitter suffering and death of the
Lord.

And after God has been thanked with an humble heart, for his boundless
grace and mercy, and been called upon by fervent prayers, the bread
shall be broken by the minister, the wine poured out, and be received
by all believers baptized according to the ordinance of Christ, and
each shall, examining himself, use, and avail himself of the same, with
heartfelt contemplation of the broken body and shed blood of the Lord
Jesus. This shall constantly be observed by believers in this manner,
when time and place permit, until the appearing of Jesus Christ from
heaven.

Of this institution and ordinance of Christ, read: “And as they were
eating, Jesus took bread, and blessed it, and brake it, and gave it to
the disciples, and said, Take, eat; this is my body. And he took the
cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
for this is my blood of the New Testament, which is shed for many for
the remission of sins. But I say unto you, I will not drink henceforth
of this fruit of the vine, until that day when I drink it new with you
in my Father’s kingdom.” Matt. 26:26–29; Mark 14:22; Luke 22:19.

How the apostles in accordance with this also practiced and observed
it in the same form and manner, with bread and wine, read: “I have
received of the Lord that which also I delivered unto you, That the
Lord Jesus, the same night in which he was betrayed, took bread: and
when he had given thanks, he brake it, and said, Take, eat; this is
my body, which is broken for you: this do in remembrance of me. After
the same manner also he took the cup, when he had supped, saying, This
cup is the new testament in my blood: this do ye, as oft as ye drink
it, in remembrance of me. For as often as ye eat this bread, and drink
this cup, ye do shew the Lord’s death till he come. Wherefore whosoever
shall eat this bread, and drink this cup of the Lord, unworthily, shall
be guilty of the body and blood of the Lord. But let a man examine
himself, and so let him eat of that bread, and drink of that cup. For
he that eateth and drinketh unworthily, eateth and drinketh damnation
to himself, not discerning the Lord’s body.” 1 Cor. 11:23–29; Acts
2:42; 20:7,11.

How the bread and wine in the Supper are not the real body and blood of
Christ, but signs of his communion with the believer, read: “The cup
of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body
of Christ? For we being many are one bread, and one body: for we are
all partakers of that one bread. Behold Israel after the flesh: are
not they which eat of the sacrifices partakers of the altar?” 1 Cor.
10:16–18.

Mark, the Israelites did not eat the altar, but only the sacrifice, and
thereby were partakers of the altar. Thus also, Christians do not eat
and drink with the mouth the real body and blood of Christ, but only
bread and wine, as figures; but according to the soul, they, by faith,
receive Christ Jesus, with all his benefits, and are thus partakers of
the true altar Christ Jesus.

Read in regard to this: “I am the bread of life: he that cometh to me
shall never hunger, and he that believeth on me shall never thirst.
It is the Spirit that quickeneth; the flesh profiteth nothing: the
words that I speak unto you, they are spirit, and they are life.” John
6:35,63.


ARTICLE XXIII.

_Of the feet-washing of believers_ we confess: After our Leader Christ
Jesus had celebrated the Supper with his apostles, he, before his
suffering, used another ordinance with them, and commanded that they
should observe it with each other. He rose from supper, girded himself
with a linen towel, poured water into a basin, washed the disciples’
feet, and wiped them with the towel; saying to them: Ye call me Master
and Lord: and ye say well; for so I am. If I then, your Lord and
Master, have washed your feet; ye also ought to wash one another’s
feet. For I have given you an example, that ye should do as I have done
to you. And he also added: If ye know these things, happy are ye if ye
do them.

And we find that the apostles observed this ordinance of Christ in this
manner, and that they counted it, in the ministry of the saints, among
the good works, and required it of believers. Hence, the believers, as
successors and followers of Christ and his apostles, ought also, when
time and place permit, practice and observe this ordinance of Christ.
When their fellow believers, out of love, visit them, they shall, with
heartfelt humility, receive them with the kiss of love and peace into
their houses, and as a ministration to their neighbors, according to
the humiliation of Christ, wash their feet; sincerely considering how
the most worshipful Son of God humbled himself, not only washing the
feet of his apostles, but much more, washing and purifying with his
precious death and blood, all our souls and consciences from the stain
of eternal condemnation. On this the pious ought herein to meditate
with an humble heart.

How Christ practiced this ordinance with his apostles, and commanded it
to be observed, read, John 13:4–17.

And also, how the apostles required it of believers as one of the
good works, read: “Let not a widow be taken into the number under
three-score years old, having been the wife of one man, well reported
of for good works; if she have brought up children, if she have lodged
strangers, if she have washed the saints’ feet,” etc. 1 Tim. 5:9,10.

How the pious fathers practiced this ordinance with the guests whom
they received, read: Genesis 18:4; 19:2. And also: Luke 7:38; John
11:2; Acts 16:33.


ARTICLE XXIV.

_Of good works._ Of good works we believe and confess: That for
every true Christian it is not enough, in every respect according to
the Scriptures, to confess the faith aright with the mouth, and to
regard Christ Jesus as our only Head, Redeemer, and Savior, but that
above this we must necessarily manifest from our faith, as a fruit
of gratitude, virtuous works. Thus also, it is not enough, that we
put off all the accursed works of the flesh, and seek to bury them
by baptism into the death of Christ; but we must also rise from this
death of sin, and live and walk after the Spirit in a new life adorned
with good works; and thus we are not only to put off the old man with
his evil deeds, but it is also our duty to put on the new man with his
good deeds, in righteousness and true holiness, and to let our light
so shine before men, that they may see our good works, and glorify our
Father in heaven; in order that thus all believers, as a tree by its
good fruits, may be known and distinguished by their good works from
all unfruitful and unbelieving men.

These good works must not be performed through an outward appearance of
holiness to please mortal men; nor must we follow herein the hypocrites
and self-righteous Pharisees, and others, whose works mainly consist in
[things of] their own choice, and self-invented commandments, which,
according to the Scriptures, is only a vain and unavailing worship; but
we must work out from our faith such divine virtues as are taught, and
required of us in the holy Scriptures, and in which we have the example
of Christ and his apostles, whose footsteps we are so highly commanded
to follow; and all this we must do from the heart, to the honor of
him who created us; thus learning from Christ to be meek and lowly in
heart, and thereby to put off all pride, which latter is the beginning
of all destruction, and proceeds from man’s sinful heart, and manifests
itself outwardly in the adorning of and display in dress [in the style
of], living, and in words and works; and on the contrary, to adorn
ourselves inwardly with an humbled spirit, which does not think much of
itself, but in lowliness esteems his neighbor better than himself; and
outwardly in our conversation after our lowly Head and Example, Christ
Jesus.

Thus we must also put off avarice, which is called the root of all
evil, whence proceed many sinful desires and unrighteous works, and, on
the other hand, put on the love and mercy of our heavenly Father, and
manifest it towards our neighbors and all men by works of mercy; seeing
the practice of love and mercy is the chief sacrifice with which we can
please our Creator in this present time.

Likewise we must put off all unclean lusts and desires, fornication,
and all uncleanness, each preserving, on the contrary, his body chaste,
holy, and pure, and abstaining also from all drunkenness, revelings and
banquetings; in excessive eating and drinking, and on the contrary,
live soberly, temperately, righteously, and godly in this world, with
humble fasting and constant praying to God Almighty, and not to make
provision for the flesh, to fulfill the lusts thereof.

We also must not walk in the way of sinners, nor hold fellowship with
light-minded persons, where foolish talking and lies are bandied about;
but we must associate with the pious, whose conversation treats of
godliness, and who speak with tongues truly circumcised; and gladly
attend the assembly of the believers, where we hear the praise of
the Lord proclaimed; and furthermore, observe according to all our
ability the commandments and ordinances of the Lord, and thus by
patient continuance in well doing seek for eternal life, remembering
that Almighty God has promised eternal life to that faith which in
this manner works by love; just as he has pronounced the sentence of
eternal death upon unbelief with its evil works; and that all boasted
faith without good works (as the body without the spirit), in itself
is dead. But all the pious who thus evince divine virtue from their
faith, and seek to excel in good works, must not suppose that they are
able to merit salvation by their good works, or that God does owe them
anything for them; but all true Christians are to consider themselves
unprofitable servants, who of themselves can do nothing good; but
that Almighty God, by his grace works in them both to will and to do
that which is good, and that they are encompassed with a body of sin,
which lusts against the Spirit, against which they have a continual
warfare until the last enemy, which is death, shall be vanquished. For
this reason all the pious fall far too short in good works, are very
imperfect and frail, and hence, are in duty bound to pray daily, with
an humble heart, to Almighty God, for forgiveness and remission of
sins, and to give heartfelt praise, honor and thanks to him for his
saving grace which he has manifested towards us. And thus we hope to be
saved only through the unmerited grace and mercy of our Lord and Savior
Jesus Christ, and not through our good works. Tit. 3:8; Luke 18:10.

Of the deadly works of darkness, which separate men from God, and which
we must put off and lay aside by faith, read: “Seeing that ye have put
off the old man with his deeds; and have put on the new man,” etc. Col.
3:9,10.

Read further concerning the twenty-three sins which are worthy of
eternal death. Rom. 1:29–31.

Of the ten works of unrighteousness which shall not inherit the kingdom
of God, read: 1 Corinthians 6:9,10.

Of the seventeen works of the flesh to which the kingdom of God is
denied, read: Gal. 5:19–21; Matt. 7:23.

Of the good and virtuous works which the believers are to manifest from
their faith as fruits of gratitude, read: “Let your light so shine
before men, that they may see your good works,” etc. Matt. 5:16; 1 Pet.
2:12; Phil. 2:15.

“To them who by patient continuance in well doing seek for glory and
honor and immortality, eternal life.” Rom. 2:7; John 8:39; James 2:22;
Gal. 5:6.

“But (which becometh women professing godliness) with good works.” 1
Tim. 2:10.

“That they do good, that they be rich in good works,” etc. 1 Tim. 6:18.

Of the nine beatitudes, read: Matt. 5:1–11.

Of the seven works of mercy, read: Matthew 25:35,36.

Of the nine fruits of the Spirit. Gal. 5:22,23.

Of the seven cardinal virtues which we are to evince from our faith,
and that where this does not follow, we are blind, read: 2 Pet. 1:5–7.
“For as the body without the spirit is dead, so faith without works is
dead also.” James 2:26. “And the sea gave up the dead which were in it;
and death and hell delivered up the dead which were in them; and they
were judged every man according to their works.” Rev. 20:13; 2 Cor.
5:10.

How we are saved not through any works which we have done, but only
through the grace of God, read: “But we believe that through the grace
of the Lord Jesus Christ we shall be saved.” Acts 15:11.

“Not by works of righteousness which we have done, but according to his
mercy he saved us.” Tit. 3:5; Eph. 2:5; 2 Tim 1:9; Luke 17:10; Acts
4:12; 15:11.


ARTICLE XXV.

_Of marriage._ Of marriage we confess: That the same is honorable and
an ordinance of God, who in the beginning instituted this state with
the two human beings first created in the image of God, blessed it,
and joined them together. And since this divine ordinance, through the
hardness of the heart and the evil wantonness of man had fallen into
great disorder, so that men, through the lusts of the flesh, married
whomsoever they would, and took unto them many wives, and then, for
divers reasons, dismissed them by a bill of divorcement and married
others; therefore Christ as a perfect Lawgiver, rejected and abolished
the writing of divorcement and permission of Moses, together with
all abuses thereof, referring all that heard and believed him to the
original ordinance of his heavenly Father, instituted with Adam and Eve
in Paradise; and thus re-establishing marriage between one man and one
woman, and so inseparably and firmly binding the bond of matrimony,
that they might not, on any account, separate and marry another, except
in case of adultery or death.

Hence, every believer who desires to enter into matrimony, must follow
this doctrine of Christ and the above example, and unite himself in
marriage only with one person, who has been, by a like faith with him,
born from above, of God, and renewed, and created after the image of
God. And such persons, after their parents and the church have given
their consent, shall, in the presence of the church, with fervent
prayer to God, be joined together by a minister. This we believe to be
marrying in the Lord, of which God is himself the Author and Joiner. 2
Pet. 1:1; Jn. 3:3; 1 Jn. 5:4.

But all unregenerated persons, who are not yet sanctified by faith
in Christ, and do thus marry, we also regard as being in honorable
matrimony, but not in the Lord. Heb. 13:4; 1 Cor. 7:12.

And, as Christ accepts none as his bride and a member of his body, but
those alone who are united with him by faith; so also, believers cannot
sever their bodies which are sanctified and surrendered to God, as
members of Christ and temples of the Holy Ghost from Christ, and unite
them in marriage with the unregenerate, and thus be unequally yoked
together with unbelievers, who are not known to the church, by faith
and Christian baptism, as brethren or sisters in fellowship, seeing
that baptism is the first Christian ordinance in the church, after
which all other ordinances of God follow. Eph. 5:30; Gal. 3:26.

Thus marriage is advised by the holy Ghost, to avoid fornication and
all uncleanness; but if any one does not need this, and can without it,
keep himself pure and undefiled, in a virginal state, in order to serve
the Lord the better and without hindrance, it is commended still more
highly. Hence, marriage is free for all, but no commandment.

How God the Lord in the beginning instituted marriage, read: “And the
Lord God said, It is not good that the man should be alone; I will make
him a helpmeet for him.” “And the rib, which the Lord God had taken
from man, made he a woman, and brought her unto the man.” “Therefore
shall a man leave his father and his mother, and shall cleave unto his
wife: and they shall be one flesh.” Gen. 2:18,22,24.

How Christ rejected all abuses of marriage, and renewed the ordinance
of his Father, read: “Have ye not read, that he which made them at
the beginning made them male and female, and said, For this cause
shall a man leave father and mother, and shall cleave to his wife: and
the twain shall be one flesh? Wherefore they are no more twain, but
one flesh. What therefore God hath joined together, let not man put
asunder.” Matt. 19:4–6,8; 1 Corinthians 7:10.

“Marriage is honorable in all, and the bed undefiled: but whoremongers
and adulterers God will judge.” Heb. 13:4; 1 Cor. 7:2.

“The wife is bound by the law as long as her husband liveth; but if her
husband be dead, she is at liberty to be married to whom she will; only
in the Lord.” 1 Cor. 7:39; Gen. 1:27; 24:4; Exodus 34:16; Num. 36:6;
Deut. 7:3; Tob. 7:13.

Concerning the transgressors of this, and their punishment, read: Gen.
6:3; Num. 25:1; Nehemiah 13:26,27; 1 Kings 11:1.


ARTICLE XXVI.

_Of the swearing of oaths_, we confess: That the people of the Old
Testament were permitted to swear in various ways by the name of the
Lord; either by lifting up their hand toward heaven, or by putting
it on the thigh of some one, which was done in various ways, and
into which practice, through the artifice of man, many abuses were
introduced, so that they would swear by heaven and earth, by Jerusalem,
by their head, the temple, the gold of the temple, the altar, and the
sacrifice; on account of which the Lord Christ, who had come from God,
and been sent, to execute judgment and righteousness, being the only
lawgiver, utterly abolished and prohibited all the aforesaid swearing,
whether permitted or feigned and, in place thereof, referred all his
hearers and followers, only to yea and nay, which is so in truth.

And we also find that the high apostles of Christ, as obedient sheep
of their only Shepherd, followed the doctrine of Christ in this
respect. Hence all believers are in duty bound obediently to follow
this doctrine of Christ and the course of his apostles, putting away
all lying, and dealing only in truth, and thus testifying in all true
matters, whether before authority, or however the case may be, only
with yea that which is yea, and with nay that which is nay, without
adding anything more; and to keep these few words, little in sound,
but great and strong in signification, as inviolable as an oath, thus
showing themselves to be obedient followers of Christ and his apostles.

Of the rejection and abolishment of the ancient custom of swearing,
and how Christ commanded yea and nay in place of it, read: “Again,
ye have heard that it hath been said by them of old time, Thou shalt
not forswear thyself, but shalt perform unto the Lord thine oaths:
but I say unto you, Swear not at all; neither by heaven; for it is
God’s throne: nor by the earth; for it is his footstool: neither by
Jerusalem; for it is the city of the great King. Neither shalt thou
swear by thy head, because thou canst not make one hair white or black.
But let your communication be, Yea, yea; Nay, nay: for whatsoever is
more than these cometh of evil.” Matt. 5:33–37; 23:21.

“But above all things, my brethren, swear not, neither by heaven,
neither by the earth, neither by any other oath: but let your yea be
yea; and your nay, nay; lest ye fall into condemnation.” James 5:12.

“When I therefore was thus minded, did I use lightness? or the things
that I purpose, do I purpose according to the flesh, that with me there
should be yea, yea, and nay, nay? For all the promises of God in him
are yea, and in him Amen.” 2 Cor. 1:17,20.


ARTICLE XXVII.

_Of the office of magistracy_, and secular power, we confess: That
the office of magistracy is an ordinance and institution of God who
himself willed and ordained that such a power should be over every
country in order that thereby countries and cities might, through good
policy and laws, for the punishment of the evil and the protection of
the pious, be governed and maintained in quiet and peace, in a good
civil life; without which power of authority the world, lying as it
is in wickedness, could not subsist. Hence, all believers are in duty
bound, not only for wrath, but also for conscience sake, to submit
themselves to this power, and as good subjects, to obey it with fear
and reverence; willingly and without murmuring to render unto their
human ordinances and laws everything that is due to them, whether it be
tribute custom or excise; and to pray with an humble heart for their
life and welfare, and thus to seek with a faithful heart the prosperity
of the country and city in which they reside; and though they, for
the word of God, may have to suffer persecution, the spoiling of their
property, and death, from the authorities, they may not speak evil of
them, nor resist them in any wise with weapons and defense, but commit
vengeance to God alone, and expect consolation with God after this
life. Rom. 12:2; Wis. 6:4; Ecclesiastes 17:14.

But if the authorities, through Christian equity, grant liberty
to practice the faith in every respect, we are under so much the
greater obligation of submissive obedience to them; but so far as the
authorities abuse the office imposed on them, which extends only to the
temporal, bodily government of men in temporal things, and encroach on
the office of Christ, who alone has power over the spirits and souls
of men, seeking, through their human laws, to press and compel men to
act contrary to the word of God, we may not follow them, but must obey
God rather than men, seeing Christ has been set by God his Father above
all authority and power, the head in his church; and to this Father of
Spirits we are directed, that in all things pertaining to the faith we
should obey him.

And as the kingdom of Christ is not of this world, but spiritual, he
has dissuaded and prohibited all his servants and followers from all
secular government and highness, and has instituted in his church
various ordinances, as pastors, teachers, helps and governments, by
which the saints may be joined together, to edify the body of Christ;
but the secular office[222] he left to the secular government, under
which the followers of Christ as strangers and pilgrims, who have here
no kingdom, power or continuing city, must sojourn, and fight only with
spiritual weapons, which is the word of God; seeing neither Christ
nor his apostles prescribed to believers any laws or rules according
to which they should govern the world; neither did they refer them to
the laws of the Jews, much less to those of the Roman emperors, or
heathen laws, according to which they might regulate themselves herein;
but they prescribed to believers only good doctrines, how they should
conduct themselves in all Christian propriety as obedient subjects,
under the government of the authorities; referring them to his own
example, who shunned all the greatness of this world, and showed
himself only as a poor servant. Thus must also all his followers avoid
the office of magistracy in all its departments, and not administer it,
following also in this the example of Christ and his apostles, in whose
church said offices were not administered, as is well known to every
intelligent person.

  [222] _But not the office of authority_, then says the writer.

But as all Christians are not permitted, but very strictly prohibited
by God, to speak evil of, judge or condemn any one that is without
their communion, we would with this still much less speak evil or
injuriously of the magistracy, but trust in the only good God, who
keeps all the alms of man as a signet, and his good deeds as the apple
of the eye, and has promised a true reward to him who will give only
a cup of cold water in the name of a disciple; that he, the Blessed,
will also be gracious to, and not leave unrewarded the good deeds
of all authorities, particularly those who administer their office
aright according to the ordinances of God, which consists chiefly in
protecting good, innocent, defenseless people, and in punishing the
evil. Hence, all Christians are in duty bound to regard the authorities
as God’s ministers, and to pray for them, with a fervent heart, that it
may please God to be gracious to them and give them eternal salvation.

How government is of God, and for what purpose it is instituted, read:
“For there is no power but of God: the powers that be are ordained of
God. Whosoever therefore resisteth the power, resisteth the ordinance
of God: and they that resist shall receive to themselves damnation. For
rulers are not a terror to good works, but to the evil. Wilt thou then
not be afraid of the power? do that which is good, and thou shalt have
praise of the same: for he is the minister of God to thee for good. But
if thou do that which is evil, be afraid; for he beareth not the sword
in vain: for he is the minister of God, a revenger to execute wrath
upon him that doeth evil.” Rom. 13:1–4; Syrach 17:17.

“Jesus answered Pilate: Thou couldest have no power at all against me,
except it were given thee from above.” John 19:11; Wis. 6:3; Dan. 2:21;
4:25; 5:21; Jer. 27:5.

How Christ taught his followers not to accept magisterial office, read:
“But Jesus called them to him, and saith unto them, Ye know that they
which are accounted to rule over the gentiles exercise lordship over
them; and their great ones exercise authority upon them. But so shall
it not be among you: but whosoever will be great among you, shall be
your minister: and whosoever of you will be the chiefest, shall be
servant of all. For even the Son of man came not to be ministered
unto, but to minister, and to give his life a ransom for many.” Mark
10:42–45; Matt. 20:25; Luke 22:5.

Mark the words: _But so shall it not be among you._ This can not be
applied to the apostles only, who were equal servants, the one being
no greater than the other, and they soon separating from each other
to preach the Gospel to all nations, could not, on this account, show
to each other alone the duty of servants here required; hence the
words, _among you_, must necessarily be understood of the whole church,
seeing Christ spoke to his twelve apostles many others of his principal
doctrines and commandments, which relate to all believers, as his
blessed lips say in the Gospel: “And what I say unto you I say unto
all.” Mark 13:37.

“Jesus answered, My kingdom is not of this world: if my kingdom were
of this world, then would my servants fight, that I should not be
delivered to the Jews: but now is my kingdom not from hence.” John
18:36; 6:15; Matt. 5:39; 2 Cor. 10:4; Eph. 6:13; Is. 2:4; Micah 4:3;
Zech. 9:10; Ps. 76:3.

Read further, not according to what law the believers are to govern
the unbelievers, but only how the church of Christ shall be obedient
to government. “Let every soul be subject unto the higher powers.”
“Wherefore ye must needs be subject, not only for wrath, but also for
conscience’ sake.” “Render therefore to all their dues: tribute to
whom tribute is due; custom to whom custom; fear to whom fear.” Rom.
13:1,5,7.

“Render therefore unto Cesar the things which are Cesar’s, and unto God
the things that are God’s.” Matt. 22:21; Mark 12:17.

“Submit yourselves to every ordinance of man for the Lord’s sake:
whether it be to the king, as supreme; or unto governors, as unto them
that are sent by him for the punishment of evil doers, and for the
praise of them that do well.” 1 Pet. 2:13,14.

“Put them in mind to be subject to principalities and powers, to obey
magistrates, to be ready to every good work, to speak evil of no man,
to be no brawlers, but gentle, showing all meekness unto all men.” Tit.
3:1,2; 1 Tim. 2:2; Jer. 29:7; Baruch 1:11.


ARTICLE XXVIII.

_Of the discipline of the Christian Church and separation of offending
members._ Of this we confess: That, as a house or city cannot be
maintained without doors, gates and walls by which evil men may be
expelled, excluded and debarred, and the good and pious be taken in and
protected; so Christ, for the preservation of his church, gave her the
key of heaven, which is his word, that by and according to the same she
should judge and reprove according to truth, for their reformation,
all those in her communion that are found to offend in doctrine and
conversation, that is, to act contrary to any commandment or ordinance
which God has given to his church; and thus to separate the disobedient
from her communion, that the church may not be leavened and stained by
their false doctrine and impure walk, and become a partaker of other
men’s sins; and that the pious thereby may be brought to fear, and
restrain themselves from the commission of similar offenses.

And, as God through Moses commanded this punishment of transgressors
to be inflicted according to the magnitude of the offense, so that
those who through ignorance, weakness, and otherwise, offended by minor
sins against any of the commandments of the Lord, were reconciled to
God by various offerings and the intercessions of the priests, but the
open, great transgressors of the law could not be reconciled by such
offerings, but had to die without mercy under two or three witnesses;
so Christ in the New Testament also taught to inflict christian
punishment according to the magnitude of the offense; not to man’s
destruction, as in the punishment of Israel, which was death, by which
the transgressor was cut off from repentance and reformation; but
Christ having come to save men’s souls, instituted this punishment for
the reformation of sinners and ordained that if any one see his brother
commit a transgression which is obviously a sin, but not so great as
to have brought forth death in him, he shall out of Christian love for
his soul, speak to him privately, with the word of God, and reprove him
of his sin and admonish him. If he receive this Christian admonition,
he has gained his brother, and shall, out of fervent charity, conceal
and cover his sin. 1 Pet. 4:8. But if he heareth him not, he shall take
one or two more with him, so that in the mouth of these witnesses every
word may be established. But if he shall neglect to hear them, then the
matter must be brought before the church; and if he neglect to hear the
church, all the members of which are judges, he shall be excluded from
the brotherhood.

But if any one fall into open works of the flesh, from which the
church perceives that through these sins he has separated himself
from his God, and incurred the divine wrath, such an one the church
shall, without any of the aforesaid admonitions and words as in the
case of the offending sinner, on account of his sins, exclude from the
brotherhood, and point him to repentance and reformation, by which
he may again find grace with God, even as he has become separated
from God through the evil works of the flesh. Thus the church shall
knowingly keep none in her communion who are separated from God through
their sins; nor separate any from her communion save those who have
previously through their sins become separated from God; nor again
receive any, and promise life and peace to them, except those who
through faith and true repentance have first been received into grace
with God.

This true repentance possesses the following properties: 1. That we
have a sincere sorrow before Almighty God for all the sins we have
committed; 2. that we confess our sins from the heart, before God and
men; 3. that we desist from and do not continue any longer in sin,
and, according to our ability, seek to make amends for the evil we
have done, by doing good. This repentance and reformation again opens
the entrance to the kingdom of God, which before was closed to us on
account of our sins. So that the church of God, by this her separation
and reception, may according to his word, follow the previous
separation and reception by God in heaven, of which the action of the
church is only a proof and proclamation.

And since with God there is no respect of persons, therefore the
church of God shall use this key of the word of God aright, and, in
punishing, spare no one, whether he be minister or brother, man or
woman, but shall judge the small as well as the great after one rule
and measure of the divine word, according to the truth. And, as all
disobedient sinners by consent of the church, with sorrow and sadness
of heart, are excluded from the brotherhood, and referred to repentance
and reformation; so also shall all obedient, penitent sinners with the
consent and concurrence of the church, be received, by the bishop of
the church. And, as men are wont to rejoice over the finding of a lost
sheep, piece of silver, or son, so shall believers rejoice with all the
angels of God over the repentance and return of their erring brother or
sister.

How the minor sins, whether caused through weakness or ignorance, were
reconciled by the priest with various offerings, read: Lev. 4:27; 5;
Numbers 5:6; 15:22.

But the open transgressors of the law were put to death without mercy
under two or three witnesses. Of this read: Num. 15:30; Lev. 24:14;
Deut. 17:12; 19:15; Heb. 10:28.

In connection with this read also the words of the high priest Eli: “If
one man sin against another, the judge shall judge him; but if a man
sin against the Lord, who shall entreat for him?” 1 Sam. 2:25.

How Christ commanded that small offenses between brother and brother
should be punished, read: “If thy brother shall trespass against thee,
go and tell him his fault between thee and him alone: if he shall hear
thee, thou hast gained thy brother. But if he will not hear thee, then
take with thee one or two more, that in the mouth of two or three
witnesses every word may be established. And if he shall neglect to
hear them, tell it unto the church: but if he neglect to hear the
church, let him be unto thee as a heathen man and a publican. Verily
I say unto you, Whatsoever ye shall bind on earth shall be bound in
heaven; and whatsoever ye shall loose on earth shall be loosed in
heaven.” Matt. 18:15–18; Luke 17:3; Gal. 6:1; Jas. 5:19.

“If any man see his brother sin a sin which is not unto death, he shall
ask, and he shall give him life for them that sin not unto death.” 1
John 5:16.

But open offending members Christ commanded to sever and cast away
without exercising admonition, intercession, or forgiveness in regard
to them, before the separation. Read: Matt. 18:8; Mark 9:42.

Thus did also the apostles, according to the doctrine of Christ, deny
eternal life to all the known works of the flesh, condemning them to
death, and in their assembly; delivered the Corinthian fornicator unto
Satan, with the word and power of our Lord Jesus Christ, without using
the aforesaid admonition with regard to him. 1 Cor. 5:3. Read also: 1
Tim. 1:20; 5:20; 2 Cor. 13:2.

“There is a sin unto death: I do not say that he shall pray for it.”
1 John 5:16; Numbers 15:30; Heb. 10:28; 1 Cor. 5:13; 2 Cor. 13:2; Ps.
1:5; 2 Tim. 2:20; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5.


ARTICLE XXIX.

_Of the withdrawing from and avoiding of apostate and separated
members_, is confessed: As separation is commanded by God for the
reformation of sinners, and the maintenance of the purity of the
church; so God has also commanded and willed, that in order to
shame him to reformation, the separated individual shall be shunned
and avoided. This withdrawing proceeds from the separation, and is
a fruit and proof of the same, and without it separation is vain
and unavailing. Hence, this ordinance of God shall be practiced
and maintained, by all believers, with the separated persons. This
withdrawing extends to all spiritual communion, as the supper,
evangelical salutation, the kiss of peace, and all that pertains to
it. This withdrawing extends likewise to all temporal and bodily
things, as eating, drinking, buying and selling, daily intercourse and
conversation, with all that pertains to it.

Thus, believers shall, according to the word of God, withdraw
themselves, from the separated in all spiritual, evangelical matters,
as well as in all bodily and temporal things. And as in separation no
persons may be regarded or spared, but must, by consent, be separated
from the true members of the body; so also in withdrawing, extending
to all spiritual and temporal matters, none may be spared or excepted,
whether man or woman, parent or child, or whatever relation it may be;
seeing we nowhere read, where God gave His church a general commandment
or ordinance, that any member of said church was entirely exempted and
excluded from such commandment; but on the contrary, it appears in
many places, that the whole number, without exception, had to regulate
themselves according to one rule set before them by God; hence this
ordinance of God must be practiced and maintained by all the members
of the body of Christ, without respect of persons, in the fear of God,
to shame sinners to reformation, until the person punished is again
received into the church.

But as all divine ordinances must be tempered with Christian kindliness
and discretion, these also must have their place in this matter of
shunning. Hence, the believers must conduct themselves with more
discernment and equity with regards to separated persons, than did the
scribes and Pharisees with regard to the Sabbath; who, as it appears
would rather let men perish, than that they should receive help on the
Sabbath, thinking that the Sabbath should be broken thereby, though
they themselves, in such a case, broke the Sabbath for various minor
matters. But, even as the pious followers of the law did not sin, nor
break the Sabbath, when they, on this day, performed not their own, but
only the works which God had commanded them, so the believers neither
sin nor act contrary to the commandment of shunning, when they perform
not their own works, but only the works which God has commanded them
concerning separated persons; as, in case of necessity, to minister to
their bodies with food and other needful things, and to their souls
with the word of God, as well as to assist them by virtue of the
commandment of God, in case of danger from water, fire and the like;
these all believers are in duty bound to do; and they must thus, with
great carefulness, seek that which is lost, and lead that which has
erred, back to the right way, reprove and instruct them with the word
of God, where such Christian admonition may take place, according to
the example of Christ; but in all human works believers must with all
diligence withdraw themselves from the separated persons, until they
have reformed and been united again with the church.

In order rightly to understand this matter, it must be considered that
the people of Israel at the time of Christ were under the power and
dominion of the Romans, and could not punish transgressors according to
the law of Moses, hence they separated from their communion and avoided
those who departed from the law of the fathers, and went over to the
Gentiles, Samaritans, or open sinners. Concerning this read: They
regarded them as unclean, abhorred them, compared them to heathens and
enemies, avoided all dealings and intercourse with them, and hindered
them in their business. 3 Maccabees 2:34. Read also: John 18:31; 4–9;
Acts 10:28; 11; Gal. 2:12.

This custom Christ also observed, and commanded that the disobedient in
the church should be so regarded, saying: “If he neglect to hear the
church, let him be unto thee as a heathen man and a publican.” Matt.
18:17.

This the apostles also practiced in like manner, according to the
doctrine of Christ. Read: “I wrote unto you in an epistle not to
company with fornicators: yet not altogether with the fornicators of
this world, or with the covetous, or extortioners, or with idolaters;
for then must ye needs go out of the world. But now I have written
unto you not to keep company, if any man that is called a brother be a
fornicator, or covetous, or an idolater, or a railer, or a drunkard, or
an extortioner; with such a one no not to eat.” 1 Cor. 5:9–11.

Here the holy apostle forbids us to company and eat with apostate
brethren or sisters, which he did not mean or command with reference
to the unrighteous of this world, but permitted it with them; else we
would needs have to go out of the world, seeing the whole world lies
in wickedness; hence it must necessarily be understood with reference
to daily intercourse and eating, buying and selling, and the like. “A
man that is a lunatic, after the first and second admonition, reject.”
Titus 3:10; 2 Tim. 4:15; 2 John 10.

“And if any man obey not our word by this epistle, note that man, and
have no company with him, that he may be ashamed.” 2 Thess. 3:14.

How this withdrawing is to be observed by all believers, with regard
to all apostates, walking disorderly, without respect of person, read:
“Now, we command you, brethren, in the name of our Lord Jesus Christ,
that ye withdraw yourselves from every brother that walketh disorderly,
and not after the tradition which he received of us.” 2 Thess. 3:6.

Understand this withdrawing according to scriptures. Gal. 2:12; 3 Macc.
2:34, and the like, according to the spirit of the Gospel of Christ.

How believers must seek the lost, and not count the separated as
enemies, but admonish them, as brethren. Read: 2 Thessalonians 3:15;
Jas. 5:19; Luke 19:10; 15, the whole chapter.


ARTICLE XXX.

_Of the last day and the second coming of Christ from heaven_, we
confess: That the great God of heaven, who in the beginning created
heaven and earth with all visible things out of nothing, also appointed
a day and time, which cannot be known by the angels of God in heaven;
much less by mortal men, but which shall unexpectedly overtake men,
as the snare of the bird, and a thief in the night; at which time the
Almighty God will destroy this whole visible, earthly, realm, and burn
it with everlasting fire, except those of the human race who shall have
done the will of God; these shall abide forever.

In the last great day of the Lord the Son of God, Christ Jesus, who
in the presence of the apostles ascended from the earth in a cloud,
shall come again from heaven, in the clouds of the sky, but not in the
humiliated form of a servant, as in his first coming into the world at
Bethlehem. For at this his second coming he shall reveal himself in the
clouds as a King of mighty kings, and Lord of lords, with the power and
glory of his almighty Father, and all the angels of God with him, and
shall thus, with the trump of God, and the voice of the archangel, peal
forth an unutterable sound and shout; so that heaven and earth, all
the mountains and islands, shall be moved; the sun and moon shall lose
their brightness, the stars shall fall from heaven, and all kindreds of
the earth shall weep and wail over themselves, for fear and expectation
of the things which are to come; and all shall see the Son of man
coming, with power and great glory.

Of this last day of the Lord, read: “And as he sat upon the Mount of
Olives, the disciples came unto him privately, saying, Tell us, when
shall these things be? And what shall be the sign of thy coming, and of
the end of the world? Matt. 24:3.

“The day of the Lord will come as a thief in the night; in the which
the heavens shall pass away with a great noise, and the elements shall
melt with fervent heat, the earth also and the works that are therein
shall be burned up.” 2 Peter 3:16; Syrach 16:18; Mal. 4:1.

“For yourselves know perfectly that the day of the Lord so cometh as
a thief in the night. For when they shall say, Peace and safety, then
sudden destruction cometh upon them, as travail upon a woman with
child.” 1 Thess. 5:2,3.

“Heaven and earth shall pass away, but my words shall not pass away.
But of that day and hour knoweth no man, no, not the angels of heaven,
but my Father only.” Matt. 24:35,36; Mark 13:31; Ps. 102:27; Is. 51:6.

Of Christ’s coming from heaven, read: “Ye men of Galilee, why stand
ye gazing up into heaven? this same Jesus, which is taken up from you
into heaven, shall so come in like manner as ye have seen him go into
heaven.” Acts 1:11.

“For the Lord himself shall descend from heaven with a shout, with the
voice of the archangel, and with the trump of God.” 1 Thess. 4:16.

“Behold, he cometh with clouds; and every eye shall see him, and they
also which pierced him: and all kindreds of the earth shall wail
because of him.” Rev. 1:7; Matt. 24:30; Luke 21:27. Read also: 1 Thess.
1:10; 2 Thess. 1:7; Dan. 7:13; Jude 14.


ARTICLE XXXI.

_Of the Death of the body and the Resurrection of the dead_, we
confess: That, in the beginning, man was created immortal, but that
through the envy of the devil and the sin of our first parents, death
came into the world. And, as through the sin of Adam all men became
sinful in him, so also through him, all men became subject to bodily
death; so that in consequence thereof it is appointed unto men once to
die, but after this the judgment; seeing this sinful, corruptible flesh
and blood cannot inherit the eternal, incorruptible kingdom, but must
be renewed and glorified through death and the resurrection, by the
power of God.

And, even as, when a man falls into a deep sleep, his heart, soul or
spirit does not entirely sleep, as the body; so also the spirit or soul
of man does not die or fall asleep with the body, but is and remains an
immortal spirit. Hence temporal death, in the Scriptures, is called a
sleep, and the resurrection of the dead an awakening from this sleep of
death.

And as a sleeping man cannot receive and enjoy any good gifts, either
according to the soul or the body, much less any punishment, pain
and torment, unless he be previously awakened from his sleep; so
also, believers cannot receive the perfect heavenly existence, nor
unbelievers the eternal death or the pain of hell, either in the soul
or in the body, except they have first been awakened from the sleep of
death, and have arisen, through the coming of Christ.

Until this last day of judgment the souls of believers are waiting in
the hands of God, under the altar of Christ, to receive then in their
souls and bodies, the rewards promised them. So also the souls of
unbelievers are reserved to be punished, after the day of judgment, in
their souls and bodies.

And as through the sin and transgression of Adam death came upon all
men; so also the resurrection of the dead came upon all men through the
Savior Jesus Christ; so that, as in the springtime the sun, through his
glorious radiance and brightness, draws forth all sweet scented herbs
from the earth, as well as thistles and thorns, which are rejected and
reserved for the fire; so also, shall Christ Jesus, the true Son of
righteousness, in this great last day and hour, through his glorious
coming and appearing in the clouds of heaven, draw forth from the
earth, and cause to arise all men, the wicked and the pious; so that
this great God, through his power and commanding voice, by which he
spake in the beginning: _Let heaven and earth be made_; and his word
was immediately a perfect work; and who created all visible things from
that which was invisible, and made man of the dust of the ground; this
same God shall, through his unchangeable power and almighty word, in
the last day, call all men who have been changed into dust and earth,
and have been consumed by fire, birds, and fishes, from the dust, and
cause each to arise with his own body, flesh, and bones, with which
they have served either their Creator or sin.

And, as a woman in travail, when her hour is come, cannot retain,
but makes haste to deliver, the fruit of her womb, so also shall in
this last hour, death, earth, or hell and sea make haste to deliver
up the great number of the dead which in them have become dust and
ashes, and passed away. These shall all arise, with their own bodies,
incorruptible, which shall again be united with the soul and spirit,
which through death had been separated from the body, and had remained
immortal. At that time the pious shall be glorified and changed from
the mortal and corruptible into the immortal and incorruptible, from
the weak and frail, into the strong and glorious, being made like unto
the angels of God, and the glorious body of Christ. Thus shall also
those who shall live and remain at this sudden second coming of Christ
from the heaven, be changed and glorified after the image of Christ.

Of the first or temporal death, which came by the first transgression,
read: “For dust thou art, and unto dust shalt thou return.” Gen. 3:19;
25:33.

“And as it is appointed unto men once to die, but after this the
judgment.” Heb. 9:27.

“For since by man came death, by man came also the resurrection of the
dead.” 1 Cor. 15:21.

“For God made not death: neither hath he pleasure in the destruction of
the living.” Wisdom 1:13.

“Nevertheless, through envy of the devil came death into the world.”
Wis. 2:24; Rom. 5:12.

How at the second coming of Christ the dead shall rise through Christ,
read: “For the Lord himself shall descend from heaven with a shout,
with the voice of the archangel, and with the trump of God: and the
dead in Christ shall rise first.” 1 Thess. 4:16.

“Marvel not at this; for the hour is coming, in the which all that are
in the graves shall hear his voice, and shall come forth; they that
have done good, unto the resurrection of life; and they that have done
evil unto the resurrection of damnation.” John 5:28,29.

I know that my Redeemer liveth, and that he shall stand at the latter
day upon the earth: and though after my skin worms destroy this body,
yet in my flesh shall I see God: whom I shall see for myself, and mine
eyes shall behold.” Job 19:25–27.

Read also: Is. 26:19; Dan. 12:13; Matt. 22:31; Luke 20:35; John 6:40;
11:25; 1 Cor. 15 throughout; Ps. 90:3.

How in the resurrection of the dead, men’s vile bodies shall be
glorified, read: “In the resurrection they neither marry, nor are given
in marriage, but are as the angels of God in heaven.” Matt. 22:30.

“For our conversation is in heaven, from whence also we look for the
Savior, the Lord Jesus Christ: who shall change our vile body, that it
may be fashioned like unto his glorious body, according to the working
whereby he is able even to subdue all things unto himself.” Phil.
3:20,21; 1 Corinthians 15:42,53.


ARTICLE XXXII.

_Of the last judgment; of hell, and the damnation of unbelievers_,
we confess: That in the last day, when Christ Jesus shall appear in
the clouds of heaven, with power and great glory, all nations shall
be gathered before his judgment seat, and he shall separate them as
a shepherd separates the sheep from the goats, placing the sheep on
his right hand, and the goats on his left. Over these Christ Jesus is
ordained by his Father Judge of quick and dead, who will regard no
person, nor need the testimony of any; for the heart, mind and thoughts
of every one are manifest before him as an open book. This righteous
Judge will judge the whole world in righteousness, and as the great
Shepherd of the sheep, pronounce an eternal, irrevocable judgment
upon them, rewarding each in his own body according to that he hath
done. To all the believing, generated children of God who in this life,
as obedient sheep, heard and followed the voice of Christ, he shall
say: “Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world.” And to all unbelievers, who
would not have Christ and his word in this life, but, as disobedient,
obstinate goats, rejected them, he will say: ‘Depart from me, ye
cursed, into everlasting fire, prepared for the devil and his angels.’”

In that last day of the Lord the righteous God will deprive this world
of all good gifts; so that the sun, moon and stars shall lose their
brightness, and all the light and glory of the world shall be changed
into everlasting darkness. In that time the earth, waters and streams
shall be turned into burning pitch and brimstone, which shall burn
forever and ever. And, seeing this earth is called hell in many places
in Scripture, and no other hell being anywhere mentioned, the same is
regarded as hell and the place of damnation; in which fiery pool and
outer darkness all unbelievers will finally have to suffer the burning
of hell and eternal damnation; and thus they shall at last be punished
and tormented with the visible things, which in preference to the
eternal and invisible, they chose and served in this life.

Into that place of darkness and fiery pool all unbelievers shall, after
the resurrection, their souls having been united with their bodies,
be sentenced by Christ. Then shall be fulfilled that which is written
concerning this last, sad day of separation; namely, that one of two
shall be taken in the field, in the bed, and at the mill, and be caught
up in the air to meet the Lord; but the others shall be left, and be
sentenced into said pool of darkness, where they shall be tormented
with the devil and his angels, burning, and suffering in all eternity,
forever deprived of all grace and mercy from God, which is the second
death.

Of the last judgment, and how the whole human race shall appear before
the judgment seat of Christ, to receive each in his own body an eternal
sentence, read: “And he commanded us to preach unto the people, and
to testify that it is he which was ordained of God to be the Judge of
quick and dead.” Acts 10:42.

“Because he hath appointed a day, in the which he will judge the world
in righteousness by that man whom he hath ordained.” Acts 17:31; Psalms
7:11.

“For we must all appear before the judgment seat of Christ; that every
one may receive the things done in his body, according to that he hath
done, whether it be good or bad.” 2 Cor. 5:10; Rom. 14:10.

“And I saw the dead, small and great, stand before God; and the books
were opened: and another book was opened, which is the book of life:
and the dead were judged out of those things which were written in the
books, according to their works.” Rev. 20:12; Dan. 7:10.

“When the Son of man shall come in his glory, and all the holy angels
with him, then shall he sit upon the throne of his glory: and before
him shall be gathered all nations: and he shall separate them one
from another, as a shepherd divideth his sheep from the goats. Matt.
25:31,32; 16:27; 26:64; 2 Thess. 1:7.

Of hell and the place of damnation, read: “For it is the day of the
Lord’s vengeance, and the year of recompenses for the controversy of
Zion. And the streams thereof shall be turned into pitch, and the dust
thereof into brimstone, and the land thereof shall become burning
pitch. It shall not be quenched night nor day; the smoke thereof shall
go up forever.” Is. 34:8–10; 2 Peter 3:10; Syr. 16:18.

“And it came to pass as he (Moses) had made an end of speaking all
these words, that the ground clave asunder that was under them: and the
earth opened her mouth, and swallowed them up, and their houses, and
all the men that appertained unto Korah, and all their goods.” Num.
16:31,32.

Read further concerning Sodom and Gomorrah, how they were overturned
and condemned and made an example; and how the earth is called hell.
Gen. 19:24; Jude 7; Acts 2:27,31; Ps. 16:11.

“That they might know, that wherewithal a man sinneth, by the same also
shall he be punished.” Wis. 11:16.

“Your gold and silver is cankered; and the rust of them shall be a
witness against you, and shall eat your flesh as it were fire.” James
5:3.

How the souls of unbelievers are reserved by God until the last day of
vengeance, to be tormented with their bodies after the resurrection,
read: “For after death shall the judgment come, when we shall live
again: and then shall the names of the righteous be manifest, and the
works of the ungodly shall be declared.” 2 Esdr. 14:35.

“For behold, the day cometh, that shall burn as an oven; and all the
proud; yea, and all that do wickedly shall be stubble: and the day that
cometh, shall burn them up, saith the Lord.” Mal. 4:1.

“The Lord knoweth how to deliver the Godly out of temptation, and to
reserve the unjust unto the day of judgment to be punished.” 2 Peter
3:9.

Them “he hath reserved in everlasting chains under darkness unto
the judgment of the great day.” Jude 6; Matt. 25:30; Rom. 14:10; 2
Corinthians 5:10.

Read further concerning the fearful and intolerable pain of hell.
Judith 16:17; Mark 9:46; Matthew 22:13; 24:51; 25:30,41; Rev. 19:20;
21:8.


ARTICLE XXXIII.

_Of the kingdom of heaven and eternal life_, we confess: That as there
is a visible, perishable kingdom of this, which, through the sins and
wickedness of men, lies in darkness; of which darkness, Satan, the
spirit of wickedness, who works in the children of unbelief, is the
supreme prince, who at last, with all his servants, shall be brought to
everlasting lamentation and remorse, and shall perish; so also there is
an eternal, immovable and invisible kingdom of heaven, of which Christ
Jesus is King, Prince and Lord; in which all believers shall live with
God forever in everlasting joy. To this glorious kingdom of heaven,
God, through his grace and goodness, from the beginning of the world,
caused the fallen human race to be called; first through his servants,
the prophets, and then through the Son himself, who, leaving this his
kingdom for a time, came to preach, and to invite all men, to flee the
shadow of this world, and to make haste to enter into this eternal
rest. For this end the fatlings are killed, and this glorious feast is
prepared; so that men are prevented from making any excuse concerning
the piece of land, the oxen, and the wife, but the way, door and gate,
is open and well prepared.

This glorious kingdom of heaven is typified and represented to us
by a city full of all good things, and the new Jerusalem, coming
down from heaven, which is beautifully prepared by God, as a bride
adorned for her husband; the streets of it are pure gold, and the
gates and walls built of and beautifully adorned with manifold pearls
and precious stones. In this city is the glory of the Almighty God,
which neither Moses on Mount Sinai, nor the eyes of any mortal man
were able to behold. This brightness and everlasting light shall
shine in this city forever and ever. Here all sorrow and mourning,
cold, nakedness, hunger and thirst shall be changed into everlasting,
satisfying joy and consolation. This glory and joy is so exceedingly
great and unspeakable, that eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things which God hath prepared
for them that love him; and into this heavenly state, which is beyond
all praise, all believers and God-pleasing persons shall, at the
resurrection of the dead, when their souls, which through death had
become separated from the body, and until this last time were preserved
in the hand of God, shall be re-united with their bodies, be caught up
from this earthly darkness, to meet the Lord in the air.

And, as a bride is received by her bridegroom; so also shall all true
children of God then be received with body and soul through grace,
by Christ Jesus, and be admitted to this glorious joy, where they
shall see God as he is, in his unspeakable glory, together with all
the heavenly hosts. Then shall their robe of mourning, or the mortal
clothing of the flesh be put off, and the immortal be put on; and they
shall be clothed in white, shining raiment, and together with all
God’s chosen ones, be fed by the son of God, whom they confessed in
the world, with the hidden heavenly bread, and shall eat of the tree
of life, and drink out of the living fountain of water, and, being as
the angels, shall, with joyful tongues and mouths, in gladsome voices,
to the honor of the lamb, their bridegroom, sing the new song, with
unspeakable, glorious joy, which no one can take away from them; but
they shall be kings and priests of God, and shall live and reign with
Christ for ever and ever.

May the God of grace and mercy, and of all comfort, who has from the
beginning called us to this his heavenly kingdom and glory, endow us
unworthy children of men with his good spirit, make us worthy of him
and draw us to him-ward, that we may follow and run after this high
prize, and by grace receive the same, through Jesus Christ, and enjoy
it for ever. Amen.

Of the everlasting kingdom of heaven, and its King, read: “Wherefore we
receiving a kingdom which cannot be moved, let us have grace.” Hebrews
12:28.

“My kingdom is not of this world; if my kingdom were of this world,
then would my servants fight, that I should not be delivered to the
Jews; but now is my kingdom not from hence.” John 18:36.

“Receive the gift that is given you, and be glad, giving thanks unto
him that hath called you to the heavenly kingdom.” 2 Esdr. 2:37; Col.
1:13; Ps. 22:28.

Read further how this eternal King, Christ Jesus, at his second coming
from heaven, after the dead shall have arisen, and the eternal judgment
been held, shall receive all the members of his kingdom in this his
everlasting glorious kingdom of heaven, where they shall behold God
in unspeakable glory. “Then shall the King say unto them on his right
hand, Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world.” Matt. 25:34.

But the righteous live for ever more; their reward also is with the
Lord, and the care of them is with the Most High. Therefore shall they
receive a glorious kingdom, and a beautiful crown from the Lord’s
hand.” Wis. 5:15,16; 1 Peter 5:4; 2 Timothy 4:8; Rev. 2:10; Jas. 1:12.

“Then we which are alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air: and so shall we ever
be with the Lord. Wherefore comfort one another with these words.” 1
Thess. 4:17,18; 1 Cor. 2:9; 1 Peter 1:8; John 16:22.

“Beloved, now are we the sons of God, and it doth not yet appear what
we shall be: but we know that, when he shall appear, we shall be like
him; for we shall see him as he is.” 1 John 3:2; Philippians 3:20,21.

“When Christ, who is our life, shall appear, then shall ye also appear
with him in glory.” Col. 3:4.

“Thine eyes shall see the King in his beauty: they shall behold the
land that is very far off. Thine heart shall meditate terror.” Is.
33:17,18.

Of all who from a true faith shall show forth the required spiritual
virtues, and shall continue to the end in this divine calling, read:
“If ye do these things, ye shall never fall: for so an entrance shall
be ministered unto you abundantly into the everlasting kingdom of our
Lord and Savior Jesus Christ.” 2 Peter 1:10,11.

_Here is the patience and the faith of the saints._ Rev. 13:10.

We feel now that we have fulfilled the promise which we made in the
beginning concerning the matter of holy baptism, and other articles of
Christian worship; with which, we trust, those who fear God and love
the truth will content themselves; hence we conclude this, and proceed
to the steadfast martyrs who in the sixteenth century suffered for the
name of Jesus Christ, and his holy truth.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE SIXTEENTH CENTURY.


SUMMARY OF THE MARTYRS IN THE SIXTEENTH CENTURY.

[Mention of the inquisition which from the year 1492 continued to 1660.
It is noticed for the year 1501.

Persecution of the orthodox Christians in Hungary briefly, and plainly
shown, for the year 1507.

Two years after this, there is brought to remembrance another
persecution of the same people, in the principality of Mecklenburg,
near Mooren, two years later, presented and noted for the year 1509.

Several persons who opposed popery in various points of doctrine; as,
Nicholas Rus, Bernhard Liblinensis, John Picus, John Hilten, William
Budaeus, John Bugenhagius, etc.; some of whom also felt the sting of
the Roman scorpion, referred to in a note for the years 1509, 1510,
1512, 1513, 1520, etc.

The decree which by the Romanists was published, in the Netherlands,
against all who believed otherwise than the Roman church, and what
misery resulted thereupon, circumstantially noticed for the year 1521.

In a note for the year 1522 mention is made of Charles Stadius, and for
the year 1524, of Henry Zutphaniensis, touching their faith and death.

Beginning of the old _Martyr’s Mirror of the Defenseless Christians_,
together with the emendation from various creditable chronicles,
memoirs, testimonies, etc.

The first martyrs mentioned are Hans Koch and Leonhart Meister; both of
whom lost their lives for the truth of the holy Gospel, at Augsburg, A.
D. 1524.

Then follow so great multitude of professors of Christ, who gave their
lives for his name’s sake; as well as so great a number of accounts of
bloody decrees, examinations, sentences, and memorable memoirs, that it
is impossible to enumerate them. From the year 1524 until 1597, almost
until the close of the century, the pious martyrs were apprehended,
tormented, and put to death by fire, water, sword, burying alive; with
which last manner of death this century is concluded.]

       *       *       *       *       *

A great door is opened unto us to the arena of the martyrs and blessed
followers of Jesus. None of the previous persecutions endured by the
orthodox martyrs are to be compared to the present one. We have come
through the time of fifteen centuries, each consisting of one hundred
consecutive years; but we must confess that we did not meet with what
we have seen, or, at least, that which we shall see here. The length
of the time, the severity of the persecution, and the number of the
martyred persons shall testify to this.

It is true, that fifteen hundred years extend over a longer period
of time than about a hundred and fifty of like years; and that the
persecutions which occurred during this long time, when put in the
balance, would be heavier than this last one, as well as the number of
the persons who were persecuted; but never in the preceding fifteen
centuries did any persecution continue for so long a time without
alleviation; never was then in so short (though actually long) a time
so much innocent blood shed; never were there in so small a space so
many dark prisons, deadly tribunals, scaffolds, fiery stakes, and other
instruments of death erected and made use of as were at this time in
Germany and in the Netherlands.

To prove this, without unnecessary words, we will forthwith enter upon
our task, beginning with Germany, and ending with the Netherlands.


SEVERE INQUISITION AGAINST THE BELIEVERS, ABOUT THE YEAR 1501.

The inquisition of which we gave an account in the first book, for
the year 1492, continued against the orthodox believers, as is firmly
believed, even until this time; so that many who were subjected to the
same, and remained steadfast, had to suffer themselves to be put to
death; who, in the sight of God, came to an honorable, but in the eyes
of the world, a shameful and not less miserable end, but who shall
hereafter, with Christ their Savior (who herein preceded them), be
clothed with everlasting honor and joy, yea, be crowned as victorious
kings in the heavenly Zion, according to his promise: “Be thou faithful
unto death, and I will give thee a crown of life.” Rev. 2:10.

Concerning the beginning of this inquisition see the first book, for
the year 1492, and how the same continued until this time and long
after, compare _Hist. Georg., lib. 6. Pieter Bor, lib. 3. Orsprong der
Nederlandtsche Beroerten, fol. 9–12. Tooneel Nicol., fol. 87. Guil.
Merulae, Tract. 9, 47. Eman. van Met._ (old edition), _fol. 40. Retuald
Gonsalv., in de H. Spanish Inquisition_ throughout. _Hist. Wenc., fol.
187. Chron. Phil. Mel., lib. 5. Hist. Alons. de Vlb., lib. 2_, with
_Chron. van Ondergang, page 899, col. 1, 2, page 900, col. 1, 2_.


PERSECUTION OF THE ORTHODOX BELIEVERS IN HUNGARY, A. D. 1507.

That the old Waldenses, or orthodox believers, whose sound confession
we have shown elsewhere, were now severely oppressed and persecuted in
Hungary; insomuch that they were necessitated to deliver a defense of
their faith against the unfounded accusations on account of which they
suffered persecution, to Uladislaus, King of Bohemia, we have partly
shown in the Account of Holy Baptism, for the year 1507, and it is
confirmed by H. Boxhorn, in his tract concerning this matter, _fol.
27_; compared with _P. J. Twisck, Chron., page 930, col. 2_.


ANOTHER PERSECUTION OF THESE PEOPLE IN THE PRINCIPALITY OF MECKLENBURG,
NEAR MOOREN, A. D. 1509.

_A. D. 1509_, old writers state, that the aforementioned old Waldenses,
on account of the envy of the Pope and papists, could no longer enjoy
their liberty in confessing and practicing their true belief, in the
principality of Mecklenburg, near Mooren. _See the last mentioned
chronicle, page 937, col. 2, ex Catal. Test., fol. 902._

NOTE.--_A. D. 1509._--At this time, Nicholas Rus vigorously taught
and wrote against the Pope, saying: 1. That letters of indulgence
were nothing but subtle deceptions to rob the plain and simple people
of their money. 2. That the Pope does not have as much power as
people suppose. 3. That the Popes, cardinals, bishops, and prelates
were leading lascivious lives, etc. 4. That saints ought not to be
invoked.[223] This Nicholas had many hearers in the principality of
Mecklenburg, but from necessity, because of the papists, was soon
compelled to leave the place. He went to Wismar, but there also he had
no abiding place. See the authors last mentioned, for the year 1509.

  [223] This fourth article the writers enumerate as the third.

_A. D. 1510._--Bernhard Liblinensis taught and wrote at this time: 1.
That it is impossible that the whole world should obey a single man, as
is the Pope. 2. That the popes themselves were not of one mind; for the
one prohibits that which another has instituted to be observed. 3. That
therefore it is sufficient to believe in Christ, and to obey him alone.
_Chron. van den Ondergang, page 939, col. 2_, compared with _Catal.
Test., fol. 911_. However, what befell him as punishment from the Pope
on this account, is not stated.

_A. D. 1512._--John Picus, John Hilton, and others, vigorously spoke at
this time against the abuses of popery, severely reproving their (the
Popes) life, deeds, and doctrine. However, what they suffered because
of this, is not indicated. See the last mentioned chronicle, _page 946,
col. 1_; also, _Joh. Munst., fol. 203, 204_.

_A. D. 1513._--William Budaeus, a very learned man in France, wrote at
this time in a book: 1. The popes and bishops originate war between
princes and potentates; while they by rights ought to advise and
help to peace. 2. They fill the world with pride, avarice, gluttony,
drinking, lasciviousness, whoredom, adultery, and other shameful
things, surpassing in these vile deeds the laity. 3. They are Epicures,
who do not care for eternal life, as they show by their works; and they
are to their hearers the cause of eternal damnation. As to the end or
death of this man, however, we have likewise found no account. Compare
_P. J. Twisck, Chron., page 949, col. 1_, with _Catal. Test., fol. 908.
Joh. Munst., fol. 208_.

_A. D. 1520._--John Bugenhagius, surnamed Pomeranus, a remarkably kind
and moral man, was at this time very well known through his writings.
Among other things he says, in a little book, treating of Unborn
Infants, that men erred for twelve centuries with regard to infants,
whom (by rights) they could not, yet greatly desired to, baptize. Two
days before his death there was an eclipse of the sun. He died at
Wittenberg, aged 73 years. Compare the last mentioned chronicle, _page
985, col. 1_, with _Leonh., lib. 7. Jac. Verh. Afb., fol. 28, 30, 32_.

       *       *       *       *       *

The time now draws near, when the account of the last of those who
suffered death, in our old Book of Martyrs begins. We speak of those
who gave their lives for the truth since the great Reformation, or, at
least, since the establishment of the worship of God in the year 1524,
and from that time forward. In the meantime it will be well for us to
notice that the martyrs of whom we shall speak were of the profession
of the Waldenses, even as were the preceding ones, of whom we have
previously spoken. All the labor which we took upon ourselves from
the middle of the twelfth century, tended to follow the line of these
people. This has been our aim continually up to the present time, and,
in this, as we hope, we have not been unsuccessful; yea, we trust that
we have shown this to a certainty. In the meantime the intelligent,
to whom we gladly submit the matter, may judge with regard to it. The
first work which is now before us, is to unite the first martyrs with
the last, and to follow up what we have written with that which was
written before. In order to give no offense to any one, we intend to
leave the old accounts unchanged, excepting a few discrepancies and
typographical errors; as well as what we shall add of our own from the
testimonies of old writers; which shall be plainly distinguished. By
following this method, we hope to accomplish our purpose successfully.


OF THE DECREE WHICH BY THE ROMANISTS WAS PUBLISHED IN THE NETHERLANDS,
ABOUT THE YEAR 1521, AGAINST ALL WHO BELIEVED OTHERWISE THAN THE ROMAN
CHURCH; AND WHAT MISERY RESULTED THEREFROM.

_About A. D. 1521_, at the time of Emperor Charles V., a decree was
made and issued by those of the Roman church, on account of the
Lutherans and Zwinglians, against all those who were opposed to the
Roman profession, and hence, also against the Anabaptists; who were
all threatened with cruel punishments of death, as appears from the
following account in the _Chron. van den Ondergang, p. 975, col. 2_.

The account is as follows:[224] “From it was made, A. D. 1521,” says
the writer, “the first prohibition or decree concerning religion,
and brought into the Netherlands without the consent of the States,
etc.; so that they (this and like decrees) were rather tolerated than
confirmed by the States; the more so since they were greatly favored by
the Pope and the clergy, as tending to promote obedience towards the
mother--the Roman--church, and generally no complaint was heard from
any of the common people against it; that is, against the first.

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

By virtue of this decree all who believed otherwise than the Roman
church, or who had such books in their possession, or harbored such
heretics or people, and all those whom the magistrates were commanded
to apprehend, were strictly sentenced to death; and not only these,
but also all who in any wise were suspected of heresy; every Roman
Catholic being required to denounce every suspected person, who, upon
the testimony of two witnesses, were, according to the instruction of
the judges, sentenced to death, their property confiscated, and one
third of it given to the accusers and witnesses, though said witnesses
had but little to say, only so that they were known as good Catholics
by their pastor or priest.

If any one from fear took to flight, no one was allowed to intercede
for him, or plead his innocence, neither the father for the child, nor
brother for brother; but he was condemned on account of his flight, and
his property confiscated.

Though one did even desist from his so-called error, and suffered
himself to be better instructed, as it were, by the pastor, according
to the Romish manner, he had nevertheless to die. No greater mercy was
shown him than that he was not put to death by fire, but executed with
the sword.

The women were buried alive, and no judge could mitigate these decrees,
unless he was willing to be regarded as a protector of the heretics,
and be proceeded against as such.

From this decree (the one first spoken of) made by imperial power and
authority, others were produced, and issued, almost every year.

And by virtue of these decrees, none might have in his possession,
buy, give, carry, read, or communicate, the doctrines, writings or
books, of the Lutherans, Zwinglians, etc. (he also makes mention of
the Mennonites), or dispute about them; neither might they confer or
dispute with any one about the holy Scriptures, or read the same to
others, except (Romish) theologians or doctors of divinity, or those
who were properly licensed.

No one was allowed knowingly to receive suspected persons (called
heretics) into his house, to lodge them, to give them food, clothes,
or money; but had to report them immediately, all on pain of death and
confiscation of property”.

Extracted from various Biographies of Emperor Charles V., _Chron.
Mich., 4th part_; _Chron. Sleyd., lib. 1, 2, to 25_; _Hist. Alons,
Ulloœ, lib. 1–5_; _Chron. Hed., fol. 682_; _Chron. Saxon., fol. 649_;
_Chron. Franc_, (old edition), _fol. 62, 63_; _Chron. Petr. Bor., lib.
1. Caprit., lib. 3. Pantal., lib. 3_; _Hist. der Mart. Doopsges., lib.
1. Eman. van Met., lib. 1_; _Mer., fol. 960_; _Chron. Petr. Scriv.,
fol. 593_; _D. Andries Hondd., lib. 1, cap. 15_; _D. Dirck Veli., lib.
2_; _Manl., fol. 255_; _W. Baud., lib. 16, an old chronicle of the life
and deeds of Charles V., throughout_, _etc._

NOTE.--A. D. 1522, Charles Stadius also declared his views, at this
time, among the learned; he secretly held with the Anabaptists, says
Leonhard Krantz in his _German Chronology, lib. 7._ Others, however,
ascribe a different belief to him, which is not found with the
Anabaptists; namely, that he said, that Christ, through his blood, had
also redeemed the (fallen) angels. _Conrad Schless, 1st part, cap. 5_,
compared with _P. J. Twisck, Chron., page 994, col. 2_. What happened
to him, however, on account of his belief, is not stated.

_A. D. 1524._--Henry Zutphaniensis was horribly put to death for
the Gospel of Christ, by Ditmarish peasants. See the above cited
_Chronicle, p. 1001, col. 1_. Also, _Rab., part 3_; _Sleyd., lib. 4_.




THE MARTYRS MIRROR
--OF THE--
DEFENSELESS CHRISTIANS.

OLD BOOK.

ENLARGED AND IMPROVED FROM VARIOUS CREDIBLE CHRONICLES, MEMOIRS,
TESTIMONIES, ETC.


  [The following Part of the Martyrs Mirror, was not originally written
  by van Braght, but was the outgrowth of a compilation from different
  authors, and published in different editions, which from time to
  time were enlarged and improved. The original book, as appears
  from the writings of Samuel W. Pennypacker, of Philadelphia, Pa.,
  was published in Holland, in 1562, under the title, _Het Offer des
  Heeren_. Later editions were printed in the years 1567, 1570, 1576,
  1578, 1580, 1589, 1595, and 1599. In 1617, a large quarto edition,
  containing 863 pages, written by Hans de Reis and Jacques Outerman,
  and printed by Zacharias Cornelisz, at Hoorn, was published, bearing
  the title, _Historie der Warachtighe getuygen Jesu Christi_. This
  book was succeeded by a folio volume of ten hundred and fifty-six
  pages, printed at Hærlem, by Hans Passchiers, von Wesbusch, in 1631,
  entitled, _Martelœrs Spiegel der Werelose Christenen_, that is, _The
  Martyrs Mirror of the defenseless Christians_. This book, our author,
  van Braght, embodies as “Second Part,” in his own work under the
  title of _The Bloody Theatre, or Martyrs Mirror of the defenseless
  Christians_, as he says, without change, except where some correction
  was needed, adding, however, such matter as seemed profitable and
  necessary. This will explain to the reader the above remark: “Old
  Book.”--_Publishers._]


HANS KOCH AND LEONHARD MEISTER, DESCENDANTS OF THE ANCIENT WALDENSES,
BOTH PUT TO DEATH AT AUGSBURG, FOR THE TRUTH OF THE HOLY GOSPEL, A. D.
1524.

From A. D. 1160 until this time (A. D. 1660) we have followed according
to our ability the trail and footsteps of the ancient Waldenses, of
which we have by no means, until this time, lost sight; neither have we
now lost sight of them, but still keep them in view.

This appeared in the case of two pious men of said profession (which
agrees with that of the Anabaptists) who, loving the truth of Christ,
which they maintained more than their own lives, were put to death at
Augsburg, in Germany, in accordance with the rigor of the court, there,
in the year 1524.

Concerning this, we read in _Jacob Mehrning’s History of Baptism_ the
following words, translated from the German: “From these Bohemian and
Moravian Old Waldensian brethren afterwards sprang several excellent
men; as, among others, Hans Koch and Leonhard Meister, who were both
put to death at Augsburg, A. D. ----.[225] _Bapt. Hist., page 748._

NOTE.--The year 1160 was the time in which Peter Waldo appeared against
popery, at Lyons, in France, and made a sound confession, of which we
gave an account in the first book. As regards his descendants, this
Hans Koch and Leonhard Meister are counted as none of the least of
them; as also, afterwards, Michael Sattler, Leonhard Keyser, John Hut,
etc. See _Jac. Mehr., Bapt. Hist., page 748_.


PRAYER OF HANS KOCH AND LEONHARD MEISTER.

The following earnest prayer to God was spoken by Hans Koch and
Leonhard Meister before their death, and left for the consolation of
all their fellow believers:

O God! behold now from thy high throne the misery of thy servants, how
the enemy persecutes them because it is their purpose to walk in the
narrow way, and how abominably they are scorned. He who learns to know
thee, and holds fast to thy words, is despised and scorned by them. O
God of heaven! we have all sinned before thee; therefore chastise us
in mercy. We beseech thee, let us enjoy thy grace, that thy honor may
not be profaned by us before this world, which now seems determined to
extinguish thy word. We might well have peace with them, if we would
not confess thy holy name, and not believe on thy Son, that he atoned
for us on the cross, bore our sins, and paid our debt. The enemy has no
other reason for his daily raging against us, than because we do not
fulfill his will, but love thee, O God, in our hearts, which neither
Satan nor his adherents can endure. Therefore they compel us with great
distress, and afflict us with much tribulation. Thus, our misdeed, on
account of which the enemy fights so hard against us, is, that we place
our hope in thee alone, and in thy dear Son Christ Jesus, and in the
Holy Ghost; therefore we must suffer reproach, because we do not set
ourselves against thee; if we would give ourselves up to idolatry, and
practice all manner of wickedness, they would let us live unharmed, in
peace and tranquillity. Therefore, O dear Lord, take up arms for us,
and judge all those who disregard thy power and might. If we would deny
thy word, antichrist would not hate us; yea, if we would believe his
false doctrine, follow his error, and walk with the world on the broad
road, we would have favor with them; but because we seek to follow
thee, we are hated and forsaken by the world. But though the enemy
brings us to torment, it does not happen to us alone, but was also
done to Christ our Redeemer; for they afflicted him first with much
reproach and suffering; and thus it was with all that adhered to him,
and believed in his word. Hence Christ says himself: Marvel not, if the
world hate you; for it hated me first; they have not received my words;
thus shall they also not receive your words. If they have persecuted
me, they will also persecute you; and when all these things happen
to you, rejoice and be exceeding glad: for great is your reward in
heaven. Christ comforts us still more through the mouth of his beloved
apostles, saying: If we suffer with him, we shall also rejoice with
him, and reign in everlasting joy. What matters it, if we are ridiculed
and scorned here for a little while? since God promises us eternal rest
and bliss. O Lord, thou seest and hearest the derision and contumely,
and the suffering with which thy children are afflicted. Thou also
knowest their small and feeble ability; therefore we pray thee, O God,
that thou wouldst protect thine own honor, and sanctify thy name, which
is now so fearfully profaned by all those who, here on earth, are of
high and low estate. Manifest thy power, that the enemy may perceive
and understand thy divine strength, and may learn to be ashamed. O Lord
God, have compassion upon thy poor sheep, that are scattered, and have
no longer a true shepherd who will henceforth teach them. Send them thy
Holy Spirit, that he may feed and satisfy them with thy grace, and that
they may not hearken to the voice of a stranger, unto the end. O God,
in thy high majesty, graciously hear our petition, and do not forsake
us, since we are in great tribulation and conflict. Give us steadfast
patience through Christ thy Son, our Captain, who can vanquish Satan
with all his host. To him be honor, and praise to his holy name. Amen.

Matt. 7:14; Ps. 106:6; Dan. 9:5; 1 Pet. 2:24; Matt. 22:37; 1 Pet. 4:3;
Matt. 7:13; John 17:14; 1 Pet. 4:1; Isa. 53; Matt. 27; Luke 24:26; John
15:18; 1 John 3:13; Matt. 5:12; Rom. 8:11; 2 Tim. 2:12; John 10:5.


CASPAR TAUBER, A. D. 1524.

In this year, also Caspar Tauber, a tradesman and citizen of Vienna, in
Austria, was apprehended for the Christian faith; and as he faithfully
and steadfastly continued to confess Christ, without apostatizing, he
was condemned and burned.


OF A CERTAIN DECREE WHICH THOSE OF ZUERICH PUBLISHED AGAINST THE
ANABAPTISTS, A. D. 1525.

At this time not only the papists, but also the Zwinglians or so-called
Reformed in the city of Zuerich laid their hands on the innocent and
defenseless flock of Christ; yet not, as far as we can learn, punishing
them with death, or depriving them of life by the executioner, but
confining them under severe imprisonment, until ultimately, as may be
inferred, death followed.

However, in order to determine from this time on, what course was to
be pursued in this matter, the magistrate of said city ordained, among
other things, the following:

“Therefore we ordain and will, that henceforth all men, women, youths,
and maidens forsake Anabaptism, and practice it no longer from this
time on, and that they have their infants baptized; and whosoever shall
act contrary to this public edict, shall, as often as it occurs, be
fined one mark silver; and if any should prove utterly disobedient and
obstinate, they shall be dealt with more severely; for we shall protect
the obedient, and punish the disobedient according to his deserts,
without bearing with him any longer. Let every one act accordingly. All
this we confirm by this public document, sealed with the seal of our
city, and given on St. Andrew’s day, A. D. 1525.”

Compare _Chron. van den Ondergang, page 1010, col._ with _Henr. Bull.
against the Anabaptists, lib. 1, cap. 5, 6_; also the open letter of
the council of Zuerich, published A. D. 1525.

The Zwinglian church at Zuerich, where this decree was made, was at
this time only about five years old, and was itself also subjected
to the hatred and persecution of the papists; certainly a lamentable
matter, that those who had but a short time before purified themselves
in many respects from the leaven of popery and were opposed to the
tyranny of the Pope, should nevertheless continue, in this respect,
united with the papists; that is, in persecuting others who did not
have the same faith with them.

Still, it would have been well if they had stopped with this decree,
since with one mark of silver one could have atoned for the first
offense in neglecting to baptize a child. But this was not the end of
it, as a few years later, especially in A. D. 1530, when they became a
little bolder, they decreed, that the so-called Anabaptists should be
punished with death, which we shall show in its proper place.


FELIX MANTZ, A. D. 1526.

Felix Mantz was also an originator of the Reformation of the faith, in
Germany, and when he, with great zeal, practiced, taught, and preached,
the recognized truth of the Gospel, he was envied, accused, and
imprisoned by his adversaries, and finally drowned at Zuerich, for the
evangelical truth, thus becoming a witness of the sufferings of Christ.
This occurred in the year of our Lord 1526. He left the following
admonition to his fellow brethren, for their comfort:

“My heart rejoices in God, who gives me much knowledge and wisdom,
that I may escape the eternal, and never-ending death. Therefore I
praise thee, O Lord Christ from heaven, that thou dost turn away my
sorrow and sadness; thou whom God has sent me as a Savior, and for an
example and a light, and who has called me into his heavenly kingdom,
already before my end has come, that I should have eternal joy with
him, and should love him and all his righteousness, which exists here,
and which shall endure forever hereafter, and without which nothing
avails or subsists; hence so many who do not have this in truth, are
deceived by a vain opinion. But alas! how many are found at the present
who boast of the Gospel, and speak, teach, and preach much about it,
but are full of hatred and envy, and who have not the love of God in
them, whose deceit is known to all the world, as we have experienced in
these latter days, that those who have come to us in sheep’s clothing
are ravening wolves, who hate the pious on the earth, and obstruct
the way to life and to the true sheepfold. Thus do the false prophets
and hypocrites of this world, who curse and pray with the same mouth,
and whose life is disorderly. They call upon the authorities to kill
us, by which they destroy the very essence of Christianity. But I will
praise the Lord Christ, who exercises all patience towards us; for
he instructs us with his divine graces, and shows love to all men,
according to the nature of God his heavenly Father, which none of the
false prophets are able to do.

“Here we must observe this difference, that the sheep of Christ seek
the praise of God; this is their choice, and they do not suffer
themselves to be hindered either by possessions or temporal good, for
they are in the keeping of Christ. The Lord Christ compels no one to
come to his glory; only those that are willing and prepared attain unto
it by true faith and baptism. Whenever a person brings forth genuine
fruits of repentance, the heaven of eternal joys is, through grace,
purchased and obtained for him by Christ, through the shedding of his
innocent blood, which he so willingly poured out; thereby showing us
his love, and enduing us with the power of his Spirit, and whoever
receives and uses it grows and is made perfect in God. Only love to
God through Christ shall stand and prevail; not boasting, denouncing,
or threatening. It is love alone that is pleasing to God: he that
cannot show love shall not stand in the sight of God. The true love
of Christ shall not destroy the enemy; he that would be an heir with
Christ is taught that he must be merciful, as the Father in heaven is
merciful. Christ never accused any one, as do the false teachers of the
present day; from which it is evident that they do not have the love
of Christ, nor understand his word; and still they would be shepherds
and teachers; but at last they will have to despair, when they shall
find, that everlasting pain shall be their recompense, if they do not
reform. Christ also never hated any one; neither did his true servants,
but they continued to follow Christ in the true way, as he went before
them. This Light of life they have before them, and are glad to walk in
it; but those who are hateful and envious, and do thus wickedly betray,
accuse, smite and quarrel, cannot be Christians. They are those who run
before Christ as thieves and murderers, and under a false pretense shed
innocent blood. By this we may know them that are not on the side of
Christ; for they, as children of Belial, prompted by envy, destroy the
ordinances of Jesus Christ; even as Cain slew his brother Abel, when
God accepted the offerings of Abel.

With this I will finish my discourse, desiring that all the pious be
mindful of the fall of Adam, who when he accepted the advice of the
serpent, and became disobedient to God, the punishment of death came
upon him. Thus it shall also happen to those who do not accept Christ,
but resist him, love this world, and have not the love of God. And thus
I close with this that I will firmly adhere to Christ, and trust in
him, who is acquainted with all my needs, and can deliver me out of it.
Amen.

1 Pet. 5:1; John 16:20; Gal. 5:21; John 5:42; Matt. 7:15; 2 Thess. 3:7;
John 10:3; Acts 2:38; Luke 6:36; John 8:12; John 10:1; Gen. 4:8; 3:6;
1 John 2:15; John 5:42.


GEORGE WAGNER A. D. 1527.

George Wagner, of Emmerich, was apprehended at Munich, in Bavaria, on
account of four articles of the faith. _First_, That the priest cannot
forgive sins. _Secondly_, That he does not believe that a man can bring
down God from heaven. _Thirdly_, That he does not believe that God or
Christ is bodily in the bread which the priest has upon the altar; but
that it is the bread of the Lord. _Fourthly_, That he did not hold to
the belief that water baptism possessed any saving power. As he would
not renounce these articles, he was most severely tormented, so that
the prince felt great compassion for him, and personally came to him
in the prison, and earnestly admonished him thereto, promising that
he would call him his friend all his lifetime. Thus also the tutor of
the prince, earnestly admonished him to recant, and likewise made him
many promises. Ultimately his wife and child were brought before him in
prison in order, on this wise to move him to recant. But neither was
he to be moved in this way; for he said that though his wife and child
were so dear to him that the prince could not buy them with all his
dominion, yet he would not forsake his God and Lord on their account.
Many priests and others also came to him, to persuade him; but he was
steadfast and immovable in that which God had given him to know. Hence
he was finally sentenced to the fire and death.

Having been delivered into the hands of the executioner, and led into
the middle of the city, he said: “To-day I will confess my God before
all the world.” He had such joy in Christ Jesus, that his face did
not pale, nor his eyes show fear; but he went smilingly to the fire,
where the executioner bound him on the ladder, and tied a little bag
of powder to his neck, at which he said: “Be it done in the name of
the Father, the Son, and the Holy Ghost;” and having smilingly bid
farewell to a Christian, who was there, he was thrust into the fire by
the executioner, and happily offered up his spirit, on the eighth day
of February, A. D. 1527. The sheriff however, surnamed Eisenreich von
Landsberg, while returning home from the place of execution, traveling
on horseback; purposing to apprehend others of the brethren, died
suddenly in the night, and was found dead in his bed in the morning,
having thus been removed through the wrath of God.

NOTE.--It is known that Balthasar Pacimontanus opposed infant baptism,
and was therefore burned at Vienna, A. D. 1527. See _second part of
Jacob Mehrning’s History of Baptism, page 777, ex Bellarm., Tom. 3,
lib. 1, de Bapt., cap 8_.


MELCHIOR VET.

This Melchior Vet. was a companion of George Blaurock, who was of the
same faith with him, and also served with him in the Gospel. He was
burned in the time of Michael Sattler, at Drache, for the testimony of
the faith and of the divine truth, which he boldly confessed.


MICHAEL SATTLER, A. D. 1527.

After a long trial on the day of his departure from this world, the
articles being many, Michael Sattler[226] requested that they should
be read to him again and that he should have another hearing. This the
bailiff, as the governor of his lord, opposed and would not consent
to it. Michael Sattler then requested permission to speak. After
a consultation, the judges returned as their answer, that if his
opponents would allow it, they (the judges) would consent. Thereupon
the town clerk of Ensisheim, as the attorney of said Governor spoke
thus: “Prudent, honorable and wise Sirs, He has boasted of the Holy
Ghost. Now, if his boast is true, it seems to me, it is unnecessary
to grant him this; for if he has the Holy Ghost, as he boasts, the
same will tell him what has been done here.” To this Michael Sattler
replied: “Ye servants of God, I hope my request will not be denied;
for said articles are as yet unknown to me.” The town clerk responded:
“Prudent, honorable and wise Sirs, Though we are not bound to do this,
yet in order to give satisfaction, we will grant him his request that
it may not be thought that injustice is done him in his heresy, or that
we desire to wrong him; hence let the articles be read to him.”

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


ARTICLES OR CHARGES AGAINST MICHAEL SATTLER.

First, That he and his adherents have acted contrary to the mandate of
the Emperor.

Secondly, He has taught, held and believed that the body and blood of
Christ are not present in the sacrament.

Thirdly, He has taught and believed that infant baptism does not
conduce to salvation.

Fourthly, They have rejected the sacrament of extreme unction.

Fifthly, They have despised and contemned the mother of God and the
saints.

Sixthly, He has declared that men are not to swear before the
authorities.

Seventhly, He has commenced a new and unheard of custom in regard to
the Lord’s Supper, placing the bread and wine on a plate, and eating
and drinking the same.

Eighthly, He has left the order, and married a wife.

Ninthly, He has said that if the Turks should invade the country, no
resistance ought to be offered them; and if it were right to wage war,
he would rather take the field against the Christians than against the
Turks; and it is certainly a great matter, to set the greatest enemies
of our holy faith against us.  Thereupon Michael Sattler requested
permission to confer with his brethren and sisters, which was granted
him. Having conferred with them for a little while, he began and
undauntingly answered thus: “In regard to the articles relating to me
and my brethren and sisters, hear this brief answer:

“First, That we have acted contrary to the imperial mandate, we do not
admit; for the same says that the Lutheran doctrine and delusion is not
to be adhered to, but only the Gospel and word of God. This we have
kept; for I am not aware that we have acted contrary to the Gospel and
the word of God; I appeal to the words of Christ.

“Secondly, That the real body of Christ the Lord is not present in
the sacrament, we admit; for the Scripture says: Christ ascended into
heaven and, sitteth on the right hand of his heavenly Father whence he
shall come to judge the quick and the dead; from which it follows, that
if he is in heaven, and not in the bread, he may not be eaten bodily.
Mark 16:19; Acts 1:9; Col. 3:1; Acts 10:42; 2 Timothy 4:1.

“Thirdly, As to baptism we say: Infant baptism is of no avail to
salvation; for it is written, that we live by faith alone. Again: He
that believeth and is baptized shall be saved. Peter likewise says:
The like figure whereunto even baptism doth also now save us (not
the putting away of the filth of the flesh, but the answer of a good
conscience toward God), by the resurrection of Jesus Christ. Romans
1:17; Mark 16:16; 1 Pet. 3:21.

“Fourthly, We have not rejected the oil; for it is a creature of God,
and what God has made is good and not to be refused; but that the pope,
the bishops, monks and priests can make it better, we do not believe;
for the Pope never made anything good. That of which the epistle of
James speaks is not the Pope’s oil. Gen. 1:11; 1 Tim. 4:4; James 5:14.

“Fifthly, We have not contemned the mother of God and the saints; for
the mother of Christ is to be blessed among all women; for to her was
accorded the favor of giving birth to the Savior of the whole world.
But that she is a mediatress and advocatess, of this the Scriptures
know nothing; for she must with us await the judgment. Paul said to
Timothy: Christ is our Mediator and Advocate with God. As regards the
saints; we say that we who live and believe are the saints; which I
prove by the epistles of Paul to the Romans, Corinthians, Ephesians;
and in other places where he always writes: To the beloved saints.
Hence we that believe are the saints; but those who have died in faith
we regard as the blessed. Luke 1:28; Matthew 1:21; 1 Tim. 2:5; 1 Cor.
1:2; Eph. 1:1; Revelation 14:13.

“Sixthly, We hold, that we are not to swear before the authorities: For
the Lord says: Swear not; but let your communication be, Yea, yea; Nay,
nay. Matt. 5:34; James 5:12.

“Seventhly, When God called me to testify of his word, and I had read
Paul, and also considered the unchristian and perilous state in which I
was; beholding the pomp, pride, usury, and great whoredom of the monks
and priests, I went and took unto me a wife, according to the command
of God; for Paul well prophesies concerning this to Timothy: In the
latter time it shall come to pass that men shall forbid to marry, and
command to abstain from meats which God hath created to be received
with thanksgiving, 1 Cor. 7:2; 1 Tim. 4:3.

“Eighthly, If the Turks should come, we ought not to resist them;
for it is written: Thou shalt not kill. We must not defend ourselves
against the Turks and others of our persecutors, but are to beseech God
with earnest prayer to repel and resist them. But that I said, that if
warring were right, I would rather take the field against the so-called
Christians, who persecute, apprehend and kill pious Christians, than
against the Turks, was for this reason: The Turk is a true Turk, knows
nothing of the Christian faith; and is a Turk after the flesh; but you,
who would be Christians, and who make your boast of Christ, persecute
the pious witnesses of Christ, and are Turks after the spirit. Ex.
20:13; Matt. 7:7; Tit. 1:16.

“In conclusion: Ye ministers of God, I admonish you to consider the
end for which God has appointed you, to punish the evil, and to defend
and protect the pious. Whereas, then, we have not acted contrary to
God and the Gospel, you will find that neither I nor my brethren and
sisters have offended in word or deed against any authority. Therefore,
ye ministers of God, if ye have not heard or read the word of God,
send for the most learned, and for the sacred books of the Bible, of
whatsoever language they may be, and let them confer with us in the
word of God; and if they prove to us with the Holy Scriptures, that we
err and are in the wrong, we will gladly desist and recant and also
willingly suffer the sentence and punishment for that of which we have
been accused, but if no error is proven to us, I hope to God, that you
will be converted, and receive instruction.” Wis. 6:4; Acts 25:8; Rom.
13:4; Acts 25:11.

Upon this speech the judges laughed and put their heads together, and
the town clerk of Ensisheim said:

“O you infamous, desperate villain and monk, shall we dispute with you?
The hangman shall dispute with you, I assure you.”

Michael said: “God’s will be done.”

The town clerk said: “It were well if you had never been born.”

Michael replied: “God knows what is good.”

_Town Clerk_: “You arch-heretic, you have seduced the pious; if they
would only now forsake their error, and accept grace.”

_Michael_: “Grace is with God alone.”

One of the prisoners also said: “We must not depart from the truth.”

_Town Clerk_: “You desperate villain and arch-heretic, I tell you if
there were no hangman here, I would hang you myself, and think that I
had done God service.”

_Michael_: “God will judge aright.”

Thereupon the town clerk said a few words to him in Latin, what we do
not know.

Michael Sattler answered him: _Judica._

The town clerk then admonished the judges and said: “He will not cease
from this talk to-day; therefore my Lord Judge, proceed with the
sentence; I will commit it to the law.”

The judge asked Michael Sattler whether he also committed it to the law.

He replied: “Ye ministers of God, I am not sent to judge the word of
God; we are sent to bear witness of it, and, hence, cannot consent to
any law, since we have no command from God concerning it; but if we can
not be discharged from the law, we are ready to suffer for the word
of God whatever sufferings are, or may be imposed upon us all for the
sake of the faith in Christ Jesus our Savior, as long as we have breath
within us; unless we be dissuaded from it by the Scriptures.”

The town clerk said: “The hangman shall convince you; he shall dispute
with you, arch-heretic.”

_Michael_: “I appeal to the Scriptures.”

Then the judges arose, and went into another room, where they remained
for an hour and a half, and determined on the sentence. Matt. 6:10;
John 16:2; 1 Cor. 4:5; John 1:8; Job 27:3; Acts 25:11.

In the meantime, some in the room treated Michael Sattler most
unmercifully, heaping reproach upon him. One of them said: “What have
you in expectation for yourself and the others, that you have so
seduced them?” With this, he also drew forth a sword which lay upon
the table, saying: “See, with this shall they dispute with thee.” But
Michael did not answer upon a single word concerning his person, but
willingly endured it all. One of the prisoners said: “We must not cast
pearls before swine.” Matt. 27:14; 7:6.

Being also asked, why he had not remained a lord in the convent,
Michael answered: “According to the flesh I was a lord; but it is
better so.” He did not say more than what is recorded here, and this he
spoke fearlessly.

The judges having returned to the room, the sentence was read. It
was as follows: “In the case of the Governor of his Imperial Majesty
_versus_ Michael Sattler, judgment is passed, that Michael Sattler
shall be delivered to the executioner, who shall lead him to the place
of execution, and cut out his tongue; then throw him upon a wagon, and
there tear his body twice with red hot tongs; and after he has been
brought without the gate, he shall be pinched five times in the same
manner.”

After this had been done in the manner prescribed, he was burned to
ashes as a heretic. His fellow brethren were executed with the sword,
and the sisters drowned. His wife, also, after being subjected to many
entreaties, admonitions and threats, under which she remained very
steadfast, was drowned a few days afterwards. Done the 21st day of May,
A. D. 1527.


A LETTER WRITTEN BY MICHAEL SATTLER, IN PRISON, TO THE CHURCH OF GOD AT
HORB.

My beloved companions in the Lord! grace and mercy from God our
heavenly Father, through Jesus Christ our Lord, and the power of their
Spirit, be with you beloved of God, brethren and sisters.

I can not forget you; though I am not present with the body (Col. 2:5),
yet I continually care for and watch over you, as my fellow members,
lest the body be taken away, and the whole body [the church], with
all its members be overwhelmed with sorrow, especially at this time,
when the ferocity of the ravening wolf has risen to such a pitch, and
increases in power, so that he has aroused also me to fight against
him; but eternal praise be to God, its head is completely broken, and I
hope that his whole body shall soon be no more, as is written.

Dear brethren and sisters, you well know with what ardent love I
admonished you the last time I was with you, that you should be upright
and godly in all patience and in the love of God, by which you may be
known among this adulterous and ungodly generation, as shining lights
(Matthew 5:14) whom God the heavenly Father has illuminated with his
knowledge and the light of the Spirit. With like fervency I now beseech
and admonish you; that you walk surely and prudently towards those that
are without as unbelievers, that our office, which God has imposed upon
us, may in no wise be profaned and justly reproached.

Remember the Lord, who has given you the talent, for he shall require
it again with usury. That the one talent may not be taken from you, put
it to usury, according to the command of the Lord, who has given you
the talent. Matt. 15:19.

I say to you through the grace of God, that ye be valiant, and walk
as become the saints of God. Consider what the Lord metes out to idle
servants; namely, to utterly lukewarm and slothful hearts, unfit and
cold for all love to God and the brethren. You have experienced what I
now write.

Be admonished by this, lest God let a like punishment come upon you.
Beware, beware of such as act contrary to the command of God lest ye
learn their abominations; but reprove it with strict attention, and
excommunication, according to the command of Christ, yet with all love
and compassion for their cold hearts. Matt. 18:17. If you do this, you
shall readily see how the flock of God dwells among the wolves (Acts
20:29), and shall witness a brief and speedy separation of those who
will not walk in the right paths and living ways of Christ, namely,
through crosses, misery, imprisonment, self-denial, and ultimately
through death. Then you can present yourselves to God your heavenly
Father, a pure, godly, true church of Christ, which is cleansed through
his blood (Eph. 5:26), that it may be holy and unblamable in the
sight of God and men, separated from all idolatry and abomination,
and redeemed, that the Lord of all dominion may dwell in it, and that
it may be a tabernacle unto him. Beloved brethren, understand whether
what I write unto you be truth, and use diligence to walk according
to it. Let no one divert you from your aim, as has been the case with
some even until now; but go straight on in all patience, without
deviating, that you do not take up the cross which God has laid upon
you, only to lay it down contrary to the honor and praise of God, and
to the transgression and violation of his eternal, true, just, and
life-giving commandments.

Do not become weary, if you are chastened of the Lord (Heb. 12:5); for
whom God loves he chastens, even as a father that is well pleased with
his son. To what will you have recourse, if you would flee from God?
What can help you if you forsake God? Is it not God who fills heaven
and earth? Does he not know all the secrets of thy vain heart, and the
lasciviousness of thy reins? All things are manifest to him, and there
is nothing concealed from him. Vain man, whither will you go, that God
shall not see you? Why do you flee the rod of your Father? (Heb. 12:8).
If you will not be chastened according to the will of the Father,
you cannot inherit his riches. Why do you love a short and transient
rest more than the godly and moderate correction and chastisement of
the Lord to your salvation? How long will you eat flesh of the fat of
Egypt? How long will you be carnally-minded? (Rom. 8:8). The flesh
perishes, and all its glory; the word of the Lord alone abides forever.

Beloved brethren, mark what I write to you; for it is necessary,
since you see that there are but few who will endure the chastening
of the Lord; for by far the greater number when they suffer a little
in the flesh, become faint and weary, and do no longer look unto
Jesus, the Captain and Finisher of our faith. They also forget all his
commandments, and esteem the jewel which the calling of God every where
presents and points out to those that overcome of small value; but they
regard this temporal rest, which is before their eyes as far better and
more profitable, than the eternal for which we must hope. Moreover,
there are some who, when this is presented to them, accuse God, though
very unjustly, of not being willing to keep them under his protection.
You know whom I mean, take heed that you have no fellowship with them.

Furthermore, dear fellow members in Christ, be admonished that you
forget not charity, without which it is not possible for you to be a
Christian flock. You know what charity is, from the testimony of Paul
our fellow brother, who says: “Charity suffereth long, and is kind;
charity envieth not; charity vaunteth not itself, is not puffed up,
doth not behave itself unseemly, seeketh not her own, is not easily
provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in
the truth; heareth all things, believeth all things, hopeth all things,
endureth all things.” 1 Cor. 13:4–7. Understand this passage, and you
will find the love of God and the love of your neighbor; and if you
love God, you will rejoice in the truth, and believe, hope and endure
all that comes from God. In this way the aforesaid failing will be
removed and avoided. But if you love your neighbor, you will not punish
or excommunicate with fire, you will not seek your own, think no evil,
not vaunt yourselves, and, finally, not be puffed up; but will be kind,
just, liberal in all giving, humble and compassionate with the weak and
imperfect. Rom. 13:8.

This love has been adulterated by some brethren (I know who they
are); they have not been willing to edify one another by love, but
are become puffed up and unprofitable with the vain knowledge and
understanding of things which God would have remain hidden to all but
himself alone. 1 Cor. 8:1. I do not censure nor reject the grace and
revelation of God, but the puffed up make use of this revelation. What
would it profit, says Paul, if I should speak with the tongues of men
and of angels, and understand all mysteries and knowledge, and have
all faith, tell me, what profit is all this, if love be not exercised?
You have experienced what such presumptuous speaking and ignorance has
produced; you still daily see their false fruits, though they have
given themselves to God.

And let no man remove you from the foundation which is laid through
the letter of the holy Scriptures, and is sealed with the blood of
Christ and of many witnesses of Jesus. Hear not what they say of their
father, for he is a liar; and do not believe their spirit, for he is
entirely swallowed up in the flesh. Judge what I write to you; take
these matters to heart, that this abomination may be separated far
from you, and that you be found humble, fruitful and obedient children
of God. Beloved brethren, marvel not that I treat this matter with
such earnestness; for I do so not without reason. The brethren have
doubtless informed you that some of us are in prison; and afterwards
when the brethren at Horb had also been apprehended, they brought us to
Binzdorf. At this time we met with various designs of our adversaries.
Once they threatened us with bonds; then with fire, and afterwards
with the sword. In this peril I completely surrendered myself into
the will of the Lord, and together with all my fellow-brethren and my
wife, prepared myself even for death for his testimony; and then I
thought of the great number of false brethren, and of you, who are but
few, namely, a little flock; and also, that there are but few faithful
laborers in the Lord’s vineyard (Matt. 9:37); hence I deemed it
necessary to stir you up by this admonition, to follow after us in the
divine warfare, in order that you may comfort yourselves with it, that
you may not become weary of the chastening of the Lord.

In short, beloved brethren and sisters this letter shall be a farewell
to all of you who truly love and follow God (others I do not know); and
also a testimony of my love which God has given into my heart towards
you, for the sake of your salvation. I did indeed desire, and it would
have been profitable, I trust, if I had labored a little while longer
in the work of the Lord; but it is better for me, to be released, and
to await with Christ the hope of the blessed. The Lord is able to raise
up another laborer to finish this work.

Pray that reapers may be constrained into the harvest; for the time of
threshing is nigh at hand. Luke 10:2. The abomination of desolation
is manifest among you; the chosen servants and handmaidens of God are
marked with the name of their Father on their foreheads (Rev. 13:16);
the world rises up against those who are delivered from its error; the
Gospel is proclaimed before all the world, as a testimony against it;
therefore it will be necessary that the day of the Lord do not tarry.

You know, my most beloved fellow members, that it becomes us to conduct
ourselves in a godly and Christian manner. 2 Tim. 3:12. Take heed,
watch and pray, lest your wisdom bring judgment upon you. Pray without
ceasing (1 Thess. 5:17) that you may stand worthy before the Son of
man. Remember your forerunner Jesus Christ, and follow him through
faith and obedience, with love and patience. 1 Peter 2:20. Forget
that which is carnal, that you may in truth be called Christians, and
children of the Most High God. Endure the chastening of your father in
heaven, and turn neither to the right nor to the left, that you may
enter by the door (John 10:1), and will not have to walk in a strange
path, in which sinners, sorcerers, idolaters, and whosoever loves and
makes a lie, must go. Rev. 22:15. Remember our assembly, and strictly
follow that which was resolved on therein; and if anything has been
forgotton, pray the Lord for understanding. Be liberal towards all
that are in want among you (Heb. 13:3), but especially towards those
who labor among you in the word, and are driven about, and cannot eat
their bread in peace and quietness. Forget not to assemble yourselves
together, but give diligence that you constantly meet together, and be
united in prayer for all men, and in breaking of bread; and this with
the more diligence, because the day of the Lord is approaching. Heb.
10:25. In this assembling you will make manifest the hearts of the
false brethren, and will speedily rid yourselves of them.

Finally, beloved brethren and sisters, sanctify yourselves for him that
has made you holy, and hear what Esdras says: “Look for your shepherd;
he shall give you everlasting rest; for he is nigh at hand, that shall
come in the end of the world. Be ready to the reward of the kingdom....
Flee the shadow of this world.... Arise up and stand, behold the number
of those that be sealed in the feast of the Lord; which are departed
from the shadow of the world, and have received glorious garments of
the Lord. Take thy number, O Sion, and shut up those of thine that are
clothed in white, which have fulfilled the law of the Lord. The number
of thy children whom thou longedst for, is fulfilled.... I Esdras
saw upon the mount Sion a great people; whom I could not number, and
they all praised the Lord with songs. And in the midst of them there
was a young man of a high stature, taller than all the rest, and upon
every one of their heads he set crowns, and was more exalted; which
I marveled at greatly. So I asked the angel, and said, Sir, what are
these? He answered and said unto me, These be they that have put off
the mortal clothing, and put on the immortal, and have confessed the
name of God: now are they crowned, and receive palms. Then said I unto
the angel, What young person is it that crowneth them, and giveth them
palms in their hands? So he answered and said unto me, It is the Son
of God, whom they have confessed in the world. Then began I greatly to
commend them that stood so stiffly for the name of the Lord.” 2 Esdras
34–36, 38–47; Rev. 19:12; Matt. 13:43.

Bear in mind most beloved members of the body of Christ, what I
indicate by this scripture, and live according to it, and if I be
offered up to the Lord, do for my wife what you would for me. The peace
of Jesus Christ, and the love of the heavenly Father, and the grace of
their Spirit, preserve you unspotted from sin, and present you glad
and pure for the beholding of their glory, at the coming of our Lord
Jesus Christ, that you may be found in the number of those called to
the feast (Luke 14:15) of the one essential, true God and Savior Jesus
Christ, to whom be eternal praise and glory, Amen.

Beware of false brethren (Acts 20:39); for the Lord will perhaps call
me to him; so take warning, I wail for my God. Pray without ceasing for
all that are in bonds. God be with you all. Amen.

Written in the tower at Binzdorf. Brother Michael Sattler of Staufen,
together with my fellow prisoners in the Lord.

Of this hero and witness of Jesus Christ there are also other writings
extant in print, treating of the atonement of Christ; brotherly union;
divorce; of evil overseers, and the hearing of false prophets.


LEONHARD KEYSER, A. D. 1527.

[Illustration: LEONHARD KEYSER ON THE WAY TO EXECUTION.]

When the believers greatly increased under persecution and the cross
(Ex. 1:12), there was, in Bavaria, a learned priest of the mass, named
Leonhard Keyser, who examined the writings of Zwingli and Luther,
and also went to Wittenberg, where he conferred with the doctors and
commemorated the Supper with them.

Having returned to Bavaria, he examined the fruits and doctrine of the
Anabaptists, as well as of Zwingli and Luther, and joined himself under
the cross to the separated cross-bearing church of the Anabaptists,
in the year 1525, and forthwith continued in his ministry, with great
power and zeal, undaunted by all the tyranny which arose over the
believers, in the way of drowning, burning and putting to death.
Acts 9:20. In the second year of his ministry, Leonard Keyser was
apprehended at Scharding, in Bavaria, and condemned by the bishop of
Passau and other priests and capitulars, to be burned on Friday before
St. Lawrence day, in August of the same year. Having bound him on a
cart, they took him to the fire, the priests going alongside, and
speaking Latin to him, but he, on account of the people, answered them
in German; even as they had refused to speak to him in German before
the court, which he had frequently requested. When he came out into the
field, and was approaching the fire, he, bound, as he was, leaned down
at the side of the cart, and plucked a flower with his hand, saying to
the judge, who rode on horseback along side of the cart: “Lord judge,
here I pluck a flower; if you can burn this flower and me, you have
justly condemned me; but, on the other hand, if you cannot burn me
and this flower in my hand, consider what you have done and repent.”
Thereupon the judge and the three executioners threw an extraordinary
quantity of wood into the fire, in order to burn him immediately to
ashes by the great fire. But when the wood was entirely burned up, his
body was taken from the fire uninjured. Then the three executioners
and their assistants built another great fire of wood, which when it
was consumed, his body still remained uninjured, only his hair and his
nails were somewhat burnt brown, and, the ashes having been removed
from his body, the latter was found smooth and clear, and the flower in
his hand, not withered, or burnt in the least, the executioners then
cut his body into pieces, which they threw into a new fire. When the
wood was burned up, the pieces lay unconsumed in the fire. Finally they
took the pieces and threw them into the river Inn. This judge was so
terrified by this occurrence that he resigned his office, and moved to
another place. His chief servant, who was with the judge, and saw and
heard all this, came to us in Moravia, became our brother and lived and
died piously. That it might not be forgotten our teachers have recorded
this as it came from his own lips, and now cause it to be promulgated
and made known.


FURTHER OBSERVATION CONCERNING THE DEATH OF LEONHARD KEYSER.

Seb. Frank, in his _Chron. der Rom. Kett._ letter L., gives the
following account of this matter:

“Having been brought a prisoner to Scharding, he was taken to the fire
by three executioners, bound cross-wise on a ladder, and thrust into
the fire. When he called upon Christ Jesus the ropes fell from his body
and were burned; and as he was still alive, he rolled out of the fire
at one side. The executioners instantly thrust him back into the fire,
with hop-poles, that happened to be there, so that he rolled out on the
other side. There the executioners cut him alive into pieces, which
they cast into the fire, without being able, however, to burn them, as
I have read,” etc. Concerning this, see also _P. J. Twisck, Chron.,
fol. 1020, col. 2_.


THOMAS HERMANN, AND SIXTY-SEVEN OTHERS, A. D. 1527.

A. D. 1527, Thomas Hermann, a minister of the Gospel and word of
God, was executed. Some persons had been apprehended at Kitzbuehl,
and, through the tyranny of the authorities, had been brought to
apostatize from the truth. The latter furthermore brought them into
a public place before a great multitude of people, where the others
reviled them shamefully, and said: “Ah, how finely your teachers and
pastors now give their lives for you!” John 10:11; 1 John 3:16. Then
the beforementioned Thomas Hermann made his way through the people,
stepped forth and boldly said: “It is the truth which I have taught
you, and I will testify to it with my blood.” He was immediately
apprehended, tortured, sentenced to the fire, and burned. On his way
to the place of execution, he composed and sang a hymn, which is still
extant. They could not burn his heart; hence, they threw it into the
lake which was near the place of execution. After him sixty-seven of
his fellow-believers were executed in the same place. The judge of
Kitzbuehl, who assisted in condemning and putting to death many of
them, and who because of their faith, both before and after, called
them heretics was afterwards suffered by God to come to such awful
disgrace, that he was himself found to be a heretic, and justly
regarded as such by all men; which nevertheless, occurred not at all on
account of the faith, but because God permitted him to fall into such
disgrace, that he came to reproach and great infamy, also before the
world.

The vengeance of God also came upon the town-clerk of Kitzbuehl, who
had likewise been instrumental in this shedding of innocent blood, and
had declared that he would not lay down his head in peace until he
had helped to exterminate these people. For, as he was out riding in
a sleigh in the town, and about to make a turn, the horse threw him
against a wall, and an oak tree in the street, so that his brains were
dashed out, and thus he did not lay down his head in peace, but came
to a terrible end, as the brethren Hans Kitzbuehl and Christian Haring
have testified concerning it.


WEYNKEN, A WIDOW, DAUGHTER OF CLAES, OF MONICKENDAM, BURNT TO DEATH IN
THE HAGUE, THE 20TH NOVEMBER, A. D. 1527.

On the 15th of November, 1527, Weynken, daughter of Claes, was brought
prisoner from the castle of Woerden to the Hague, whither on the 17th
day of the same month, came also the count of Hooghstraten, Governor in
Holland. On the 18th, the aforesaid Weynken was arraigned before the
governor and the full council of Holland. There a woman asked her:

“Have you well considered the things which my lords proposed to you?”

_Ans._ “I abide by what I have said.”

_Ques._ “If you do not speak differently, and turn from your error, you
will be subjected to an intolerable death.”

_Ans._ “If power is given you from above I am ready to suffer.” John
19:11.

_Ques._ “Do you then, not fear death, which you have never tasted?”

_Ans._ “This is true; but I shall never taste death, for Christ says:
‘If a man keep my saying, he shall never see death.’ (John 8:51.) The
rich man tasted death, and shall taste it forever.” (Luke 16:23.)

_Ques._ “What do you hold concerning the sacrament?”

_Ans._ “I hold your sacrament to be bread and flour, and if you hold it
as God, I say that it is your devil.”

_Ques._ “What do you hold concerning the saints?”

_Ans._ “I know no other Mediator than Christ.” (1 John 2:19.)

_Ques._ “You must die, if you abide by this.”

_Ans._ “I am already dead.” (Gal. 2:19.)

_Ques._ “If you are dead, how can you speak?”

_Ans._ “The spirit lives in me; the Lord is in me, and I am in him.”
(John 14:20.)

_Ques._ “Will you have a confessor, or not?”

_Ans._ “I have Christ, to him I confess; nevertheless, if I have
offended any, I would willingly ask them to forgive me.”

_Ques._ “Who has taught you this opinion, and how did you come to it?”

_Ans._ “The Lord, who calls all men to him; I am also one of his sheep;
therefore I hear his voice.” (John 10:27.)

_Ques._ “Are you alone called?”

_Ans._ “No; for the Lord calls to him all that are heavy laden.” (Matt.
28:11.)

After many like words Weynken was led back to prison. During the two
following days she was entreated and tempted by various persons,
namely, by monks, priests, women, and her nearest friends. Among
others, a woman came to her, prompted by sincerity, who commiserated
her after this manner:

“Dear mother, can you not think what you please, and keep it to
yourself? then you will not die.”

Weynken replied: “Dear sister, I am commanded to speak, and am
constrained to do so; hence I cannot remain silent about it.”

_Wom._ “Then, I am afraid, they will put you to death.”

_Ans._ “Though they burn me to-morrow, or put me into a bag, I care
not; as the Lord has ordained it, so it must be, and not otherwise; I
will adhere to the Lord.”

_Wom._ “If you have done nothing else I hope you will not die.”

_Ans._ “As for me, it matters not; but when I come down from the hall,
I cry bitterly, and it grieves me to see that these good men are all so
blinded; I will pray the Lord for them.”

Two Dominican friars also came to her, the one as a confessor, and the
other as an instructor. The latter showed her the crucifix, saying:
“See, here is your Lord and your God.” She answered: “This is not my
God; the cross by which I have been redeemed, is a different one. This
is a wooden god; throw him into the fire, and warm yourselves with
him.” The other asked her in the morning of the day when she was to
die, whether she would not receive the sacrament, adding that he would
willingly administer it to her. She said: “What God would you give me?
one that is perishable, and is sold for a farthing?” And to the priest
or monk, who rejoiced that he had read mass that day, she said that he
had crucified God anew. He said:

“It appears to me that you have fallen unto error?”

Weynken replied: “I cannot help it, my Lord and my God, to whom be
eternal honor, praise, and thanksgiving (Rev. 4:11), has thus given it
unto me.”

_Ques._ “What do you hold concerning the holy oil?”

_Ans._ “Oil is good for salad, or to oil your shoes with.” 1 Tim. 4:4.

In the middle of the week she was brought before the Court, and when
she came into the hall, the monk went up to her, and held the crucifix
before her face, saying: “Do recant before sentence is passed.” But
Weynken turned from the crucifix, saying: “I adhere to my Lord and God;
neither death nor life shall separate me from him.” (Rom. 8:39.) As she
stood before the judge, the monk whispered into her ear: “Fall down
upon your knees, and ask the Lord for pardon.” She replied: “Be still:
did I not tell you, that you should not draw me from my Lord.”

The Dean of Naeldwijck, sub-commissary and inquisitor, read the
sentence, in Latin, from a document, and repeating it in Dutch,
said briefly, that she was found to be in error with regard to the
sacrament, and that she immovably adhered to it; hence he decided that
she was a heretic, and delivered Weynken to the secular arm, with the
protest that he did not consent to her death. He then retired from the
council, together with his two associate ecclesiastics.

The chancellor immediately read, that she, as reported, had been found
obstinate, which could not be passed by without punishment, and that
she should be burnt to ashes, and all her property be confiscated.

Then Weynken said: “Has all been done now? I beg you all, that if I
have harmed or offended any, you will forgive me.”

The monk then said to her: “Now for once kiss your Lord and God.”

She answered: “This is not my Lord.”

As they were leaving the council chamber, the monk said to her that she
should call upon our Lady to intercede for her.

She replied: “Our Lady is well content in God.”

_Monk_: “Call upon her.”

_Weynken_: “We have Christ, who sitteth on the right hand of his
Father; he prays for us.” (Romans 8:34.)

On her way from the hall to the scaffold or place of execution, the
monk said: “Behold for once your Lord, who died for you.”

_Weynken_: “This is not my Lord and my God; my Lord God is in me, and I
in him.”

_Monk_: “Consider! will you condemn all these lambs, and are they all
condemned?”

_Weynken_: “Not all; judgment belongs unto God.” (Heb. 10:30.)

_Monk_: “Do you not fear the severe judgment of God?”

_Weynken_: “God comes not to condemn sinners, but to give them peace.”
(Luke 9:56.)

_Monk_: “Do you not fear the sentence which you must suffer in the
fire?”

_Weynken_: “No, for I know how I stand with my Lord.”

On the scaffold there stood one who said to Weynken: “Mother, turn to
the people, and ask them to forgive you, if you have offended any.”
This she did. Then she assisted the executioner to put the powder into
her bosom. Here the monk again tempted her with the cross; but she
pushed it away with her hand, turned around, and said: “How you tempt
me? My Lord and my God is above.” She then went gladly, as though she
were going to a marriage; and her face did not once betoken fear of the
fire.

The monk said: “Will you not always and firmly adhere to God?”

_Weynken_ said: “Yes, indeed.”

_Monk_: “Now you will have to go into the fire; do recant.”

_Weynken_: “I am well content; the Lord’s will must be done.”

_Monk_: “This is not the will of the Lord; the will of God is your
sanctification.”

The executioner said: “Mother, cleave to God and do not suffer yourself
to be drawn away from him.”

In the meantime this pious heroine went alone undauntedly to the bench,
and stationed herself at the stake at which she was to be burned,
saying: “Is the bench firm; will I not fall?”

The executioner then made ready the ropes with which he was to strangle
her. The woman took off her neckerchief or veil, and put the strap
around her neck.

Then the monk exclaimed: “Mother Weynken, will you gladly die as a
Christian?”

_Ans._ “Yes, I will.”

_Ques._ “Do you renounce all heresy?”

_Ans._ “I do.”

_Monk_: “This is well. Are you also sorry that you have erred?”

_Ans._ “I formerly did err indeed, and for that I am sorry; this
however is no error, but the true way, and I adhere to God.”

When she had said this, the executioner began to strangle her, which
when she felt it, she cast down her eyes and closed them, as though she
had fallen into a sleep, and gave up the ghost, on the twentieth day of
November, A. D. 1527.


JOHN WALEN, WITH TWO OF HIS FELLOW BRETHREN, A. D. 1527.

In the year 1527, there was also a faithful brother (Rev. 2:10), named
John Walen, residing in Waterlandt, on Crommenies Dijck, and with
him two of his fellow brethren. These three were together brought
prisoners, for the testimony of Jesus (Revelations 2:13; 20:4), by the
blood-thirsty papists, to Haarlem, and after a little while they were
sent from there to Gravenhage, where they were examined very severely;
yet, through the power of the Most High (Eph. 6:10; Acts 1:8), with
which they were endued, they patiently endured it; thus valiantly
overcoming by faith all their inquisitors and tormenters, together
with the world and all visible things. 1 John 5:4. On this account the
rulers of darkness (Eph. 6:12), at said place sentenced them to the
following inhuman and tyrannous death: They were chained to stakes,
and a fire built around them, and thus they were slowly roasted, until
the marrow was seen to trickle down from their thighbones; thus being
burned and roasted till death came to their relief. After their death
the garments on the upper part of their bodies were taken off piece by
piece, the color of the cloth still being recognizable. And as they
suffered all this for the name of Jesus and the word of God, and not
on account of any misdeed committed, but only in order to testify to
and confess the firm foundation of the truth before this false and
adulterous generation, the Son of God shall hereafter, when coming in
his glory, not be ashamed of them, but confess them before his Father
and his chosen angels, and crown them with everlasting glory in heaven.
Revelations 20:4; 1 Pet. 4:14,15; Mark 12:39; Luke 9:26; 2 Tim. 4:8.


LEONHARD SCHOENER, A. D. 1528; AND AFTER HIM ABOUT SEVENTY OTHERS.

In the year 1528, Leonhard Schoener of Becklasburg was apprehended. He
was a minister of God, and was well versed in the holy Scriptures, and
also in the Latin language. He faithfully taught the true baptism of
Christ and his apostles, the true Lord’s Supper, and the articles of
the Christian faith; yea, the word of God. He also testified against
infant baptism, the abominable sacrament, and other abominations of
antichrist. He had originally been a barefoot friar for about six
years, but beholding the impurity, wantonness, hypocrisy (Matt. 7:15),
and viciousness of the monks and priests, and judging their lives by
the word of God, he left the monastery at Judenburg, in Austria, and
went to Nurenberg, learned the tailor’s trade, and then traveling about
as journeyman tailor, he came to Nulasberg, in Austria. There he heard
of Balthasar Heubmer and his baptism, and learned that a number of
the same faith formed a little society at Veyen. He sought them out,
came to them, heard them, and, led thither by Oswald, was baptized.
After this he went to Steyen to work at his trade; where he taught and
baptized, having been elected teacher by them; and thus teaching and
baptizing, he proceeded through Bavaria, as far as Rothenburg, in the
valley of the Inn; where he was apprehended for his faith, disputed
much with his opposers, and was examined. Previous to this he proposed:
that, if they regarded his faith and doctrine as wrong and heretical,
they should produce learned persons, doctors, monks and priests, to
dispute with him concerning the matter. Should he, in disputing on true
scriptural grounds, be found to be in the wrong, they should punish
him as unrighteous; and for still further confirmation of the truth,
he offered, in order to confirm his assertion and his writings, that,
if any of the learned could convince him with the truth of the word
of God, that his doctrine was not conformable to the holy Scriptures,
he should, as having been vanquished be severed limb from limb by the
executioner, and, when deprived of all his limbs, have the ribs torn
out of his body, until he should be dead. But if he should not be
able to obtain a hearing and disputation, and they should judge and
put him to death unheard, he asked all the witnesses of his death,
and all those standing by, that they would be his witnesses before
God, in His judgment at the last day. But by virtue of the mandate of
the Emperor, and the edict of the King of Hungary and Bohemia, he was
condemned, delivered to the executioner, beheaded, and burnt to ashes,
on the fourteenth day of January of said year, at Rothenburg, for the
testimony of Christ, from which he would not depart. After the death
of this Leonhard, about seventy persons bore witness with their blood
in the same place. Leonhard Schoener, among others, left the following
admonition for the consolation of all those who suffer for the name of
Christ:

“We beseech thee, O eternal God, incline thy gracious ear to us, Lord
Sabaoth, thou Prince of hosts, hear our complaint; for great distress
and affliction prevails, and pride has entered into thy heritage. And
with it many supposed Christians have joined, and thus set up the
abomination of desolation. Matt. 24:15. They rage, and destroy the
sanctuary of the Christians. They have trampled it under foot, and
the abomination of desolation is worshiped as God. 2 Thess. 2:4. They
have destroyed thy holy city, overthrown thy holy altar, and killed
the servants in it, wherever they could apprehend them. And now that
we remain as a little flock (Luke 12:32), they have driven us with
reproach and disgrace into every country. We are scattered like sheep
that have no shepherd. We have to abandon house and home, and are as
the night ravens, which lodge in the rocks. Our chambers are in caves
and cliffs, and snares are laid for us as for the birds of the air. We
go about in forests, and are hunted with dogs. We are led captive and
bound as dumb lambs which do not open their mouth. Acts 8:32. We are
proclaimed rebels and heretics. We are led as sheep to the slaughter.
Many sit in distress and bonds, and their bodies have perished. Some
have been overcome by the severe sufferings, and died without any
guilt. Here is the patience of the saints on earth; and thus must we be
proved by suffering. Rev. 13:10. The believers have here been hanged
on trees, strangled, cut in pieces, drowned secretly and openly; not
only men, but also women and maidens have testified here to the faith
that Jesus Christ is the truth and the only way to eternal life. John
14:6. Still the world is not at rest, but rages like a madman, and
forges lies against us. They cease not to burn and kill. They make
the world too small for us. O Lord how long wilt thou be silent with
regard to this? How long wilt thou not judge the blood of thy saints?
Rev. 6:10. Let it ascend before thy throne. How precious in thy sight
is the blood of thy saints. Therefore we have in all our distresses
a comforting confidence in thee alone, and in no other; neither have
we consolation, rest or peace in the earth. But he that hopes in thee
shall never be confounded. O Lord, there is no sorrow so great that it
can separate us from thee; hence we call upon thee without ceasing,
through Christ thy Son, our Lord, whom thou, out of pure grace, hast
given us for our consolation, and who has prepared and made known to
us the narrow path and the way unto eternal life. Matt. 7:14. Eternal
glory, triumph, honor and praise be unto thee now and in all eternity,
and thy righteousness abide forever. All nations bless thy holy name,
through Christ, the coming righteous Judge of the whole world, Amen.
Acts 17:31.


HANS SCHLÆFFER AND LEONHARD FRICK, IN THE YEAR 1528.

In the year 1528, Brother Hans Schlæffer, formerly a Roman priest, but
afterwards a teacher of the word and Gospel of Christ, a highly gifted
man, was apprehended at Schwartz, in the valley of the Inn, and with
him Brother Leonhard Frick. They tried him greatly with many severe
tortures, and disputed with him, through the priests, about infant
baptism; but he, orally as well as in writing, showed them his defense,
as it is commanded, and as it will be found, throughout the entire
New Testament, namely: That the word of God must first be taught, and
that only those who hear, understand, believe, and receive it, are to
be baptized. This is the true Christian baptism, and no anabaptism.
The Lord has nowhere commanded to baptize infants; they are already
the Lord’s, and as long as they are in their innocence and simplicity,
they are not to be condemned at all. They also asked him, in what the
foundation of these anabaptistic sects did properly consist. To this he
replied: “Our faith, practice, and baptizing is founded on nothing else
than the command of Christ: ‘Go ye into all the world, and preach the
Gospel to every creature. He that believeth and is baptized shall be
saved’ (Mark 16:16; Matt. 28:19); and many other Scriptures.”

They also asked what design lay concealed under this anabaptism, since
they had thus exhorted them to raise a new uproar and sedition. But he
replied that it had never entered his heart, to make an uproar; neither
had he ever approved of it in others; yea, he had fled from a house
in which they lived in contention; which he could prove by all with
whom he had ever lived. And there is no other design concealed under
it, than to amend the life, and to forsake the vicious ways of the
world; so that in the doctrine which he teaches, this is not the least
commandment, that we are in duty bound to be subject to the authorities
in all good things; how, then, should he raise and purpose uproar and
sedition?

They also desired to know of him, who were the true authors and
principals of these heretical and chief sects, as they falsely call
them. He told them that he knew of no other principal of his faith,
than the Son of God, Jesus Christ, who is the true Captain of the
faith. Heb. 12:2. But as regards that they are called heretics and
seditious sects, he referred them to the complaints of the Jews against
Christ before Pilate, and the complaints against the apostle Paul,
before Felix the Governor. Matthew 27:1; Acts 24:2.

He was likewise asked what had caused and induced him to forsake his
office as priest. Concerning this he told them, that he had done it
for conscience’ sake, because he knew that he was in the place of a
prophet, and believed that God had sent him.

They would also know of him, who had told him to go into Germany,
to plant the evil seed of Anabaptism. He told them, that no one
had ordered him thither; but that, since he had no abiding place
as yet, and had to go about in misery, he came there to one of his
friends, with whom he staid, and thence came to Schwatz, where he was
apprehended, according to and for the will of God. As to the evil seed
of which they spake, he knew nothing at all; he intended nothing evil,
but much rather the pure divine truth.

After this and other things, when he had been in prison for some
time, and could not be moved, he and his fellow-prisoner and brother
were condemned to death, and executed with the sword at Schwatz, thus
testifying with their blood to the divine truth. He left the following
admonitory thanksgiving to his brethren in Christ:

“O God, I beseech thy grace; do not impute to me my sins, since Christ
atoned for them before I was born. Rom. 5:10. I was thine enemy, and
thou hast loved and graciously accepted me, and given for my redemption
the innocent blood of thy beloved Son (1 Pet. 1:19), though I still
experience in me much molestation from remaining sin, which rises in my
flesh. For when I would do good, evil is present with me. Rom. 7:21.
For this cause I am sorrowful, and may well sigh and exclaim with the
apostle Paul: O wretched man that I am! who shall deliver me from the
body of this death? Romans 7:24. And I must reply to myself and say:
But thanks be to God, which giveth me the victory through Christ.
Thou art my comfort; for if I thus believe with the heart, I can not
be condemned. The spirit is willing and ready, but the flesh is weak,
so that it cannot fulfill the law of God, until Christ strengthens us
with his Spirit. Where human laws reign on earth, there the distressed
minds are seduced; yea, where Christ Jesus is not the sole Ruler, that
which he does not build, is always torn and broken; and no building
can stand, which he does not uphold. Though the world highly esteems
other things, they are contemned before God; and hence we all pray
together, young and old, great and small, that thou, O God, wouldst
have compassion upon us, and send us poor children faithful shepherds
and stewards of thy gifts (Matt. 9:38), that all human doctrine may
be rooted out; for it is time to truly repent and forsake evil; for
the severe judgment of God is at hand. Mark 1:15. Hence let us take
our refuge to the chastisement of our Father, and submit ourselves
in obedience, that he may chastise us as his children. The world
is blinded, does not know the Christian life, abominates it, flees
the cross, and thinks it is enough, if they can talk finely of the
Christian life, but do little in deed.

“But, my brethren, he that would be a true Christian, must put on
Christ (Rom. 13:14), and resemble him in his humble form while on
earth, and be of good cheer in everything which happens to him in this
world. No external semblance of loving Christ, and of suffering for his
name, avails here; we must not be ashamed of him, who first loved us (1
John 4:19), and gave himself for us to an ignominious death. It is in
truth not otherwise, than that judgment must first begin at the house
of God. 1 Pet. 4:17. Thus the Holy Scripture is now fulfilled, so that
the punishment with which the world is to be visited, is ready and at
hand; hence no one ought to be negligent; for the sword is drawn, the
bow is bent, the arrow laid upon it, and aim is taken.

By this I do not mean that we are to seek any other refuge, than to
accept the chastisement of the Father, as has been said above; by which
he refines us for that whereunto he has sealed us, that we may be
assured of the eternal and imperishable kingdom with him, and forever
to possess it with him in life everlasting; to this may God strengthen
us all. Amen.”


LEOPOLD SCHNEIDER, A. D. 1528.

This Leopold Schneider was beheaded as a pious witness of the suffering
of Christ, for the truth, at Augsburg, A. D. 1528. He left the
following admonition for the comfort and instruction of others:

“My God, I will praise thee in my last hour, thee who art high above in
heaven, I will praise thee with heart and mouth, for thou art worthy
of it; strengthen my faith (Luke 17:5), now that I must go on this
pilgrimage of suffering; remember me in mercy in this severe conflict.
I commend my spirit into thy hands (Luke 23:46); in thee I rejoice.
Christ, help me to stand in my sufferings. Heavenly Father, forgive
them, for they know not what they do. Because I cannot forsake thy
word, I am hated, and they seek to separate my body from the soul.
Therefore I call upon thee, O God, for gracious help; I trust in thee,
for I have no other comforter. That which is so clearly written,
Mark 16:16: ‘He that believeth and is baptized shall be saved,’ can
certainly not be contradicted by any one; hence it is to be heeded.
O ye blind, why are you troubled and grieved because the command of
Christ is observed? acquaint yourselves with the holy Scriptures, and
you will find what Christ the Son of God has commanded us to do. I
beseech you all, beloved brethren and sisters, that you would firmly
trust in God, and let not my bitter death grieve you; for God will
richly reward it; we must once take our leave of this vale of sorrow.
The Scripture clearly declares, that he who would have laughing and
joy here, shall hereafter mourn and weep. Luke 6:25; we must suffer
here with patience; the Lord grant that it be done innocently. He that
would here bring his gift to the altar, and remembers that his brother
has aught against him, must leave his gift at the altar, and first go
and be reconciled to his brother, and then come and offer his gift.
Matt. 5:23,24. Therefore, I beseech thee, O God, graciously to forgive
those who put me to death. I commend my spirit and soul into thy hand,
O God; deliver me out of all my distresses, and never turn away from
me; deprive my flesh of all its power, that I may overcome and be
victorious in thee. Amen.” Rev. 2:11.


EIGHTEEN PERSONS BURNED AT SALZBURG, IN THE YEAR 1528.

These eighteen persons, besides many others, were kindled with zeal in
the fear of God, and had turned to God from the world and its idolatry,
and been baptized upon faith in Christ, entering upon obedience towards
his holy Gospel. This the adversaries could not endure; these eighteen
were therefore apprehended, and finally, as they, under many tortures,
piously adhered to their faith, were all sentenced to the fire, and
burned, on the same day, at Salzburg, about the year 1528. They left
the following as a memorial:

“O God of heaven, watch over thy sheep; who are such a little flock,
that they may not depart from thee, or be led astray. Keep them under
thy protection, and deliver them from this lamentable distress; for
the beast pursues them even unto death, which they must suffer, for
they are thrown into severe prisons, where they, in the death of the
dungeon, sing praises unto the Lord, and magnify him with heart and
mouth. Acts 16:25. O Lord, have compassion therefore, and let this our
complaint come before thee. Come quickly, and help us poor children,
and sustain us in thy will. They would drive us from thee, and they
beset us very hard with their great power and pomp. O God, grant us thy
divine power; we have no other Lord in heaven and earth, than thee. 1
Cor. 8:6. Grant us what we desire of thee. The Lord Christ sends out
his messengers, and through them offers us his heavenly kingdom, which
is derided by the world: but we have accepted the Lord’s kingdom and
his grace with great joy and satisfaction; therefore the priests roar
and rage against us, and terribly hate us. They have greatly hid the
truth for more than five hundred years, and seduced the multitude of
men with false doctrine: they trample the word of God under their feet,
and it is despised by them. O Lord, grant that they may amend their
steps and do thy will.

And is that which has been witnessed at Salzburg not a lamentable
matter; namely, that eighteen persons were burned together on the same
day, only for the doctrine of Christ, whom they confessed to be the
only Lord? They would not honor the image, nor worship the beast. They
would not receive their words, nor the mark of antichrist into their
hand or on their forehead. Therefore they could neither buy nor sell
in the land; but they adhered to Christ, and received his mark, and
their names are written in the book of life (Ps. 69:28); as Christian
soldiers they, through grace, obtained the crown.” 2 Tim. 4:8.

Thus they were burned with fire, and are now awaiting everlasting joy.


WOLFGANG ULMAN, A. D. 1528.

Wolfgang Ulman, a celebrated and excellent man in matters of faith,
after maintaining and practicing the faith for some time, was burned,
together with his brother and ten other persons, all steadfastly
testifying to their faith with death, at Walzen, about the year 1528.


HANS PRETLE, A. D. 1528.

Subsequently also Hans Pretle, who had been a preacher, but had
afterwards become a minister of the church of Christ, having exercised
his ministry for a time, and pointed many to the knowledge of the
Gospel, was burned for the testimony of Jesus Christ. Rev. 6:9.


LITTLE HANS OF STOTZINGEN, A. D. 1528.

Little Hans of Stotzingen, having been in prison for a time, for the
evangelical truth, at Zabern, Alsace, was finally condemned to death,
about the year 1528. On his way to the place of execution, he addressed
the following admonition to the people, and was then beheaded with the
sword.

“In our extremity we now begin to cry unto our God, to deliver us from
all our distress, that our hearts may offer up to him a pure sacrifice
acceptable in his sight. Rom. 12:1. The sacrifice which I mean is my
whole body, life, skin and bones, and also wife and children. We are
willing to offer up all our members, love impelling and constraining
us. Pharaoh would fain prevent and alter this; but we care not for
it, and have not the least desire to desist from it, but to bring
the offering before the Lord, and to press our way through with his
assistance (Matt. 11:12); he will aid and succor us. Come hither,
beloved brethren, let us valiantly take hold of the matter: We are now
members of Jesus Christ (Rom. 12:4,5); he is our Captain (Ephesians
1:22); he has prepared a glorious crown, with which he will crown those
who shall persevere unto the end. Matt. 10:12. Be of good courage and
undaunted, thou worm Jacob. Isa. 41:14. The Red Sea shall stand open;
if Pharaoh will pursue thee, he will perish in it. Thou little flock,
be not afraid, for it is but a little while here, and our flesh is
of no consequence. But in the city which God has prepared us in the
everlasting kingdom, we shall be as the angels of God. Heb. 11:10:
Matthew 22:30. Who can estimate their value? This God has promised us;
yea, through his child Jesus Christ he promises us much comfort and
joy, and everlasting rest, if we continue steadfast in him. But we
must also drink the cup of suffering, and suffer with his Son Christ
Jesus (Matt. 20:23), and he will deliver and well succor us. Though
the heathen slay us, he will not forsake us, but break their power in
pieces, snatch us out of their hand, and through grace gloriously crown
us. God is the Lord who can protect. He is also our shield (Genesis
15:1), since we have him for a Father, who is so good and gracious;
that though men drive us away from them, yet will we always adhere to
him. His great power is over us, and he does not suffer them to faint,
who keep his covenant; therefore, though we be defamed and accused,
rejoice over it in your hearts. Have confidence in God, and he shall
help you. Therefore fear neither pain nor death. I give praise and
thanks to my God, that I have become a sacrifice. I have long longed
for it, for to die is gain for me. Phil. 1:21. O God, let me partake of
the sacrifice of thy Son Jesus Christ. Amen.” Heb. 9:14.

Thus he offered his neck, and was beheaded for the testimony of Jesus
Christ. Acts 1:8.


THOMAS, BALTHASAR, AND DOMINICUS, A. D. 1528.

In the same year 1528, Thomas and Balthasar, both ministers of the
Gospel, and with them one Dominicus, were apprehended, condemned to
death, and burned, suffering it very steadfastly, for the faith and the
divine truth, in the city of Bruenn, in Moravia. But before they were
apprehended, they advised the council, that they should take care and
not shed innocent blood, for God would not let it go unpunished. Jer.
7:6. One of the council, named Thomas Pelzer arose and did as though he
were washing his hands, saying: “Thus shall I wash my hands in their
blood, and think to do God service.” John 16:2. But a few days after
the judgment of God came upon him. He was found dead in his bed, beside
his wife; and thus by his sudden death, was not permitted, to see the
death of these pious persons, which struck terror into the hearts of
many.

Brother Bastelwart well knew this Thomas Pelzer, who died so suddenly;
and also Brother Andrew Gauper was acquainted with the circumstance.


HANS FEIERER, WITH FIVE BRETHREN AND THREE SISTERS, A. D. 1528.

About this time also Hans Feierer, a minister of the word, and five
of his brethren or fellow believers were condemned and burned for the
faith and divine truth, at Munich in Bavaria; there three sisters,
wives of three of them, were drowned, and boldly, cheerfully, and
gladly surrendered their lives, being willing much rather to lose this
temporal life, than to desist from what God had given them to know.
They gave up a miserable life, in due time to find another (Matt.
10:39; 24:13; Rev. 2:10), with Christ, and with Abraham, Isaac, and
Jacob, and all the saints and pious, in the kingdom of God, which is
promised to all those who endure to the end.


THREE BRETHREN AND TWO SISTERS, A. D. 1528.

A. D. 1528, Three brethren and two sisters were put in prison at Znaym,
in Moravia. There was a Judge at Znaym, called Sir Louis, who greatly
hated the brethren, as was manifest in the imprisonment of these
brethren and sisters. With stern words he asked the council what they
intended to do with the Anabaptist heretics, since they had a royal
command and mandate, and yet did not have them executed. He said he
would himself go to the king, and inform him of their disobedience; but
if they would have them executed, he would draw the wood to burn them,
with his own horses. Thereupon the council answered and said: “Dear
Sir Louis, we will commend them to thee; do with them as you please;
it is committed to you. Then he had the wood drawn with his own wagon,
and caused the three brethren and two sisters to be burned, who were
thus speedily executed, paying unto God, who permitted this true burnt
offering, the vow made in baptism, and fighting unto death for the
divine truth confessed.

This Louis, actuated by the hatred and envy of the old serpent, was
not yet satisfied with the blood of the pious and innocent sheep of
the Lord, and had to fill up the measure of his judgment. He commanded
money to be given to those who should tell him where the brethren
assembled. A house having been pointed out to him, he took baliffs and
watchmen, and went with them to the place. There Judge Louis stepped
unawares into an opening before the house, used for letting down
wine, and sprained his foot. He fell down and cried piteously that
they should lift him up, and let the rascals go. The brethren heard
the noise, and escaped from the house. After this Louis took sick
unto death, and as he lay there in his agony and severe sickness, he
suddenly began to exclaim: “O the Baptists, the Baptists!” He spoke
nothing else, but repeated this cry innumerable times. Finally he
roared like an ox, and like a wild beast and bit his own tongue, that
foam and blood ran out of his mouth, so that his wife and children
could not stay with him; only his servant woman, who was attached to
him, remained with him until he was strangled in his own blood. This
servant woman related the circumstances to Brother Bastelwart, who was
a minister. All his kindred do not like to have it spoken of; and it
was a common saying among the people that he had shed innocent blood.
Prov. 6:17; Jer. 7:6; 22:3. And thus God has often (more than is shown
in this book, or can be related) checked the wicked with like examples,
that thereby his work might make the greater progress among his people,
to his praise, and to the salvation of many who seek that which is
right, and the amendment of life; for if God had not always sustained
his work, the enemy would in the course of time, have extinguished it,
and not have left one spark or germ of truth remain; but this God does
not permit him to do.


NINE BRETHREN AND THREE SISTERS, A. D. 1528.

In this year 1528, nine brethren and three sisters were apprehended at
Bruck, on the Mur, in Steyermark. They were condemned for their faith,
and taken in bonds out of the city, to the place of execution; but they
were glad and of good cheer, and said: “This day we will suffer in
this place for the word of God, and offer to him our sacrifice.” Rom.
12:1; 2 Tim. 4:6. They also earnestly admonished the lords of Bruck,
that they should know that they rendered themselves guilty of innocent
blood. A ring having been formed, they all knelt down (Acts 7:60;
20:36), and earnestly prayed to God; that they might now finish this
their evening sacrifice. They then arose and submitted to the sword.
The executioner was sad; for he did not like to do it. The youngest
of them all entreated his brethren, that, since he felt of good cheer
and bold, they should let him suffer the first pain; he then kissed
them, and said: “God bless you, my beloved brethren; to-day we shall
all be together in Paradise.” Acts 23:43. Thus these nine brethren
were beheaded in a green field; they were so undaunted that it was
astonishing to behold it. They knelt down; and thus poured out their
blood through the smiting of the sword. The three sisters were drowned;
they would in no wise depart from God and his truth. The youngest
one laughed at the water; which was seen by many a one there. Some
held that the devil had hardened them; but others were moved in their
hearts, so that they confessed that God must have given this, since
otherwise it could not be possible. Thus they valiantly testified to
the holy and divine truth.


VILGARD AND CASPAR OF SCHOENECK, ABOUT THE YEAR 1528.

These two were beheaded for the truth, at Ries, in the Fluchtthal, near
Brixen, and thus died as faithful witnesses of Christ, leaving the
following admonition to their brethren:

“Hearken, all of you, and take to heart, that God will visit all
sinners great and small, who now despise him and revile his name, and
do not consider their sinful life. God shall speedily awaken, and
deliver his children. If we consider the doctrine of the prophets, we
see that this is the last time, and in this time God calls upon all
men that they should turn unto him (Is. 45:22), live according to his
will, and keep his commandments; and that if they do this, his wrath
shall cease, and he will be their God and Father; for God, because
of his great goodness, is longsuffering in his judgment; therefore
beware of sin, and do not follow the devil; but free yourselves from
unrighteousness, and your God will not forsake you in this last hour;
for God is rich and gracious, and with him there is much grace; he
willingly forgives the sinner who will forsake his sins, who believes
in Christ, and calls upon his name; to such he will not only, through
grace remit his sins, but also freely give him the eternal reward. Heed
well these things, O! all of you who belong to the Church of Jesus
Christ, and have become children of God. Praise God with shouting,
young and old, great and small; you who have believed his word, love
God as his dear children, and walk before him with pure hearts, and
you shall never be forsaken, but he will ever preserve you. O God, who
art rich in grace, keep us thy children, that we may hold to thee, and
that those who have come to thee, may not be confounded; lead them
diligently with thy right hand into the promised land, the eternal
heavenly kingdom. O God, honor be unto thee in thy high throne, who
hast given us Christ thy Son, and imparted divine grace to us, by which
we now confess thee with heart and mouth, and are not ashamed to call
them our brethren who call upon thee in truth as their Father. Praised
be thy holy name, Amen.”

NOTE.--Sebastian Franck relates that the Anabaptists in the beginning
increased by many thousands, so that the world feared that they would
cause an uproar; but of this, as I hear, he writes, they were found
innocent and, were persecuted with great tyranny; first especially in
popedom. They were forcibly imprisoned, and tormented with the sword,
fire, water, and manifold imprisonments, so that within a few years
very many were put to death. Some compute the number of those put
to death far more than two thousand. They were put to death in many
places; at Ensisheim alone about six hundred were slain, all of whom
patiently and steadfastly suffered as martyrs.

Compare the account of _Seb. Franck, Chron., fol. 55, 109_, with
the old _Offer-boeck, lib. 1. Leonh., lib. 7_; also _Chron. van den
Ondergang, p. 1025_.


SIX PERSONS AT BASEL, A. D. 1529.

In the year 1529, those of Basel imprisoned nine of those who were
baptized according to the command of Christ; six[227] of whom, as they
write, were banished.

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

They further write, that at Bomburg, a castle in the dominion of Basel,
some of the chief Anabaptists were imprisoned by one Bartholomew
Sincken who was castellan there. However, what they ultimately did with
them, the record does not state. Compare this with the account in the
preface to the _Offer-boeck der Doopsgesinde_, of the year 1615, letter
Y, p. 2.


HANS LANGMANTEL WITH HIS MAN-SERVANT AND MAID-SERVANT, A. D. 1529.

Hans Langmantel, a wealthy citizen and of noble descent, during
the re-establishment of the churches in Germany, received with his
man-servant and maid-servant the truth of the Gospel, and, kindled
with zeal, they believed the truth, forsook their sinful life, and
were baptized upon their faith in Christ Jesus, for the remission and
forgiveness of their sins; on which account all three were imprisoned,
and, after enduring many assaults and torments, they were finally
put to death for their faith, which they constantly confessed. Hans
Langmantel and his man-servant were beheaded with the sword, while
the maid-servant was drowned in the water. When they were still in
severe confinement they sent the following, as a thank offering and
prayer to God, which they made use of in prison, to their brethren, for
consolation, admonition, and as a memorial, about A. D. 1529.

“O God, our heavenly Father, come with the power of thy Holy Spirit,
that thou mayest rejoice our mind, heart and soul; give all three of
us a manful heart, that in this anguish we fight and overcome. Rev.
2:7. Hold us with thy right hand, for thou art our strength; fight
the battle for us (Ex. 14:14), and watch over us in distress, that we
may stand in the conflict, and not go back when it is at its height.
Therefore, O Lord, keep watch over us, and take care of us in this
extremity, now that the wicked rise up against thy word, and would
drive us from it. O God, preserve us in thy keeping, that we may not
faint and abandon thy word. Let us enjoy the faithfulness which thou
hast shown us through thy Son Jesus Christ; and in order that we may
always earnestly contemplate this, send us thy Holy Spirit, and kindle
in us the fire of thy divine love; lead us, thou who didst teach it
in deed, that we may also exercise ourselves therein, and observe and
practice it as thy dear children, that this gift may come upon us,
and that, even as we are called, we may by it order our lives in this
thy truth, maintain peace and unity, and love one another in truth
with a pure heart. To this end, O God, let the light of thy divine
glory illuminate us, that we may walk in it. O Lord, keep us in it as
thy dear children, and let us never became obscured by the abominable
darkness of this world, which has gained the upper hand with all
unfaithfulness, and which will be followed by death. But thou, our
Father, dost love equity. In thee there is no darkness (1 John 1:5);
but the world is hardened with it. But thou art the eternal light,
which penetrates the darkness; that we may no longer be children of the
night, but children of the day. Watch over us with thy Holy Spirit, and
teach us thus to go on in this light with delight and joy according to
thy divine nature.

“O God, we beseech thee for one thing more: Send us to this end thy
Holy Spirit, endue us with his power, renew our hearts, and make us
strong in thee, that we may obediently hear thee in thy obedience, and
praise thy name. When this world rises, and opposes thy words, so that
our soul sighs to thee in all severe distresses by which they seek to
tear us away, then, O Lord, grant us to look to thee for aid, and help
us to overcome. Grant, Lord, that we may not stain ourselves by any sin
or guilt, and take from our flesh the fear by which they would draw us
away, and stop us in this work; that, when they shall lead us to death,
we may not waver in the conflict, but may go to meet thee with all the
pious in the true, adorned wedding garment, at the marriage feast,
prepared for thy Son, when he shall receive his bride with everlasting
joy and delight. Lord, assist us in every anguish and distress, and in
the pain of death; give us the heavenly bread; send us thy Comforter,
for God is the Comforter of the miserable. He makes the poor rich, and
strengthens the feeble; he can refresh the weary and give strength to
the faint, that they may come to thee. Through thee they overcome, who
have now entered the conflict, to fight for the truth. In Christ, thy
Son, help us to win the field on this earth, yea, in him alone. Be thou
alone our Helper, protect us with thy sword, that we may together, as
thy heroes, obtain the crown, and be forever with thee. Amen.”


GEORGE BLAUROCK, AND HANS VAN DER REVE, A. D. 1529.

About this time, George, of the house of Jacob, called Blaurock,
having for about two or three years, in Switzerland, but particularly
in the earldom of Tyrol, whither he had gone, spread and proclaimed
the doctrine of the truth, that he might put his talent to use (Matt.
25:15), and by his zeal for the house of God be a means of salvation,
was apprehended with his companions, at Gusodaum, condemned for the
faith, and burnt alive not far from Clausen, for these articles,
namely: That he had forsaken his office as priest, which he had
formerly exercised in popery; that he disregarded infant baptism,
and taught people a new baptism; that he rejected the mass; that he
likewise rejected the confession of the priests as founded by them, and
that the mother of Christ is not to be invoked or worshiped. For these
reasons he was executed, and laid down his life, as behooves a soldier
and hero of the faith. On the place of execution he earnestly spoke to
the people, and pointed them to the Scriptures.

The love of the truth having begun to burn among the nations, and
the fire of God having thus started, many were put to death for the
testimony of the truth, in the earldom of Tyrol, especially in the
following places: In the Gusodein district: at Clausen, Brixen,
Stertzing, Balzen, Neumark, Katren, Terlen, Gundersweg; in the valley
of the Inn; at Imst, Petersberg, Stejen in the Spruckthal, Schwatz,
Rattenburg, Kufstein and Kitzbuehl. In these places a great multitude
of believers constantly testified with their blood to the truth,
through fire, water and the sword. Thus the people of God, as well as
the great persecution increased daily. Jacob Huter became one of the
overseers and teachers in the earldom of Tyrol, and not long after,
with his people, united with the church which was in Moravia. After
Jacob Huter removed with his people from the earldom to Moravia, partly
compelled by great persecution, the tyranny in the earldom of Tyrol
became daily more vehement; so that the pious had but few places where
they could remain and many of them were apprehended, and put to death
in various ways, for the faith. To this end the priests violently and
furiously proclaimed from the pulpit, that care should be taken, to
ferret them out, and to destroy them with fire and sword. Much money
was also repeatedly offered and promised to those who should inform
against them; by means of which they were several times betrayed. They
were sought in every way, in forests and in houses, wherever their
presence was suspected; in every place, also in closed gardens, which
had to be opened, or they would be broken open, and searched. There
was a Judas, called Prabeiger, who made use of his subtle artifice,
thinking to obtain a large reward. He went to the authorities, and
betrayed them all, bringing with him bailiffs and children of Pilate,
with swords, spears, and staves, and went before them, just as
Judas the traitor did, Matt. 26:47. They caught a great number, and
dispersed the rest. Not long after, when they again assembled, another
Iscariot, called George Frueder, manifested himself. He went to the
priests, saying that if they would pay him, he would go, and none of
the brethren should be able to conceal himself from him. Then the
priests, the generation of the scribes and Pharisees, gave him money
and good wages, and also a letter. This rogue then went out, assumed
the form and semblance of an angel, and visited now and then such as he
suspected of having knowledge of this matter. He inquired everywhere in
the Pusterthal, where the brethren were, and how he could find them,
desiring assistance to this end. With much weeping the rogue made this
request, pretending that he could not rest until he were with them.
Thus he deceived them, so that he finally came to them. He appeared
before them very sad, humble and tender. As one who seeks to repent and
to amend his way. He then very suddenly said: “My brethren, grant me
this, and wait a little while, and I will go home and fetch my wife and
child.” Many thoughts came to the minister and he said to him: “If you
are false of heart, and your intention evil, God will certainly find
you, and you shall speedily bring down his judgment upon you.” But he
said: “O no, God preserve me from that; come with me into my house.”
Thus he went away, and hastened to the judge, the magistrate, and the
priests, who came with force, with swords and sticks, and apprehended
the brethren and sisters.

Several other villains of this class manifested themselves, especially
one whose name was Peter Lantz, and one named Pranger. Some went about
by night with much craftiness, acted in the same manner, and went to
places and houses where they expected to find of these people; but God
gave them the recompense which they deserved, so that they might have
wished that they had never been born.

Besides the abovementioned George Blaurock, there was also one Hans van
der Reve; both of whom belonged to the number of those who sincerely
received the truth of the holy Gospel, and helped found and build the
Christian church, in the time when the truth had long been obscured
in popery and by other errors. And when they had thus for a time
faithfully exercised their ministry, edified and instructed many, and
put their talent effectually to usury (Matt. 25:15), they were finally
apprehended by the envious children of Cain, and burned at Clausen, in
Etzlandt, A. D. 1529.

And in order to show that in all this they rejoiced in God, and also
sought to console and strengthen their brethren, they left them the
following memorial.

“Lord God, I will praise thee now and until my end; because thou hast
given me faith, by which I have learned to know thee. Thou sendest to
me thy divine word, which I am able to find and perceive that it is
from pure grace. From thee, O God, have I received it as thou knowest.
I firmly hope that it will not return unto thee void. Is. 55:11. O
Lord, strengthen my heart to this. My heart rejoices because I know
thy will. When I felt the heavy load of sin in me, which exceedingly
troubled me (Ps. 38:6), I would have had to perish and suffer
everlasting pain, hadst thou, O God, not come to me with the word of
thy divine grace. Acts 10:37. For this I will now magnify and praise
thy glorious name forever, because thou dost always show thyself a
merciful, dear Father. Cast me not off, but receive me as thy child.
Therefore I cry unto thee, help, O Father, that I may be thy child
and heir. O Lord, strengthen my faith (Luke 17:5), else, if thy help
should not succor me, my building should soon fall. Do not forget me,
O Lord, but be with me always; thy Holy Spirit protect and teach me,
that in all my sufferings I may ever receive thy consolation, so that,
valiantly fighting, in this conflict, I may gain the victory. 1 Cor.
9:25–27.

“The enemy fights a battle with me in the field in which I now am; he
would fain drive me from the field. But thou, O Lord, givest me the
victory. He ran against me with sharp weapons, so that all my limbs
quaked before the false doctrine and their constraints. But thou, O
Lord, hadst compassion upon me, and didst help me, thy son, poor man,
with thy grace, and powerful hand, and madest me to overcome. O God,
how soon didst thou hear me; thou speedily camest with thy help, and
turnedst back mine enemies; therefore I will sing praises unto thy name
in my heart, and forever spread abroad the grace which has come to me.

“Now, I pray thee, Father, for all thy children; preserve us all
forever from all the enemies of our souls. I must not trust in the
flesh (1 Peter 1:24), which perisheth and abideth not; but I will
firmly trust in thy word (Ps. 115:9), this be my consolation, on which
I rely; it shall deliver me, from all my distresses, to everlasting
rest. The hour of the last day, to which we all must come, is at hand.
Dear Lord, help us to bear the cross to the destined place, and turn
thyself to us with all grace, that we may commend our spirit into thy
hands. I sincerely pray thee for all our enemies, O Lord, however many
there may be; do not lay their sins to their charge; Lord, I entreat
this according to thy will. Acts 7:60. And thus we (I George Blaurock,
and Hans von der Reve) will depart in peace. May the good God through
grace lead us into his everlasting kingdom, as we firmly trust that he
will, and finish his holy work in us and give us strength to the end,
Amen.”

This evidently came to pass, when these two so steadfastly and boldly
died and were burned, for the truth.


HERE FOLLOWS ANOTHER CONSOLATORY ADMONITION LEFT BY GEORGE BLAUROCK TO
HIS DESCENDANTS.

God administers a righteous judgment (Ps. 7:11; Rom. 2:5), which no one
can set aside, and him who does not his will, he will judge. But thou,
O Lord, art good, and sufferest thyself to be found gracious, and all
those who use diligence to do thy will, thou acceptest as thy children.
We justly give praise and thanks to thee, through Jesus Christ, for
all thy benefits and goodness, and beseech thee to preserve and guard
us from sin. The sinner in this life brings a severe judgment upon
himself, which he shall hereafter regret; for though God faithfully
warns him, yet will he not forsake his sinful life; but when the Lord
shall come in his glory to judge, then shall the sinner repent; for no
excuse will then avail.

He now causes his divine word to be published, and instructs men, that
they should turn from their sinful life, believe in Christ, be baptized
upon faith, and obey the Gospel. Therefore, ye children of men, forsake
your sins, and remain no longer hardened, sick, wicked and blind; now
that you can find the physician, who can heal all infirmities, and
avail yourselves of his help without money. Matt. 9:12. O, how awful
will it be with the sinner who now refuses help and counsel, when he
shall be sentenced by God into everlasting pain, where he will have to
remain and suffer forever and ever. Matt. 25:46. But thou, O Lord, art
a righteous God. Thou wilt deceive no one, but wilt preserve those that
sincerely love thee, from the second death.

Thou, O Lord, art a strong God, who will cast into hell, which has now
opened wide her mouth, all the wicked and those who hate and afflict
thy children. But thy mercy is great over those who repent, and thou,
through Jesus Christ, forgivest their sins. This is what God requires:
that the whole human race should fear and love him, that they should
follow his Son Jesus Christ, and observe his divine doctrine. But when
the sinner is exhorted to the love of God, he shows by the deed that he
considers it a mockery; for this however he shall pay dearly, for God
can not be deceived by appearance.

Antichrist threatens those who fear God with great severity and
ignominy. Therefore we beseech thee, O Lord, strengthen thy feeble
vessels: but we know, that if we patiently endure all this for thy
namesake, thou, in thy faithfulness, wilt not forsake us; but dost
renew and strengthen us daily, that we may continue on thy narrow
way. Matt. 7:14. We cry to thee through Christ, for the sake of his
bitter suffering (Is. 53), in which we recognize thy faithfulness and
love; and this consoles us on our pilgrimage. Do not forsake us, thy
children, henceforth unto the end; but constantly offer us thy Fatherly
hand that we may finish our course; for when we have finished our
course, the crown is prepared by the young man (2 Esd. 2:43) who hung
on the cross for us, on which he suffered greatly for our sakes. Grant,
O Lord, that we may be thankful, so that we may joyfully behold thee,
our Father. O Father, through grace thou didst choose us, and didst not
despise to put us into thy work; grant that, when the evening comes,
that we may receive the hire with rejoicing. Matt. 20:1,8.

Through Christ thy Son make us ready for the heavenly supper, and
clothe us with thy Holy Spirit. In that supper, thy Son, our Redeemer,
shall serve us at the table. Luke 12:37. O, how blessed are they which
are called to this supper (Rev. 19:9), and who in all sorrow adhere
to Christ unto the end, even as he steadfastly suffered for us on the
cross; and thus it is with all his followers on the earth; and all
who shall keep their wedding garment undefiled to the end. Upon their
heads the young man shall set crowns. But he who is not clothed with
this garment, when the King will inspect his guests, shall be sternly
reproved, bound hand and foot, and cast into outer darkness. O Lord,
give us true love so to walk, that when we come we will not find the
door closed, as was the case with the foolish virgins, who had no oil
in their lamps, and said: “Lord, open to us,” but could not go in:
but that we may happily watch with the five wise virgins, and may
also enter into the glorious marriage feast of eternal heavenly joy,
when the King, with his trumpets, shall call and assemble his elect.
Therefore, O Zion, thou holy church of God, see that thou hold fast
unto the end that which thou hast received, and keep thyself unspotted
from sin, and thou shalt, through grace, receive the eternal crown. 1
Cor. 9:25: 2 Tim. 4:8.


VIGIL PLAITNER, A. D. 1529.

In the year 1529, Brother Vigil Plaitner, a minister of Jesus Christ,
at Scharding, in Bavaria, was condemned and executed, after great
steadfastness (Matt. 24:13), for the faith and the divine truth. He
would depart neither to the right hand nor to the left, and did not
love his life unto death (John 12:25), but surrendered it for Christ,
in order that in the abode of the righteous above he might receive it
again forever with all the saints and pious. 2 Peter 3:13.


LOUIS, AND TWO OTHERS, A. D. 1529.

In this year also a brother named Louis[228], a minister of Jesus
Christ, learned and well versed in the Hebrew, Greek, and Latin
languages, and experienced in the holy Scriptures, was executed with
the sword, at Constance, on the lake of the same name, after being long
imprisoned there. At his departure he gave many excellent instructions,
so that many were astonished, and were moved to weep with him.

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


JOHN HUT, A. D. 1529.

In this year, John Hut[229], a faithful minister of Jesus Christ, was
apprehended for the divine testimony, at Augsburg, in Swabia, where he
was brought into a tower. Finally they ceased their severe questions
and tortures, and he was left lie as one dead. Then they went away,
leaving a light in the prison, near the straw, by which the straw was
set on fire. When they returned to the tower they found him dead. They
then carried him, dead as he was, in a chair on a wagon, before the
court, where he was condemned to be burned. His son, Philip Hut, fell
asleep in the Lord, in the church at Heim. This John Hut composed a
hymn of thanksgiving, which we sing at the memorial or supper of the
Lord; besides this he composed one or two other hymns.

  [229] This John Hut was also one of the old Waldensian Brethren, See
  _Bapt. Hist. p. 748_.


WOLFGANG BRANDHUBER, HANS NIEDERMAIR, AND MANY OTHERS, ABOUT SEVENTY IN
ALL, A. D. 1529.

In this year, also Brother Wolfgang Brandhuber of Passau, and Hans
Niedermair, both ministers of the word and Gospel of Christ, were
apprehended, together with many of the pious at Lintz, in the country
above the Enns, for the divine truth; they were condemned to fire,
water and the sword, and were immediately executed, in all over seventy
persons. Among these also Peter Niedermair of Hirschberg, at Gminden,
was apprehended, on St. Andrew’s eve, A. D. 1529, and though, in the
extreme fear of death, he was tempted in various ways, yet he remained
faithful and constant. Rev. 2:10; Matt. 10:22. Ultimately, through the
providence of God, he was set free, after being imprisoned there for
over three years.

Concerning said Wolfgang Brandhuber, writings are still extant in
the church, how faithfully he taught the Christian church, and also
said, that in everything which is not contrary to God, we should be
obedient and subject to the authorities, and that he strictly held to
the true baptism of Christ, and to the true Lord’s Supper, rejecting
infant baptism, the sacrament, and other antichristian abominations and
anathemas, as is shown by his writings, which are still extant.


CARIUS PRADER, WITH SEVERAL OTHER PERSONS, A. D. 1529.

About this time also Carius Prader, a minister of the church of God,
in the country of Salzburg, and several other persons were shut up
together in a house and burned. A hymn is still extant in the church
which this Carius composed.

SEVEN BRETHREN, A. D. 1529.

These seven brethren were executed together on the same day, with
the sword, for the evangelical truth, at Gmuend, in Swabia, and thus
steadfastly testified with their blood to the name of Christ, A. D.
1529. The account of it is as follows:

“I could not forbear to acquaint my brethren with what is taking place
here in Germany, even as it is known to many how the world rages and
storms against the true believers, and how she robs the servants of
God of life and property. For God, graciously looking down upon the
children of men, gave them, in the midst of their blindness, his
brightly shining word for a light, that believing it, we should avoid
all sin and shame. Many recognized this word as the truth, accepted it
with the mouth, and were called Christians, but continued nevertheless
in their sinful life, supposing that the bare name was sufficient, if
only the semblance existed. Afterwards the Lord so ordered it that his
word did effectually work in some, so that, in the language of the
prophet Isaiah (Is. 55:11), it accomplished that whereunto God sent it,
and did not return unto him void, but guided many into the right way.
And thus, those who sought to live faithfully, were hated, and despised
as anabaptists by the rest, just as though they had apostatized from
God, and turned to Belial; while they earnestly sought and desired
nothing else, than to keep God’s commandments with his assistance,
according to all their ability (1 Cor. 7:19); and yet they were
reproachfully stigmatized as anabaptists,--they who sincerely forgave
every one, assisted their neighbors by lending to them without usury,
and prayed for their persecutors and enemies (Matt. 5:44), as was seen
at the hour of their death, and who thus attested their faith with the
deed, as was publicly witnessed, A. D. 1529, in the town of Gmuend,
where the enemy employed manifold wiles with some of them, to terrify
them, without being successful however. There they had apprehended a
lad only fourteen years old, whom they put into the tower, where he
lay very severely confined almost a year, suffering many an assault,
but always remaining immovable, however frequently they came to him,
to induce him to forsake his faith. With him six other brethren, pious
men, were apprehended and imprisoned in the tower for life. There they
together praised God (Act 16:25), and comforted one another; and God
assisted them with his grace, so that they faithfully adhered to the
faith, and did not allow themselves to be moved either by threats or
terrors. When the time of their departure from this world drew near,
their death sentence was read to them, and it was added, that if they
would desist from their faith, they need have no fear, but might
return home to their wives and children. The prisoners turned to their
enemies, and replied: “We have committed our wives and children to God,
who is well able to preserve them; hence cease these words; for we are
willing and ready to die.” A ring was then drawn on the spot, as is
customarily done at executions, with the sword. As this lad stood in
the ring, to be beheaded, a count rode up to him into the ring, and
thus addressed him: “My dear child, desist from this error, and I will
give you a prebend, and always keep you with me.” The youth replied:
“Should I love my life (John 12:25), and therefore forsake my God,
and thus seek to escape the cross? this I must certainly not do; thy
wealth can be of no help to either of us, but I expect a better in
heaven”--Thus the youth fearlessly replied, adding--“in the kingdom of
my Father, who has chosen me, and who can order and equalize all things
as is best. Hence cease these entreaties; to him who has always fed and
sustained me, I desire to show obedience also in this my last distress.
To him we must call from the bottom of our heart, when the hour is at
hand, that we may depart with good cheer out of this world. If we do
not depart from him, he will give us the everlasting, glorious crown.”

At this, a great tumult arose among the people, with spears and other
weapons, and each spoke of the matter as he understood it. And thus
they died through the sword, as pious heroes, and became a sacrifice
unto the Lord, as faithful witnesses of Jesus Christ, A. D. 1529.

While these seven brethren were still in prison, they together, each
giving his own mind, wrote and practiced the following, and sent it to
their brethren.

The first made the following prayer: “Out of the depths of my soul I
cry unto thee, O God; hear my cry. Send thy Holy Spirit, even as thou,
O Christ, hast until now not withdrawn, but graciously imparted him to
me. We rely on what thou hast commanded us; but the heathen seek to
kill us.” Ps. 130:1.

The second prayed: “The flesh is weak, O Lord; Thou well knowest that
it fears the least pain; hence, fill us with thy Holy Spirit, which we
entreat of thee from the bottom of our hearts; so that we may continue
steadfast unto the end, and cheerfully and valiantly enter upon the
suffering which now awaits us, and that we may fear no agony or pain.”
Matthew 26:41; 10:22.

The third prayed: The spirit is willing and ready to desire the
suffering. O Lord, hear our prayers, through Jesus Christ thy Son. We
also pray for our enemies, who, alas! are so ignorant, that they do
not know what they are doing, and are not mindful of thy wrath.” John
15:16; Matt. 5:44; Luke 23:34.

The fourth prayed: “We beseech thee, O Father, and dear Lord, through
Christ thy Son, increase thy little flock. Kindle in them and also in
us thy divine life, and our hearts will rejoice; for after this our
hearts do hunger and thirst.” Matt. 6:9; Luke 12:32; 2 Cor. 3:18; Matt.
5:6.

The fifth prayed: “O God, thou hast received us in grace, and made us
thy ministers. Through thy divine assistance we have also willingly
fullfilled thy ministry, in our weakness. Preserve us still further
firm in thy word; we desire to obey thee also henceforth; come to our
aid, and be our Comforter.” 1 Cor. 1:4.

The sixth prayed: “Thou Lord God art my Protector; we will cleave to
thee, and then pain will not seem severe to us; though they deprive us
of our life, thou hast prepared it for us forever in heaven, and though
here we suffer reproach and pain, it shall not be in vain.”

The seventh said: “The body, life, soul, and all members we have
received from thee, O God; these we will now offer up to thee, to the
praise of thy holy name. It is only dust and ashes. We commend our
spirits into thy hands. Amen.” Romans 12:1; Gen. I:7; Luke 23:46.


ANNA OF FREIBURG, A. D. 1529.

This Anna of Freiburg was zealous in the fear of the Lord and as she
believed in Christ, and was baptized upon faith in him, and thus sought
to arise with Christ; and walk in newness of life, the adversary could
not endure it; therefore Anna was envied, accused, apprehended by his
ministers, and after steadfastly suffering many torments, sentenced to
death, and drowned in the water, and afterwards burned with fire. This
happened at Freiburg, in the year 1529. When she was about to die, she
spoke the following prayer to God, and left these admonitions to all
descendants.

“Dear, Eternal, heavenly Father, I call upon thee, from the depths of
my heart; do not let me turn from thee, but keep me in thy truth unto
my end. O God, keep my heart and mouth; guard me, that I may never
separate from thee, on account of impending sorrow and anguish, or
any manner of distress; keep me cheerful and glad in my sufferings.
Eternal God, my dear Father instruct and teach me, thy poor, unworthy
child, that I may heed thy ways and paths. O Father, this is my sincere
desire, that through thy power I may press even unto death, through all
sorrows, sufferings, anguish and pain, and in this let me persevere, O
God, that I may not be separated from thy love. There are many who now
walk in this way; but the cup of suffering is given them to drink. We
are also accused of false doctrine, in order to draw us from Christ our
Lord. But O God, I lift up my soul unto thee and trust in thee in every
adversity; do not let me be confounded, lest my enemy exalt himself
over me in this earth. I am now imprisoned here by him, but, O God, I
sincerely wait for thee with great desire, until thou wilt awaken, and
deliver thy prisoners. O dear heavenly Father, make us prepared with
the five wise virgins (Matt. 25:2), that we may prudently wait for the
bridegroom with his heavenly hosts. O heavenly King, feed and refresh
us according to the spirit with thy heavenly meats, which never perish
but abide in life eternal; for if thou shouldest withdraw thy food from
us, all that we do, would with ourselves be in vain and perish. But,
through thy grace, we trust in thee, that we shall not fail. I do not
doubt in the least, the power of God; for his judgments are honored.
He will forsake no one who firmly holds to him in faith, and seeks to
walk in his true ways. Heb. 13:5; Matt. 7:14. O ye Christians, rejoice
(Phil. 3:1), and always be of good cheer in the Lord Jesus Christ; may
he increase love and faith in us. God comfort us by his holy word, in
which we may firmly trust. I commend myself to God and his church; may
he be my Protector to-day, for his holy name’s sake. O my Father, let
it be done through Jesus Christ, Amen.”

Thereupon she voluntarily submitted to death, and was drowned in the
water, as mentioned above.


DANIEL KOPF, WITH TWO BRETHREN AND FOUR SISTERS, A. D. 1529.

Daniel Kopf, a minister of the word, was apprehended with six other
persons, at Bairisch-Graitz, in Steyermark; he and two brethren were
sentenced to the sword, while the four sisters were drowned. They
testified with their body and life, that this is the true way (Matt.
7:14; John 14:6) to eternal life in Christ Jesus, and though the
executioner, fire, water and the sword sought to turn them away, they
would nevertheless adhere to it as long as breath remained in them. Of
this Daniel, writings are also extant in the church, concerning baptism
and other points; as well as four hymns composed by him.


FOUR BRETHREN AND FOUR SISTERS.

In the year 1529, four brethren, named Wolfgang of Mos, Thomas
Imwald of Aldein, George Frick of Wirzberg, and Mankager of Fuessen;
also four sisters, Christina Tolinger of Penon, a widow, Barbara of
Thiers, Agatha Kampner of Breitenberg, and her sister Elizabeth, were
apprehended in the Ful, in Elschland, and led up to the castle, where
they died on the sixteenth of November. Each was separately examined
concerning their faith in the following articles:

Brother Wolfgang of Mos confessed that on the Sunday after the feast
of our Lady, it was just one year that one Michael (who was afterwards
executed with fire for this matter, at Goffedaum, and testified to
the truth) presented and taught to me, Wolfgang, Martin von Neck, and
another, the Gospel and the word of the Lord, and then rebaptized all
three of us according to the command of God. Matt. 28:19. He further
said that he did not believe in infant baptism, that God the Lord had
said nothing of it, nor had Christ commanded it. Matthew 15:13; 28:20;
Mark 16:19. He also confessed that Christ is not bodily in the host,
when it is consecrated by the priest. Furthermore, he said: That he did
not believe in fast days, Sunday, and other feast days, otherwise than
in the manner spoken of in the New Testament.

Thomas Imwald of Aldein confessed that he had been baptized before
St. Ulric’s day, at Breitenberg by a teacher who had formerly been
a priest, but had forsaken his office as priest, and whose name was
George Blaurock, from Switzerland. Of the mass, also, he believed
that it is nothing but a human invention and institution, and not a
commandment of God. Concerning the sacrament he did not believe that
the priests, by their consecrating or blessing, could bring our Lord
God into the host, or change it; and he also showed them, that Christ
was to be received in the word, and that the bread is only a sign and
memorial. Neither does he believe in the confession as it is instituted
by the priests; as it is not used according to the command of God.
Again, to our Lady he assigns the position to which God has chosen her;
he believes that she was a virgin and the mother of our Redeemer. He
was furthermore asked whether if their number had become great, they
would not have attempted to bring some one’s country or people over to
their faith by force. He answered: “No, that they did not believe in
compelling any one to it; since God desired a willing and unconstrained
heart, and himself had constrained no one, but the Lord gave it into
their minds.”

George Frick of Wirzberg, a tailor, confessed that on last St. Gallus’
fair he was rebaptized by one Benedict, who belonged to their faith, at
Philip Kopfler’s, in the Ful. He also did not believe that the priests
could bring our Lord God into the host, or change him into bread, since
God had neither commanded nor instituted the mass, but the sacrament
was only a bread of remembrance. In confession he likewise did not
believe; for how can one forgive sins, who is himself a whoremonger and
idolater. 2 Pet. 2:19. Concerning our Lady he believed that God favored
her and that before and after the birth she was a virgin; for God is
able to do more than this. Again he would adhere to his God, and not
depart from this faith, but that the will of God should be done. Matt.
6:10.

Mankager of Fuessen, a journeyman shoemaker, confessed that in the
forepart of the summer, about St. James’ day, he was baptized, at
George Karniter’s of Kunen, by one George of Chur, in Switzerland, who
had been a priest, but had resigned said office, and was burned in the
summer, at Clausen. He did not believe in infant baptism, nor in the
mass; neither did he believe that our Lord God is in the sacrament. He
believed that Mary the mother of Christ, was a pure virgin; but the
idea of her intercession, as well as that of the saints, he rejected,
since Christ is the Mediator, between God and men. 1 Tim. 2:5. In the
auricular confession of the priests he did not believe at all. Again,
concerning Sunday he said, that God Almighty, in the beginning, in six
days, created the world, and rested on the seventh; hence the origin of
Sunday; there he would let it rest,--work was not prohibited, but we
should rest and fast from sin. He further declared that in the forenoon
the priests committed idolatry, and in the afternoon fornication, and
what he confessed with the mouth, he would testify to with his blood,
and would not depart from the faith, but firmly adhere to it unto his
end.

Christina Tolinger, of Penon, confessed that Brother George Blaurock
baptized in her house with the true Christian baptism. Concerning the
sacrament as used by the priests, she did not believe at all, that
they can bring our Lord God into the host or wafer; it is only bread,
and the performance of the priests is in every respect a deception. As
to whether infants were worthy of salvation without baptism, the Lord
said: “Suffer little children, and forbid them not to come unto me;
for of such is the kingdom of heaven.” Matt. 19:14. The priests baptize
the infants, and have much unnecessary care while they are in their
infancy; but though they wash them from sin, they do not attempt to
draw them away from sin. Regarding our Lady she believed that she is
the mother of Christ and a pure virgin. Matt. 1:23. In confession as
used by the priests, she did not believe; if one confesses his sins,
and forsakes and desists from them, it is a true confession. Concerning
holidays and Sundays she said that in six days God the Lord created
the world, and rested the seventh day; and that the other holidays had
been instituted by popes, cardinals, and archbishops, and that she did
not believe in them. Since she lived in the world, she observed them
as others did, to avoid giving offense; however, none is condemned
for working. Again, the priests commit idolatry in the forenoon, and
fornication in the afternoon. With the help and grace of God she
intended to die in this her resolution.

Barbara of Thiers, wife of Hans Portzen confessed that about last St.
Michael’s day she was baptized with the true Christian baptism, at
Craum on the Moss, near Eintempichel, by a teacher of the word of God,
named Benedict. Again, she did not believe in the idolatrous sacrament
of the priests, nor in the mass; since the priests commit idolatry
in the forenoon, and fornication in the afternoon. In confession as
used by the priests, she did not believe. Concerning our Lady, she had
nothing to say. Regarding Sundays and holidays, she said that God the
Lord had commanded to rest the seventh day, and there she would let it
rest. With the help and grace of God she intended to adhere to this,
and to die therein, since it was the true faith and the right way in
Christ.

Agatha Kampner of Breitenberg confessed that next Christmas it would be
about a year since she was baptized, in Switzerland, in a place called
Auf der Tiefe, near St. Gall, by one Brother Topigh, a teacher of the
word of God. She did not believe in infant baptism, though they had
all been baptized. If children die in or before baptism, they die in
innocence, and are the Lord’s. She did not believe in the mass, since
Christ did not say to his disciples: “Go and read mass;” but: “Go, and
preach the Gospel.” Matt. 16:15. Concerning the sacrament she said that
since in the creed it is confessed that he (Christ) sitteth at the
right hand of his heavenly Father, whence he shall come to judge the
quick and the dead, she believed in no wise that he permitted himself
to be changed by the priests, into the host or bread. Regarding our
Lady she said that she believed that she brought forth Christ the
Lord, who alone has redeemed us, and that the Word of God became man
in her and suffered for us on the tree of the cross. John 1:14. As
regards holidays, she said that one day is not any holier than another,
and that Sunday was ordained for the purpose of assembling together,
preaching the Gospel, and speaking of it; but that it was abused
through drunkenness and other forms of wickedness. With the help and
grace of God she would steadfastly adhere to this her faith.

Elizabeth, sister of the aforementioned Agatha, confessed that in the
early part of the summer she was baptized at Breitenberg, by Brother
Blaurock, according to the command of the Lord Christ, in the name of
the Father, the Son, and the Holy Ghost. In the sacrament and mass
of the priests she did not believe, since it is not found that God
commanded it. Concerning our Lady she believed that she brought forth
Christ our Redeemer, and was a virgin; and that the saints had indeed
to enter [into the kingdom] through tribulation (Acts 14:22), like
we and others; but that they are intercessors, she did not believe;
since Christ has reserved to himself all power in heaven and earth. As
to holidays, she esteems none more highly than the rest, but that we
should always wait for the great day of the Lord, and rest from sin. To
this she would constantly adhere. Thereupon they were executed as those
who truly loved God (Luke 10:27), and as innocent sheep of the Lord;
and their names are written in heaven.


ANNA MALER, AND URSULA, A. D. 1529.

In the year 1529, two sisters, Anna Maler, and Ursula, were condemned
to death for the divine truth, and drowned in the water, at Hall,
in the valley of the Inn, and thus, though women, they were manful
and valiant in God, so that many were amazed at their steadfastness,
that thus in life and death they testified to the divine truth, as is
declared by those who knew them, and are still alive.


NINE BRETHREN, SEVERAL SISTERS, AND ANOTHER SISTER. A. D. 1529.

About the year 1529, the knowledge of the truth began to shine also
in the places on the river Rhine, so that divine zeal and the fire
of God arose, which the priests, by instigating the authorities,
strenuously attempted to stop. First nine brethren and several sisters
were apprehended for the faith, in the city of Altzey, without the
order of the Elector or Palsgrave, simply through the instigation of
the priests, and the aid of the nobility. They lay in prison for a
considerable time, and as they were waiting how to deal with them, the
Burgrave at Altzey inquired of the Palsgrave, his prince and lord,
what he should do with them. The prince answered him that they had a
court of justice at Altzey, and that he should let them examine and
judge them. The Burgrave did so, and brought them before the court of
justice, which, however, would not sentence them, because they had been
apprehended simply for the sake of their faith, and no other cause of
death existed. Acts 18:15,16. In the meantime an imperial diet was
held, at which the Palsgrave stated that he had some prisoners who
had been apprehended on account of their faith for Anabaptism; and
asked how he should deal with them. The matter was committed to the
four inquisitors, as they are called; whom, however, they referred
to the mandate of the Emperor, where they would sufficiently find
what imperial constitutions, institutions and ordinances were made
concerning such; according to which they should deal with them.

For the constitution clearly implies that each and all Anabaptists
and anabaptized, whether men or women, if possessing reason, and of
adult age, are to be executed with fire, the sword, or some other way
according to the character of the persons; and that wherever they were
found, they should be brought before the court, accused, and convicted,
and be judged or dealt with in no other way, on pain of severe
punishment.

Moreover, when they would not apostatize, the mandate was also read to
them; upon which without further sentence, they were led out to death,
by virtue of the imperial mandate. The brethren were executed with the
sword, but the sisters drowned in the horse pond. While they were yet
imprisoned, a sister came to them, and comforted the sisters (Matt.
25:39); she told them valiantly and firmly to adhere to the Lord, and
not to regard these sufferings, for the sake of the eternal joys which
should follow. 2 Cor. 1:5. When this was noticed she was also very
speedily apprehended. She was afterwards burned, because she had thus
comforted and strengthened the others.


TWO OTHER BRETHREN, AND TWO SISTERS, A. D. 1529.

Thus they meant to extinguish the light of the truth and the fire of
God; but it was kindled only the more. They then apprehended a man, a
woman, a man-servant and a maid-servant. Whoever embraced the faith,
and desired to separate from the ways, society and idolatry of the
world, was apprehended by them. In several places they filled all the
prisons with them, intending to deter them by fear; but they sang and
rejoiced in prison, so that their enemies who had cast them into prison
were more troubled and afraid than the prisoners. They knew not what to
do with them, especially since it was only on account of the faith.


ABOUT THREE HUNDRED AND FIFTY PERSONS PUT TO DEATH FOR THE FAITH, NEAR
ALTZEY, PURSUANT TO THE IMPERIAL MANDATE, A. D. 1529.

The Palsgrave then, in pursuance with the imperial mandate, in a short
time, caused about three hundred and fifty persons to be executed for
the faith; especially his Burgrave at Altzey, namely Dietrich von
Schoenburg, caused many in the town of Altzey to be beheaded, drowned
and otherwise put to death; even as the lords who came to the church,
and at that time were residents in Altzey, saw themselves how they
were taken from the houses in which they were known to be, and led as
sheep to the place of execution. They could in no wise be persuaded
to apostatize, but went joyfully to meet death; while the others
were being drowned, and executed, the rest who were yet alive and
waited for death sang until the executioner took them. They were very
steadfast in the truth confessed, and, assured in the faith which they
had received from God, conducted themselves as valiant soldiers. Matt.
10:22. All the learned and great of this world were confounded by them.
1 Corinthians 1:25,26.

Some whom they did not wish to execute they tortured and maimed their
bodies; of some they cut off the fingers, others they burned crosses on
their foreheads, and subjected them to much wanton injury; so that even
the aforesaid Burgrave said: “What shall I do? the more I cause to be
executed, the more they increase.” Ex. 1:22.

This Burgrave Dietrich, who had shed much innocent blood, died a sudden
and terrible death, as he was rising from his table. _Chron. van den
Ondergang, page 1029, col. 1_, from the old _History of the Baptist
Martyrs, lib. 1_.


PHILIP OF LANGENLONSHEIM, A. D. 1529.

One of the last brethren whom they executed in the town of Creitze, was
Philip of Langenlonsheim. When the executioner struck off his head,
something flew into his face, so that he put up his hands to it, which
was well noticed by the people; however, they knew not what it was, or
why he did it. Then the saying went abroad that something like a black
hen had fluttered before his face, so that he defended himself with his
hands; some said that the blood had squirted into his face; and though
he himself knew best what it was, it was nevertheless seen afterwards,
what it must have been: for the executioner’s nose dropped off close to
his face. Thus God punished and visited him, because of the innocent
blood, with which he had stained his hands to so large an extent (Prov.
6:17); and God openly and palpably made known thereby, how greatly they
oppressed the pious. The Palsgrave also was terrified and troubled in
various ways, so that afterwards he had no longer a desire to wash his
hands in innocent blood, and would have given much, if it had never
taken place.


GEORGE BAUMAN, A. D. 1529.

About this time, a brother named George Bauman was apprehended at
Banschlet, in Wurtemburg, for the faith and the word of God. The
nobleman whose subject he was, kept him imprisoned for a time, and
also had him dreadfully racked and tortured, and did so much to him,
by imprisonment, torture and pain, and also by various promises, so
that they persuaded him and gained his assent to follow them. They then
demanded of him, that he should recant in church, and confess that he
desisted [from his faith], which he did once or twice; went to church,
and performed that for which his consent had been extorted from him. In
the meantime he came to himself, and considered the honor of God and
his holy name, and also whither he was going.

Hence, when he came to church the third time for recantation, he said
to the priest and the bystanders: “You have condemned me and through
pain and fear prevailed upon me to follow you; but now I renounce
and revoke it all, and I am sorry that I did it.” Thus he began, and
confessed anew that this was the divine truth and the true faith; yea,
the way to life in Christ, and that, on the other hand, the idolatrous
life and ways of the world are a delusion and contrary to God. In this
his faith and confession he intended to continue and persevere unto the
end. For what should the priests and servants wait any longer? hence
they quickly apprehended him again, and he was speedily sentenced to
death. When he was led out to the place of execution, he sang joyfully
on the way. It was very muddy in the village, but he walked briskly
nevertheless; so that his shoes remained fast in the mud; but he took
no notice of it, left them there, hurried on to the place of execution,
and sang for joy that God had again given him such courage and heart.
Thus he was beheaded with the sword. The nobleman who caused his
execution, and nearly all who had sat in judgment, and condemned him,
died almost every one of them a miserable death, and came to a dreadful
end, so that their happy days in this world terminated in sorrow.


THE SECOND EDICT BY THOSE OF ZURICH, IN WHICH ALL SO-CALLED ANABAPTISTS
ARE THREATENED WITH DEATH, A. D. 1530.

There has existed, writes a certain author, in the Zwinglian churches,
from their beginning, a great hatred and bitterness against the
Anabaptists, or more properly speaking, against those baptized
according to the ordinance of Christ as history certifies; by which
they commenced very early to tyrannize over them; for we believe the
Zwinglian church was not yet ten years old when said abuse occurred.
Yet it did not stop at this, but they proceeded, the longer the worse,
in this tyranny; so that those of Zurich, A. D. 1530, emitted an edict
very much like the bloody decrees of the Roman Emperor, in which they
write as follows:

“Therefore we strictly command all the inhabitants of our country, and
those who are in any wise united with them, particularly high and low
magistrates, bailiffs, constables, judges, elders of churches, and
ecclesiastical officers, that, if they hear of any Anabaptists, they
give us information concerning them, by virtue of the oath with which
they are bound to us; that they nowhere tolerate them, or allow them
to multiply; but that they apprehend them, and deliver them to us; for
we shall punish with death, according to the purport of our laws, the
Anabaptists with all those who favor them or adhere to them; and we
shall also punish without mercy, according to their deserts, as having
violated the faith and oath which they swore to their authorities,”
those who assist, and do not report, drive away, or bring as prisoners
to us, all such persons.

This we have taken word for word from the edict, as Bullinger (contra,
etc.) has cited it. Compare the note in the preface to the _Offerboeck
der Doopsgesinde, A. D. 1615, letter Y, with P. J. Twisck’s, Chron., p.
1031, col. 1_, from different authors.


GEORGE GRUENWALD, A. D. 1530.

In the year 1530, Brother George Gruenwald, a shoemaker, and minister
of the word of God, and of his flock, was apprehended for the divine
truth, at Kufstein, on the Inn, condemned to death, and burned. Thus
he valiantly testified with his blood, that which he had confessed
and taught with his mouth, and confessed Christ, yea, his divine
truth, before men, forsaking this earthly and perishable praise, that
Christ at his day should confess him before his heavenly Father, and,
moreover, give him immortal life in the eternal glory of heaven. Matt.
25:46.


BROTHER ALDA, A. D. 1530.

A few days after the execution of the above person, Brother Alda was
also executed for the faith, at Kufstein.


GEORGE STEINMETZ, A. D. 1530.

This George Steinmetz was apprehended and beheaded for the testimony of
Jesus Christ, at Portzen, in Germany, A. D. 1530. He left the following
admonition for consolation in suffering, to all believers:

“We sincerely thank thee, O God, for thy fatherly faithfulness. No one
ought to mock at or despise his grace, lest at last, when his departure
is at hand, he regret it. O Lord, help and assist us through Jesus
Christ. God has called many to his eternal light, whom he also visits
with suffering and pain, as we see in this earth; for it seems that
here we must be refined by the fire of affliction, since we must all
enter through much tribulation into the kingdom of God, and be purified
from all sin and vice (1 Peter 1:7; Acts 14:22); for he that herein
follows Christ, walks in the true path. Christ says: “I am the Way and
the Door, the Truth and the Life; enter in by me; before me there is
yet a hedge; the cross, which each who would come to the father must
carry, stands in the way. John 10:9. And according to my experience,
I must state the truth, that the cross appears much heavier than it
really is; which deters many a one, as though he should not be able
to bear it, and hence would pass it by, and seek another way. But we
cannot come to God unless we bear the yoke of Christ. Matt. 11:29.
For he that would enter in by any other way into the sheep fold, than
through this door, the same is a thief and a murderer (John 10:1), and
shall have to suffer the vengeance of God--everlasting pain. Christ
would have such disciples as bear the cross after him, follow him in
all his ways, as I hope to show, and carry his yoke unto the end. Matt.
16:24. But he that will not bear his cross, but allows himself to be
moved and hindered by Satan, may take heed that Christ says: “Whosoever
therefore shall confess me before men, him will I confess also before
my Father which is in heaven. But whosoever shall deny me before men,
him will I also deny before my Father which is in heaven.” Matthew
10:32,33. O God, sustain us to thy praise and honor, that love may not
wax cold in us. Matthew 24:12. To this end give us strength, wisdom
and understanding, through thy holy spirit, who can guide us into all
truth (John 16:13), that we may never despond, but keep good courage,
and remain steadfast and proceed straight on in the narrow way, and at
the risk of body-life, go on through Christ to the Father. John 14:6.
Praised be the Lord our God, who has called us to be his servants and
children. Him we will constantly praise forever and ever, because we
may wash our robes in the blood of the Lamb (Revelations 7:14), and
afterwards, from this brief death and suffering, go into everlasting
joy with him. With this mind this witness of Jesus Christ was beheaded
and died at Portzen, as stated above.


MARTIN THE PAINTER; WOLFGANG ESLINGER, PAIN, MELCHIOR, AND THREE
OTHERS, A. D. 1531.

In this year, Martin the painter, a minister of the word of God, and
six others from the Swabian church, were apprehended for the faith and
the divine truth. After long proceedings, they were promised, that
if they would renounce, they might go home unmolested to their wives
and children. But they answered frankly: “No,” but that they would
willingly die, and not renounce. Afterwards, having been imprisoned
almost a year, all seven were sentenced to death. They were led under
the town hall, and several articles of their doctrine were read to
them. When the first article was read Brother Wolfgang Eslinger said:
“As you judge to-day so shall God judge you when you come before his
face; God shall well know you.” Matt. 7:23.

When the third article was read, Brother Pain said: “You stain your
hands with our blood (Jer. 7:6); God shall certainly not remit it to
you, but require it at your hands.”

When the fourth article was read, Brother Melchior said: “To-day we
will testify with our blood, that that wherein we stand is the truth.”

When the fifth article was read, Brother Wolfgang Eslinger said:
“Forsake your sins and unrighteousness, and repent, and God shall never
remember it to you.” Jer. 26:13. All seven were then led under a guard,
to the place of execution. There Brother Martin, and all the others
commended themselves unto God their Lord, praying that he would grant
them a happy end, and care for his sheep. When they were brought to
the field, the miller’s servant, who was about sixteen years old, said
to the people present, that they should forsake their sins, and turn
to God, since there was no other way to heaven, than through our Lord
Jesus Christ, who died on the cross, and redeemed us. Ps. 34:14; Is.
45:24; John 14:6; Matt. 27:50. When they were brought into the ring, a
nobleman rode up to said servant, admonished and entreated him, saying:
“My son, desist from your error, and renounce it. Why do you allow
yourself to be thus persuaded? spare your young life. I will take you
home with me, and always keep you; you shall enjoy good things with
me all your life, if you obey me.” But the servant said: “God forbid
that this should ever come to pass; if I should keep this temporal life
(Jn. 12:25), and lose the eternal, I would act foolishly. I will not
do it; your wealth can help neither you nor me; I expect one that is
far better, if I persevere to the end. Matt. 10:22. I will surrender my
spirit to God, and commend it to Christ (Luke 23:46), that his bitter
suffering, which he endured on the cross, may in my case not be in
vain.” This servant was inspired by God in his purpose; for though he
was younger in years than his brethren, they were nevertheless, as far
as the purpose is concerned, of like age. Thus all seven valiantly and
joyfully confessed God and his truth, even unto death and the shedding
of their blood. The above mentioned Martin, when he was led out over
the bridge, said: “This once yet the pious are led over this bridge,
but no more hereafter.” This came true; for a short time afterwards,
such a violent storm and flood came that the bridge was demolished and
carried away.


WALTER MAIR, AND TWO OTHERS, A. D. 1531.

In the year 1531, Walter Mair, a cooper by trade, and minister of
the word of God, was apprehended with two others, at Walsburg, in
Kaernthen, and executed with the sword; and thus they steadfastly
testified in death, to the truth, and gave their lives for the covenant
of God, and for his holy word; therefore their names shall also be
found in the book of life, and the second death shall have no power
over them. Phil. 4:3; Rev. 20:6.


GEORGE ZAUNRINGERAD, A. D. 1531.

In the year 1531, Brother George Zaunringerad, a minister of the word
of God, who, through the help of Jacob Huter, had been placed in the
ministry of the word of God, in the earldom of Tyrol, was sent by
Jacob, with others, hither to the church in Moravia. Subsequently he,
because of his office and ministry, was kept in Franconia, where he was
executed with the sword, not far from Bamberg, for the divine truth;
thus testifying with his blood to his faith and doctrine, from which
he would in no wise depart, and suffering with Christ, in order that
through his grace he might also be made an heir of glory with him in
the eternal kingdom. 1 Cor. 1:5.


VEIT PELGRIMS, AT GLABBECK, A. D. 1532.

There must by no means be omitted here the manly and divinely confirmed
steadfastness of Veit Pelgrims, a German brother; who regarded nothing
so much as he did the salvation of his soul. Notwithstanding the
cruelty of those who follow the footsteps of Cain, in shedding innocent
blood, he freely confessed the Gospel, and ordered his actions and
conversation in accordance with it, in all uprightness and simplicity.
But as the world, through his holy life, was reproved of its wickedness
it could not endure it; hence he was apprehended in the winter of A.
D. 1532, at Glabbeck, in the Duchy of Juelich. He was ready to testify
with suffering to his doctrine and life; however through the aid of his
friends and relatives he was released from prison for this time. But
as nevertheless undauntedly walked, in holiness and godliness, in the
same heavenly way, he again fell into the hands of the blood-thirsty,
and had to suffer much from the wicked; on the one hand, the priests
and monks, by much crafty examining, and through wiles and strategies,
sought, though in vain, to cause him to apostatize; on the other hand,
they endeavored to deter him by severe tortures; but overcoming all
these vexations and tortures, he valiantly confirmed the truth, and
showed that above all temporal and visible things, he had in view
something higher, that is, the eternal and heavenly riches; hence,
regarding not his own life, and esteeming it blessedness to suffer for
the name of Christ, he said with remarkable frankness, he hoped that
the sheep was now ready and fat for the slaughter. The blood-thirsty,
seeing they could in no wise prevail upon this unconquerable hero and
soldier of Christ, resorted to the most extreme means which cruelty
could invent. They brought it about that sentence of death was passed
upon him. The hour having come for him to offer up his sacrifice, they
(O inhuman tyranny!) opened his left side, and poured in boiling oil.
Having then been contemptuously laid upon a sled, he was brought to the
place of execution, where he commended his soul to God and was burned
to ashes.


LAMBRECHT GRUBER, HANS BECK, LAURENCE SCHUMACHER, PETER PLAVER, HIS
SERVANT PETER, AND HANS TALLER, A. D. 1532.

In this year six brethren, named Lambrecht Gruber, Hans Beck, Laurence
Schumacher, Peter Plaver, his servant Peter and Hans Taller, were
apprehended for the divine truth, at Stertzing, in Etschland, and
greatly tortured and racked, in order to compel them to apostatize;
but they valiantly and firmly persevered in that which God had given
them, and which they had promised God in Christian baptism. They were
then sentenced to death and executed; all six valiantly testifying with
their blood to the truth of God, and greatly rejoicing (Acts 5:41) over
the day of their departure from this world, because of the suffering
and pain in the abominable wickedness of the world, which they had
to endure for a long time, also because of the awful blasphemy and
contempt of God (which causes pain to all lovers of God), which they
had to hear during their imprisonment. They took leave from us, and
admonished us not to be dull or heedless in hearing and retaining the
word of God, nor in prayer and the worship of God; for if one comes to
such places, it is necessary for him to have done so, and he regrets it
if he has spent an hour unprofitably.


CONRAD FEICHTER, AND SEVERAL OTHERS, A. D. 1532.

In this year, also Conrad Feichter was apprehended for the faith,
at Sterzing, and much pain was inflicted upon him. He was so racked
and stretched that the ungodly executioners and children of Pilate
themselves thought that he could not endure it, but would be torn
asunder. There were also some imprisoned with him, who were much
tempted by a multitude of priests and others, by perversion of the
Scriptures, with knavery, craftiness, deceit and delusion, in order
to subdue them; it was also tried to gain them by promising to leave
them in possession of home, wife, children, and life, but as they could
by no means turn them from the truth, they sentenced and forthwith
executed them; and thus they steadfastly attested the truth with their
blood.


HUGO JACOB KRÆN, AND HIS WIFE MARY, WITH TWO OTHERS, A. D. 1532.

When the word of God, through the grace of the Lord, came again to the
light, and was accepted with great desire by many, and attested and
confirmed by the life and death of a great number, said word of God
was also received and accepted (Acts 8:14; 17:11) by one Hugo Jacob
Kræn of Assersouw, his wife Mary, and two others, whose names we have
not learned. And as it was foretold by Paul, that “all that will live
godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12); and by
Isaiah that: “He that departeth from evil maketh himself a prey” (Isa.
59:15); so it was also seen in the case of these persons; for as soon
as they renounced this dark world (Eph. 6:12; 1 John 1:5), with its
carnal walk, and false, invented worship, and sought and followed the
eternal light and glory of Christ Jesus (Matt. 19:28), they were hated,
and persecuted unto death, by the children of darkness and Belial. John
15:18,19. Finally Mary, the wife of Hugo Jacob, was apprehended at
Haarlem, and after suffering many trials, was drowned at said place,
in the year A. D. 1532, enduring it with great steadfastness; thus
confirming with her death the accepted truth. Rev. 2:10. But Hugo Jacob
Kræn; with two of his fellow believers, were brought prisoners into
Gravenhage, where they had to suffer much for the truth. But as they
were founded upon a rock (Matt. 16:18), they could, by no torments, be
brought to apostatize. Therefore the servants of antichrist condemned
them to die, and this, such a terrible death, that all who saw it must
justly have pitied them! for, in the year 1532, at said place, they
were chained to stakes, a great fire built around them, and in this
manner they were roasted until they expired. And as they did not love
their lives here, but obediently surrendered them for the testimony
of Jesus, and died steadfastly; they, at the appearing of our Savior
Jesus Christ, shall, for this mortal garment of the flesh, be clothed
with the immortal, and be rewarded by God with the crown of everlasting
glory. Rev. 12:17; 2:13; 2 Timothy 1:8; Acts 22:18; 23:11; 2 Thess.
1:7; Phil. 3:21; Wis. 5:16; 2 Esdr. 2:43; 1 Cor. 9:25; 1 Pet. 5:4;
James 1:12; Rev. 2:10.


LUDWIG FEST, A. D. 1533.

In the year 1533, Ludwig Fest, a steadfast witness of the divine truth,
was sentenced to death, and executed, at Schwatz, in the valley of the
Inn, for the testimony of Jesus Christ. He admonished us not to be
selfish. In the beginning of his tribulation he besought us, by the
mercies of God, that we should not burden or grieve one another; for
when one comes to this trial, it will cause him pain; and it is no
wonder that then it should trouble him in his heart. He also desired
that we should have a good assurance concerning him, since he hoped,
with the help and power of his heavenly Father, to remain faithful,
which he also did. Rev. 2:10.


CHRISTINA HARING, A. D. 1533.

In the year 1533, a sister, named Christina Haring, was apprehended,
taken to Kitzbuehl, and there fastened to a chain; she, however,
remained steadfast in the faith. But as she was with child, and was
soon to be confined, they let her go home until she should be delivered
of her child; and though she knew that she would be apprehended again,
and might have escaped ten times, or even more, she did not flee, but
boldly remained. When she saw the officer coming, she went out to meet
him, and asked him what he desired. He said: “I have come to take you
away again;” and thus they again took her to the town of Kitzbuehl,
where shortly afterwards she was executed with the sword (which is not
usually done with a woman), for the faith, to which she steadfastly
adhered. Her body was afterwards burnt. Matt. 24:13. This courageous,
heroic woman or sister in Christ, who forsook her husband, infant,
house and home, and all temporal things, strengthened her womanly heart
with such valiant manliness, and by the grace of God so armed herself
in the faith, that she paid her vow unto the Lord, and joyfully went
to meet Christ her bridegroom, with her lamp burning, and her light
shining so that many were filled with astonishment. Matt. 25:1.


SICKE SNYDER, A. D. 1533.

About the year 1533 there was another pious hero and follower of Jesus,
named Sicke Snyder, who, according to the counsel of the Holy Ghost,
separated from the Babylonian whore, and all her false, self-invented,
imaginary worship, which was all contrary to God, and accepted
Christ Jesus; seeking to follow the unblamable footsteps of this true
Lawgiver (James 4:12), and to hear only his voice as contained in the
holy Scriptures. John 10:4. Therefore he obediently submitted to the
example and ordinance of Christ, and in accordance with the doctrines
of his word received Christian baptism upon his faith, as the sign of
a regenerated child of God, seeking thus to live and walk in obedience
toward his Creator. For this reason he was put into bonds and in prison
at Leeuwærden, in Friesland, and had to suffer much from the enemies of
the truth. 1 Tim. 6:20. And as he could by no tortures be induced to
apostatize, he was executed with the sword at said place, enduring it
with great steadfastness; thus attesting and confirming the true faith
with his death and blood. Rev. 2:13; 20:4. Hence he shall, as a good
soldier of Jesus Christ, together with all true conquerors, be clothed
in white, shining raiment, and inherit the blessing. 2 Tim. 2:3; Rev.
3:5; 1 Pet. 3:9.

Concerning this account, see, besides this, _Menno Simon contra Gellius
Faber, fol. 98._[230]

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


WILLIAM WIGGERS OF BARSINGHORN, IN NORTH HOLLAND, A. D. 1534.

About the year 1534, a godfearing pious brother, named William Wiggers,
residing at Barsinghorn, a village in North-Holland, near Schagen,
was brought thence to the castle at Schagen, for the true faith and
the practice of it. In that place he was imprisoned for about eight
days, and was then beheaded with the sword, at early dawn, in the gate
of said castle, for the testimony of Jesus Christ, enduring it with
great steadfastness. And as he was a godfearing and an agreeable man,
he was often employed by the lord of Schagen to transact his temporal
business. Hence it came that when the servants of Schagen came to his
house, for the purpose of apprehending him, he supposed they had come
for former friendship and acquaintance’ sake; hence he sent his wife
to get some viands with which to treat these servants; but before she
returned, the dean with his servants, sent by the Roman antichrist,
came and took this defenseless sheep of Christ with them to Schagen,
notwithstanding the bailiff of Barsinghorn offered himself as security
for the prisoner. Wigger Hendericks, father of the beforementioned
William Wiggers, who was also secular magistrate, having seen, that
his godfearing son had, without right and reason, been thus secretly
murdered with the sword, instantly forsook his office, and would no
longer administer the secular power.


OF THE EDICT ISSUED BY EMPEROR CHARLES V. AGAINST THE ANABAPTISTS, A.
D. 1535.

_By the Emperor_: To our beloved and faithful commanders-in-chief, the
president and members of our Privy-Council, the Chancellor and members
of our council in Braband, the Governor and Councilors in Limburg,
the President and Councilors in Flanders, the Governor, President and
Councilors in Artois, the chief Bailiff in Hainault, the Councilors of
Bergen, the Lieutenant, President and Councilors of Holland, Namur,
Friesland, and Utrecht, to the Lieutenant of Over-Yssel, the Governor
of Rijssel, Douay and Orchies, the Bailiff and Councilors of Doornick
and Tournesis, the stewards of Bewest and Beoosterschelde, in Zealand,
the Provost of Valenciennes, the Bailiff of Mechlin, and all other
Judges and officers of our territories, cities and seigniories, and of
our subjects, or their governors, to whom these presents shall come,
happiness and favor.

In order to guard against and remedy the errors which many sectarians
and authors of contempt, with their adherents, have dared for some
time to sow and spread in our territories, against our holy Christian
faith, sacraments, and the commandments of our Mother the holy church,
we have at different times ordained, and caused to be executed and
proclaimed many decrees containing statutes, edicts and ordinances,
as also penalties to be incurred by transgressors, so that by means
thereof the common, simple people, and others, may beware of said
errors and abuses, and that the chief promulgators and sectarians may
be punished and corrected, as an example unto others. And since it has
come to our knowledge, that notwithstanding our aforesaid decrees, many
and various sectarians, even some who call themselves Anabaptists, have
proceeded, and still daily proceed, to spread, sow, and secretly preach
their aforesaid abuses and errors, in order to allure a great number
of men and women to their false doctrine and reprobate sect, to seduce
them, and to rebaptize some, to the great reproach and disregard of the
sacrament of holy baptism, and of our edicts, statutes and ordinances;
therefore we, intending to guard against and remedy this, summon and
command you, that, immediately upon receipt of this, you cause it to
be proclaimed within every place and border of your dominions, that
all those, or such as shall be found polluted by the accursed sect of
the Anabaptist, of whatever rank or condition they may be, their chief
leaders, adherents, and abettors, shall incur the loss of life and
property, and be brought to the most extreme punishment, without delay;
namely, those who remain obstinate and continue in their evil belief
and purpose, or who have seduced to their sect and rebaptized any; also
those who have been called prophets, apostles or bishops--these shall
be punished with fire. All other persons who have been rebaptized, or
who secretly and with premeditation have harbored any of the aforesaid
Anabaptists, and who renounce their evil purpose and belief, and are
truly sorry and penitent for it, shall be executed with the sword, and
the women be buried in a pit.

And in order better to detect these Anabaptists, their adherents and
accomplices, we expressly command all subjects, to make known and
report them to the officer of the place where they reside or shall
be found; and if any one shall know of persons of this sect, and do
not report them to the officer of the place, he shall be punished as
a favorer, adherent, or abettor of the sect of the Anabaptists; but
he who shall report or make them known, shall have, if the accused is
convicted, one third of their confiscated property.

Moreover, we prohibit all our subjects from asking for mercy,
forgiveness, or reconciliation for the aforesaid Anabaptists, or
from presenting any petitions for this purpose, on pain of summary
punishment; for because of their evil doctrine, we will not have or
permit that any Anabaptists shall have any mercy shown them, but
that they shall be punished, as an example unto others, without any
dissimulation, favor or delay. And in order to do this with all that
pertains to it, we give each and all of you full power and special
command.

Given at Brussels, under our counter-seal, stamped here in the margin,
on the tenth day of June, in the year 1535. Subscribed by the Emperor
and his council, and signed

  _Pensart_.


PETER KOSTER, A. D. 1535.

In the year 1535, there was a pious brother, named Peter Koster, who
had been sexton of the church at Sardam, in North Holland. But having
come to the knowledge of the truth, he was ordained a teacher of the
church, and because of the persecution, went to reside at Amsterdam,
where he was apprehended by the bailiff, having been reported by
a woman living in his neighborhood, who through ill-directed zeal
revealed the place where he had concealed himself. And as this
took place at a time when some wicked rebellions and conspiracies
were taking place in the world, this friend of God was suspected
of this matter; but it appeared from his own writings, as well
as in his confession, that he was innocent, and various credible
witnesses testify that he had always sincerely opposed these things.
Nevertheless, as he had been baptized upon faith, according to the
command and ordinance of Christ, and, moreover, had been a teacher,
he was sentenced to death, and executed with the sword, at Amsterdam,
and is now awaiting, with all the pious, the reward which Christ has
promised, saying: “Blessed are ye, when men shall revile you, and
persecute you, and say all manner of evil against you falsely, for
my sake. Rejoice, and be exceeding glad: for great is your reward in
heaven. Matthew 5:11,12.


SYBRANT JANS, HENDRICK GIJSBRECHTS VAN CAMPEN, STEPHEN BENEDICTUS,
FEMMETGEN, DAUGHTER OF EGBERT, AND WELMUT, DAUGHTER OF JANS.

In the year 1535, three brethren and two sisters named Sybrant Jans,
Hendrick Gijsbrechts van Campen, Steven Benedictus, Femmetgen, daughter
of Egbert, and Welmut, daughter of Jans, were apprehended at Hoorn,
in West Friesland, because they no longer sought to obey the Roman
church, but the commandments of God. When they were examined, they
freely confessed their faith, principally with regard to baptism. When
they were asked whether they had been rebaptized, they answered in the
affirmative, saying that they were not sorry for it; that they had been
baptized according to the ordinance of Christ, to the remission or
burying of their sins, and the putting on of Christ, with the answer
of a good conscience towards God. Rom. 6:4; 1 Pet. 3:21. The rulers
of darkness, perceiving that they were not sorry for it, and intended
valiantly to adhere to their faith, sentenced them to death, pursuant
to the imperial edict, as the following sentence, which they pronounced
upon them clearly shows.

“Whereas M. Anthony Sonck, Bailiff, has entered legal complaint against
Sybrant Jans, Hendrick Gijsbrechts van Campen, Steven Benedictus,
Femmetgen, daughter of Egbert, and Welmut, daughter of Jans, that,
contrary to the written laws, and contrary to our Christian faith, and
the edict of his imperial Majesty our most gracious lord, they were
rebaptized, without having repented of it, and without having obtained
remission therefor, therefore we determine that each and all of them
have forfeited their lives and property, and that they be executed,
namely; The men with the sword, and their bodies to be placed upon
the wheel, and their heads upon stakes, and the women drowned with a
stone tied to their necks; and desire that the judges pass sentence
accordingly.”

“My lords of the court, having heard the answer and defense of the
aforesaid defendants, by which they openly confess that they were
rebaptized, without having obtained remission therefor, deem it just,
through their sentence, that all the aforesaid persons, according to
the edict of his imperial Majesty, and the written laws, have forfeited
their lives and property, by virtue of the privileges of this city, and
that all are to die, namely: The men to be executed with the sword,
their bodies placed upon the wheel, and their heads upon stakes, unless
the lords are willing to show them mercy, especially those who renounce
and are penitent; and the women to be drowned with a stone tied to
their necks or bodies. Passed in the presence of all the judges and
three burgomasters, the seventh of June, A. D. 1535.”

This sentence having been given, they were led forth to death; they
went boldly to the place of execution, and among other things said:
“The servant is not greater than his master; if they have done this in
the green tree, what will they do in the dry,” and the like. Having
come to the place prepared for this purpose, they were beheaded. The
two women were led to the sea, where stones were tied to their necks,
and they were cast in, and drowned. Their bodies were ignominiously
left to float about for a long time, until the rulers were moved to
have them taken out and buried.

Christian reader, here you can clearly see why and for what reasons
these people had to die; that what some blind zealots of idolatrous
popery say, falsely charge and say is not true, namely: That no one was
put to death because of his religion or faith, but on account of their
rebelliousness and crimes. But how falsely and shamelessly they act
herein may, be judged from this single fact that the same year when
these persons were put to death, the siege of Munster took place, and
that they were not accused of, much less participated in, this wicked
crime. But herein they show the nature of the old Pharisees, who, when
they brought Christ to death, did not say that it was on account of his
good doctrine that he had to die, but for his blasphemy. This is the
way of all tyrants, that, besides inflicting suffering and death upon
the innocent, they also heap upon them false accusations. But when the
day cometh that shall come, they shall see whom they have pierced, and
say with astonishment: “Behold, these are they whom we had sometimes
in derision, and a proverb of reproach: we fools accounted their life
madness, and their end to be without honor: how are they numbered among
the children of God, and their lot is among the saints?” Wis. 5:3–5.


ANDREW CLÆSSEN OF DROURIJP, BEHEADED FOR THE TESTIMONY OF JESUS CHRIST,
UNDER THE STADTHOLDER GEORGE SCHENCK, AT LEEUWAERDEN, A. D. 1535.

(_Copy of a certain old document._)

“It is a faithful saying, and worthy of all acceptation,” which our
Savior spoke and left for our instruction, saying: “Whosoever will save
his life shall lose it: but whosoever will lose it for my sake, or the
Gospel’s, shall save it” unto life eternal. Matt. 16:25; Luke 9:24.

This evangelical doctrine, given for admonition and consolation, many
faithful witnesses of Christ have taken to heart, who voluntarily
surrendered their lives for his holy name’s sake, looking to the
promises, and the glorious reward which shall be given them not in
this, but in the future world; for in the third chapter of Wisdom we
read: “The souls of the righteous are in the hand of God, and there
shall no torment touch them. In the sight of the unwise they seem to
die: and their departure is taken for misery, and their going from us
to be utter destruction: but they are in peace. For though they be
punished in the sight of men, yet is their hope full of immortality,
and having been a little chastised, they shall be greatly rewarded:
for God proved them, and found them worthy for himself. As gold in the
furnace hath he tried them, and received them as a burnt offering.”
Verses 1–6.

This a glorious testimony, and well accords with the words of the holy
apostle Paul, that we must through much tribulation enter into the
kingdom of heaven (Acts 14:22); as also our Savior says that the way is
narrow, and the gate is strait, that leadeth unto life; and that there
are few who walk in it; few, when compared to the great multitude and
majority who choose the broad way, and walk through the wide gate, to
their own destruction and eternal perdition.

Few were found at Sardis, who had not defiled their garments;
nevertheless these few were to be crowned as conquerors, clothed
in white raiment, and their names were not to be blotted out of the
book of life; and the Son of God shall confess their names before his
Father and his angels, which is promised to all that overcome. Rev.
3:5. This was taken to heart by those who did not look upon what is
visible and perishing, but upon the invisible, as appears in the pious
witnesses and martyrs of Christ, who, for Christ’s sake, gladly forsook
not only all their property and the distinction which they enjoyed in
this world, but also their own lives; for neither persecution, nor any
creature in the world could deter them from the love of God and Christ.
Rom. 8:39.

Among others, it was seen also in the case of a manful hero and armed
soldier of Christ, named Andrew Claessen of Drourijp, a village in
Friesland, situated between Leeuwaerden and Franneker; who, A. D.
1535, under the Stadtholder George Schenck, was apprehended, brought
to Leeuwaerden, beheaded on the sixteenth of March, and placed upon a
wheel. This took place three days after his imprisonment; however, the
pious secretly took him down and buried him; and his soul is now also
resting under the altar of God.


FURTHER OBSERVATION.

He had seven children, who after the death of their father had to
wander about in poverty and misery, yet were supported by some kindly
disposed persons, though not without peril. These things we have
recorded from the testimony of their descendants, who, to this end,
have sent us their written attestations, from the town of Franneker, in
Friesland, dated March the 13th, 1658, and subscribed,

  JOUKE WYBES.


SEVEN BRETHREN, A. D. 1536.

In this year, also seven brethren, namely, Hans Beck, Wolfert
Schneider, Christian Alzeiter, Balthasar Gesel, Wolfert from
Getzenberg, Hans Maurer, and Peter Kranewitter, from Gofedaum in
Etschland, were apprehended. Various things were resorted to with them,
in order to conquer them, and to draw them away; but as they could not
be prevailed upon, but adhered to their faith and to the truth, they
were sentenced to death by the children of Pilate, who, through the
advice of the high priests, delivered them to the executioner, who had
to bring the matter to a close. Thus they were put to death, mightily
admonishing the people to repent, and that this was the divine truth,
showing that no impure, false, idle, or heedless hearts can stand the
test. Wolfert had once apostatized, and consented to the will of the
wicked; but afterwards deplored and bewailed his course. When after a
few days he was again called before the judge, he again confessed the
Lord, and said that the devil had deceived him in what he had done
against God. He was then put back into the tower to the others, and
with them steadfastly suffered death, and in this manner they together
testified with their blood to the truth, at Gofedaum.


PETER GERRITS, PETER JORIS, PETER LEYDECKER, AND JOHANNA MELS, A. D.
1536.

In the year 1536, on St. Margaret’s day, in the morning, the Bailiff
at Zierichzee apprehended three brethren and one sister, named Peter
Gerrits, Peter Joris, Peter Leydecker, and Johanna Mels, whom he took
with him half dressed, and put them in prison, where they were confined
for seven weeks; but no suffering or misery inflicted upon them could
induce them to apostatize. When they were examined, and many human
institutions were presented to them, which they endeavored to refute
with the word of God, the Burgomaster said:

“We care not for your word of God, but hold to the mandate of the
Emperor, and shall ignominiously exterminate all those who act contrary
to it.”

They answered: “Lord Burgomaster, by this you prove yourself to be a
protector of the kingdom of Babel and of Bel for which you will indeed
reap some reward here on earth, but hereafter, with antichrist and the
crowned beast, eternal damnation in the lake of fire.” 1 John 2:18;
Revelation 13; 19:20.

They were then placed upon the rack, though contrary to their
privileges, for they were mere citizens; however, they would not
apostatize, though they were tortured so that the blood ran down their
feet: but they trusted in and cried to God alone. After being tortured,
they were brought up above again, where they comforted each other with
the word of God. 1 Thessalonians 4:18.

Finally, on the 4th of September, they were sentenced to death. They
were brought bound upon the scaffold, yet came forth boldly and humbly,
as lambs of Christ, and finally knelt down, saying with Stephen: “Lord
Jesus, receive our spirits into thy hands.” Acts 7:59. They were all
then speedily beheaded, their bodies burned, and their heads placed
upon stakes. Thus they offered up their sacrifice.


JEROME KELS, MICHAEL SEIFENSIEDER, AND HANS OBERACKER, A. D. 1536.

In the beginning of the year 1536, Jerome Kels of Kufestein, Michael
Seifensieder of Wald in Bohemia, and Hans Oberacker from Etschland
were dispatched to go into the Earldom of Tyrol. Acts 13:2. But when
they arrived at Vienna, in Austria, they were apprehended, having
been betrayed by the host with whom they had lodged. Acts 4:3; 5:26.
While they were eating supper, the people tried to ascertain their
character by drinking to their health; but when they perceived that
they would not respond, the host had some paper brought, and wrote a
letter in Latin, which, among other things, read as follows: “Here are
three persons who appear to me to be Anabaptists.” But he did not know
that Brother Jerome understood Latin. Then said Jerome to the other
brethren, they would watch together, let things go as the dear Lord
should please. Two hours afterwards the constables came and brought
them bound before the judge, and when they had been examined they were
put in prison.

Eight days afterwards the judge had them brought before him and his
assessors, where they were told to recant. Brother Jerome said that
they themselves should forsake their unbelief, and not so falsely
bear the name of God, or of Christ. Thereupon the judge became highly
incensed at Jerome, and when the latter said they were no Christians,
the Judge said: “You are a desperately wicked fellow.” And though he
was asked this as much as ten times, he constantly confessed as before.
The assessors then said: “This reprobate fellow is not worthy that your
wisdom should become enraged at him.” They were then led back into
prison, and the judges were highly offended at Jerome and his brethren.
Alter another eight days the judge again summoned all three before him,
taking to him three of the most wicked priests. When these would speak
with Jerome, contemned our calling, reviled our faith, and said that
they were sent to instruct them regarding their error, Jerome boldly
and fearlessly said: “We are in the right way; our calling is from God,
and Christ has taught us that we should not hear a stranger’s voice.”
John 10:5. He also said: “We are willing to give an answer to every
man, and to show the ground of our hope; but with monks and priests,
who are sent by the pope, who is the antichrist, we do not desire to
speak; for they are great rogues, whoremongers, perjurers, deceivers
and seducers, even as these.”

Thereupon the Judge said: “My good Jerome, you do not yet know these
good lords.” Jerome said: “God is my Lord, but not they.” Matthew
11:25; Luke 10:21. He then, for almost two hours and a quarter gave
answer concerning the mass, original sin, infant baptism, calling, and
their awful, idolatrous sacrament. Then followed many entreaties that
he should regard his dear life, wife and child, and take to heart their
sincere promise; and that he should pray to God; they would also. But
he said that they had the truth and would adhere to it, they might
do what they pleased, and as they could also not overcome the other
brethren with their poison, the judge remanded them to prison, in
which they sang comforting hymns together, and rejoiced in God. And as
they could hear each other, they called to one another, comforting and
strengthening one another. They also delivered their written confession
of faith, with full proof from the holy Scriptures, to the lords at
Vienna, and to the judge.

To the aforesaid brother Hans Oberacher the day of the Lord appeared
three times, as he informed us from prison, and he saw unutterable
things with the eyes of the spirit, as also with his bodily eyes; he
saw the condition of the children of God, and how great grace they
received from God; on the other hand, how mighty and terrible this day
is for the wicked; so that he prayed that God would never let him
incur this wrath, which is so great and dreadful upon wickedness. Mal.
3:17; 4:1,2.

Many attempts having been made to prevail upon these brethren, and they
remaining steadfast in the faith, as strong soldiers, and lovers of
God, they were condemned to death by the children of Pilate, and burned
to ashes, at Vienna, on the Friday preceding Judica, in Lent of the
aforesaid year.


GEORGE VASER, AND LEONHARD SAILER, A. D. 1536.

In this year, George Vaser, a minister of the Lord and his church, and
Brother Leonhard Sailer, his companion, were apprehended at Neudorf, in
Austria, where they were passing through, and were put in the stocks
there. The next day, the Judge of Metling, and the whole council, as
also other people with them, came and asked him on what account they
were imprisoned there. They replied: “For the faith of Christ, and the
divine truth.”

They then took them, and brought them into the market town of Metling,
a distance of several furlongs from Neudorf, and two leagues from
Vienna. On the whole way they testified with great boldness to the
truth, and with many words declared to them the judgment of God, so
that the Judge and all the others were amazed and dared not say a
single word against it. Thereupon they put them all into the common
prison, in which they met with all manner of ungodly and shameful
impropriety on the part of their fellow prisoners, which daily caused
them great sorrow of heart, so that they would rather have been cast
into an offensive dungeon where they would not have been obliged to
listen to this impiety.

During their imprisonment they were much questioned with regard to
infant baptism, the sacrament, and that we call them all ungodly and
unbelieving; but they told them, that, as regards infant baptism, they
were entirely welcome to it, and also said: “Because they called
themselves Christians, but falsely bore the name of Christ, and did not
move with a finger the least of Christ’s commandments; therefore they
should know that they were of the devil (John 8:44); and if they would
not repent of their sins, God would destroy their false boast, so that
they, with the whole world, and the rich man would be cast into the
abyss of hell, which would certainly come to pass, though they now did
not believe it. Having been in prison nearly a whole year, and being
fully prepared for death; yea, of good courage and cheer, and joyful in
the Lord, they prayed that the Lord, the gracious God, would deliver
them from this mortal tabernacle, and this wicked, blind world; for
they had a good hope and great joy and a sincere desire to depart, and
expected every hour, to die manfully and boldly, through the help and
power of God, for the divine truth, and for the name of our Lord Jesus
Christ, notwithstanding all the pain and suffering, which might be
inflicted upon them.

However, through a special providence of God, they were wonderfully
liberated, unharmed in their consciences, and came in peace to the
church at Trasenhofen, and were joyfully received in the spirit, as
good, worthy and beloved brethren.


FURTHER ACCOUNT OF GEORGE VASER, A. D. 1537.

In the following year, at the request of some of the zealous, the
above-mentioned George Vaser, was sent to Pechstall, in Austria, where
he gladly began to teach the word of the Lord, notwithstanding he had
just come out of the prison at Metling. He gathered the believers, and
established a church, according to the command of God. But he could not
escape a certain deceiver, a genuine tool of all treachery, who, under
a false appearance, pretended to learn the grounds of the truth of him
as a minister, but, in the meantime appointed many servants, commanding
them at a suitable time to apprehend this George Vaser, which they
faithfully did.

He was then subjected to much cruel torturing, and while in prison was
tempted in manifold ways; but he remained very steadfast and faithfully
followed unto death him whom he had proclaimed in the faith; thus
testifying with his blood (being executed with the sword), to the faith
and the truth of God. Matt. 24:13; John 10:4; 1 Peter 5:1.


SEBASTIAN GLASMACHER, AND HANS GRUENFELDER, A. D. 1537.

In the year 1537, also Sebastian Glasmacher and Hans Gruenfelder
were apprehended for the faith and divine truth, at Imst, in the
upper valley of the Inn. They were executed with the sword, and then
burned. They confessed the Lord and his holy word and truth with great
gladness. A countless multitude were present at their execution. Hans
called and spoke with a very loud voice, admonishing and warning the
people, to the best of his ability; so also did Sebastian, and in this
they continued, until their death. This greatly astonished the people.

Their bones however could not be wholly burned; hence they were
afterwards thrown into the water. The heart also of the one could not
be burned, which was no doubt for a remarkable testimony. John 15:27.


HANZ PEIZ, AND SOME OTHERS, A. D. 1537.

In this year 1537, also Hans Peiz, a minister of the Gospel, and
several of his fellow believers were apprehended for the divine truth,
at Passau, on the Danube. They were imprisoned a long time, suffered
much, and, together with others, who confessed their faith and the
truth, fell asleep in prison, after great steadfastness, and heroic
piety.


HANS WUCHERER, AND HANS BARTEL A. D. 1537.

In this same year 1537, brother Hans Wucherer was apprehended in
Bavaria, and with him another brother, named Hans Bartel, a weaver.
They were taken to Mermes, where they were confined for sixteen
days, and were twice examined by Caiphas and the priests, and twice
through the torture. They were asked what they believed concerning the
sacrament. They spoke mightily against it, that it was an abomination,
and an idol before the Lord; and that it was not to be believed that
they could give the body of Christ, with flesh and blood, just as he
hung on the cross to eat so many hundred thousand times; but they
said that the supper was a memorial of his suffering, death and the
shedding of his blood, by which he redeemed us, Matt. 26:25; Luke
22:19. To commemorate this, and to search their hearts, is the purpose
for which believers, who are members of his body, or his church, are
to observe it, with sincere thanksgiving to him. They then asked them
concerning infant baptism and what they held of their priests and
churches. They spoke against all these according to the truth. They
then questioned them about their views regarding their matrimony, and
the Ten Commandments. To this they also gave their reply. They were
then brought bound to Bruckenhausen, where each was separately put in
chains in prison. Six times they were brought forth and examined, in
order to induce them to recant, which if they would do, mercy would be
shown them. But they would in no wise exchange the divine grace for the
favor of the world, since they felt assured that they were in the true
faith and in the truth of God.

The seventh time the priests came to them into the prison; but they
adhered constantly to God. They also greatly tortured them, severely
racking Hans, and Brother Bartel twice, without, however, prevailing
upon them.

The eighth time the Judge came to them, together with three others.
After maltreating them fearfully, he sentenced them to be burned; but
they hoped in the Lord, to remain faithful and steadfast unto the end,
in the divine truth, through the unspeakable riches and power of God.
They were then burned for the faith valiantly testified to the truth,
and obtained the crown of the martyrs of Christ.


PHILIP DE KEURS, A. D. 1537.

In the year 1537, there was at Cassel, in Flanders, a Godfearing pious
brother, whose name was Philip Keurs, a joiner by trade. And since he
had also separated from this present wicked world, and had entered upon
the peculiar way of the cross, which leads to the kingdom of God, he,
like his Lord and Master, Jesus, was hated, despised and persecuted by
the servants of this world, so that he finally fell into the hands of
tyrants, who cruelly maltreated him with severe imprisonment. But as he
was not founded upon drifting sand, but upon the immovable Rock (Matt.
7:24,26; 16:18), he remained steadfast in every respect, as gold which
is tried in the fire, 1 Peter 1:7. And since nothing could move him to
swerve from the truth, he was sentenced to death at said place; in this
manner confirming the faith of the truth with his death and blood. And
as he here became a partaker of the sufferings of his Lord and Master
Christ Jesus, so he shall also, when his glory shall be revealed,
receive and enjoy great gladness and joy, and in eternity the crown of
everlasting glory. 2 Tim. 4:8.


TWELVE PERSONS, MEN AND WOMEN, BURNED AND BEHEADED FOR THE TESTIMONY OF
JESUS CHRIST, AT VUCHT, NEAR HERZOGENBUSCH, A. D. 1538.

(_Copied from certain very old testimonies._)

In the year 1538, in August, there were apprehended in the town ten or
seventeen men and women, who were said to have been rebaptized, all of
them humble (or poor) people, etc., except a goldsmith, who was among
the number, whose name was Paul Vandruynen, and who was said to be
their teacher.[231]

  [231] _Bishop_ says the writer.

This Paul, together with three other men, was strangled alive and
burned, upon a scaffold at Vucht, on the ninth of September.

The other three were named: Michael Stevens of Oosterhont, a potter;
John Block of Ghent, a tape-maker; and Adrain of Gravenhage, also a
tape-maker.

A rope was tied into the mouth of each that they should not speak or
cry aloud.

Two Minorites and two Dominicans were also present, who wanted to say
much to them, and show them a crucifix; but they would not look at it,
saying that they had God in their hearts, and, therefore, would worship
neither wood nor stone; they also prayed for those who put them to
death, and said that the servant was not better than his master, and
that they did willingly die in his name, but would not listen to the
monks.

The trial was conducted by a commissary from the court, named Sir
Adrian van de Grave a licentiate in both laws. He had with him a man of
the aforesaid sect, whose misdeed had been remitted to him (probably an
apostate), who pointed out their residences.

To said commissary seven Judges were added, who together sentenced
them; namely: Sir Goosen van der Stege, Gisbert Heyn, and Matthew
Stooters, in the ring.

The four other Judges were: Hendrick Pelgrim, _alias_ Ketelaer; Sir
Hendrick Luysterisan van der Stege, Heyligengœstmeister, and Govert
Symons, jailer.

On the eleventh of September, at the aforesaid place, three women and
one man were strangled, who were said to be rebaptized; one of whom was
the wife of Paul, the teacher, here also monks were present, to induce
them to renounce.  Paul’s wife said: “O Lord, enlighten the eyes of
those who inflict this suffering upon us, that they may see what they
are doing. I thank thee, O God, that thou countest me worthy to suffer
for thy name’s sake.”

The Dominican said to another woman: “Will you not adhere to the holy
church?”

She said: “I adhere to God; is this not holy church enough for me?”

The Dominican then said to the man, John van Capelle: “Ask God to
forgive you for having set a bad example unto us.”

He answered: “I did not err, but dealt with the word of God, and am
sorry that I have been so long in darkness. I entreat you, citizens,
read the Gospel, and live according to it; forsake your drunkenness,
knavery, cursing and crossing yourselves,” etc.

The third woman said: “O God Almighty, do not lay upon me more than I
can bear,” etc. Thus they gladly died.

The aforesaid Paul and his wife had an infant of nine months, which was
still unbaptized; this they took from the mother in prison and baptized
it. Lord Philip van Doorn, dean of St. John, Postulia, wife of Sir John
van der Stegen, and Anna, wife of Sir Goosen van der Stegen acted as
sponsors to said child.

All of them were then put to death, and on the fourteenth of September,
at six o’clock in the morning, a young man of the above named sect was
also beheaded.

Thus far the old document sent to us from Friesland. Compared with the
account in the _History van den Opgang van’s Hertogenbosch, by Borre
van Uytrecht_, concerning the persons who were brought thither as
prisoners.

NOTE.--It appears that the entire above account was written by some one
who had not yet come to the faith; since he calls the true faith of
said persons who were put to death _a sect_; of whose death he seems
to have been an eye witness; hence we can assume this with the greater
confidence, since it is certain that the opponent of a belief will not
embellish, but much rather speak against it.


LEONHARD LOCHMAIR, AND OFFRUS GREIZINGER, A. D. 1538.

In the year 1538, Brother Leonhard Lochmair, a minister of the word,
in the Earldom of Tyrol, was apprehended, and taken to Brixen, where a
great number of priests practiced all manner of craftiness with him,
until they caused him to apostatize. They then demanded of him, that
he should go about the country for a whole year, with Doctor Gallius,
and preach against and renounce the divine truth. This he would not do;
hence they confined him in prison: for he had been a priest before he
became a brother. He came to himself and repented of his apostasy, and
great fear came upon him, for the judgment of God pressed upon him;
but since God knew his sorrowful heart, he so ordered it that he was
restored again, as will follow in the sequel.

In the same year, 1538, Offrus Greizinger, also a minister of the
word in the Earldom of Tyrol, was apprehended. He was sought on the
mountains and in the valley, and spied on bridges and elsewhere. A
large sum of money was also offered for his apprehension, and spies
and traitors were sent out, who pretended to have a desire to become
pious. When they had apprehended him, he was also brought to Brixen and
put in prison there, his apartment being so near to that of Leonard
Lochmair’s, that they could converse together. There Leonhard greatly
deplored his apostasy to Offrus, and sorrowed greatly on account of it.
Offrus then gave him much consolation, when, after genuine sorrow and
true repentance, he proclaimed to him the remission of his sins in the
name of the Lord; yea, through his intercession, re-established him in
his faith, and received him again as a fellow member and brother.

Not long after, when Brother Offrus, the faithful servant of the Lord
and his church, was sorely tried in manifold ways, and much threatened
with the torture, if he would not point out to them his brethren who
had not yet been driven away, especially those who had harbored him,
and done good to him, he said to them: “I have resolved to endure all
pain and suffering which man can endure, even unto death, through the
power of God, before I shall tell you this, and become a traitor. I
well knew beforehand that this would be my fate. You have me in your
power, do whatever God will permit you to do; if you want to tyrannize
over me, you may do so; God will find you. I have nothing to say or to
show.” They then assailed him with threats, and urged him that if he
had the truth, they would admonish him in the name of the truth, to
show and speak the truth. Then Brother Offrus said: “I know you and
your truth; you have heard what I said.”

They also asked him whether it was not true that if our numbers should
increase, we would rise up against and kill them, if they would not
come over to our side? He told them that if we should do this, we would
not be Christians, but only such in name; adding: “If you were true
Christians you would not torture or kill any one.” Hence they bound
him, and drew him up, but speedily let him down from the torture, and
threatened him, asking why he would have his members thus torn asunder.
He replied: “I am in your hands; do with me whatever God will permit
you to do; you can take from me no more than my life.” They then
despaired of accomplishing anything with him.

Eight days after, they again drew him up, this time twice, yet more
gently: but he said: “I have told you once what I can tell, and be
it known to you that God will find you for your tyranny.” They again
despaired, and thenceforth left him alone, torturing him no further. He
was sick in consequence of the torture, so that he said the less.

After another eight days, they again came to him, called him before
them twice, but did not remain with him long, because he laid before
their eyes their rascality, roguery, and unrighteousness.

After much suffering and tribulation he was then sentenced to death
by the children of Pilate, placed alive into the fire, and burned to
ashes; thus valiantly and steadfastly, as a Christian hero, testifying
to and sealing his life and doctrine, with his blood, on Halloween, A.
D. 1538. And though he had previously wrestled hard with death, yet
when he went forth unto death, he was glad and joyful in his heart.

But as Leonhard Lockmair had formerly been a priest, the priests
prevented his dying together with Offrus; for they intended first to
divest him of their accursed ordination. In this, in order to bring
to naught their counsel, God so ordered it, that the suffragan who
was to do this, died. Thus he was executed with the sword, a few days
after Offrus, and, as a true priest, offered up and gave himself as an
acceptable offering unto God, and testified to his truth unto death.
Rom. 12:1; 2 Tim. 4:6.


MICHAEL WIDEMAN OR BECK, A. D. 1538.

About this time also Brother Michael Wideman or Beck was apprehended
at Ricten in Allgau, together with some other persons, which other
persons, however, were sent home, while this brother was put in
prison for the faith. Many things were resorted to with him, and
he was admonished to renounce, but he had a good assurance of his
faith in Christ, and said: “When I was living with the world in all
unrighteousness, in sins and wickedness, no one admonished me to
renounce, but I was considered a good Christian before the world. But
now that I have become converted, and amended my life, I am told to
renounce; but I have become converted once, and have renounced all
unrighteousness, and in this conversion I will persevere unto the end,
and will not be turned from it, for that in which I stand is the true
foundation.” After being imprisoned almost half a year, he was beheaded
and burned.


MARTIN OF VILGRATEN, AND CASPAR SCHUMACHER, A. D. 1538.

In the year 1538, the brethren Martin of Vilgraten, and Caspar
Schumacher, were both apprehended for the divine truth, at Michelsberg,
in Priesterthal, and, after great steadfastness, sentenced to death,
and executed with the sword; thus manfully persevering in the faith
unto the end. They were of good cheer in their bonds and tribulation,
and held fast to the love of God, from which they could not be
separated through tribulation, fear, persecution, hunger, poverty,
nakedness, or danger. No sword was so keen, no fire so hot, no devil so
wicked, no man so diligent, as to turn them from God and his truth, and
from their Lord and Savior Jesus Christ; but they, through the grace
and power of God, kept that which God had given them to know, even unto
death.


JOHN STYAERTS, AND PETER, A. D. 1538.

About this year, there were, in Flanders, two cousins, one named
Styaerts, the other Peter. These two blooming and God-seeking
youths resided with their parents in a village called Mereedor,
in Flanders. And as they were very zealous for God, and searched
the holy Scriptures, they soon perceived, that the believing and
regenerated--according to the doctrine of Christ, as a sign of having
buried the former sins, and risen with Christ, and walking in newness
of life--had to receive Christian baptism, in the water; and since
they were desirous of this, they journeyed to Germany, to seek others
of their fellow believers. But as they could not find such as suited
their wishes, they soon returned to their parents in Flanders, where
they earnestly sought the Lord their God, so that they had a good
report, doing much good to the poor, and saying with Zaccheus, that
if they had defrauded any one, they would restore it fourfold. Luke
19:8. When the blinded papists, who most bitterly hated the light of
truth, perceived this, they took these two young lambs out of the
houses of their parents, at Mereedor, and brought them beyond Ghent,
into a village called Vinderhout, where they most severely imprisoned
them in a dungeon. Jer. 38:6. Once when their sister came to bring them
some fine shirts, they told her that they could not keep them from
the worms, which were in their food, eating it, and in their clothes
and shirts on their bodies. They further said: “Here is a Bible, the
contents of which, as well as the cause of our bonds, will yet come to
light after our death.” The aforesaid John Styaerts was once released
from prison, on account of sickness, and, as is thought, could easily
have obtained his liberty; but he voluntarily returned to prison,
desiring gladly to die with his dear brother for the name of Jesus.
Thus after a certain time they were led to the slaughter. Peter, who
came forth first to die, casting his eyes up to heaven, boldly called
out to John Styaerts: “Fight valiantly, my dear brother; for I see the
heavens open above us. Acts. 7:56. They were together put to death with
the sword at Vinderhout. Thus these young branches in the court of the
Lord (Jer. 17:8; Ps. 1:3), were also devoured by the awful beast which
rose up out of the sea (Rev. 13:1), but they had no power over their
immortal souls, which escaped from them unto God, where they shall
forever live in unspeakable joy. When their parents came from Mereedor
to Vinderhout, and inquired for their children, the villagers told them
that they had already been executed with the sword. And thus they were
deprived of their children by these tyrants.


HANS SEYEL, AND HANS OF WELS, A. D. 1538.

In the same year, 1538, on Wednesday before Christmas, Hans Seyel of
Mur, and Hans of Wels, were apprehended for the faith and the divine
truth, at Sandweid, in Kaernthen. After valiant steadfastness in the
faith, they were condemned to death and executed with the sword; thus,
even unto death, boldly testifying with their blood to the way of
truth, from which they would not depart as long as their eyes were
open, and breath remained in their nostrils.


OF A CERTAIN DECREE PUBLISHED IN ENGLAND AGAINST THE ANABAPTISTS, A. D.
1538, AND WHAT FOLLOWED THEREUPON, A. D. 1539.

“After manifold tyranny, persecution and putting to death,” writes P.
J. Twisck, “in various countries and kingdoms, against the Christian
flock, also in England a decree was proclaimed, in December, A. D.
1538, against the believers baptized according to the ordinance of
Christ. By virtue of the same, they, right in the face of cold winter,
were banished from the country, and had to flee whithersoever they
could.

Thus it came, that some of them fled for refuge to Holland, and
having come to Delft, they were there spied out by their enemies, and
fell into the hands of the tyrants; and, after manifold trials, and
steadfastness in their faith, they were sentenced to death for the
truth, at said place, and, on the 7th of January, A. D. 1539, put to
death. Sixteen men were beheaded with the sword, and fifteen women
drowned.

These sixteen men and fifteen women, thirty-one persons in all, who,
in the year 1539, fled from England to Delft, and were there put to
death in the same year, for the true confession of Jesus Christ, must
plainly and positively be distinguished from other twenty seven persons
who lost their lives there one year earlier, namely, A. D. 1538; whose
written examinations and death sentences we have seen; but as we have
not found sufficient light therein, we pass them by, commending them to
God, and thus take our leave of them.


APOLLONIA, WIFE OF LEONHARD SEYLE, A. D. 1539.

In the year 1539, one sister Apollonia, wife of Leonard Seyle, having
been with him in the upper country, was apprehended in the Earldom of
Tyrol, and brought to Brixen; but, through the immutable grace and
power of God, who valiantly aided her womanly heart, she constantly
and firmly continued in the true faith, and in what she had promised
God in Christian baptism, and would depart neither to the right nor
to the left. Hence she was then sentenced to death, and drowned, thus
receiving the martyrs’ crown.


GREAT PERSECUTION IN AUSTRIA, A. D. 1539.

In said year, 1539, the church having dwelt for a little while at
Steinborn, in Austria, and having begun to increase there, the old
serpent, the envious and arch-wicked satan, who so miserably tormented
the pious, could not endure or overlook it, but in his wrath stirred
up the children of wickedness, especially the priests, who in all
this are his agents and executors; so that they constantly filled the
ears of King Ferdinand with their unjust accusations of the pious,
and instigated him, so that he complied with their demand, and sent
his Marshal from Vienna, with provosts and a number of horsemen, who
unexpectedly came to Falkenstein, whence they took with them a great
mob, and fell upon the church at Steinborn, on the 6th day of December,
in the evening or at night, in the above-mentioned year. All the men
whom they found, they put into one room, and thus they also did with
the women and maidens. With great tumult and noise they kept watch
during the night, and brought in all whom they could find. Their chief
intention was to apprehend the elders and ministers of the church,
hoping to obtain much money from their people, and thus deprive the
poor people of their sustenance, notwithstanding God would severely
punish such wickedness. But God through his providence prevented them,
so that they could not find a single minister. In every nook and corner
they rummaged for the sustenance of widows and orphans, and persevered
greatly in their ungodly assiduity. But God brought to naught and
folly their counsel, when they thought to find wealth among the poor.
In their tyranny they apprehended sick people, children, and pregnant
women, so that it could have moved a heart of stone to the deepest, and
enduring compassion.

The imprisoned brethren and sisters made themselves ready to offer up
their bodies and lives unto God, whether through fire or through the
sword. On the evening when this persecution took place, some men of
Philip’s people had also come, with the intention of making known to
them the ground of the church, and of their whole life. Thus as many
as a hundred and fifty brethren were together apprehended, and, well
guarded, were brought up to the castle of Falkenstein. Among their
number there were some who had not yet received the baptismal covenant
of grace; as also some who had apostatized from the truth, and were
now penitents. Having all arrived in the castle of Falkenstein, they
conferred with those who had not yet bound themselves in the faith.
These they asked what they purposed to do in this tribulation, and told
them that, if they, for the testimony and honor of God, would firmly
adhere, in all suffering, to the Lord Christ, whatever distress and
anguish might befall them, they would consider them fellow-companions
in the kingdom of Christ, and hope that God would be gracious to them;
however, with this understanding, that with those who through the
providence of God should be released, and return to the church, the
latter should have authority, by virtue of the Lord’s command, to deal
according to their confession, in the proper measure and order; and
since they had this intention and resolution, they would write to the
elders and the churches, and afterwards give them full information.

Thereupon they all indicated their willingness, and, with a joyful
heart and great thankfulness, desired to accept this covenant as a
grace of God. Immediately upon this, the church was informed of it
by letter. A written answer speedily came, that all the believers
were well satisfied with this resolution; since such as had not yet
been incorporated, according to divine ordinance, into the church,
but agreed with it in all things, and desired to show forth an honest
testimony of the truth, to suffer with it and to give their lives for
it in this extremity, might well be received as fellow believers.

When they were again informed of the decision of the church, they
willingly entrusted themselves to the Lord, manifested patience in all
tribulation, as others of the pious, and made a good confession before
many witnesses. While they were yet at Falkenstein, King Ferdinand
sent his Marshal, several doctors from among the priests, and the
executioner, that they should go to them. These, on Christmas night,
which is customarily celebrated in every country, began to deal with
much craftiness with the imprisoned witnesses of the truth; they also
put subtle questions to some of them, as to what was their ground and
hope, and where their treasure or money was. Thereupon they confessed
in truth, that Christ was their Lord and Savior, their only comfort,
their only hope, their dearest heart-treasure and best portion, in
whom they received God’s help and grace. They also treated with them
about other articles, and wanted to instruct, teach, and convert them,
as they said, especially with regard to their sacrament, which they
highly extolled, and would have them believe that the flesh and blood
of Christ were present in it, and that it was our Lord God, as they
said; but the brethren answered that it was a dumb god, and that the
Lord’s Supper had quite a different signification than they perversely
represented, thus shamefully deceiving and seducing the world. With
these and many other confessions the King’s messengers returned to
Vienna; but these imprisoned brethren remained in custody in the castle
of Falkenstein.

Thus it continued until the beginning of the year 1540, when the King’s
Marshal came, together with a Spaniard, the Provost of the Empire,
and other horsemen with their equipments. These further examined the
imprisoned brethren, and those who did not comply with their demands,
but held to the truth confessed, they speedily laid in iron chains and
bonds, coupling them two and two together by their hands. In the mean
time many of the sisters, their fellow believers, came into the castle
of Falkenstein, when the prisoners were to be taken to the sea; some
were waiting for the imprisoned brother Eegmachel, and others were
particularly engaged in earnest and fervent prayer and supplication
to God Almighty, that he would keep them from all wrong and sinful
actions, on sea as well as on land, and also give them a steadfast
mind, and grant that they might persevere in the truth unto the end.
After this prayer, a Spaniard was commanded to send all of them away.
Hence they began to take leave from one another, with many scalding
tears and weeping eyes, affectionately admonishing each other, that
each should firmly and unfalteringly adhere to the Lord and the truth
confessed. Time and again they commended each other to the gracious
protection of God, not knowing whether in their life time they should
ever see each other again with their bodily eyes. Thus man and wife
had to separate from each other, and leave their little children;
which flesh and blood would not have been equal to, had it not been
done through the power of God, and for his sake. This leave-taking was
so pitiful, that the King’s Marshal, and others like him, could not
keep back their tears. When everything was arranged, and the escort
was ready, the pious went forth, firmly trusting in God, that he would
aid and deliver them. Thus they were brought from the tower, two and
two together, ninety in all, after having been confined five weeks and
a half in Falkenstein; but the sisters had to remain in the castle,
and from the walls, looked after the brethren, with much sighing and
sorrow, as long as they could see them.

After this, the sisters were all sent away from the castle to the place
where they resided; but the brethren whom they did not want to take to
the sea, on account of infirmity or sickness, and some because of their
youth, they retained as prisoners in the castle; now and then they gave
some of the young lads as slaves to Austrian nobles; however, nearly
all of them returned to the church; the others remained in the castle,
and for them God also wrought a gracious deliverance.

The cause of this great distress of the pious was solely, that in
antichristendom they testified against the idolatrous and unrighteous
life and ways of the priests, for which, as an abomination, God should
once severely punish them, and make an end with them and their sins.
Hence, King Ferdinand gave the crew of priests, who are a band of
robbers, and delight in killing and slaying, power to do with them
as they pleased. These condemned them as worthy of death, that they
should not be tolerated on the earth, but should be sent to sea, thus
to wear out their lives in much anguish and distress, as a warning
to other brethren; and that the other three should be delivered into
the hands of the Admiral of the Armada on the sea, and be employed
on the galleons, in pillaging and waging war against the Turks and
other enemies; though these imprisoned brethren previously told the
messengers of the King, that they would not go against the enemy, to
pillage and wage war, neither would they consent to do wrong on the sea
just as little as on the land, nor sin against God in heaven; and that,
since it was contrary to their faith and conscience, God, through his
unconquerable power, and his grace, could preserve them on the sea as
well as on the land. Nevertheless, these witnesses of the divine truth
were led, through the King’s messengers and his strict command to the
authorities, through cities, towns and villages, to be brought from one
court to another. In this they suffered much and manifold adversity and
great sorrow; but God always granted them gracious means, particularly
in this, that every morning and evening they could all unmolestedly
pray to God, and that one brother could without hindrance comfort the
other; which they accepted very gratefully as a special grace and gift
of God.

By this and the ordering of their whole life they convinced the people
in many places, so that many who at their arrival regarded them as
malefactors, had great compassion on them. Moreover, the King’s
servants, their conductors, frequently bore them testimony, and told
them that they should not pass silently through the cities and towns,
but should make their faith known by singing or otherwise.

Thus the faithful company was led, like a flock of sheep, through
countries and cities, to the sea; journeying from the castle of
Falkenstein to Vienna, thence to Neustadt and Schottwien, over the
Semmering, to Bruck-on-the-Mur, to the borders of Bavaria, to Luebeck
and Marburg, to Tiele, to Stein, in Carniola, over the Save to Laibach,
but still no comfort came. During their imprisonment there they had
to suffer much hunger and distress; they were fed with the bread of
anguish, and had to drink the water of sorrow; but thus it was the will
of God to reveal his word and truth in every place and country, and to
make it known to the nations that were ignorant of it, and to let them
hear the sound thereof; even as he always provides gracious means to
lure men away from unrighteousness, so also here, where these witnesses
of the faith and the divine truth were led to many and various places,
and also to places where strange languages were spoken, where the truth
had not been heard, and where it was unknown and hidden among the
nations. They caused some from Carniola to search after the truth, and
thereby some attained to a knowledge of it, who are still at this day
serving God with a sincere heart. But how these captive brethren, while
on their journey, were treated in many places, how they were beaten,
driven, and coupled together with ropes and chains, and what resulted
to them from this, would be too long to write; still, however great the
tribulation they suffered, God always comforted them in their hearts.

But since God always remembers his own for the best, even when in the
greatest fear, and never entirely forgets them, he strengthened some in
their imprisonment, so that they trusted in God with a good assurance
and hope, that he would work for and show them a deliverance. Therefore
they prayed with the others in the fear of God, though they were firmly
resolved to suffer for the truth of God, and to die rather than to
participate in wicked piracy; yet they had reason enough, constantly
to persevere in prayer to God, with heartfelt lamentation and sighing,
that he would promote his divine honor in them. In this God showed
them, how they should hold proper converse with each other, the strong
care for the weak, and assist one another. And though they had but very
little sustenance, yet they trusted in the Lord, that he would provide
for them, so that they should not have to beg for their bread. Then,
on the twelfth night, at Trieste, they were all delivered from their
chains and bonds, and went out of prison. Through the providence of God
a place was shown them, where they all in the same hour let themselves
down by cords from the walls of the city. Thus the very bonds in which
they had been brought thither as prisoners, had to minister to their
deliverance.

From this it can be seen, that, though the ungodly devise many things
against the pious, God always turns it for the best to his people.
Thus, through the providence of God, they escaped from the hands of
their enemies, in spite of the watchful guards whom they had placed in
the city and upon the walls; for God changed their prudence to folly,
so that they escaped over the walls right near the guard-house.

When all of them, both sick and well, had escaped over the walls a
good many of them gathered together, knelt down, and together offered
praise and thanks to God. God thus sped them on their way, that the
greater part of them returned with joy and glad hearts to the church in
Moravia. Twelve of them, however, were recaptured by the wicked, who
pursued them, and, together with the other three, they were delivered
to the Emperor’s Admiral over the Armada, taken to sea, and brought
upon the galleons, with the intention of employing them as pirates,
but the pious risked their lives, and would rather be scourged. But as
to the end of each one of these nothing certain is yet known, but, it
is to be supposed that, if they constantly adhered to the Lord, they
did not have many good days while they lived. But the above mentioned
brethren whom God had delivered, when they, about the year 1540
returned from Trieste to the church in Moravia, they were received with
great joy and gratitude, as a gift from God.


ANNA OF ROTTERDAM, PUT TO DEATH IN THAT PLACE, A. D. 1539.

The following is the Testament which Anna of Rotterdam left and
presented to her son, Isaiah, on the twenty-fourth of January, A. D.
1539, at nine o’clock in the morning, as she was preparing herself to
die for the name and the testimony of Jesus, and took leave of her son,
at Rotterdam.

Isaiah, receive your testament:

My son, hear the instruction of your mother; open your ears to hear
the words of my mouth. Prov. 1:8. Behold, I go to-day the way of the
prophets, apostles and martyrs, and drink of the cup of which they all
have drank. Matt. 20:23. I go, I say, the way which Christ Jesus, the
eternal word of the Father, full of grace and truth, the Shepherd of
the sheep, who is the Life, himself went, and who went this way, and
not another, and who had to drink of this cup, even as he said: “I
have a cup to drink of, and a baptism to be baptized with; and how am
I straitened till it be accomplished!” Having passed through, he calls
his sheep, and his sheep hear his voice, and follow him whithersoever
he goes; for this is the way to the true fountain. John 10:27; 4:14.
This way was traveled by the royal priests who came from the rising
of the sun, as we read in revelation, and entered into the ages of
eternity, and had to drink of this cup. 1 Peter 2:9.

This way was trodden by the dead under the altar, who cry, saying:
Lord, Almighty God, when wilt thou avenge the blood that has been shed?
White robes were given unto them, and it was said to them; Wait yet
for a little season, until the number of your brethren that are yet to
be killed for the testimony of Jesus, be fulfilled. Rev. 6:9–11. These
also drank of the cup, and are gone above to keep the eternal, holy
Sabbath of the Lord. This is the way in which walked the twenty-four
elders, who stand before the throne of God, and cast their crowns and
harps before the throne of the Lamb, falling down upon their faces, and
saying: Lord, unto thee alone be praise, glory, power, and strength,
who shalt avenge the blood of thy servants and ministers, and shalt
through thyself gain the victory. Great be thy name, Almighty, which
was, and is, and is to come. Rev. 4:8,10.

In this way walked also those who were marked by the Lord, and received
the mark Thau upon their foreheads (Ezek. 9:6), who were chosen from
among all nations of men, who were not defiled with women (understand
this), and who follow the Lamb whithersoever he goeth. Rev. 14:4.

Behold, all these had to drink of the cup of bitterness, as will also
all those have to do, who are still wanting to complete the number and
fulfillment of Zion, the bride of the Lamb, which is the new Jerusalem
coming down out of heaven (Rev. 21:2), the city and throne of God, in
which the glory of the great King shall be seen, when the feast of
tabernacles will be kept and celebrated in the days of eternal rest and
joy. Zech. 14:16.

Behold, all these could not attain to this, without first suffering
judgment and chastisement in their flesh; for Christ Jesus, the eternal
truth, was the first, when it is written: “The Lamb slain from the
foundation of the world.” Rev. 13:8. So Paul says: Thus it pleased
the Father, that all whom he predestinated from eternity, he called,
elected, justified, and made to be conformed to the image of his Son.
Rom. 8:29,30. Our blessed Savior also says: The servant is not above
his Lord; but it is sufficient for him, that he be like his Lord and
Master. Matt. 10:24. Also Peter says: “The time has come that judgment
must begin at the house of God: and if it first begin at us, what
shall the end be of them that obey not the Gospel of God? And if the
righteous scarcely be saved, where shall the ungodly and the sinner
appear?” 1 Pet. 4:17,18. Read also in Proverbs(11:31): “Behold, the
righteous shall be recompensed in the earth: much more the wicked and
the sinner.” See, my son, here you can hear that no one can come unto
life, except through this way. Therefore enter in through the strait
gate, receive the chastisement and instruction of the Lord, bow your
shoulders under his yoke, and cheerfully bear it from your youth,
with thanksgiving, rejoicing and honor; for he accepts or receives no
son, whom he does not chasten. Hebrews 12:6. Paul further says: If
you forsake the chastisement, whereof they were all partakers, ye are
bastards, and not children, and shall be cast out from the inheritance
of the children of God.

If you, therefore, desire to enter into the regions of the holy world,
and into the inheritance of the saints, gird your loins, and follow
after them; search the Scriptures, and it shall show you their ways.
John 5:39. The angel who spake to the prophet said: “There is also
another thing: A city is builded, and set upon a broad field, and is
full of all good things: the entrance thereof is narrow, and set in
a dangerous place to fall, like as if there were a fire on the right
hand, and on the left a deep water: and one only path between them
both, even between the fire and the water, so small that there could
but one man go there at once. If this city now were given unto a man
for an inheritance, if he never shall pass the danger set before it,
how shall he receive this inheritance?” 2 Esd. 7:6–9. See, my son, this
way has no retreats; there are no roundabout or crooked little paths;
whosoever departs to the right or to the left, inherits death. Behold,
this is the way which is found by so few, and walked by a still far
smaller number; for there are some who well perceive that this is the
way to life; but it is too severe for them; it pains their flesh.

Therefore, my child, do not regard the great number, nor walk in their
ways. Remove thy foot far from their paths, for they go to hell, as
sheep unto death; even as Isaiah says: “Hell hath enlarged herself,
and opened her mouth without measure; and their glory, and their
multitude ... shall descend into it.” Is. 5:14. “It is a people of
no understanding: therefore he that made them will not have mercy on
them.” Is. 27:11. But where you hear of a poor, simple, cast-off little
flock (Luke 12:32), which is despised and rejected by the world, join
them; for where you hear of the cross, there is Christ; from there do
not depart. Flee the shadow of this world; become united with God; fear
him alone, keep his commandments, observe all his words, to do them;
write them upon the table of your heart, bind them upon your forehead,
speak day and night of his law and you will be a pleasant tree and a
sprout in the courts of the Lord, a beloved plant growing up in Zion.
Ps. 92:13. Take the fear of the Lord to be your father, and wisdom
shall be the mother of your understanding. If you know this, my son,
happy are you if you do it. John 13:17. Observe that which the Lord
commands you, and sanctify your body to his service, that his name may
be sanctified, praised, and made glorious and great in you. Be not
ashamed to confess him before men; do not fear men; rather give up your
life, than to depart from the truth. If you lose your body, which is
earthly, the Lord your God has prepared you a better one in heaven. 2
Cor. 5:1.

Therefore, my child, strive for righteousness unto death, and arm
yourself with the armor of God. Be a pious Israelite, trample under
foot all unrighteousness, the world and all that is in it, and love
only that which is above. 1 John 2:15. Remember, that you are not of
this world, even as your Lord and Master was not. John 15:19. Be a
faithful disciple of Christ; for none is fit to pray, unless he has
become his disciple, and not before. Col. 1:7; John 9:31. Those who
said: “We have left all,” also said: “Teach us to pray.” Luke 18:28;
11:1. They were those for whom the Lord prayed, and not the world
(John 17:9); for when the world prays, they call upon their father,
the Devil, and desire that his will be done, as is also the case.
Therefore, my son, do not become like them, but shun and flee them, and
have neither part nor fellowship with them. Rom. 12:2; 2 Pet. 1:4. Do
not regard that which is before your eyes, but seek only those things
which are above. Col. 3:1. O my child, be mindful of my admonition,
and forsake it not. May the Lord cause you to grow up in his fear,
and fill your understanding with his Spirit. 2 Peter 3:18. Sanctify
yourself to the Lord, my son; sanctify your whole conduct in the fear
of your God. Lev. 20:7. Whatever you do, do it all to the praise of his
name. Honor the Lord in the works of your hands, and let the light of
the Gospel shine through you. Love your neighbor. Deal with an open,
warm heart thy bread to the hungry, clothe the naked, and suffer not
to have anything twofold; for there are always some who lack. Matt.
26:11. Whatever the Lord grants you from the sweat of your face, above
what you need, communicate to those of whom you know that they love the
Lord (Genesis 3:19; Ps. 112:9); and suffer nothing to remain in your
possession until the morrow, and the Lord shall bless the work of your
hands, and give you his blessing for an inheritance. Deut. 28:12. O my
son, let your life be conformed to the Gospel, and the God of peace,
sanctify your soul and body, to his praise. Amen. Phil. 1:27; 1 Thess.
5:23.

O holy Father, sanctify the son of thy handmaiden in thy truth, and
keep him from the evil, for thy name’s sake, O Lord.

Thereupon she sealed this with her blood, and thus, as a pious heroine
and follower of Jesus Christ, she was received among the number of the
witnesses of God who were offered up.


TJAERT REYNERTS, A. D. 1539.

About the year 1539, there was also a godfearing peasant, named Tjaert
Reynerts, who lived near Harlingen, in Friesland. He was brought a
prisoner to Leeuwærden, where he had to suffer much for the truth,
from the blood-thirsty papists. Proverbs 29:10. The cause of his
imprisonment was, that, out of compassion and brotherly love, he had
secretly harbored Menno Simon in his great misery, in his house. This
having been brought to the notice of the enemies, he was apprehended
and very cruelly examined; but he, as a valiant hero and witness
of Jesus (Rev. 2:13; 20:4), would not forsake his Creator in this
extremity, but freely and undauntedly confessed the faith of the
everlasting truth against these tyrants and blood-thirsty men; on which
account he, at said place, as a chief of murderers (according to the
example of his Lord Jesus), was placed upon the wheel, though even his
greatest enemies bore witness that he was an upright and pious man. 1
Tim. 3:7.

At this time the tyranny and persecution against the godfearing
Christians was very dreadful, so that the envious papists, who hated
the truth, caused likenesses of many of the principal teachers and
overseers of the church of Jesus Christ to be made, and posted up on
doors, gates, and other public places, promising a large sum of money,
to such as should deliver them into the hands of the officers and
executioners. And since the godfearing Menno Simon, who was zealous
for God, was one of the principal teachers and elders in this bloody
and perilous time, who, by his glorious admonitions, and writings from
the word of God, so flourished, that none of his adversaries dared
come before him in an open and free scriptural disputation, though he
at various times and very earnestly requested it; through which sound
doctrine and Christian admonition, and the power of the Most High,
said Menno Simon drew, turned, and won to God, a great number of men,
from dark and erring popery; yea, from the dumb idols, to the living
God. Therefore the servants of antichrist were embittered the more
against him, and, in order to quench and hinder this, caused, A. D.
1543, a dreadful decree to be proclaimed against him throughout all
West Friesland; in which all malefactors and murderers were offered
remission of their crimes, the pardon of the Emperor, the freedom of
the country, and one hundred Carl Guilders, if they could deliver
Menno Simon into the hands of the torturers and executioners. But
though these envious men thirsted with such exceeding tyranny and great
bitterness for his blood, and sought and persecuted him unto death, yet
the Almighty God preserved him, and most miraculously protected him
from the designs of all his enemies, so that they could not execute
their tyrannical desires on him; for he died a natural death, as God
had appointed it to him, at Wuestefeld, near Luebeck, on the 13th of
January, in the year 1559, in his sixty-sixth year. Ps. 31:15; Job
14:5; Ps. 139:16.

He that desires, may read _Menno Simon, contra Gallius Faber, fol. 23_,
where the offering of Tjaert Reynerts is referred to.[232]

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


ARENT JACOBS, WITH HIS WIFE AND ELDEST SON, A. D. 1539.

Even as it was in the time of Esau and Jacob, that he that was born
after the flesh persecuted him that was born after the Spirit (Gen.
27:1; Galatians 4:29), so it was also abundantly witnessed in this
time; which, among others, appeared in the case of one godfearing
brother named Arent Jacobs, and his wife and eldest son. These resided
in the Rijp, and being born again from above of God, and seeking the
eternal inheritance which is reserved for such in heaven, they were
hated and persecuted unto death by the followers of Esau, who brought
them prisoners from the Rijp to Monickendam, in North Holland, where
they had to suffer much for the truth; but as they were built upon
Christ, and suffered themselves by no torments to be led away, they
were, at said place, A. D. 1539, sentenced to suffer death by drowning,
which was accordingly done. To this end heavy stones were used, which
the executioner was not able to lift, so that the prisoners were
obliged to assist him. Thus, like irrational beasts they were cast
into the water, with stones tied to their necks, and so departed this
life. Thus they did not love their lives, but surrendered them unto
death for the witness of Jesus, who at his glorious coming shall raise
their rejected bodies from the dead, and crown them with immortality in
heaven. Rev. 12:11; 20:4; 2 Thessalonians 1:7; Phil. 3:21; 2 Timothy
4:8.


HANS SIMERAVER, A. D. 1540.

In the year 1540, Brother Hans Simeraver was imprisoned for the divine
truth, at Schwatz, in the valley of the Inn; but as they could not
draw him from his faith, nor convince him with the holy Scriptures,
they delivered him to their high priest, the executioner, who had to
lead him out and conquer him. Thus he was executed with the sword, and
sealed his faith in God with his blood, thus resisting unto blood, or
striving against sin and the abomination of desolation. Heb. 12:4;
Matt. 24:15. Therefore he shall also, on Mount Sion, among the great
number of those who testified to and confessed the name of God in the
world, receive a palm in his hands, and be crowned with the unfading
crown of life. 2 Esdr. 2:45; 2 Tim. 4:8.


WALTER OF STOELWIJK, A. D. 1541.

On the eleventh of February, A. D. 1538, another pious and faithful
brother, named Walter of Stoelwijk, at Vilvoorden, in Brabant, fell
into the hands of the ravening wolves (Matt. 7:15), and had to suffer
much for the truth, from these envious papists. But he, as a wise
builder, had founded his house upon the firm and immovable rock, Christ
Jesus; and therefore remained steadfast in all these great trials,
though he had to suffer cruel imprisonment for three years, and much
severe and tyrannous examining and torturing from these blood-thirsty
men. Finally, on the 24th of March, in the year 1541, he was sentenced
and burned at said place. Thus he remained faithful to his Lord and
Creator unto death, and steadfastly confirmed with his death and blood
the genuine faith of the truth, and his unwavering, living hope. He
shall therefore, as an obedient sheep, also hear the voice of the great
Shepherd of the sheep saying to him: “Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the world.”
John 10:3; Heb. 13:20; Matt. 25:34.


A LETTER WRITTEN BY SAID WALTER OF STOELWIJK, TREATING OF THE SUFFERING
AND THE GLORY OF CHRISTIANS.

Grace, peace, and mercy from God our heavenly Father, and from Jesus
Christ our Lord and Savior, be with all those who live godly in Christ
Jesus, and therefore suffer persecution, to the glory and praise of the
true God, to the trial of their faith, and the eternal salvation of
their souls. Amen. Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; 2 Tim.
3:12.

Blessed be God, the Father of our Lord Jesus Christ, who in his
unfathomable grace and mercy hath called us out of darkness unto his
marvelous light, and still daily lets his face shine upon us, that we
may know his way on the earth, and his salvation among the Gentiles.
Yea, blessed, praised, and glorified be God our most blessed Lord and
most merciful Father, who, through his unspeakable goodness, and not
through the merits of our works, has chosen us, through Jesus Christ,
to be his children, that we should be heirs of his eternal kingdom,
and inherit all things as true children and heirs of God; children of
God and joint heirs with Christ, if we do the will of God our heavenly
Father, that we may be glorified with him, and enter into his glory.
Tit. 3:5; 2 Tim. 1:9; Eph. 2:6; Rom. 8:17. For it is true what Christ
says: “Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven; but he that doeth the will of my Father which is
in heaven.” Matt. 7:21. Now it is the will of our heavenly Father, that
we deny ourselves, take up our cross, and follow Jesus Christ.

In the first place, we must deny ourselves; that is, we must forsake
our own will, and surrender ourselves wholly to Jesus Christ, so that
according, to the words of the apostle, we live no more unto ourselves,
but unto Jesus Christ, who died for us, that he may be Lord both of the
dead and living, and that no one shall live unto himself, but unto him
who died for him, and rose again. O Lord God, how few there are who are
willing thus to deny themselves, and desire only to do the will of God;
yea, how many do not yet know which is the true will of God, but hold
to the doctrine and commandments of the Roman Pope and antichrist, and
are in such a condition, that they do not know Jesus Christ. To these,
the Almighty God, according to the pleasure of his will, must open the
eyes of their understanding, with the radiance of his grace, that they
may emerge from this blindness into the true light, and know with all
the saints, what is the delusion and sorcery of the Babylonian whore
(Rev. 18:2), and that the teachings and commandments of Christ Jesus
alone are to be kept, yea, that we must follow and preserve only the
teachings and commandments of Christ Jesus, and that we may in no wise
live according to our own will, but are to consider that Christ Jesus
himself did not his own will, but the will of his Father, who sent
him; which was done and written for our admonition and instruction,
that we should not fulfill our own will, which, because of the innate
wickedness of our cursed nature, is prone to evil; but the acceptable
and perfect will of God, so that we may pray aright, as Christ has
taught us, saying: Heavenly Father, thy will be done in earth, as it
is in heaven. Matt. 6:9,10. How many there are who do not say this
with a good heart, but with false lips, even as Judas said to Christ:
“Hail, Master” (Matt. 26:49; Mark 14:45; Luke 22:47), at the same time
betraying him; so they say with the mouth, that God’s will is to be
done; while at the same time all their thoughts and works are contrary
to the will of God. These are those real false Christians who say to
Christ Jesus: “Lord, Lord,” and yet do not what he has commanded them.
These are the true Pharisees, the hypocritical saints, who honor God
with their lips, while their heart is far from him. These are the true
unbelievers of whom St. Paul says that with their words they profess
to know God, but in works deny him, so that they are abominable to
the Lord, because they are disobedient to him, and reprobate unto
every good work. Yea, these are the true hypocrites, the disciples of
deceitful Satan, who have learned from their master, to disguise their
inward craftiness, and outwardly to adorn themselves with a beautiful
appearance. Such hypocrites the Lord will forever curse and cast out,
and say to them: “Depart from me, ye workers of iniquity; I know you
not.” Matt. 7:23; Ps. 6:8. But he will bless the pious Christians and
bless and glorify the good and true disciples of Jesus Christ, who deny
themselves, and have surrendered themselves unto the will of God, which
is the true beginning of the Christian life, and without which life can
not be begun.

In the second place, we must take up our cross, namely prepare
ourselves for suffering, according to the teaching of Jesus Syrach,
who says: “My son, if thou come to serve the Lord, prepare thy soul
for temptation. Set thy heart aright, and constantly endure, and make
not haste in time of trouble. Cleave unto him, and depart not away,
that thou mayest be increased at thy last end. Whatsoever is brought
upon thee, take cheerfully, and be patient when thou art changed to a
low estate. For gold is tried in the fire, and acceptable men in the
furnace of adversity.” Sir. 2:1–5; Wis. 3:6. With this accords also
what Paul says: “All that will live godly in Christ Jesus shall suffer
persecution.” 2 Tim. 3:12. Yea Christ himself says to his apostles: “Ye
shall be hated of all men for my name’s sake.” Mark 13:13. From all
these words it must incontrovertibly follow, that all servants of God,
all godly men, all disciples of Jesus Christ, must suffer persecution
for his name’s sake; and be tried through manifold temptations.

Therefore it is an awful blindness, that men boast of the Gospel and
Christianity, and know what belongs to a Christian life, but, alas!
they have the least thought of suffering anything for the name of
Christ Jesus; yea, though they know and confess that all the works
which take place in papal desolation are evil, and nothing but
blasphemy against God, yet have they fellowship therewith, and commit
the most shameful idolatry, in order that they may avoid and escape the
cross,--in which cross all pious Christians may glory (Gal. 6:14)--and
still they want to be considered good Christians. O what wicked
servants! O what wicked disciples! Wicked servants we say, because they
would be above their Lord Jesus Christ; wicked disciples we say, since
they reject and contemn the doctrine of their Master Jesus Christ. O
people, people, mockers of the living God! who think to deceive God
with your dissimulation, and to pay him with words, unmindful of the
words of Paul, namely: that the kingdom of God is not in word, but in
power! 1 Cor. 4:20. O people true hypocrites! who fancy that they serve
Christ, but how far are they from glorying with Paul, the pious and
faithful minister of Christ, only in the cross of Christ! Gal. 6:14.
O miserable people, who would rather now live for a little season in
peace and voluptuousness with the Babylonian whore, and afterwards be
tormented with her in everlasting pain, than suffer with Christ Jesus
for a little while, and thus enter into eternal glory!

Ah! the true saints and servants of God did differently; they would
rather suffer death, than transgress the commandment of God. Pious
Joseph would rather go to prison; yea, into death, than offend the Lord
his God, and commit adultery with the adulterous woman. Gen. 39:8.
Moses, the ardent and jealous lover of God, through his faith, chose
rather to suffer affliction with the people of God, than to live in
carnal and worldly lusts with the Egyptians; esteeming the reproach
of Christ greater riches than all the treasures of Egypt; for he had
respect unto the recompense of the reward. Ex. 2:11; Heb. 11:25.
Shadrach, Meshach and Abednego feared God the Lord more than all the
torments of the tyrannous King, and would rather die a temporal death,
and adhere to their God, than deny him. Dan. 3:16. Daniel who was rich
in spirit and strong in faith, did not shrink from the den of lions, in
which he would rather be cast, than worship any strange God. Dan. 6.
The pious Tobit would rather transgress the commandment of the King at
the peril of his life, than to forsake God his Lord; wherefore he also
commanded his son, to fear God all his life, and never to let his will
be set to sin, or to transgress the commandments of God his Lord. Tobit
1:18; 4:5. Eleazar, the pious Israelite would rather die for the law of
God, than act contrary to it; yea, than to dissimulate once, and thus
cause offense in Israel. The mother and her seven sons were so ardent
in the love of God, that they were not afraid of all the tyranny of the
wicked King, nor would they act contrary to the law of God, but much
rather suffer a severe death for it. 2 Mac. 7. Yea, how many saints
and witnesses of Jesus Christ are still hated, persecuted and slain by
the Babylonian whore, because they will not drink of the wine of her
fornication, or have fellowship with her idolatrous works.

Therefore all hypocritical saints, all wicked hypocrites, who boast of
being called Christians, yet will not suffer for the name of Christ,
may well be ashamed. Christ may justly say to them: If I be your Lord,
why do you not keep my commandments? if I be your Master, why do you
not hear and believe my words? Mal. 1:6; Luke 6:46. Well then, let
all hypocrites, and falsely prudent, unfaithful servants, and falsely
wise disciples of Jesus Christ, depart from their Lord and Master, we
nevertheless, through the grace of God, intend to adhere to Christ,
and are ready to suffer for his sake, even as he suffered for our
sakes. But he suffered as Lord, and we as disciples; hence we servants
and disciples must not bear the cross reluctantly seeing our Lord and
Master himself bore it.

In the third place, we must follow Jesus, but not as did many Jews, who
followed him, because they had eaten of the loaves; which, alas! many
false Christians still do, who join the Christian church, not because
they truly seek Christ Jesus, not because they love the truth, but that
they may be aided and fed by the Christian church (whom they perceive
to be the most charitable). But to follow Christ in this manner is
nothing but a mockery of God, and Christ will not have such followers,
as we may clearly understand from the case of the scribe whom Christ
condemned, because he wanted to follow him from covetousness; for the
Lord beheld the heart of the scribe, and therefore did not answer him
according to his words, but according to his thoughts, saying: “The
foxes have holes, and the birds of the air have nests; but the Son of
man hath not where to lay his head.” Matt. 8:20; Luke 9:58. Just as
if Jesus had intended to say: If you will follow me, follow me in the
manner in which I go before you. For Christ well knew his intention,
namely, that he wanted to follow him for gain, and thought that Christ
should give him power to perform wonderful signs and miracles, as he
had given to his apostles, by which he might have sought gain. But such
designs are not good, and cannot succeed; for the Lord himself was poor
(Zech. 9:9), as he declares: If I the Lord and Master am poor, it is
evident that my servants are poor, and that my disciples do not seek or
desire riches. As though the good Lord had meant to say: He that would
follow me, must follow me in the poverty in which I walk before him.
But, alas! many people at the present day think that gain is godliness,
as Paul says (1 Tim. 6:5), and, under the semblance of the Gospel and
the Christian name, seek their own profit. O what perverted men! who
will not go in the right way, but follow the way of the traitor and
thief Judas, who loved the wages of unrighteousness, when he received
the awful punishment of his wickedness, as every one knows. Matt. 27:6;
Mark 14:18; John 12:4. O what blinded men, who can not take to heart
that Ananias and Sapphira were put to such great shame, and punished,
for their equivocation, by which the Almighty Lord God has undoubtedly
given us an example, that all hypocritical and double minded men shall
be thus put to shame and punished; as we find in Jesus Sirach: Woe unto
those that are of a double heart, to those of wicked lips that enter
the land by two ways. Therefore the wise man also teaches us, that our
hearts should be without any deceit and dissimulation, saying: “Be not
obstinate, and distrust not the fear of the Lord ... and come not unto
him with a double heart. Be not a hypocrite in the sight of men, and
take good heed what thou speakest. Exalt not thyself, lest thou fall,
and bring dishonor upon thy soul, and so God discover thy secrets, and
cast thee down in the midst of the congregation, because thou camest
not in truth to the fear of the Lord, but thy heart is full of deceit.”
Sir. 1:28–30.

O that all hypocrites would earnestly consider the words of Jesus
Sirach, and reform, before they be confounded and punished by God,
which shall be done to all the double minded, if not now, yet in the
day of judgment, when the ungodly shall not stand, nor sinners remain
in the congregation of the righteous. Ps. 1:5. Then Christ will bring
to light what is now in darkness, and make manifest the counsels of
the hearts; yea, he will take the fan into his hand, and purge his
floor, and gather the wheat into the garner, but the chaff will he burn
up with unquenchable fire. Matt. 3:12; Luke 3:17. Hence, let every
one beware of hypocrisy, and let him truly follow Christ Jesus, as is
proper, not with the Jews, for the sake of the loaves, nor with the
scribe, from covetousness. But, O ye Christians, follow Christ, your
Lord and Master with a pure heart, a clean conscience, unfeigned faith,
and ardent love, without turning to the right or to the left. But those
who follow Christ Jesus differently, are among good Christians what
chaff is among the wheat, and their end will be everlasting fire, from
which the Almighty Father preserve us through Jesus Christ.

Moreover, we must, from ardent love, follow Jesus Christ even unto
the end, and not do as did some of his disciples, who forsook him,
and became offended at his words, saying: “This is a hard saying; who
can hear it?” John 6:60. O how many are unwilling to hear the divine
words of our Lord Jesus Christ, yea, rave, when told that Christ Jesus
promises tribulation and suffering to all his servants and disciples.
From a stony heart and an embittered mind they say: Must one always
suffer? Must one always be persecuted? This is a hard saying; who
can hear it? O God, how is the sweet honey changed into gall, and
the clear wine into bitter water! Alas! how have they come to loathe
that precious, heavenly bread, and how has the eternal medicine, by
which every soul must be healed, become a deadly poison to them! And
how do men who will not believe the word of God, nor receive the holy
doctrine of our Lord Jesus Christ, contemn the comforting Gospel,
which has been sent us from heaven through the Holy Ghost, and sealed
by Christ with his own precious blood; but if a lying prophet comes,
a messenger prophesying of temporal peace and happiness, though it
never comes to pass, he is heard, while the good Lord Jesus Christ,
who has promised us the eternal peace of his heavenly kingdom, can not
obtain a hearing; so that it is as Christ said to the Pharisees: “I
am come in my Father’s name, and ye receive me not: if another shall
come in his own name, him ye will receive.” John 5:43. Yea, many now
do as did the rebellious and unbelieving Israelites, who forsook God
the Lord, who had delivered them out of Egypt, and desired other gods
for leaders and protectors. Num. 14:2; Ex. 32:1; Acts 7:39. Thus also
now many Christians forsake Jesus, who has freed them from the power
and tyranny of Satan, and delivered them from the jaws of the lions,
who devoured them, yea, had hastened with them in the way to eternal
damnation, utterly to destroy them.--Then Christ delivered them, and
placed them again in the way of eternal salvation. John 1:29. Many
now forsake the good Shepherd, who spared not his life for our sakes,
but delivered it unto death, because of the great love which he had to
us; and trust in men, of whom the prophet says that their assistance
availeth not, and they cannot help; for their breath must go forth and
return to the earth, and the thoughts of all them that put their trust
in men and follow false prophets, who delight in unrighteousness shall
perish. Hence all pious Christians must follow no other than Christ
Jesus, who, as Peter says, suffered for us, leaving us an example, that
we should follow his steps, 1 Peter 2:21. The same is declared also by
Paul, with these words: “Let us lay aside all guile and hypocrisy, and
the besetting sin, and let us run with patience the race that is set
before us, looking unto Jesus the Author and Finisher of our faith; who
for the joy that was set before him, endured the cross, despising the
shame, and is set down at the right hand of the throne of God.” Heb.
12:1,2; Mark 16:19. In these words of the apostles we may perceive,
that we are to follow Jesus Christ, and look to him as the Captain of
the faith, the Bishop and Shepherd of our souls, yea, the good Lord and
Master, who has given an example to all his servants and disciples,
that they must suffer even as he suffered. Heb. 2:10; John 10:11; 1
Peter 2:25. But, O God, how much Christ had to suffer! he who was Lord
of heaven and earth became so poor for our sakes, that he had not where
to rest or lay his head: when he was in the form of God, he humbled
himself, and took upon him the form of a servant (Phil. 2:6,7; John
13:5), that he might serve us, and gave his life for our redemption;
yea, though he was the eternal wisdom of the Father, who upholds all
things by the word of his power, he had nevertheless to hear the
Pharisees call him a flatterer and deceiver of the people, a sinner,
yea, a demoniac and madman, and many other abominable blasphemies,
reproaches and mockeries; in short, though he was the only begotten Son
of God, the Almighty Father, yet he was counted a malefactor, and had
to die the most bitter death, so that Isaiah could well say of him: “He
hath no form nor comeliness; and when we shall see him, there is no
beauty that we should desire him. He is despised and rejected of men;
a man of sorrows, and acquainted with grief: and we hid as it were our
faces from him; he was despised, and we esteemed him not. Surely he
hath borne our griefs, and carried our sorrows: yet we did esteem him
stricken, smitten of God, and afflicted. But he was wounded for our
transgressions, he was bruised for our iniquities.” Is. 53:2–5. Hence
he could justly say: “I restored that which I took not away. For, for
my friends’ sake I have suffered pain; shame hath covered my face. I
am become a stranger unto my brethren, and an alien unto my mother’s
children. And I looked for some to take pity, but there was none; and
for comforters, but I found none. They gave me also gall for my meat;
and in my thirst they gave me vinegar to drink. All they that see me,
laugh me to scorn: they shoot out the lip, they shake the head. They
gaped upon me with their mouths, as a ravening and roaring lion. I am
poured out like water, and all my bones are out of joint: my heart
is like wax; it is melted in the midst of my bowels. My strength is
dried up like a potsherd; and my tongue cleaveth to my jaws; and thou
hast brought me into the dust of death. For dogs have compassed me:
the assembly of the wicked have enclosed me: they pierced my hands
and my feet. I may tell all my bones: they look and stare upon me.
They part my garments among them, and cast lots upon my vesture.” Ps.
69:4,7,8,20,21; 22:7,13–18; Matthew 27:34; Matt. 15:23; John 19:23.
Yea, as he says through the prophet: “I am a worm, and no man; a
reproach of men, and despised of the people.” Ps. 22:6. Yea, my beloved
brethren, God the heavenly Father laid the chastisement of our peace
upon him; for by his stripes we are healed. All we went astray, as
sheep that have no shepherd; we have turned every one to his own way;
but the Lord laid on him the iniquity of us all. “He was oppressed, and
he was afflicted, yet he opened not his mouth: he is brought as a lamb
to the slaughter, and as a sheep before her shearers is dumb, so he
opened not his mouth.” 1 Peter 2:24,25; Isaiah 53:5–7; Acts 8:32.

Are you pious Christians? Then consider what Christ Jesus suffered
for us poor sinners; the Lord for his servants, the Master for his
disciples, the Shepherd for his sheep, yea, God for men. 1 Peter
4:1; John 10:11; Ezek. 34:23. O deep humility of the Master, that
he would serve his disciples, and give himself unto death for them!
John 13:5. O great grace of the Lord, that he would suffer so much
for his servants! O infinite righteousness of the Shepherd, who would
give his life for his sheep! John 10:11; 17:9. O unspeakable love of
God to us poor mortals, that he would redeem us by his own precious
blood! This every Christian should at all times remember, and feel
grateful to Jesus Christ for these benefits, not only with words but
also with works. But, alas! some have gone so far, that they can indeed
talk of Christ, that he suffered and atoned for us, and are desirous
also of partaking of the redemption purchased for us with the blood
of Christ; but they never once think of suffering with Christ Jesus,
though they nevertheless hope to be glorified with him. But it is a
faithful saying, says Paul, that if we are dead with Christ, we shall
also live with him; if we suffer with him, we shall also rejoice with
him forever; if we deny him, he also will deny us. 2 Tim. 2:11,12; Rom.
6:23; Luke 12:9. Let all apostate Christians, who return to the Roman
Babylon, from which they had separated, and make friendship with the
whore whom they had hated bear this in mind. What shall we say to such
unstable persons? How can men who once knew the truth be so blinded
as to depart from Christ Jesus their only Savior, and return to the
infamous accursed whore of Babylon, the mother of all unrighteousness,
and queen of all the children of unbelief and cursing, who has become
their comfort and protection, yea, their idol. Woe unto such perverse
men, who depart from righteousness, from light to darkness, from life
to death, and go from Jesus Christ to antichrist, seeking consolation
from Satan, and not in God. Woe unto such fearful ones, who fear those
who can kill only the body, more than God, the Almighty Lord, who can
cast both body and soul into eternal damnation. Revelation 21:8; Matt.
10:28; Luke 12:4,5. Woe unto such, that they were ever born unless they
remarkably amend their ways and go out of Babylon; for the Scripture
says not in vain: “Go ye out of the midst of Babylon, my people, and
touch not the unclean thing, that ye be not partakers of her plagues,
or sins.” Is. 52:11; 2 Cor. 6:17; Revelation 18:4. These are the clear
words of the Lord; Who can blot them out? Who can endure the stings of
a guilty conscience? Let him begin as he may, he will find it a hard
undertaking, and shall not be successful in it. Acts 9:5; 5:5.

Here also no excuse will avail, as is clearly shown in the parable of
the wicked servant, who, out of fear, had buried his Lord’s pound into
the earth, but was not heard when he wanted to excuse himself to his
lord. Matt. 25:26; Luke 19:22. By this wicked servant we understand
all the fearful, who are not fruitful in the knowledge of our Lord
Jesus Christ, and relish and seek all earthly things more than heavenly
things. They may excuse themselves as ever they will, their excuse
shall not avail, but eternal damnation will be their recompense; for
every tree which does not bring forth good fruit, shall be hewn down,
and cast into the fire. There must be fruits; leaves alone will not
avail. Matt. 21:19. Christ is our example; he practiced and taught.
He taught his disciples to suffer and endure, for he himself suffered
and endured; hence Paul teaches us to look unto Christ Jesus, saying:
“Consider him (Christ Jesus), ye Christians, that endured such
contradiction of sinners against himself, lest ye be wearied, and faint
in your minds. Ye have not yet resisted unto blood, striving against
sin. And ye have forgotten the exhortation which speaketh unto you as
unto children, My son, despise not thou the chastening of the Lord,
nor faint when thou art rebuked of him: for whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth. If ye endure
chastening, God dealeth with you as with sons; for what son is he whom
the father chasteneth not? But if ye be without chastisement, whereof
all are partakers, then are ye bastards, and not sons. Furthermore we
have had fathers of our flesh which corrected us, and we gave them
reverence: shall we not much rather be in subjection to the Father of
spirits, and live? For they verily for a few days chastened us after
their own pleasure; but he for our profit, that we might be partakers
of his holiness.” Heb. 12:3–10; Prov. 3:11; Revelation 3:19.

By these words the apostle indicates to us, how necessary and
profitable chastisement is for us, yea, so necessary and profitable
that we can not be children of God unless we are chastened by our
God and heavenly Father, as is clearly declared in these words: “For
what son is he whom the father chasteneth not? But if he be without
chastisement, whereof all are partakers, then are ye bastards and not
sons.” With this accord the words of Judith, namely: that Abraham was
tried by many tribulations, and became the friend of God; so also
Isaac, Jacob, Moses, and all that pleased God were found faithful
through many tribulations. Judith 8:26. But those who did not receive
their trial in the fear of the Lord, and showed their impatience and
the evil of their murmurings against the Lord, were destroyed by
the destroyer, and killed by the serpents. 1 Cor. 10:6; Num. 21:6.
Therefore, as gladly as we have God for our Father, so readily must we
receive the chastisement of our heavenly Father; and as unwillingly
as we would be counted bastards by God, so unwillingly must we also
be to be without chastisement and correction, and so willing must we
also be to be tried by tribulation. In short, as much as we love God
and the salvation of our souls, and as much as we fear the punishment
of God, so cheerfully must we receive all sufferings imposed upon us
by God, and remember that Christ says: “He that taketh not his cross,
and followeth after me, cannot be my disciple.” Matt. 10:38; 16:24;
Mark 8:54; Luke 9:23. Also: Whosoever will save his life shall lose
it; but whosoever loses his life in this world, for the Gospel’s sake,
shall save it forever. Where now are the false Christians, who do
not lose their life for Christ’s sake, and still think to keep it in
eternity? Yea, so Saul thought that he could please the Israelites,
and still remain the friend of God; but God rejected him for his
double-mindedness. 1 Sam. 15:26. Thus they may also think to save their
temporal life, and still obtain eternal life; but they shall find
themselves disappointed in their hope. O Lord God, how can men be so
blinded as to so love this transient life, seeing they know neither the
day nor hour when they must die; even as the apostle James says that
this life is but a vapor, which appears for a little time, and then
vanishes away. Jesus Sirach also says that our life, compared with the
days of eternity, is as dust or as a grain of sand to all the sand of
the sea, or as a drop of water unto all the water of the sea. What then
is man! and what is his beauty? or what are his possessions on which he
would rely?

Since then our life is so uncertain and brief, it is a lamentable
matter, that men take so much care for it, and bestow so little thought
upon the eternal life. This is partly owing to false teachers and
deceitful laborers, the adversaries of Christ and his apostles, who
openly teach that Christians are not to suffer any more.

They shall be confounded with their people, who prophesy lies in the
name of the Lord; they shall be punished with Zedekiah and Ahab who
shamefully sin, and seduce the Israel of God, causing them to trust in
vain things. They shall be put to shame with the Egyptian magicians,
who now resist the truth, even as they resisted Moses. They shall be
accursed with Balaam the son of Bosor, who with him forsake the right
way, and go in crooked paths; yea, they shall sink into hell with
Dathan, Korah, and Abiram, who with them caused contention and offense
in the church of God, and despise the godly doctrine of Jesus Christ,
by which they awaken, the wrath of the Almighty God, and treasure up
unto themselves the wrath of God against the day when Christ Jesus
shall be revealed from heaven with his mighty angels, in flaming
fire, taking vengeance on them that knew not God, and obeyed not
the Gospel of our Lord Jesus Christ (Rom. 2:5; Matt. 25:31; 2 Peter
3:4; 2 Thessalonians 1:7–10); who shall suffer pain and everlasting
destruction from the presence of the Lord, when he shall come to be
glorified in his glory, and glorified in all them that believe in him.
Is. 2:10; Wis. 5:2.

Now, who are these unbelievers, who do not believe the Gospel of Jesus
Christ, and shall therefore suffer everlasting pain? They are those
who now do not observe the commandments of Jesus Christ, and will not
suffer for the name of God, or confess the truth according to the
instruction of the Gospel; hence Christ shall also not confess them,
or know them before his Father, and before his angels, with whom he
shall come from heaven, to punish such unfaithful and fearful servants,
and to glorify the faithful and valiant soldiers, who have come out
of great tribulation, and have washed and purified their robes in the
blood of the Lamb. Matt. 10:33; Mark 8:38; Luke 9:26; 2 Tim. 2:12;
Matthew 25:31; Rev. 7:14. Therefore are they before the throne of God,
and serve him day and night in his temple: and he that sitteth on the
throne shall dwell among them. They shall hunger no more, neither
thirst any more; neither shall the sun lighten them, nor any heat.
For the Lamb which is in the midst of the throne shall feed them, and
shall lead them unto living fountains of water; and God shall wipe
away all tears from their eyes. Rev. 7:15–17; Is. 49:10. The prophet
Esdras says: “I Esdras saw upon the mount Sion a great people, whom I
could not number, and they all praised the Lord with songs. And in the
midst of them there was a young man of high stature, taller than all
the rest, and upon every one of their heads he set crowns, and was more
exalted; which I marveled at greatly. So I asked the angel, and said,
Sir, What are these? He answered and said unto me, These be they that
have put off the mortal clothing, and put on the immortal, and have
confessed the name of God: now are they crowned, and receive palms.
Then said I unto the angels, What young person is it that crowneth
them, and giveth them palms into their hands? So he answered and said
unto me, It is the Son of God, whom they have confessed in the world.
Then began I greatly to commend them that stood so stiffly for the name
of the Lord.” 2 Esdras 2:42–47; Matt. 16:16; 10:32; Mark 8:29.

O what joy and glory are prepared for all pious Christians! Who now
is so faint hearted and fearful, as to be unwilling to suffer a
little for such joy and glory? It is indeed true, that suffering and
tribulation are hard for the flesh; but we must remember the words of
Paul: “Now no chastening for the present seemeth to be joyous, but
grievous; nevertheless, afterward it yieldeth the peaceable fruit of
righteousness unto them which are exercised thereby.” Heb. 12:11.
Christ says the same to his apostles: “Verily, verily, I say unto
you, That ye shall weep and lament, but the world shall rejoice; and
ye shall be sorrowful, but your sorrow shall be turned into joy. A
woman when she is in travail hath sorrow, because her hour is come:
but as soon as she is delivered of the child, she remembereth no more
the anguish, for joy that a man is born unto the world. And ye now
therefore have sorrow: but I will see you again, and your heart shall
rejoice, and your joy no man taketh from you.” John 16:22–24; Is. 26:17.

Behold, all ye believers, who now suffer tribulation, anguish and
persecution for the truth, for a little season, consider these words,
and take comfort: do not let it terrify or grieve you, and though
tribulation is not pleasing to the flesh, remember that for a little
sorrow you shall receive eternal joy; yea, remember that it is written:
“The souls of the righteous are in the hand of God, and there shall
no torment touch them. In the sight of the unwise they seem to die;
and their departure is taken for misery, and their going from us to be
utter destruction: but they are in peace. For though they be punished
in the sight of men, yet is their hope full of immortality, and having
been a little chastised they shall be greatly rewarded: for God proved
them, and found them worthy for himself. As gold in the furnace hath
he tried them, and received them as a burnt offering. And in the time
of their visitation, they shall shine, and run to and fro like sparks
among the stubble. They shall judge the nations and have dominion over
the people, and their lord shall reign forever. They that put their
trust in him shall understand the truth: and such as be faithful in
love shall abide with him: for grace and mercy is to his saints.” Wis.
3:1–9; Deuteronomy 33:3; Phil. 1:21; Wis. 5:1; 1 Peter 1:7; Matt.
13:43; 1 Cor. 6:2. O what beautiful promises are these for all that
are persecuted for the truth; and how comforting are the promises made
to us by Christ in the Gospel, namely that we are blessed when we
mourn, for we shall be comforted; and that we are blessed when we are
persecuted for righteousness’ sake, for the kingdom of heaven is ours;
in short, that we are blessed when men shall despise and revile us,
and say all manner of evil against us falsely, for Christ Jesus’ sake;
then shall we rejoice and be exceedingly glad: for great is our reward
in heaven. Matt. 5:4,10–12; Luke 6:22; 1 Peter 2:20. Yea, great is our
reward, as Isaiah tells us: “that eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which God hath
prepared for them that love him.” Is. 64:4; 1 Cor. 2:9. And the prophet
David says: “O Lord, how great is thy goodness, which thou hast laid up
for them that fear thee; which thou hast wrought for them that trust in
thee before the sons of men!” Ps. 31:19.

But how few now labor for this great glory? It is as represented in the
parable of the Lord, where it is said that the householder prepared a
supper to which he invited many, for all things were ready. But one had
bought a farm, and had to go and see it. Another had bought five yoke
of oxen, which he must needs go to prove. Another had married a wife,
and therefore could not come. But when the householder heard of this,
he was wroth, and said that none of those who would not come should
taste of his supper. Matt. 22:2; Luke 14;16; Revelation 19:7. O, what
severe judgment and sentence is uttered against all those who will
not come, despising the call of the Lord, and loving anything rather
than God; that is, those who for father, mother, brother, sister,
wife, child, wealth, poverty, praise, or reproach, forsake God, and
do not obey his voice; yea, who do not count all earthly things and
excellence, but dung, that they may win Jesus Christ, even as Paul did,
and also the Hebrews of whom the apostle says that they took joyfully
the spoiling of their goods, knowing that they had in heaven a better
and enduring substance. Matthew 10:37; Phil. 3:8; Heb. 10:35. But, O
God, how little do men now regard heavenly things. O, how little do
they think, what difference there will be between the righteous and the
wicked. Yea, there will be such a difference as the Lord has declared
through Isaiah. “Behold, my servants shall eat but ye shall be hungry;
behold, my servants shall drink, but ye shall be thirsty; behold, my
servants shall rejoice, but ye shall be ashamed; behold, my servants
shall sing for joy of heart, but ye shall cry for sorrow of heart,
and shall howl for vexation of spirit.” Is. 65:13,14. Hence Christ
says in the Gospel: “There shall be weeping and gnashing of teeth,
when ye shall see Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of God, and you yourselves thrust out.” Luke 13:28. O
how glad shall the pious Christians then be, who fight valiantly for
the name of Christ, and through him overcome: Yea, how glad, say we,
will they be, when they shall receive the beautiful promise of which
the Spirit of God says: “To him that overcometh will I give to eat of
the tree of life, which is in the midst of the paradise of God. Fear
none of those things which thou shalt suffer: behold, the devil shall
cast some of you into prison, that ye may be tried; and ye shall have
tribulation ten days: be thou faithful unto death, and I will give
thee a crown of life. To him that overcometh, will I give to eat of
the hidden manna, and will give him a white stone, and in the stone a
new name written, which no man knoweth saving he that receiveth it.
And he that overcometh and keepeth my words unto the end, to him will
I give power over the nations: and he shall rule them with a rod of
iron; as the vessels of a potter shall they be broken to shivers: even
as I received of my Father. And I will give him the morning star. He
that overcometh, the same shall be clothed in white raiment; and I will
not blot out his name out of the book of life, but I will confess his
name before my Father, and before his angels. Because thou has kept the
word of my patience, I also will keep thee from the hour of temptation,
which shall come upon all the world, to try them that dwell upon the
earth. Behold, I come quickly: hold that fast which thou hast, that
no man take thy crown. Him that overcometh will I make a pillar in
the temple of my God, and he shall go no more out: and I will write
upon him the name of my God, and the name of the city of my God, which
is New Jerusalem, which cometh down out of heaven from my God: and I
will write upon him my new name. As many as I love, I will rebuke and
chasten; even as a father the son in whom he delighteth: be zealous
therefore, and repent. Behold, I stand at the door, and knock; if any
man hear my voice, and open the door, I will come in to him, and will
sup with him, and he with me. To him that overcometh will I grant to
sit with me in my throne, even as I also overcame, and am set down with
my Father in his throne.” Rev. 2:7,10,17,26–28; 3:5,10–12,19–21; Prov
3:12. Yea, my beloved brethren, that they shall shine as the sun in the
kingdom of their Father, and possess all things.

O how sorrowful will the persecutors of the Christians be, when the
righteous God will mete to them with the same measure with which they
measured to the Christians. Where shall murderous Cain then hide
himself, when the sorrowful and innocent blood of righteous Abel shall
cry unto God for vengeance against him? Where shall the Babylonian
whore, who now sits in her pleasure-house and pomp, and has become
drunken with the blood of his saints, and of the martyrs of Christ
Jesus, escape the punishment of God, when the Lord will avenge the
blood of his saints and witnesses, and require it at her hands? Which
shall undoubtedly come to pass, as has been said through the prophet:
“Behold, the innocent and righteous blood crieth unto me, and the souls
of the just complain continually. And therefore, saith the Lord, I will
surely avenge them, and receive unto me all the innocent blood from
among them.” 2 Esd. 15:8,9. Christ says: “Shall not the God avenge his
own elect, which cry day and night unto him, though he bear long with
them? I tell you that he will avenge them speedily.” Luke 18:7,8. O
how fearful will the punishment be, with which the Almighty God will
avenge all the blood of his saints! How dearly had tyrannous Pharaoh
to pay for the blood, of the innocent children, which he had shed! Ex.
1:22; 14:28. How severely was Amalek punished, because he had shed
the innocent blood of the Israelites! 1 Sam. 15:33. The bloodthirsty
Jezebel was thrown into the field, so that the dogs licked her blood,
because she had shed innocent blood. 2 Kings 9:33. O Jerusalem, thou
that killest the prophets that are sent to thee, and stonest the
Levites, thou are therefore trodden down by the Gentiles, and art
become a sport unto all nations! Thus shall God punish those who now
shed innocent blood, and it shall come to pass as is written in the
book of Wisdom: “Then shall the righteous man stand in great boldness
before the face of such as have afflicted him, and made no account of
his labors. When they see it, they shall be troubled with terrible
fear, and shall be amazed at the strangeness of his salvation, so far
beyond all that they looked for. And they repenting and groaning for
anguish of spirit shall say within themselves. This was he, whom we had
sometimes in derision, and a proverb of reproach: we fools accounted
his life madness, and his end to be without honor: How is he numbered
among the children of God, and his lot is among the saints! Therefore
have we erred from the way of truth, and the light of righteousness
hath not shined unto us, and the sun of righteousness rose not upon
us. We wearied ourselves in the way of wickedness and destruction: yea,
we have gone through deserts, where they lay no way, but as for the way
of the Lord, we have not known it. What hath pride profited us? or what
good hath riches with our vaunting brought us?” Wis. 5:1–8.

All these things shall they say; who are in hell, having sinned: “For
the hope of the ungodly is like dust that is blown away with the wind;
like a thin froth that is driven away with the storm; like as the smoke
which is dispersed here and there with the tempest, and passeth away as
the remembrance of a guest that tarrieth but a day. But the righteous
live forever more; their reward also is with the Lord, and the care of
them is with the Most High. Therefore shall they receive a glorious
kingdom, and a beautiful crown from the Lord’s hand: for with his right
hand shall he sever them, and with his arm shall he protect them.” Wis.
5:14–16. O unfathomable grace of the Almighty God! O unspeakable love
of the heavenly father, how abounding is thy grace, and how infinite is
thy goodness, that thou hast prepared such glory for thine elect? Who
can thank thee aright for all the benefits which thou hast so richly
shown us, and dost still daily show? Blessed be thy name forever.
Therefore we pray and admonish all pious Christians, all who love their
salvation, to deny themselves, to take up their cross, and to follow
Christ Jesus, and thus to do the will of God, that we may receive the
promise. Let no one be afraid of or terrified by the ungodly tyrants;
but let each do as Matthias taught his sons, saying: “Now, therefore,
my sons, be ye zealous for the law, and give your lives for the
covenant of your fathers. Call to remembrance what acts our fathers
did in their time; so shall ye receive great honor and an everlasting
name. Fear not then the words of a sinful man: for his glory shall be
dung and worms. To-day he shall be lifted up, and to-morrow he shall
not be found, because he is returned into his dust, and his thought is
come to nothing. Wherefore, ye my sons, be valiant, and show yourselves
men in behalf of the law; for by it shall ye obtain glory.” 1 Macc.
2:50,51,62–64.

O ye pious Christians, take these words of God to heart, and arm
yourselves therewith, to do battle for righteousness, even unto death,
and God shall fight for you and subdue your enemies. “And fear not them
who are able to kill the body, and after that, have no more than they
can do; but fear the Almighty God, the righteous Lord and Judge, who
is able to cast soul and body into eternal perdition.” Matt. 10:28;
Luke 12:4,5. Him alone let us fear, and walk in his ways, serving him
in holiness and righteousness all the days of our life; yea, suffering
death for his name, that we may say with Paul: “I have fought a good
fight, I have finished my course, I have kept the faith: henceforth
there is laid up for me a crown of righteousness, which the Lord Christ
shall give me.” 2 Tim. 4:7,8. May God, the Father of mercy, and the God
of all comfort, by whom it is given unto us, not only to believe on
him, but also to suffer for his name, strengthen, confirm and establish
us with his holy spirit, that we may not become weary of suffering for
the truth, but continue steadfast unto the end, and rejoice with all
the pious and true saints, when we are reviled and persecuted for the
name of Christ Jesus. This grant us the Almighty Father, through Jesus
Christ his only begotten Son, our Savior, unto whom be glory, majesty,
blessing, the kingdom, and everlasting dominion, Amen.

Be manful, strong, and very courageous, to keep and do all things,
even the words and the law of God. Depart not thesefrom, neither to
the right nor to the left; add not thereto, nor take away therefrom,
that you may act wisely. Whithersoever you go, be not terrified, and
fear not, for the Lord your God is with you, when you pass through the
waters, or into the fire; and though through hypocrisy or dissimulation
you may now evade pain and punishment, you can neither alive nor dead
escape the power of Almighty God. 1 Pet. 3:14; 2 Macc. 6:26.

Therefore let us forsake all that is in this world, for it lieth in
wickedness; and let each take up his cross, and follow Jesus Christ;
for he is nigh unto and with all those who are in distress, and
will deliver them, and bring them to honor, if they are of a broken
heart, and contrite spirit. O what great comfort is it, to have such
a powerful and faithful companion, and what great honor is it, that
he himself will so kindly aid us! But we must know that our Lord
Christ Jesus is our Companion and Helper only at his own proper time,
according to the counsel of the divine will and pleasure, in which he
has ordered everything after one measure and weight; for even as he is
the head of the holy church, and beholds her sufferings, so he has also
appointed the number, measure, and weight, how far he will permit the
wicked to go, how far they shall reach, and not longer nor farther,
even as the Babylonian captivity should continue seventy years. Jer.
29:10. Yea, when the distress is at its height, and men think that God
has utterly forsaken and forgotten them, at this very time the help of
God is nearest them; yea, properly speaking, the Lord comforts before
and in the midst of all affliction, for the Christian has in his heart
the Spirit of God, the fountain of living water, by which he is always
refreshed, comforted, rejoiced, and made glad. John 4:10; 7:37; 2 Cor.
7:7. Yea, the more sufferings increase, the greater the help and aid we
receive; “for God will not suffer us to be tempted above that we are
able; but will with the temptation also make a way to escape, that we
may be able to bear it.” 1 Corinthians 10:13. Behold, in these words
Paul tells us for our great consolation, that God will not suffer us
to be assailed or tempted above that we are able to bear; “for if the
sufferings of Christ abound in us, our consolation also abounds by
Jesus Christ our Lord.” 2 Cor. 1:5.

As a captain makes his soldiers valiant by encouraging words and
promises, how then should not the true and faithful God make us manful
and strong by his divine word of the Gospel, which is the power of
God unto salvation to every one that believeth. Rom. 1:16. Yea, the
righteous God does not stop at mere words, but is present with us with
his Spirit, who, as an earnest, assures our hearts of his divine grace
and help, and strengthens our weakness. Eph. 1:13; Gal. 4:6; Rom.
8:23; 2 Cor. 1:22. For if the devil, by his lying spirit, so animates
men, that they are perfectly willing to commit wickedness, though it
cost their life; why should not the grace of God, by his true Spirit,
make us equally ready unto every good work, in all distresses and
tribulations? This the gracious God also does, not only through his
Spirit, but also through angels, stars, elements, beasts, men, and all
manner of creatures. For instance, Elisha said to his servant: “Fear
not: for they that be with us are more than they that come against us.”
2 Kings 6:16. The Red Sea and Jordan divided, so that the children of
Israel passed through them dry-shod. The sun and the moon stood still
for Joshua at the time when he defeated the five kings. Elijah was
miraculously fed by the ravens. The children of Israel were delivered
by the hand of a woman from their wicked enemies. Judith 14:18. God the
Lord generally comforts men through their fellows: for all the saints
and Christians on earth have fellowship with one another, in adversity
as well as in prosperity; for when one suffers pain and grief, he
suffers it not alone, but Christ and all Christians suffer it with
him. For he says in the Gospel: Ye have fed, clothed, entertained, and
comforted me. And all Christians are one body, one bread, one drink in
the Lord Christ Jesus. Acts 9:4; Matt. 25:35; 1 Cor. 10:17.

Now if Christ Jesus our Lord frequently spent whole nights in prayer,
and also prayed in the garden before his death, we should also pray
without ceasing, especially in our distress, to the Father of lights,
from whom alone is every good and perfect gift, that he may forgive
our sins, for the death of his dear Son, who was delivered for our
offenses, and was raised for our justification. Matt. 14:23; Luke 6:12;
Matt. 26:36; Mark 14:32; Luke 22:41; 1 Thess. 5:17; Jas. 1:17; Rom.
4:25.

Hence we are to pray that he would deliver, or punish us, not according
to our judgment, but according to his divine wisdom, lest we utterly
perish. Yea, we must give praise and thanks to God also in our
tribulation, that he do not forget us, but chasten us according to his
fatherly mercy, and graciously help us to bear every burden, even as
Paul thanked God in his affliction, saying: “Blessed be God, the Father
of mercies, and the God of all comfort; who comforteth us in all our
tribulation. Amen.” 1 Corinthians 1:3,4.


PRAYER.

Merciful Father, look upon me with eyes of compassion, as thou didst
look upon the prodigal son; for to thee only, O Father, belongs praise
and honor, but unto us nothing but shame before thy face; hence, good
Father, I commit soul and body into thy divine and gracious keeping:
guide me, through Jesus Christ thy dear Son, into all things that are
well pleasing to thy divine Spirit; and bring to folly and madness the
counsel of the ungodly, and preserve us by thy divine word now and
forever. Amen.

  Composed by WALTER OF STOELWIJCK.


DIRK PIETERS KROOD, PIETER TRIJNES, CLAES RODERS, PIETER CLAES JANS, OF
WORMER, IN WATERLANDT.

The word of God having, according to his will, been proclaimed in many
and various countries, and attested and confirmed by the blood of
many Christians, it came to and was accepted also at Wormer, in North
Holland, where, among others, there were Dirk Pieters Krood, Pieter
Trijnes, Claes Roders, Pieter Claes Jans. These turned their ears
away from the papistic fables, amended their corrupt life, and, in
place thereof, through the enlightenment of the Holy Spirit, willingly
received the word of God into their hearts, and regulated their whole
conduct according to it. 1 Thess. 2:13. And even as Christ predicted:
“The time cometh, that whosoever killeth you will think that he doeth
God service” (Jn. 16:2), so it was also very clearly manifested in the
case of the aforesaid persons; for because they lived according to the
word of God, they were brought prisoners to Enchuysen, and being built
upon Christ, they all remained steadfast and faithful in all this trial
and severe temptation; for which reason they were sentenced to death at
said place, and offered up their bodies as a sweet savor to the Lord,
thus obtaining a glorious crown.

With regard to this offering, we have not been able to ascertain the
year in which it took place.


JACOB AND SELI HIS WIFE, OF WORMER, A. D. 1542.

Among many others who voluntarily forsook and delivered up their
property and life for the truth of the holy Gospel, there were also
a brother at Wormer, in Waterlandt, named Jacob, and his wife Seli.
These sought and also found the pearl of great price, which was hid in
a field and for joy thereof renounced all earthly riches, the lusts of
this world, and the papal superstitions, which militate against God,
and sought to order and regulate their whole life according to this
precious treasure of the divine word. Thus it came to pass, that the
envious papists, in order to stop this, apprehended them, and brought
them to Amsterdam, where they had to suffer much for the truth. And as
they could by no temptation be moved from it, but unto death adhered to
Christ and his holy word, they were condemned to death at said place,
and burned, suffering it with great steadfastness. Thus they delivered
their bodies up to the fire, and commended their souls into the hands
of God, and are now waiting under the altar, until the number of their
fellow brethren will be fulfilled.


JAN EGTWERCKEN, CLAES MELISS, AECHT MELISS, WILLIAM HER HUSBAND, HEYNE
WALINGS, TRIJN AMKERS, CORNELIS LUYTS, CLAES DIRKS, CLAES CLAESS, AND
JONKER DIRK GERRITS VAN DEN BUSCH, NEAR KROMMENIERSDIJCK, A. D. 1542.

As the word of God was proclaimed in many places, and received with
great thankfulness by many, it was also heard, believed and accepted
in Waterlandt, on Krommeniersdijck. It wrought so effectually, that
some were by it drawn away from their sinful life and dumb idols, and
converted to the true and living God; which, among others, appeared in
the case of Jan Egtwercken, Claes Meliss, Aecht Meliss, William her
husband, Heyne Walings, Trijn Amkers, Cornelis Luyts, Claes Dirks,
Claes Claess, and Jonker Dirk Gerrits van den Busch. These together
separated from the Pope and his adherents, and put themselves under
the faithful Shepherd Christ Jesus, inclining their ears to his
heavenly voice, and preparing their bodies for his service. Rev. 18:4;
2 Cor. 6:17; John 10:4; 15:20. And as Christ predicted the cross and
persecution to his faithful followers, so the above mentioned persons
also richly experienced it; for they were apprehended and tormented
by the bloodthirsty papists, and, after suffering many assaults, put
to death, all of which they suffered in patience for the name of
Jesus, thus obtaining the crown of life; and are now waiting for the
revelation of Jesus, their Savior for their full and eternal reward.


BALTHASAR HUBMOR, AND HIS WIFE.

At the time of Zwinglius there was also one Balthasar Hubmor of
Friedberg, whom the papists called a doctor of the Holy Scriptures,
a learned and eloquent man. He was first a teacher and preacher at
Ingolstadt, and subsequently came to Reinsburg, where he preached
mightily against the Jews and their usury. Through the enlightenment of
the holy Spirit, the abomination of popery was made manifest to him,
in consequence of which he, according to the counsel of God, separated
therefrom. Subsequently he rejected, together with other errors, the
self-invented infant baptism, and taught with all his might the baptism
of believers, as commanded by Christ. But as the eyes of this dark
world can not bear the clear light of the holy gospel, and since in
this way their false faith and evil works are testified against, the
above-mentioned Balthasar Hubmor, together with many others, was hated
and persecuted by the world. After many temptations, expulsions and
imprisonments, he came to Nichlasburg, in Moravia. Afterwards they
apprehended him and his wife, and brought them to Vienna, in Austria,
where, after manifold trials and long imprisonment, he was burned to
ashes, suffering it with great steadfastness, and his wife drowned; and
thus both steadfastly confirmed with their death the faith which they
had received from God. Eph. 2:8.

Read also Sebastian Franck, on the Roman Heretics, letter B.

NOTE.--This Balthasar Hubmor published a small book, in which he
complains of Zwinglius and his followers. He writes that they brought
about, that at one time twenty persons, men, pregnant women, widows,
and young girls were miserably cast into a dark tower, and this
sentence passed upon them, that they should never more, in their
lifetime, see either sun or moon, and conclude their last days on bread
and water; so that they all, dead and alive, should remain and decay
together in the dark tower, until none should be left alive.

Thus some did not taste a morsel of bread for three days in order that
the others might have something wherewith to sustain their lives.

“O God,” he further writes, “what a terrible, severe, and rigorous
sentence against pious Christian people, of whom none could say any
evil thing, only that they, according to the command of Christ, had
received water baptism!

O sad _deformation_, we say, of the so-called Reformed! May the Lord
forgive them and be gracious to their blindly zealous souls.” See
_complaint of Balthasar Hubmor, against Zwinglius_, throughout; also,
the _Preface to the Offerboeck, A. D. 1615, letter I., etc._; also,
_Chron. van den Ondergang, etc., p. 1031, col. 2_.


LEONARD BERNKOP, A. D. 1542.

In the year 1542, Brother Leonard Bernkop was apprehended for the
faith, at Salzburg. Much was tried to induce him to apostatize, but
as he steadfastly persevered in the narrow way of the truth of God,
and there was no hope that he would apostatize, they condemned him to
death, led him out to the place of execution, and built a fire close
to him, at which they immediately roasted him; but he adhered firmly
to the Lord, and said to the bloodhounds and executioners: “This side
is roasted enough; turn me around, and scorch and roast also the
other; for through the power of God this suffering is insignificant in
comparison with the eternal.” Rom. 8:18. Thus he gained the victory
over the beast and his image, over the abomination of desolation and
his mark. Rev. 15:2. Rather than receive his mark, or do aught which
was contrary to God his heavenly Father, he, like the seven valiant and
Godfearing sons (2 Macc. 7), gave his body to be roasted and executed
by fire, which could in no wise separate him from the love of God (Rom.
8:39), hence he shall also have in his hands the harp of God, and,
together with all conquerors in the faith, who have come out of great
tribulation, shall have his mouth filled with laughter, and his tongue
with praise, and shall sing the new song with the servants of God, and
the song of the Lamb, yea, he shall forever behold the Almighty God.
Rev. 15:2; 7:14; 14:3. 1 Cor. 13:12.


HANS HUBER, A. D. 1542.

In this year, Brother Hans Huber, or Schumacher, was imprisoned at
Waserburg, in Bavaria, under the Count of Oting. Much having been
resorted to, to draw him from the faith, but he remaining quite
steadfast, constantly confessing and testifying, that this wherein he
stood was the true ground of truth, and the true faith in Christ Jesus
our Savior wherefore he also said that it was not hard for him to
suffer this for Christ’s sake, and was sentenced to death, and led out
to the place of execution. The fire having reached his face, so that
his hair and beard were singed off, they asked him whether he would
recant, and they would let him live. He however would not recant, but
remained steadfast in Christ. Hence he was immediately burnt alive,
and thus faithfully paid his baptismal vow unto the Lord Christ, and
delivered up his life as a true burnt-offering for the word of God; for
he would rather lose this temporal life, than become unfaithful to the
Lord, thus showing himself to be a steadfast lover of God.


DAMIAN OF ALGAU, A. D. 1543.

About this time, a brother named Damian, from Algau, was apprehended at
Ingolstadt, in order to draw him away from the faith; but when he could
in no wise be turned from it, he was condemned to death. On his way
to the place of execution, he admonished the people, and gave answer
concerning his faith, so that a student said that one of two things was
certain: that this man had his faith either from the wicked devil, or
from the Spirit of God, since his knowledge was so extensive, because
to all appearance he was a simple man. Some one also admonished him,
and asked him whether he would die as a pious Christian.

He replied: “Yes.”

He again asked him: “What sign will you give us by which we may know
this?”

The brother said: “Pay attention, when they burn me; the smoke shall
ascend straight to heaven.”

This also came to pass.

When he was executed, the executioner inquired the direction of the
smoke, whether he had justly executed him. The judge answered: “You
have executed him according to your pleasure; I did not judge.” Thus
this witness of God and Christ obtained the martyrs’ crown.


OF A CERTAIN DECREE PUBLISHED IN ALL WEST FRIESLAND AGAINST MENNO
SIMON, AND, CONSEQUENTLY, AGAINST ALL ADHERENTS OF HIS DOCTRINE, ABOUT
A. D. 1543.

In _Chronijk van den Ondergang, page 1104, col._ 2 and 3. we find these
words:

“About this time the servants of antichrist caused a dreadful decree to
be proclaimed throughout all West Friesland, in which all malefactors
and murderers were promised pardon for their crimes, the favor of the
Emperor, freedom of the country, and one hundred carl-guilders, if
they would deliver Menno Simon into the hands of the tormentors and
executioners.

This decree, when properly considered, indicates the extreme wickedness
and tyranny of the West Friesian Regents of those times, against those
who maintained or at least favored the true faith. All malefactors and
murderers, who certainly, according to the laws of the country, were
subject to very severe punishment, yea, to death, because of their
crimes and murders, were here accounted better than a pious Christian,
who injured no one; yea, their crimes were remitted them, and over and
above this, a large sum of money, according to that time, was promised
them, merely to deliver into the hands of the criminal judges, a single
person, who maintained the true doctrine. How much may we suppose would
they have promised them, had they been able to exterminate all orthodox
believers, and, consequently, the entire church of God? We certainly
have just cause for the belief, that this came down very severely upon
the heads of the true witnesses of Jesus in general; that is, on those
that resided in these regions; in regard to which we shall also show in
the proper place, how very unmercifully the authorities there, through
the instigation of some so-called spiritual persons, dealt with the
innocent and defenseless sheep of the flock of Christ.


GEORGE LIBICH, AND URSULA HELLRIGLING, A. D. 1544.

About the year 1544, George Libich was imprisoned for the faith and
the divine truth, at Filleburg, near Innsbruck, and as this is a
place of particular danger because of evil spirits, as is well known,
this brother therefore had much to resist, and was greatly tempted
by the Evil One (1 Peter 5:9), who tempted him in visible form. He
especially tried him in various ways during the first year. Once he
came to him in the form of a maiden, and wanted to embrace him. When
the brother knelt down and prayed, he put something into his way, to
prevent his praying. He also tried to take him off with him, but was
not able to effect it. He further came to him in the form of a youth,
and also in that of a soldier; thus trying many and various means;
but when he could not accomplish anything, he went out of the tower
at the top. He also told him much what happened among the church in
the country; that he had conversed with such brethren, and that they
had told him such and such things. But when brother George reproved
him, he finally let him be in peace, and attempted but little with him
afterward. But the enemy tempted him not only himself, but also through
his children. Thus once there came to him one wearing the garb of a
brother, and acting as one. He saluted him, saying: “The Lord be with
us, my brother,” and wished him peace, in order to seduce and deceive
him by such craftiness. But George asked him whence and from whom he
came. He answered: “From Moravia, from the church of God.” Then George
asked him what message he brought, and how matters stood there. He
told him that the church and the brethren were utterly driven away and
dispersed; that each was separated from the rest, and that it was all
over with them. Then George perceived that it was deception, reproved
him for his craftiness, of which he was well aware, and drove him
away by his earnest admonitions, which in all probability he did not
soon forget. Over and above all this, when all temptation from Satan
and his children was about to come to an end, a sister named Ursula
Hellrigling, a beautiful young woman, who had also been apprehended
for the faith, was put to him in prison, placed at the feet of George,
and much of the time left with him. It is easy to imagine, what the
devil and his seed would have liked to see. But they [these two pious
witnesses of Christ] were valiant and godfearing, and could by no
allurements be moved or caused to fall.

This George Libich knew beforehand the day and year when he was to be
released. There were several others imprisoned near him, who were all
liberated on the same day, returned to the church, and afterwards fell
asleep in the Lord.

Sister Ursula, who was imprisoned with him, through the providence of
God, also obtained release, and unharmed in her faith and conscience,
returned to the church, and there fell asleep in the Lord.


MARIA VAN BECKUM, AND URSULA, HER BROTHER’S WIFE, A. D. 1544.

In the year 1544, there was a sister in the Lord, named Maria van
Beckum, whom her mother had driven from home on account of her faith.
This having become known in the Bishopric[233] of Utrecht, and reported
to the Stadtholder, he sent one Goossen van Raesveldt with many
servants, to apprehend this maiden at her brother’s, John van Beckum,
whither she had fled. She was compelled to rise from her bed, and
accompany them; and when she saw the great number of people who had
come on her account, she asked Ursula, her brother’s wife, whether she
would go with her and keep her company. The latter answered: “If John
van Beckum is satisfied, I will gladly go with you, and we will rejoice
together in the Lord.” When Maria put this request to her brother,
he consented, and Ursula went with her. Here love was stronger than
death, and firmer than the grave. Cant. 8:6. Her mother and sister had
come from Friesland to see her; but this could not move her; she took
leave of them, for she chose to suffer affliction, rather than to have
worldly joy; hence she went with her sister Maria. They were together
brought to Deventer. There blind leaders came to them, who with
subtlety sought to win them to human institutions. But they answered:
“We hold to the word of God, and do not regard the dictates of the
Pope, nor the errors of the whole world.” Friar Grouwel also sought
to teach them much, but was not able to prove his assertions by the
Scriptures.

  [233] Province.

Now as he could not overcome them, he said: “The devil speaks through
your mouth, away with them to the fire.”

They greatly rejoiced that they were worthy to suffer for the name of
Christ, and to help bear his reproach. Acts 5:41.

They were then brought to the house at Delden, where many efforts were
made to cause them to apostatize, yet all in vain. A commissary came
from the court of Burgundy, who greatly extolled the mass and all
the institutions of the Pope; but he could not prevail against the
Scriptures which they adduced. He then asked them whether they were
rebaptized. They replied: “We have been baptized once according to the
command of Christ and the practice of the apostles; for there is but
one true baptism, and he who receives it, has put on Christ, and leads
an unblamable life through the Holy Ghost, in the answer of a good
conscience.” Ephesians 4:5; Gal. 3:27; 1 Pet 3:21. He also asked them,
whether they believed that Christ was wholly present in the sacrament.
This they considered a blind question, and said; “God will have no
likeness or image, neither in heaven nor on earth (Exodus 20:4); for
he says through the prophet: ‘I, even I am the Lord; and beside me
there is no Savior.’ Is. 43:11. But as regards the Supper, we find
that Christ left it as a memorial of his death, with bread and wine;
as often as we commemorate it, we are to show forth his death till he
come.” 1 Cor. 11:26.

Now as Maria and Ursula regarded all the institutions of the Pope as
heresy, they were brought into open court at Delden, on the thirteenth
of November, before the children of Pilate and Caiaphas, where they
were sentenced to death, in which they rejoiced, praising God.
When they were led to the stake, many of the people, seeing their
steadfastness, wept. But they sang for joy, and said: “Weep not on
account of what is inflicted upon us.” “We do not suffer,” said Maria,
“as witches or other criminals, but because we adhere to Christ, and
will not be separated from God; hence be converted, and it shall be
well with you forever.”

When the time of suffering drew nigh, Maria said: “Dear sister, heaven
is opened for us; for what we now suffer for a little while, we shall
forever be happy with our bridegroom.” They then gave each other the
kiss of peace. Thereupon they prayed together to God, that he would
forgive the judges their sins, since they knew not what they were
doing; and that as the world was sunk in blindness, God would have
compassion on them, and receive their souls into his eternal kingdom.
They first took Maria, who entreated the authorities not to shed any
more innocent blood. Then she fervently prayed to God, and also prayed
for those who put her to death; whereupon she joyfully arose, and went
with such great gladness to the stake, that it cannot be told, saying:
“To thee, O Christ, I have given myself; I know that I shall live with
thee forever. Therefore, O God of heaven, into thy hands do I commend
my spirit.” The executioner swore because the chain did not suit him;
but she said: “Friend, consider what you are doing; my body is not
worthy that you should blaspheme Christ on account of it; repent, lest
you burn for it in hell.” The preacher, a teacher at Delden, turned
Ursula around, but she turned back again, and urgently said: “Let me
behold the end of my sister, for I also desire to receive the glory
into which she shall enter.”

After Maria was burned, they asked Ursula, whether she would not yet
apostatize. “No,” said she, “not for death; I will not thus forsake
the eternal riches.” They would also honor her with the sword, but she
said: “My flesh is not too good to be burned for the name of Christ.”
To one of her relatives she said: “Bid John van Beckum good night, and
tell him to serve God, to whom I am now about to be offered.” When she
came to the wood, she clasped her hands, and said: “Our Father which
art in heaven.” “Yea,” said the priest, “there you will find him.”
“Because I seek him there,” she said, “I must die this temporal death.
If I should confess him in the bread, I might live longer.” When she
stepped upon the wood, her foot slipped. “I think I am falling off,”
she said. “Stop,” cried the tyrant; “she means to apostatize.” “No,”
said she, “the block slips from under me; I will not faint in the word
of God, but constantly adhere to Christ.” Thus both remained steadfast
unto the end, and sealed the word of God with their death, in great
patience and boldness, leaving us a good example.


JOHN CLAESS, AND LUCAS LAMBERTS, AN OLD MAN, CALLED GRANDFATHER;
TOGETHER WITH SEVERAL TESTAMENTS WRITTEN BY JOHN CLAESS, WHILE IN
PRISON AT AMSTERDAM, TO HIS WIFE, CHILDREN, AND OTHER FRIENDS, IN THE
YEAR 1544.

_A testament to his wife._

An affectionate salutation in the Lord, to my beloved wife, whom I no
longer love after the flesh, but after the soul. Hear my admonition:
You know that as long as we enjoyed prosperity with Israel according to
the flesh, we were ignorant of ourselves; but now that the good Father
lays his hand upon us, we feel that we are sick, weak, miserable, poor
and naked. Therefore, my dear wife, take Jesus Christ for an example,
and behold the way in which he went before us, and that we must through
much tribulation enter into the kingdom of heaven. Jas. 5:10; 2 Tim.
3:12. Forget my flesh and all your sensuality and all your carnal
desires, and pray to God for faith that you may overcome. And I will
willingly give myself to the Lord in the same manner as he comforts my
heart by his grace. You have yet time for amendment, but I am bound
to his grace, in which I trust. Hence think not of what is past,
but persevere with a firm confidence in the Lord; he will help you
in everything for the best; give yourself up to this and always join
yourself to those who fear the Lord, for this will be for your best
interests. For “blessed is the man that walketh not in the counsel of
the ungodly, nor standeth in the way of sinners, nor sitteth in the
seat of the scornful; but his delight is in the law of the Lord, and in
his law doth he meditate day and night.” Ps. 1:1,2.

My beloved wife, the godfearing speak of it, and thereby men depart
from evil; for by the fear of the Lord men depart from evil, and
through love every good thing is accomplished. Prov. 16:6. Awake, for
we have both been negligent. Let the word of the Lord incite you to
all good. Ask him for his holy Spirit, who can comfort you; for the
sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us. Romans 8:18. For this is the trial
which must be found in our faith, being much more precious than of gold
that perisheth, though it be tried with fire. 1 Peter 1:7.

My dear wife, if we might have entered into the kingdom of God as we
began, and have so long been doing, the way would not have been narrow.
But our Savior had to enter through suffering and anguish into his own
glory,--how then will we enter by the broad way? For narrow is the way,
says the Lord, which leadeth unto life, and few there be that find it,
and still fewer who rightly walk in it. Matt. 7:14. The good Father did
indeed show me this way, but my evil flesh was too powerful and forced
me away from it. Nevertheless, I hope to be saved through the grace
of the Lord; for Paul says: “Though I bestow all my goods to feed the
poor, and though I give my body to be burned, and have not charity, it
profiteth me nothing.” Eph. 2:4; 1 Cor. 13:3.

Consider what this charity is, and you shall be able to accept for the
best whatever the Lord sends you. How should I be able to express it,
love is the nature of God: may it be with you and us all. I give it to
you as an affectionate salutation. May the good and merciful Father
shed it abroad into all our hearts, through his beloved Son. Amen.

Salute all dear friends in the Lord. Pray the Lord for me; all that he
gives me, I will impart again. 3 John 14; 1 Thess. 5:25.


_Another testament of John Claess, to his wife, A. D. 1544._

Know, my dearly beloved wife, that it is my will and testament to you
in no wise to depart from the word of the Lord, but always to comfort
yourself with it; for the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed in us, if
we continue in the faith. O let us thereby overcome, and not turn away,
and we shall receive the crown which the good Lord has promised unto
all that love his appearing. 2 Tim. 4:8. If we desire to remain here,
we do not love his appearing; but if we ask him for the Holy Spirit,
the same will teach us in all things, and comfort and strengthen us
through his grace. O let us pray; for through prayer we must receive
everything. Hence, my dear wife, take no thought for the things that
concern the body; but seek the kingdom of God, and his righteousness,
and all these things shall be added unto you. Herewith I commend you to
God, and to the word of his grace, which is able to strengthen and keep
you in all temptation. The grace of the Lord be with you and us all.
Amen. Bring up my dear children in the admonition of the Lord, this is
my will to you; and associate with the good, for they prosper. Care not
for temporal things; for that which is visible must perish. What you
can get take with you, and commit the rest to faithful friends; and
remove with your little ones far enough to be out of danger, from men.
Bring them up in the admonition of the Lord, and keep with those that
fear the Lord. Deut. 6:20. My dear wife, be well contented; if the Lord
had taken me away by a sudden sickness, it would have been your duty to
thank him; do so now. I leave you this as a testament. Watch every day
of your life for the appearing for our Lord Jesus Christ. 1 Tim. 6:14.
The grace of the Lord be with you. Amen.


_A testament to his children, and then to his wife._

My dear little children, Claes Jans and Gertrude Jans, I leave you this
as a testament when you come of age. Hear the instruction from your
Father. Hate all that the world and your carnal nature love, and love
the commandments of God. 1 John 2:16. Let this instruct you, for it
teaches: “If any man will come after me, let him deny himself;” that
is, let him forego his own wisdom and earnestly pray: “Lord, thy will
be done.” Luke 9:23; Prov. 3:5; Matt. 6:10. If you do this, the Holy
Spirit will teach you all that you ought to believe. Believe not what
men say, but obey the commands of the New Testament, and ask God to
teach you his will. Trust not to your understanding, but trust in the
Lord, and let all your counsel be in him, and ask him to direct your
paths.

My children, how you are to love God the Lord, how you must honor
and love your mother, and love your neighbor, and fulfill all other
commandments required of you by the Lord, the New Testament will
teach you. Matt. 22:37,39. Whatever is not contained therein, believe
not; but obey everything that is embraced in it. Associate with those
who fear the Lord, who depart from evil, and who do every good thing
through love. O, look not to the multitude or the old custom, but to
the little flock which is persecuted for the word of the Lord; for
the good do not persecute, but are persecuted. When you have given
yourselves to this, beware of all false doctrine; for John says:
“Whosoever transgresseth, and abideth not in the doctrine of Christ,
hath not God. He that abideth in the doctrine of Christ he hath both
the Father and the Son.” 2 John 9. The doctrine of Christ is: Love,
mercy, peace, chastity, faith, meekness, humility and perfect obedience
to God. Gal. 5:22,23.

My dear children, surrender yourselves to that which is good, and the
Lord will give you understanding in all things. I give you this as my
last farewell. Regard the chastening of the Lord; for if you do evil,
he will punish you in your souls. Job 5:17. Hence desist, and cry to
the Lord for help, and hate that which is evil, and the Lord shall
deliver you, and you shall prosper. May God the Father, through his
beloved Son Jesus Christ, give you his Holy Spirit, that he may guide
you into all truth. Amen. John 16:13.

I, John Clæss, your father, have written this while in prison for the
word of the Lord. May the good Father grant you his grace. Amen.

MY DEAR WIFE, I request you to bring up my children, in all good
instruction, to have my testament read to them, and to bring them up in
the Lord, according to your ability, as long as you remain with them.
And I desire of you, that you love neither yourself nor your children
more than the Lord and his testimony. Luke 14:26. Suffer not your flesh
to overcome you. 1 Peter 2:11. If they do not tolerate you in this
city, remove into another. Matt. 10:23. But this I earnestly request
of you: always keep with the good; for blessed is he that associates
with them. He who has always been the helper of the lowly, that is, the
good Father, will help you. Luke 1:48. If you cannot stand alone, take
a husband that fears the Lord (1 Corinthians 7:2); but whatever you do,
forsake not the Lord for a little mess of pottage. Gen. 25:34. May your
excuse be never so great, but not for all Amsterdam forsake the Lord.
By his grace I will not forsake him for the whole world, and do you
also likewise. Matt. 16:26. O let us press our way through by force; I
must, through the grace of the Lord, lose my flesh; forsake yours also.
Matthew 11:12; 16:25.

My dear wife, if we should consider suffering, we would never get out
of it; but we must look beyond it to the eternal reward. I joyfully
comfort myself in the Lord; do so also. The Lord might have taken me
from my bed and you would have had to content yourself; how much more
now, for you know not how long you will remain here? Therefore do as
the Lord counsels you; be always ready for his appearing, and you shall
be able to overcome all things, to those that overcome everlasting rest
is promised. Rev. 21:7.

A firm faith, a sure hope of the eternal reward, and a burning love to
God and our neighbor be with you and me, and us all. Amen. Matt. 21:21;
1 Peter 4:8.

Write to me immediately how you are, and I shall be the more comforted
if you comply with my request. Pray; the Lord will be entreated; this I
now experience. Pray together all of you, that the will of the Lord be
done in me and in us all. Amen. Matt. 6:10; 7:11.


_A testament of John Clæss to his brothers and sister after the flesh._

Know, my dear brothers, Cornelis Clæss, and Gerritt Clæss, and my dear
sister Adriaentgen Clæss, that I affectionately desire of you, that
you turn to the Lord, and forsake all your pride, covetousness, and
all wickedness, as also all bad company, and be quiet, and associate
with the good. Search the word of the Lord, and ask him for his Holy
Spirit, and the same shall instruct you in everything which is needful
for you. This will come to pass, if you deny yourselves and forego your
own will; for the Lord says: “If any man will come after me, let him
deny himself, and take up his cross daily and follow me.” Therefore die
unto all your lusts, and you shall never die, for the wages of sin is
death. Col. 3:5; Rom. 6:23. But ask God for his Holy Spirit, who will
so change your minds, that you will hate evil and shun it. O my most
beloved, hate that which is evil, and love the good, and God, who alone
is good, will be with you. But if you will continue in your wicked
sensuality, I testify to you from the mouth of the Lord, that you will
condemn yourselves. Rom. 8:13. But I am persuaded better things of you,
though I thus speak. Heb. 6:9. O, keep what the Lord hath made known to
you, namely: “Whatsoever ye would that men should do to you, do ye even
so to them,” and it will be well with you, and you shall prosper in
every good thing. To this end may the good God help you, through Jesus
Christ his beloved Son. Amen.


_Another Testament of John Claess, to all his Kindred._

Be it known to you, dear brothers and sisters, cousins and relatives,
and all my kindred, that I do not suffer as a thief, murderer or
evil-doer, but for the ordinance which the apostles of the Lord taught
and instituted, namely the ordinance of the holy church, made fifteen
hundred years ago, which Jesus Christ enjoined upon his dear disciples,
and sealed with his blood, and which the apostles preached and taught,
and confirmed with their blood. 1 Pet. 4:15; Mark 16:15; Heb. 9:14;
Acts 2:14; 7:58; 12:2. My dear friends, do not be dejected or cast
down on my account, because men say that I died as an Anabaptist and
heretic. There is but one baptism given, and that upon faith; before
faith God has not commanded baptism. Now some one might ask: What!
ought infants not to be baptized? No; but they are nevertheless saved
through the merits of Jesus Christ, and are baptized in his blood; for
it is written: “For as in Adam all die, even so in Christ shall all be
made alive.” 1 Cor. 15:22. This is done through pure grace, without
any sign. Acts 15:11. But my dear friends, the Lord has commanded to
preach the Gospel, and they that believe it, are to be baptized. Mark
16:16. He also commanded that the believers should observe his Supper,
in remembrance of him, in such a manner as he instituted, and the
apostles practiced it. Matt. 26:26; Acts 2:42. Besides these, he did
not command them anything; no mass, no infant baptism, no auricular
confession, nor any other outward worship. But he commanded to love God
alone, to obey his word, and to love our neighbor as ourselves. Luke
10:27. O where are they to be found who do this? Search the word of
God; there is no Christian who does not know this. You cannot maintain
thereby, what they teach, namely, that you should continue in the holy
church. You must know what the holy church is, namely, the assembly of
believers born by the word of God (1 Pet. 1:23); for you well know that
no one can come into this world without being born, so no one can come
into the future world, unless he is born again as Peter declares: “not
of corruptible seed, but of incorruptible, by the word of God, which
liveth and abideth forever.” John 3:3; 1 Pet. 1:23. O well for him
who is born of it! they that are thus regenerated, practice the true
baptism and the true Supper. They also separate themselves from all who
teach a scandalous doctrine, or live disorderly; they do not destroy
their bodies, for this is not taught in the word of God; but they
avoid their company until they repent (2 Thess. 3:6); for they are the
Christian church, the community of the saints; they have forgiveness of
sins; for there is none other name given in heaven or on earth whereby
they can be saved, but the name of Jesus; that is, through his merits.
Acts 4:12. They believe and live only according to his ordinances. He
did not kill those who did not believe in him, neither did his holy
church do this. But he and his own have been slain from the beginning,
and thus it shall continue. Rev. 13:8. By this you shall know who are
his own. Not those who boast of his name, and maintain their cause
with the sword; but those that live according to the example of their
Lord, and confirm their cause with the word of God, which is the
sword of the true believers. 1 Pet. 2:21; Eph. 6:17. Now some might
say: What has become of the forefathers, who did not know better? We
leave this to God. It might also be said that the Lord promised to
be with us even unto the end of the world. Matt. 28:20. He is always
with believers--but never with unbelievers--namely, with his word and
the right use of his signs, that is, baptism and the Supper, and will
always be with those who walk aright, and live conformably to his word.

Dear friends, at the time of the apostles there arose seven different
sects among them, but the true doctrine was therefore not to be
rejected. Now, though many wicked miscreants have arisen under the
Gospel, the word of God has not depreciated: he that would be saved
must submit to it. Romans 9:6. In the time of the righteous Tobit all
Israel worshiped golden calves, which king Jeroboam had caused to be
made; he [Tobit] alone adhered to the Lord his God, and did what he had
commanded him.

Friends, look not to the multitude, but to the word of God, which will
not deceive you. “Cursed be the man that trusteth in man, and maketh
flesh his arm; but blessed is the man that trusteth in the Lord.” Jer.
17:5,7. I trust in this, that he prays to his Father, not only for
those who were with him, but also for all them who shall turn to him
through the word. John 17:20. May the good Father, through his only Son
Jesus Christ, give you a true understanding, that you may henceforth
learn to know him. 2 Tim. 2:7.


ACCOUNT OF THE SENTENCE PASSED ON JOHN CLAESS, AND THE OLD MAN NAMED
LUCAS LAMBERTS OF BEVOREN, ALSO CALLED GRANDFATHER; AND HOW THEY DIED.

When John Claess, and Lucas Lamberts, an old man of eighty-seven years,
called grandfather, came into court, they greeted each other with a
kiss.

John Claess said to the grandfather: “My dear brother, how do you feel?”

The grandfather replied pleasantly with a glad countenance: “Quite
well, my dear brother.”

Then said John Claess: “Fear neither fire nor the sword; O what a
joyful feast will be prepared for us before the clock strikes twelve!”

Upon this they were separated.

The bailiff then said: “You are rebaptized.”

John Claess answered: “I was baptized upon my faith, as all Christians
ought to be, according to the Scriptures; read this.” Matt. 28:19.

They said to him again: “You belong to the accursed Anabaptists, who
originate strange sects, opinions, errors and contention among the
people.” Acts 16:20; 17:6.

_John Claess_: “We are not such people; we desire nothing else than
the true word of God; if I am to suffer therefor, I demand the seven
judges.”[234]

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

He was then asked whether he did not confess that he was rebaptized
four years ago or thereabouts.

John Claess replied: “Three years ago or thereabouts I was baptized as
all Christians ought to be.”

The court said: “You acknowledge it then?”

_John Claess_: “Yes.”

_Court_: “Well, since you confess it, we have full power from the seven
judges.”

_John Claess_: “Can I not obtain the full court? it is granted even to
thieves and murderers, why should it not be granted to me?”

The four judges then went out to pronounce the sentence.

Lifting up his voice, John Claess said: “O merciful Father, thou
knowest that we do not desire revenge” (Rom. 12:19), and he wrung his
hands, saying: “O merciful Father, grant them thy Spirit, that thou
mayest not count this to them as wickedness.” Acts 7:60.

The four judges now returned into the court, and sat down to declare
the sentence, saying: “John Claess, a native of Alkmaar, who has taught
the people false doctrines, errors and new opinions--”

Upon this John Claess answered: “It is not so.”

The lords of the court then forbade John Claess to speak, and good John
Claess observed silence, that he might hear his sentence. They then
proceeded with their sentence, and said to the clerk: “Read his crime.”
He read that he had caused to be printed at Antwerp six hundred books,
which he had concluded with Menno Simon, and scattered abroad in this
country, containing strange opinions and sectarianisms, and had kept
school and held meetings, to introduce errors among the people (Acts
17:6), which is contrary to the decree of the Emperor, and our mother
the holy church, and which it is not proper for my lords of the court
to tolerate, but to correct.

Here John Claess reproved them as before, saying: “They are not
sectarianisms, but it is the word of God.” Acts 24:14.

Then the lords of the court said: “We sentence you to death, to be
executed with the sword, the body to be placed on the wheel, and the
head upon a stake; _we_ do not sentence you, but the court does.”

As John Claess went out of the court, he said: “You citizens bear
witness that we die for no other reason than for the true word of God.”
This occurred in the court. Having ascended the scaffold, John Claess
audibly addressed the people with these words: “Hear, ye citizens
of Amsterdam: be it known unto you, that I suffer not as a thief or
murderer, or because we have sought the property or life of others.
However, do not understand me as justifying or exalting myself; but I
come with the prodigal son, and depend only on the pure word of God.”

Upon this the executioner struck him on his breast. John Claess turned
around, and exclaimed with a loud voice:

“O Lord, forsake me not, now or in eternity. Lord, thou Son of David,
receive my soul.”

Thus the dear brother John Claess confirmed the word of God with his
crimson blood, his head then being placed upon a stake, and his body
on the wheel, as food for the birds and wild beasts. And the old
grandfather of eighty-seven years, also willingly, for the truth of
Christ Jesus, yielded his hoary head and beard to the sword of these
tyrants. They now rest together under the altar.


A NUMBER OF BELIEVERS BAPTIZED ACCORDING TO THE COMMAND OF CHRIST,
HAVING ASSEMBLED TO HEAR THE WORD OF GOD, ARE PUT TO DEATH AT
ROTTERDAM, IN THE YEAR 1544.

As saint Paul, through the spirit of God, foretold that all who will
live godly in Christ Jesus shall suffer persecution, so it was also
verified in the city of Rotterdam, about A. D. 1544, where a number
of the pious followers of Jesus Christ had assembled together in the
name of the Lord, to converse with each other about the word of God,
and thus to edify and strengthen one another in the accepted truth of
the holy gospel; also to pray with an humble heart and with one accord
to the great God of heaven and earth, for forgiveness and remission
of sins, and the gift of the Holy Ghost, and thus to give praise and
thanks with one mind to his most adorable name. Eph. 5:1; Heb. 10:24;
3:13; 1 Thess. 5:11; Rom. 15:16; Acts 1:14.

This good exercise in godliness the papists, who hate the truth,
sought to prevent and stop as much as lay in their power, so that said
godfearing assembly fell into their hands, having been betrayed by a
woman who came to the house to borrow a kettle. The defenseless sheep
having thus fallen into the claws of the wolves, these, according to
their nature, treated them in the most cruel manner, in order to draw
them away from the truth; all of which they willingly suffered and
endured in patience for the name of Jesus, in the firm hope of his
imperishable kingdom. Therefore, since they could by no tortures be
brought to apostatize, they were sentenced to death, which sentence
was executed in the following manner: The men were beheaded with the
sword at the said place, while the women, in the most cruel manner were
thrown into a boat, and thrust under the ice until death followed. Thus
these two assemblies, or classes of people, that is the church of God,
and the congregation of Satan clearly evinced of which spirit they
were children (1 John 3:10; Luke 9:55); which can easily be seen by
their fruits and nature. The anti-Christians by this, that, as ravening
and devouring wolves, they were born by nature to seize and destroy.
The congregation of Jesus Christ by this, that, as humble sheep and
lambs, dumb, and with no desire for revenge, they were thus led to the
slaughter, and willingly gave their bodies for the name of the Lord.
Matt. 7:15; 10:16; Ps. 44:22; 1 Peter 4:13. Therefore, these sheep
shall, at the reappearing of the great Shepherd, hear, together with
all faithful servants, the joyful voice: “Enter into the joy of your
Lord.” Heb. 13:20; Matt. 25:23.

Among those that were thus offered, there was also a young maiden
of but fourteen years. She composed the hymn in the old hymn book,
beginning thus:

_Emanuel die is uytgetogen, uyt sijns Vaders rijck in’s werelts
pleyn._[235]

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


FRANCIS OF BOLSWEERT, A. D. 1545.

At Bolsweert, in Friesland, there was a true lamb of Christ, named
Francis, who lived uprightly in the fear of God. Job 1:1. He was
therefore apprehended, and conveyed in a sleigh to Leeuwaerden, where
he was asked before the council, why he would not swear, nor observe
the Supper with them in the church. He answered: “My lords, Christ
teaches us that we must not swear at all; and because you people are
unbelieving and unclean, I will not keep fellowship with you.” At these
words the lords were offended, and said: “We are neither thieves nor
murderers; what uncleanness then have we? but it seems to us, that you
hold a false doctrine, and of such heretics there are still more, all
of whom we intend utterly to exterminate.” Francis said: “My lords, be
not angry; but you high priests, show me the false doctrine which I
hold, and this from the Bible, for I have brought one with me; come and
instruct me from it.”

The lords then counseled with the priests of Jezebel, and said: “He
has despised our mass; he contemns our customs, and we have a strict
mandate, to which we must be obedient, and according to that he must
die.” Thus he was sentenced to be burned to ashes on Palm Sunday eve,
A. D. 1545. For this sentence he undauntedly thanked the Lords and
said: “I will forgive you all this from my heart, wishing that the
Spirit of God would enlighten you unto reformation, that you may repent
and live according to the word of God; I now go to the holy city, and
the inheritance of my Father.” He was then led to death, as a sheep
to the slaughter. Many that saw it wept; but he said: “Weep not, but
prepare yourselves to die unto your sins, for this is the true way to
enter into life.” He also spoke many other comforting words.

After he had openly prayed: “Lord God, receive my soul and guide it
into thy peace,” the executioner commenced his work. Having stripped
him of his clothes, and fastened him to the stake, he was about to
strangle him with a rope, when the rope broke, and he fell down. This
frightened the executioner, and he endeavored quickly to burn him
to ashes with much peat and wood; but God manifested his miraculous
power, so that the fire lost its natural force, and the body could not
be burned entirely; on which account the lords became angry at the
executioner, and said that he had not brought enough wood; but it was
the will of God that he should thus be received into the number of the
martyrs.


OSWALD OF JAMNITS, A. D. 1545.

In this year, Brother Oswald of Jamnits, was imprisoned for the faith,
at Vienna, in Austria, and various means were tried to cause him to
apostatize. The citizens came to him in prison, and in a friendly
manner earnestly admonished him to recant, or they would have to drown
him in the Danube. But he said: “Though you drown me, I will not depart
from God and his truth. Christ died for me, and him will I follow, and
also die for his truth, far rather than forsake it.” No matter whatever
they said, they could not make him apostatize. Two brethren then came
to him, who comforted him; to them he commended his wife and child.
They embraced each other, and thus took leave from one another, wishing
him patience in his suffering, which he innocently had to endure. After
having been confined for one year and six weeks, they took him from
prison on a certain Wednesday night; took him out of the city, that
the multitude of the people should neither see nor hear anything, and
drowned him in the Danube. There was no trial held over him, nor was
his crime made known.

Since he patiently and cheerfully persevered unto the end, God shall
also confess him; and though they executed him secretly and at night,
yet he shall appear in the open judgment of the Lord in the valley of
Jehosaphat, where another judgment will be held. Joel 3:2. And that
judgment will fall a hundred fold more heavily upon the heads of those
who thus presumptuously condemn innocent blood on earth; yea, it shall
be more tolerable for those of Sodom and Gomorrah in the last day, than
for such. Matt. 10:15.


ANDREW KOFLER, A. D. 1545.

In the year 1545, one Andrew Kofler from Etschland was also apprehended
for the faith and the divine truth, at Ips, on the Danube. As he would
not renounce, and could not be made to apostatize by the priests and
false prophets, he was sentenced to death by the children of Pilate,
and delivered to the executioner, who executed him with the sword,
thus satisfying the ungodly. Thus he valiantly confessed and testified
to the truth of God even unto death, and is now gone before into
eternal light and life, and rests in Abraham’s bosom, yea, under the
altar, under which those lie, who have been beheaded and slain for the
word of God, and the testimony of Jesus Christ, until the number of
their fellow brethren who shall also be killed as they were, shall be
fulfilled.


HANS BLIETEL, A. D. 1545.

In this year, also Brother Hans Blietel, who had been sent by the
church, was apprehended at Ried, in Bavaria; for those of Ried had
offered a sum of money to the one who should apprehend him. Hence,
there was a traitor, who addressed him with fair words, pretending to
be very zealous, and under a desire to be with him, decoyed him into
his house. The brother supposed that he was concerned for the salvation
of his soul, and went with him. He then locked him into his house, and
said: “Hans, you are a prisoner.” But Hans replied: “God forbid that
you should do this; have I not come to thee for good?”

The traitor demanded money of him, and he would release him; but
when the brother refused to accede to this demand, he went to the
authorities and betrayed him. While he went, the wife of the traitor
also demanded money of him; for, said she, the authorities would take
him along any way; she wanted fifteen guilders, and they would let him
go away from the house. But Brother Hans Blietel would not consent
to give her one farthing; but would with the help of God await all
tribulation. In the meantime, the authorities came with a great number
of armed men, and apprehended the brother, together with the traitor
and his wife, securing them well with ropes, bonds and straps.

Having arrived in the market town of Ried, they took them, and
tormented them dreadfully, the traitor as well as the brother; for the
authorities thought that he had taken money from the brother, because
they found so little on him. The traitor’s wife also had her hand
squeezed until the blood flowed from it; for they wanted her to tell
it. And though they had not received anything, their treachery became a
source of sore grief to them.

When Brother Hans had lain in prison for four or five weeks, he was
sentenced to death, about St. John’s day, to be burnt alive. He was led
out to the place of execution, where the priests attempted to induce
him to desist from and forsake his faith; but he said to them: “You
may well desist from your wicked deception; I will not hear or embrace
your false doctrine; I have at this day something else to do, than to
listen to you false prophets; I must follow the Lord my God in Christ,
and fulfill what I have promised.” The priests, therefore, stood back,
and left him be in peace. On his way to the place of execution he met
one of his acquaintances, named Michael Dirks, or Kramer. Hans Blietel
looked at Michael with a smiling countenance, and pointed him to
heaven. The latter was astonished that he could smile, going as he was
to death and the fire. This produced a complete contrition of heart in
Michael, as also in his wife, who did not eat anything for three days,
but sought to join the church, and become pious, and others with them.

When the dear brother Hans arrived at the place of execution, he
thought of the church, and cried with a loud voice unto the multitude
of the people assembled: “Is there any one here, who has courage to
tell the church of God in Moravia, that I, Hans Blietel, was burned
for the Gospel, at Ried, in Bavaria?” Thereupon a zealous man, full of
piety, kindled thereby, revealed himself, and though he could not get
to him, he called to him, that he would inform the church in Moravia,
that he was burned at Ried, for the faith; which encouraged brother
Hans, so that he again cried out to the people: “This my faith is the
divine truth, which I will show to you; and I say unto you, repent,
reform, and desist from your unrighteous, wicked, and vicious life;
for if you do not do this, the eternal God shall visit you for your
sins, and punish you with the everlasting pain which is prepared for
all sinners, and he shall require the innocent blood at your hands, and
punish you for it.”

The fire having been kindled and prepared, he was tied upon a ladder.
In the meantime, he testified again that this was the truth and the
way to eternal life, and the true church of God, appealing to heaven
and earth as his witnesses. “And to-day,” said he, “shall God give a
sign in heaven, to testify that this is the way to eternal life.” This
also occurred; for the sun in the sky was darkened and became full of
spots, so that he gave forth no shadow. Though the sky was quite clear
and bright, yet the sun emitted a very pale and yellow light upon the
earth; for God intended to confirm it by this sign. This lover of God
also sang in the fire, in which he lived for some time, praising God by
his singing, and praying for all men who were worthy, that God would
enlighten them. And thus he was found constant and steadfast in the
faith, in the trial of the fire, even as the precious and pure gold. He
had also foretold as a sign, that his smoke would quickly rise on high
over him, and his soul ascend in it unto heaven; which came to pass,
the smoke ascending straight up to heaven. Some said that a beautiful
white dove flitted in the fire, and flew over him to heaven. Thus God
assisted him very powerfully.


MICHAEL MATSCHILDER, ELIZABETH HIS WIFE, AND HANS GURTZHAM, A. D. 1546.

In the year 1546, brother Michael Matschilder, also called Little
Michael, a minister of Jesus Christ and his church, and two others,
namely, his wife Elizabeth, and Hans Gurtzham, a shoemaker, were
apprehended and examined at Altenburg, in Upper Kærnthen. A doctor and
a learned man of Villach disputed with them; but this brother gave
them such answers, that they had to withdraw in confusion, unable to
accomplish anything.

They were then led in iron chains through Styria, and delivered into
the bailey, at Vienna, to the jailer, who said: “Come, I will bring you
into a vault, where others of your brethren are. In there were Hans
Stautdach and three fellow-prisoners.

When they met, they embraced and kissed each other, and praised God,
who had brought them together for the glory of his name. Hans Stautdach
and his three fellow-prisoners were then executed; but these others
were kept in prison longer; that is, about three years, namely, until
the year 1549, when a conflagration occurred in the city. Then, as
is customary in that city when a conflagration occurs, the gates of
the city were closed, and the prisoners released. After the fire was
extinguished, brother Michael and his wife, through the providence of
God and the assistance of a citizen, escaped from the city, and came
to the church. Thus God delivered them unharmed and in peace. But Hans
Gurtzham went back to prison, and was confined there one year longer,
namely, until the year 1550, when he was executed, about June, being
drowned in the Danube, early on a certain Friday morning.


QUIRINUS PIETERS OF GRŒNINGEN, BURNT ALIVE FOR THE TESTIMONY OF JESUS
CHRIST, AT AMSTERDAM, IN HOLLAND, ON THE 16TH OF APRIL, A. D. 1545.

When the constraint of conscience and faith did not cease, but
increased and broke forth more and more through the adherents of
popery, against the pious Christians, who, according to the command of
Christ had been baptized upon their faith, it occurred, that a certain
pious brother, named Quirinus Pieters, a native of Grœningen, also
separated from popery, and joined the cross-bearing church of Jesus
Christ, called Baptists, or, contemptuously, Anabaptists, having been
received into the church through baptism upon confession of his faith,
by Menno Simon, who was at that time one of the most eminent teachers
in Friesland.

But when he, about six years ago, went to Holland, and settled down
at Amsterdam, there to live in quiet according to his faith and
conscience, he was very speedily discovered by the authorities,
apprehended, and finally, as he would not apostatize, sentenced to
death, on the sixteenth of April, A. D. 1545, namely, to be burned to
death; which dreadful and severe punishment this pious hero of Christ
steadfastly endured, having commended his soul into the hands of God.

All of this we have taken from the following sentence, which was
publicly read to him, on the day of his death, by the rulers of
darkness, and a true copy of which, extracted from the book of
criminal sentences, has now been transmitted to us through the
secretary there. The contents of the same, with the exception of the
title, are as follows:


_Sentence of death pronounced upon Quirinus Pieters of Groeningen._

Whereas Quirinus Pieters, a native of Grœningen, has embraced the
unbelief and heresy of the Anabaptists, having been rebaptized about
six years ago, by Menno Simon, a teacher of the aforesaid sect, and
whereas he holds pernicious views concerning the sacraments of the
holy church, and, moreover, has induced others, into such unbelief
and errors, persuading them into it, directly contrary to the holy
Christian faith, the ordinances of the holy church, and the decrees of
his Imperial Majesty, our gracious lord; and whereas he obstinately
continues in the aforesaid unbelief, therefore, my lords the Judges,
having heard the demand made by my lord the Bailiff concerning the
aforesaid Quirinus Pieters, as also his answer and confession, and
having fully considered the circumstances of said matters, sentence
the aforesaid Quirinus Pieters to be burnt by the executioner; and
furthermore, declare his property confiscated for the benefit of the
exchequer of his Imperial Majesty. Pronounced this sixteenth of April,
A. D. 1545, in the presence of the entire bench of Judges, except Sir
Henry Dirks, Burgomaster.

Pursuant to this sentence, Quirinus Pieters was executed by the
executioner on the same day.

The whole of this was extracted from the book of criminal sentences, in
the keeping of the secretary of the city of Amsterdam.

  N. N.


HANS STAUDTACH, ANTHONY KEYN, BLASIUS BECK, AND LEONHARD SCHNEIDER, A.
D. 1546.

In the year 1546, four brethren, namely, Hans Staudtach of Kaufbeuren,
Anthony Keyn, a tailor of Gunzenhausen, Blasius Beck and Leonhard
Schneider, both of them also of Kaufbeuren, while on their way, with
their wives and children, to the church in Moravia, were apprehended in
Austria. On the third of August they were brought to Vienna, two and
two fettered together, with great chains on their feet, and led through
the city like criminals, with their wives and children following after
them. They were brought into prison, with their wives and children,
and left for four days. In these four days they were examined, and
sorely assailed, whether they would continue in this faith; this they
confessed, with the help and power of God they would do. Thereupon the
four brethren were put into another prison. Afterwards they examined
them again, and brought their wives and children into the house of the
Judge, but prevented the brethren from talking much with them.

On Sunday, the sixteenth of August, much people came to them in prison,
and talked with the brethren, and concerning their wives. But however
hard they were pressed to recant, they remained valiant and steadfast,
though they threatened to take away their children from them. In the
meantime, however, their wives were released, and came to the church.
Subsequently much craftiness was resorted to, to intimidate them, and
cause them to apostatize. Four times they were brought before the
authorities at Vienna, also before monks, priests and doctors, whom
Christ does not in vain designate ravening wolves, of whom we are to
beware; for their priests are like wolves, and indeed come under a
fair appearance, to devour them; yea, would have them all killed and
destroyed. Hence, it grieves the false prophets to leave any one pious
and unseduced, and therefore they labor much and in many various ways.
They have enough who follow the doctrine of their false prophets, and
walk after their ungodly and vicious life; they might well leave the
pious in peace.

Thus they also tempted these lovers of God, yet could not gain them,
but were put to shame and reproach: for no one can pluck Christ’s own
out of his hand. John 10:28. They also read to them the mandate of
the King, and threatened them with fire, water and the sword, or that
they should be kept on bread and water, and separated, or drowned in
the night, like Brother Oswald of Jamnits, as related previously. By
these things they endeavored to intimidate them; but there was no
intimidating these soldiers and heroes of the truth of God.

On the fifth day after St. Michæl’s, they were subjected to another
hearing, whether they would renounce their faith; if not, they had
orders to put them to death by fire, water or the sword. This was the
last warning. But when they could accomplish nothing by their threats,
they brought all four of them back into the _Joppen_ (a prison). Hans
Staudtach was left in prison. Blasius in the wood-room, and Leonhard,
with another, in a vacant apartment; but afterwards, about All-souls
Day, they were put together again.

After all this, as they remained constant and steadfast, and continued
to confess that they were going in the true way of the divine truth,
which they were willing to seal with their blood, they were condemned
to death, a little after St. Martin’s day, on the 22d of November, and
delivered to the executioner, who bound them, and, in order to avoid
too great a sensation, and not to have a large concourse of people come
together he led them out to the place of execution, in the morning, at
daybreak.

When they were being led out to the slaughter, they boldly and
joyfully sang. A ring was then made, as the executioners usually do.
The brethren knelt down and fervently prayed, offering up this burnt
offering as their final farewell to the world.

The executioner became sad, acted with reluctance, and was grieved in
his heart that he had to perform this execution. The other children of
Pilate also wished to be innocent, yet they had to do it because of
their superiors in authority, and by virtue of their office; but they
would much rather have been excused.

They then blessed each other, and exhorted one another to
steadfastness, to be strong and of good cheer, saying; “To-day we
shall be together in the kingdom of our heavenly Father,” etc.

Thus all four were beheaded with the same sword, and undauntedly and
boldly surrendered their necks for the name of Christ.


DIRK PIETERS SMUEL AND JACOB DEN GELDERSMAN, BURNT ALIVE AT AMSTERDAM,
ON THE 24TH OF MAY, A. D. 1546.

After manifold tribulations and afflictions upon the pious followers
of Jesus Christ, it came to pass, that the Procurator from the Hague,
and the Bailiff of Amsterdam, Waterlandt and Zeevanck, came to Edam
with a whole troop of beadles. These came on the 12th of March, that
is on the Friday preceding Shrove Tuesday, A. D. 1546, at night,
with torches, and lanterns, to the house of Dirk Pieters Smuel and
Jacob den Geldersman, both of them citizens of Edam, of one faith,
and seekers of the truth. They took them out of their own houses from
their beds, and led them from the east end out of the stone portal
to the west end, where they were put into a boat, and thus brought
prisoners to Amsterdam, whence, after a certain time, they were brought
to the Hague, where, on the 16th of May of the same year, they were
examined concerning their faith, and as they would steadfastly adhere
to the accepted truth, were sentenced, on the 22d of May, in the high
court of the lords of this world, to be burnt alive. Thereupon they
were again brought to Amsterdam, where, after suffering many trials,
they were bound on ladders, and burned alive, enduring it with great
steadfastness. They joyfully surrendered and forsook their earthly
habitations, and are now awaiting a building of God, which shall endure
forever in heaven. 2 Cor. 5:1.


ANDREW SMUEL AND DIRK PIETERS. THE DEFENSE AND CONFESSION OF FAITH
WHICH THEY MADE AT AMSTERDAM BEFORE THE COMMISSARIES, AND CONFIRMED
WITH THEIR DEATH, IN THE YEAR 1546.

Blessed be God the Father of our Lord Jesus Christ forever and ever,
Amen. Hear my confession to the princes of this world. In the first
place, they inquired concerning my faith. I therefore said to them:
“A scribe came to the Lord, and asked him, saying: Master, which
is the great commandment? The Lord said to him: Thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and with
all thy strength, and thy neighbor as thyself; this is the greatest
commandment, and there is no other. The scribe answered and said: Thou
hast answered well, that there is one God, and to love him with all the
heart, and with all the soul, and with all the strength, and to love
our neighbor as ourself, is more than all whole burnt offerings and
sacrifices.”

To this they replied: “We know that there is one God; but do you
believe, that when the priest stands at the altar, God is in his hands?”

I said, “No. Stephen said: Behold, I see the heavens opened, and the
Son of man standing on the right hand of the Almighty Father.” Acts
7:56.

They again said: “Then you do not believe that he is there?”

I said, “No.”

_Question_: “We have been told, that when your pastor went on one side
of the street, and you and two others on the other, you gave no honor
either to him or to the sacrament; is this true?”

_Answer_: “Yes.”

_Ques._ “Why did you do this?”

_Ans._ “I will tell you, my lords: the Lord says through the prophet
Isaiah, chapter 2, verse 8: They worship the work of their own hands:
that which their own fingers have made: and the mean man boweth down,
and the great man humbleth himself: therefore forgive them not.”

_Ques._ “Did you do it for the reason that it was made by the hands of
men?”

_Ans._ “Yea, my lords, because I would not offend my Lord and my God
with it.”

_Ques._ “How long ago is it since you went to confession the last time?”

_Ans._ “About two or three years.”

_Ques._ “Why so?”

_Ans._ “Because the Lord has said: Come unto me, all ye that labor and
are heavy laden, and I will give you rest.” Matt. 11:28.

_Ques._ “Did you do it on this account?”

_Ans._ “Yes.”

_Ques._ “How long is it since you attended the sacrament?”

_Ans._ “Also about two or three years.”

_Ques._ “Why so?”

_Ans._ “Because Paul says: Christ presented to himself a glorious
church, not having spot, or wrinkle, or any such thing; but that it
should be holy and without blemish.” Eph. 5:27.

_Ques._ “Did you do it because you were not worthy of it?”

_Ans._ “Yes, because I have spots and wrinkles.”

_Ques._ “What do you believe concerning the holy church?”

_Ans._ “I know of no holy church, except the congregation of the
apostles, of which Christ is the corner stone.”

_Ques._ “We well know this, that there was a holy church then.”

_Ans._ “Can another foundation be laid, than that is laid? 1 Cor. 3:11.
Paul says to the Galatians, in the first chapter: I marvel that ye are
so soon removed from him that called you into the grace of Christ, unto
another Gospel: which is not another; but there be some that trouble
you, and would pervert the Gospel of Christ. But though we, or an angel
from heaven, preach any other Gospel unto you, than that which we have
preached unto you, let him be accursed. As we said before, so say I
now again, If any man preach any other Gospel unto you than that ye
have received, let him be accursed. For do I now persuade men, or God?
or do I seek to please men? for if I yet pleased men, I should not be
the servant of Christ. But I certify you, brethren, that the Gospel
which was preached of me is not after man. For I neither received it
of man, neither was I taught it. Gal. 1:6–12. He further says, to the
Corinthians: For I determined not to know anything among you, save
Jesus Christ, and him crucified.” 1 Cor. 2:2.

_Ques._ “Well, what do you hold concerning Mary the mother of God?”

_Ans._ “Much, for she humbled herself before the Lord, and was exalted
through her humility.”

_Ques._ “You have answered well. What do you hold with regard to
purgatory?”

_Ans._ “I know of only two ways.” Matt. 7:13.

_Ques._ “Do you know your pastor well?”

_Ans._ “I know him well by sight; but I have never spoken to him, nor
he to me.”

_Ques._ “Why did you not hear him?”

_Ans._ “Because James says in his first chapter: A double minded man is
unstable in all his ways.”

_Ques._ “Well, what did he say?”

_Ans._ “I have heard say that he said that man can not be saved through
the death of Christ alone.”

_Ques._ “Did he say amiss in this?”

_Ans._ “Yes; Paul says: By him all that believe are justified from all
things, from which we could not be justified by the law of Moses.” Acts
13:39.

_Ques._ “It is well known that we can not be saved through the law.”

_Ans._ “Peter says, that there is none other name under heaven given
among men, whereby they can be saved, than through the name of Jesus
Christ.”

_Ques._ “How long is it since you were baptized?”

Ans. “Ever since I was born.”

_Ques._ “Are you satisfied, that you can be saved by baptism?”

_Ans._ “I believe to be saved through the death of Christ.”

_Ques._ “We nevertheless must know whether you believe that you will be
saved by it?”

_Ans._ “I believe to be saved through the death of Christ.”

_Ques._ “If you had the opportunity, would you not be baptized again?”

_Ans._ “I know not; for God knows both to will and to do.”

_Ques._ “Still, we want to know whether you regard the baptism which
you received in your infancy as the true baptism, or that which is
administered on faith?”

_Ans._ “If this is all you want to know, it is written that the Lord
said to his apostles: ‘Go ye into all the world, and preach the gospel
to every creature. He that believeth and is baptized shall be saved;
but he that believeth not shall be damned.’ Mark 16:15,16. Further,
the men said to Peter and the other apostles: ‘What shall we do to be
saved? Repent, he said, and be baptized every one of you in the name of
Jesus Christ for the remission of sins, and ye shall receive the gift
of the Holy Ghost. For the promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our God shall
call. And with many other words did he testify and exhort, saying,
Save yourselves from this untoward generation. Then they that gladly
received his word were baptized: and the same day there were added unto
them about three thousand souls. And they continued steadfastly in the
apostles’ doctrine and fellowship, and in breaking of bread and in
prayers. And fear came upon every soul: and many wonders and signs were
done by the apostles. And all that believed were together, and had all
things common; and sold their possessions and goods, and parted them
to all men, as every man had need. And they continuing daily with one
accord in the temple, and breaking bread from house to house, did eat
their meat with gladness and singleness of heart, praising God, and
having favor with all the people.’” Acts 2:37–47.

_Ques._ “There you say yourself, that the apostles went into the
temple?”

_Ans._ “Yes, this is true; that was a temple which God had commanded to
be built.”

_Ques._ “The apostles certainly went forth to teach; where did they go
to teach?”

_Ans._ “Whithersoever they came, they went into the synagogues, and
preached the Gospel of Christ.” Acts 13:14.

_Ques._ “We have heard, that you also teach wherever you go?”

_Ans._ “O Lord, what should I preach; we may have read the gospel
together.”

_Ques._ “Where did you read it together?”

_Ans._ “At the dyke.”

_Ques._ “With whom did you read it?”

_Ans._ “This I do not know.”

_Ques._ “How should you not know with whom you read it?”

_Ans._ “How should I know it, sometimes with this one, and sometimes
with another.”

They therefore mentioned the names of a good many, and said: “Do you
know this and that one?”

_Ans._ “Yes, I know them well.”

_Ques._ “Have you any books of Menno Simon and of David Joris?”

_Ans._ “No, I have no books in the house, except a Bible and a
Testament, and a little book on the faith.”

Thus they asked me many questions, and said, that so much had been
reported, how we had preached in this and that place, and that there
was no town where he had been, but they knew it better than myself.

Now, my dear brethren, I commend you to God, and to the word of his
grace, which is able to strengthen and keep you, and to give you an
inheritance among all them which are sanctified. Acts 20:32. Hence, let
every one see to it, that no one be so presumptuous as to pour water
into the living fountain; for the Lord says, John 6:44–46: “No man can
come to me, except the Father which hath sent me draw him: and I will
raise him up at the last day. It is written in the prophets, and they
shall be all taught of God. Every man therefore that hath heard, and
hath learned of the Father, cometh unto me. Not that any man hath seen
the Father.” Is. 54:13. Therefore dear brethren and sisters, let us
with one accord pray to God for wisdom, as the apostle James teaches
us, and beware of the leaven of the Pharisees and Sadducees, which is
hypocrisy; hence let us follow our supreme Lord and Shepherd Christ,
and praise him through God the Father, unto whom be praise forever and
ever, Amen.


TESTAMENT WRITTEN BY DIRK PIETERS SMUEL, DECEASED IN PRISON, TO HIS
WIFE, WHEN HE WAS PREPARING TO DIE FOR THE NAME AND TESTIMONY OF JESUS;
IN WHICH HE COMFORTED AND ADMONISHED HER DILIGENTLY TO PROVIDE FOR THE
BRINGING UP OF HER CHILDREN THAT THEY MIGHT LEARN TO FEAR GOD FROM
THEIR YOUTH.

Grace and peace from God the Father of our Lord Jesus Christ, Amen.
I beseech you, therefore, my most beloved sister and wife Wellemoet
Claes, that you present your body a living sacrifice, holy, acceptable
unto God, which is your reasonable service, and be not conformed to
this world. 1 Corinthians 1:3; Rom. 12:1,2. James says: “Whosoever
therefore will be a friend of the world is the enemy of God.” James
4:4 For the Lord Jesus says: “Verily, verily, I say unto you, That ye
shall weep and lament, but the world shall rejoice; and ye shall be
sorrowful, but your sorrow shall be turned into joy. A woman when she
is in travail hath sorrow, because her hour is come: but as soon as
she is delivered of the child, she remembereth no more the anguish,
for joy that a man is born into the world. And ye now therefore have
sorrow: but I will see you again, and your heart shall rejoice, and
your joy no man taketh from you.” John 16:20–22. Therefore let us say
with St. Paul: “Who shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or nakedness,
or peril, or sword? As it is written, For thy sake we are killed all
the day long; we are accounted as sheep for the slaughter. Nay, in
all these things we are more than conquerors through him that loved
us.” Rom. 8:35–37. “He that overcometh, the same shall be clothed in
white raiment; and I will not blot out his name out of the book of
life, but I will confess his name before my Father, and before his
angels. He that hath an ear, let him hear what the spirit saith unto
the churches.” Rev. 3:5,6. Hence, I beseech you, my most beloved, “See
then that you walk circumspectly, not as fools, but as wise, redeeming
the time, because the days are evil. Wherefore, be ye not unwise, but
understanding what the will of the Lord is;” “for the time past of
your life may suffice you to have wrought the will of the Gentiles,
when you walked in lasciviousness, lusts, excess of wine, revellings,
banquetings, and abominable idolatries.” “Wherefore let him that
thinketh he standeth, take heed lest he fall. There hath no temptation
taken you but such as is common to man: but God is faithful, who will
not suffer you to be tempted above that you are able; but will with the
temptation also make a way to escape, that you maybe able to bear it.”
Eph. 5:15–17; 1 Peter 4:3; 1 Cor. 10:12,13.

“Wherefore, my dearly beloved, flee from idolatry” (1 Cor. 10:14), and
“Know, that ye were not redeemed with corruptible things, as silver and
gold, from your vain conversation ... but with the precious blood of
Christ, as of a lamb without blemish and without spot: who verily was
foreordained before the foundation of the world, but was manifest in
these last times for you, who by him do believe in God, that raised him
up from the dead, and gave him glory; that your faith and hope might be
in God.” 1 Peter 1:18–21. “Now, the end of the commandment is charity
out of a pure heart, and of a good conscience, and of faith unfeigned.”
1 Tim. 1:5. “These words spake Jesus, and lifted up his eyes to heaven,
and said, Father, the hour is come, glorify thy Son, that thy Son also
may glorify thee: as thou hast given him power over all flesh, that he
should give eternal life to as many as thou hast given him. And this is
life eternal, that they might know thee the only true God, and Jesus
Christ, whom thou hast sent.” John 17:1–3. “For such a high priest
became us, who is holy, harmless, undefiled, separate from sinners,
and made higher than the heavens; who needeth not daily, as those high
priests, to offer up sacrifice, first for his own sins, and then for
the people’s: for this he did once, when he offered up himself. For the
law maketh men high priests which have infirmity; but the word of the
oath, which was since the law, maketh the Son, who is consecrated for
evermore.” Hebrews 7:26–28.

Therefore I admonish you, my most beloved, seeing we have such “a
high priest over the house of God, let us draw near with a true heart
in full assurance of faith.” Heb. 10:21,22. John says: “My little
children, these things write I unto you, that ye sin not. And if
any man sin, we have an advocate with the Father, Jesus Christ the
righteous: and he is the propitiation for our sins.” 1 John 2:1,2. “And
now ... I commend you to God, and to the word of his grace, which is
able to build you up, and to give you an inheritance among all them
which are sanctified.”[236] Acts 20:32.

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

The grace of our Lord be with you now and forever, Amen.

So I admonish you, my most beloved mother [wife], diligently to see to
it, that you teach the children from their youth to fear God.

A LETTER OF CONSOLATION AND ADMONITION, WRITTEN IN PRISON BY DIRK
PIETERS SMUEL, DECEASED, WHO WAS BURNT ALIVE AT AMSTERDAM, IN HOLLAND,
FOR THE NAME AND TESTIMONY OF JESUS; TO ALL LOVERS OF THE EVANGELICAL
TRUTH, A. D. 1546.

“Blessed be God, even the Father of our Lord Jesus Christ; the Father
of mercies, and the God of all comfort; who comforteth us in all our
tribulation, that we may be able to comfort them which are in any
trouble, by the comfort wherewith we ourselves are comforted of God.
For as the sufferings of Christ abound in us, so our consolation also
aboundeth by Christ.”[237] 2 Cor. 1:3–5. Hence Paul says: “I desire
that ye faint not at my tribulations for you, which is your glory. For
this cause I bow my knees unto the Father of our Lord Jesus Christ,
of whom the whole family in heaven and earth is named.” Eph. 3:13–15.
He himself says: “I thank thee, O Father Lord of heaven and earth,
because thou hast hid these things from the wise and prudent, and hast
revealed them unto babes. Even so, Father; for so it seemed good in thy
sight.... And no man knoweth the Son, but the Father; neither knoweth
any man the Father, save the Son, and he to whomsoever the Son will
reveal him.” Matt. 11:25,26,27.

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

He therefore says: “Come unto me, all ye that labor and are heavy
laden, and I will give you rest. Take my yoke upon you, and learn of
me; for I am meek and lowly in heart: and ye shall find rest unto
your souls. For my yoke is easy, and my burden is light.”[238] Matt.
11:28–30.

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

Therefore, my dear brethren, seeing we have such “a high priest, let
us draw near with a true heart, in full assurance of faith, having
our hearts sprinkled from an evil conscience, and our bodies washed
with pure water. Let us hold fast the profession of our faith without
wavering; for he is faithful that promised: and let us consider
one another to provoke unto love and to good works: not forsaking
the assembling of ourselves together, as the manner of some is,
but exhorting one another: and so much the more, as ye see the day
approaching ... For we know him that hath said, Vengeance belongeth
unto me, I will recompense, saith the Lord. And again, The Lord shall
judge his people. It is a fearful thing to fall into the hands of the
living God.” Heb. 10:21–25,30,31. For he says: “Whosoever will come
after me, let him deny himself, and take up his cross and follow me.
For whosoever will save his life shall lose it; but whosoever shall
lose it for the Gospel’s sake, shall save it.”[239] Mark 8:34,35.

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

Ye have heard that it hath been said, Thou shalt love thy neighbor,
and hate thine enemy. But I give you a new commandment, says Christ:
“Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute
you; that ye may be the children of your Father which is in heaven: for
he maketh his sun to rise on the evil and on the good, and sendeth rain
on the just and on the unjust. For if ye love them which love you, what
reward have ye? do not even the publicans so?” Matt. 5:43–47.

“Be ye therefore followers of God, as dear children; and walk in love,
as Christ also has loved us, and hath given himself for us an offering
and a sacrifice to God for a sweet-smelling savour.”[240] Ephesians
5:1,2.

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

“Flee youthful lusts: but follow righteousness, faith, charity, peace,
with them that call on the Lord out of a pure heart. But foolish and
unlearned questions avoid, knowing that they do gender strifes. And the
servant of the Lord must not strive; but be gentle unto all men, apt to
teach, patient; in meekness instructing those that oppose themselves;
if God peradventure will give them repentance to the acknowledging of
the truth; and that they may recover themselves out of the snare of the
devil, who are taken captive by him at his will.”[241] 2 Tim. 2:22–26.

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

“Who is a wise man and endued with knowledge among you? let him show
out of a good conversation his works with meekness of wisdom. But if
ye have bitter envying and strife in your hearts, glory not, and lie
not against the truth. This wisdom descendeth not from above, but is
earthly, sensual, devilish. For where envying and strife is, there is
confusion and every evil work. But the wisdom that is from above is
first pure, then peaceable, gentle, and easy to be entreated, full
of mercy and good fruits, without partiality, and without hypocrisy.
And the fruit of righteousness is sown in peace of them that make
peace.”[242] Jas. 3:13–18.

  [242] Pure love loves a blameless life.

“Whosoever transgresseth, and abideth not in the doctrine of Christ
hath not God. He that abideth in the doctrine of Christ, he hath both
the Father and the Son. If there come any unto you, and bring not this
doctrine, receive him not into your house, neither bid him God speed:
for he that biddeth him God speed is partaker of his evil deeds.”
2 John 9–11. “Beware of false prophets,[243] which come to you in
sheep’s clothing, but inwardly they are ravening wolves. Ye shall
know them by their fruits. Do men gather grapes of thorns, or figs of
thistles? Even so every good tree bringeth forth good fruit; but a
corrupt tree bringeth forth evil fruit. A good tree cannot bring forth
evil fruit, neither can a corrupt tree bring forth good fruit. Every
tree that bringeth not forth good fruit is hewn down, and cast into
the fire.” Matt. 7:15–19. “Be ye therefore merciful, as your Father
also is merciful. Judge not, and ye shall not be judged: condemn not,
and ye shall not be condemned: forgive, and ye shall be forgiven:
give, and it shall be given unto you; good measure, pressed down, and
shaken together, and running over, shall men give into your bosom. For
with the same measure that ye mete withal it shall be measured to you
again. And he spake a parable unto them; Can the blind lead the blind?
shall they not both fall into the ditch? The disciple is not above his
master: but every one that is perfect shall be as his master.” Luke
6:36–40. “He that overcometh the world, shall inherit all things; all
things are in God, and God works all in all.” 1 John 5:4.

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

Therefore, my dear brethren, “Let your conversation be as it becometh
the Gospel of Christ: that whether I come and see you, or else be
absent, I may hear of your affairs, that ye stand fast in one spirit,
with one mind striving together for the faith of the Gospel; and in
nothing terrified by your adversaries: which is to them an evident
token of perdition, but to you of salvation.... For unto you it is
given in the behalf of Christ, not only to believe on him, but also to
suffer for his sake; having the same conflict which ye saw in me, and
now hear to be in me.”[244] Philip. 1:27–30.

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

“Therefore, my most beloved brethren, think it not strange concerning
the fiery trial which is to try you, as though some strange thing
happened unto you: but rejoice,[245] inasmuch as ye are partakers of
Christ’s sufferings; that, when his glory shall be revealed, ye may
be glad also with exceeding joy. If ye be reproached for the name
of Christ, happy are ye; for the Spirit of glory and of God resteth
upon you: on their part he is evil spoken of, but on your part he is
glorified. But let none of you suffer as a murderer, or as a thief, or
as an evil doer, or as a busy-body in other men’s matters. Yet if any
suffer as a Christian, let him not be ashamed; but let him glorify God
on this behalf. For the time is come that judgment must begin at the
house of God: and if it first begin at us, what shall the end be of
them that obey not the Gospel of God? And if the righteous scarcely be
saved, where shall the ungodly and the sinner appear? Wherefore, let
them that suffer according to the will of God commit the keeping of
their souls to him in well doing, as unto a faithful Creator.” 1 Peter
4:12–19.

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

It is a faithful saying: For if we be dead with him, we shall also live
with him: if we suffer, we shall also reign with him: if we deny him,
he also will deny us: if we believe not, yet he abideth faithful: he
cannot deny himself.”[246] 2 Tim. 2:11–13.

  [246] What great boldness, through the power of God!

Therefore, my dear brethren, let us “walk circumspectly, not as fools,
but as wise, redeeming the time, because the days are evil. Wherefore
be ye not unwise, but understanding what the will of the Lord is.” Eph.
5:15–17.

“Now the works of the flesh are manifest, which are these, Adultery,
fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred,
variance, emulations, wrath, strife, seditions, heresies, envyings,
murders, drunkenness, revellings, and such like: of the which I tell
you before, as I have also told you in time past, that they which do
such things shall not inherit the kingdom of God. But the fruit of the
Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
meekness, temperance: against such there is no law. And they that are
Christ’s have crucified the flesh with the affections and lusts.” Gal.
5:19–24. Yea, say the wise of this world, the heretics do not believe
that God is in the sacrament. Indeed, they are right in not believing
it, for Paul says: “He dwelleth not in temples made with hands; neither
is worshiped with men’s hands.” Acts 17:24,25. “I give thee charge in
the sight of God, who quickeneth all things, and before Christ Jesus,
who before Pontius Pilate witnessed a good confession; that thou keep
this commandment without spot, unrebukeable, until the appearing of
our Lord Jesus Christ ... the blessed and only Potentate, the King
of kings, and Lord of lords; who only hath immortality, dwelling in
the light which no man can approach unto; whom no man hath seen, nor
can see: to whom be honor and power everlasting. Amen.”[247] 1 Tim.
6:13–16.

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

“No man hath seen God at any time; the only begotten Son ... he hath
declared him.” John 1:18. Stephen said: “I see the heavens opened,
and the Son of man standing on the right hand of God.” Acts 7:56.
“At the appearing of Jesus Christ; whom having not seen, ye love; in
whom, though now ye see him not, yet believing, ye rejoice with joy
unspeakable and full of glory: receiving the end of your faith, even
the salvation of your souls.” 1 Pet. 1:7–9. I say that it is great
presumption for men to undertake to say that they handle God. For John,
concerning whom the Lord himself declared, that a greater was not born
of women, than John the Baptist, did not consider himself worthy to
unloose the latchet of his shoes.[248]

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

And as it is appointed unto men once to die, but after this the
judgment: so Christ was once offered to bear the sins of many; and unto
them that look for him shall he appear the second time without sin unto
salvation. But this is my belief: That to those who through faith in
Christ Jesus are dead from the rudiments of the world (Col. 2:20), and
have crucified the flesh with its evil affections and lusts (Galatians
5:24). Christ left the Lord’s Supper in remembrance of his death, that
they should show the Lord’s death till he come (1 Cor. 11:25,26),
as Paul says: “I speak as to wise men; judge ye what I say. The cup
of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body
of Christ? For we being many are one bread, and one body: for we are
all partakers of that one bread. Behold Israel after the flesh: are not
they which eat of the sacrifices partakers of the altar? What say I
then? that the idol is anything, or that which is offered in sacrifice
to idols is anything? But I say, that the things which the gentiles
sacrifice, they sacrifice to devils, and not to God: and I would not
that ye should have fellowship with devils. Ye cannot drink the cup of
the Lord, and the cup of devils; ye cannot be partakers of the Lord’s
table, and of the table of devils.”[249] 1 Cor. 10:15–21.

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

End of these letters, translated and finished the 12th of January A. D.
1614.


RICHST HEYNES, A. D. 1547.

About the year 1547, there was a godfearing woman, whose name was
Richst Heynes (so named after her husband, according to the custom
of the country), and who lived in the Ilst, not far from Sneeck, in
Friesland. She also bowed her shoulders under the easy yoke of the
Lord Jesus, hearing and following his blessed voice, avoiding that of
strangers opposed to him. The enemies of God perceiving this, very
speedily sought to hinder and stop it; to which end, they sent forth
tyrannical servants, who came as ravening wolves, and apprehended
this defenseless sheep. Her husband perceiving it, escaped with great
peril of life. She was very roughly handled, and cruelly bound,
without the least mercy or compassion, though she was pregnant, and
very near the time of her delivery, so that the midwife had already
been with her. But notwithstanding all this, they took her with them,
though her little children cried and wept piteously. They brought her
to Leeuwaerden in prison, where after three weeks imprisonment, she
gave birth to a son. The child, to the great astonishment of all who
beheld it, very plainly showed on his arms the marks which his mother
had received from the cruel fetters. They afterwards tortured her so
cruelly, that she could not lay her hands upon her head. Thus she was
maltreated with inhuman tortures, mainly for the reason that she would
not betray her brethren, for these wolves were as yet by no means
satisfied, but thirsted greatly after more innocent blood. The faithful
God, however, who is a fortress in time of need, and a shield to all
them that trust in him, guarded her lips, so that none were betrayed by
her. Hence, as nothing could move her to separate from Christ, she was
sentenced at said place, thrust into a bag, like an irrational brute,
and cast into the water and drowned. All this she as an innocent lamb
of Jesus Christ patiently and steadfastly endured for the name of the
Lord, remaining faithful unto death; hence she is worthy ultimately to
receive the crown of everlasting life from God, and to enjoy it forever
and ever.


CLAES LECKS, A. D. 1548.

Claes Leeks, a native of Ostende, was summoned to the town-house, in
the year 1548, on account of certain reports that were circulating
about him. Having arrived there, he was examined respecting his faith,
and, making a good confession, he was committed to prison. He was
a man of very good reputation, on account of the many alms which he
gave to the poor. When he was examined, he renounced the papistic,
Roman church, and also infant baptism, which he refuted with the holy
Scriptures. Thereupon, as he steadfastly adhered to his faith in God,
he was sentenced to be strangled and burned. As he was being led out
to death, the priest presented the crucifix to him to kiss it, which
he refused to do. The priest also said to the people: “Pray for this
deceiver; for he is going from this fire into the eternal fire.” To
this he simply replied: “This is what you say, but I have a better
assurance.” Thus he offered up his sacrifice as a true child of God.


ELIZABETH, A. D. 1549.

Elizabeth was apprehended on the 15th of January, 1549. When those who
had come to apprehend her entered the house in which she lived, they
found a Latin Testament. Having secured Elizabeth, they said: “We have
got the right man; we have now the teacheress;” adding: “Where is your
husband, Menno Simon, the teacher?”

They then brought her to the town-house. The following day two beadles
took her between them to prison.

She was then arraigned before the council, and asked upon oath, whether
she had a husband.

Elizabeth answered: “We ought not to swear, but our words should be
Yea, yea, and Nay, nay; I have no husband.”

_Lords_: “We say that you are a teacher, and that you seduce many. We
have been told this, and we want to know who your friends are.”

_Elizabeth_: “My God has commanded me to love my Lord and my God, and
to honor my parents; hence I will not tell you who my parents are; for
what I suffer for the name of Christ is a reproach to my friends.”

_Lords_: “We will let you alone in regard to this, but we want to know
whom you have taught.”

_Elizabeth_: “Oh no, my lords, let me in peace with this, but
interrogate me concerning my faith, which I will gladly tell you.”

_Lords_: “We shall make you so afraid, that you will tell us.”

_Elizabeth_: “I hope through the grace of God, that he will keep my
tongue, so that I shall not become a traitoress, and deliver my brother
into death.”

_Lords_: “What persons were present when you were baptized?”

_Elizabeth_: “Christ said: Ask them that were present, or who heard
it.” John 18:21.

_Lords_: “Now we perceive that you are a teacher; for you compare
yourself to Christ.”

_Elisabeth_: “No, my lords, far be it from me; for I do not esteem
myself above the offscourings which are swept out from the house of the
Lord.”

_Lords_: “What then do you hold concerning the house of God? do you
not regard our church as the house of God?”

_Elizabeth_: “No, my lords, for it is written: Ye are the temple of the
living God; as God hath said, I will dwell in them, and walk in them.”
2 Corinthians 6:16.

_Lords_: “What do you hold concerning our mass?”

_Elizabeth_: “My lords, of your mass I think nothing at all; but I
highly esteem all that accords with the word of God.”

_Lords_: “What are your views with regard to the most adorable, holy
sacrament?”

_Elizabeth_: “I have never in my life read in the holy Scriptures of
a holy sacrament, but of the Lord’s Supper.” (She also quoted the
Scripture relating to this.)

_Lords_: “Be silent, for the devil speaks through your mouth.”

_Elizabeth_: “Yea, my lords, this is a small matter, for the servant is
not better than his lord.”

_Lords_: “You speak from a spirit of pride.”

_Elizabeth_: “No, my lords, I speak with frankness.”

_Lords_: “What did the Lord say, when he gave his disciples the Supper?”

_Elizabeth_: “What did he give them, flesh or bread?”

_Lords_: “He gave them bread.”

_Elizabeth_: “Did not the Lord remain sitting there? Who then would eat
the flesh of the Lord?”

_Lords_: “What are your views concerning infant baptism, seeing you
have been rebaptized?”

_Elizabeth_: “No, my lords, I have not been rebaptized. I have been
baptized once upon my faith; for it is written that baptism belongs to
believers.”

_Lords_: “Are our children damned then, because they are baptized?”

_Elizabeth_: “No, my lords, God forbid, that I should judge the
children.”

_Lords_: “Do you not seek your salvation in baptism?”

_Elizabeth_: “No, my lords, all the water in the sea could not save me;
but salvation is in Christ (Acts 4:10), and he has commanded me to love
God my Lord above all things, and my neighbor as myself.”

_Lords_: “Have the priests power to forgive sins?”

_Elizabeth_: “No, my lords; how should I believe this? I say that
Christ is the only priest through whom sins are forgiven.” Heb. 7:21.

_Lords_: “You say that you believe everything that accords with the
holy Scriptures; do you not believe the words of James?”

_Elizabeth_: “Yea, my lords, why should I not believe them?”

_Lords_: “Does he not say: Go to the elder of the church, that he may
anoint you, and pray over you?” James 5:14.

_Elizabeth_: “Yea, my lords; but do you mean to say that you are of
this church?”

_Lords_: “The Holy Ghost has saved you already; you need neither
confession nor sacrament?”

_Elizabeth_: “No, my lords, I acknowledge that I have transgressed the
ordinance of the Pope, which the Emperor has confirmed by decrees. But
prove to me that I have transgressed in any article against my Lord
and my God, and I will cry woe over me, miserable being.”

The foregoing is the first confession.

Afterwards she was again brought before the council, and led into
the torture chamber, Hans, the executioner, being present. The lords
then said: “We have thus long dealt with you in kindness; but if you
will not confess, we will resort to severity with you. The Procurator
General said: “Master Hans, seize her.”

Master Hans answered: “O no, my lords, she will voluntarily confess.”

But as she would not voluntarily confess, he applied the thumb-screws
to her thumbs and forefingers, so that the blood squirted out at the
nails.

Elizabeth said: “Oh! I cannot endure it any longer.”

The lords said: “Confess, and we will relieve your pain.”

But she cried to the Lord her God: “Help me, O Lord, thy poor
handmaiden! for thou art a helper in time of need.”

The lords all exclaimed: “Confess, and we will relieve your pain; for
we told you to confess, and not to cry to God the Lord.”

But she steadfastly adhered to God her Lord, as related above; and the
Lord took away her pain, so that she said to the lords: “Ask me, and I
shall answer you: for I no longer feel the least pain in my flesh, as I
did before.”

_Lords._ “Will you not yet confess?”

_Elizabeth._ “No, my lords.”

They then applied the screws to her shins, one on each.”

She said: “O my lords, do not put me to shame; for never a man touched
my bare body.”

“The Procurator General said: “Miss Elizabeth, we shall not treat you
dishonorably.”

She then fainted away. They said to one another: “Perhaps she is dead.”

But waking up, she said: “I live, and am not dead.”

They then took off all the screws, and plied her with entreaties.

_Elizabeth._ “Why do you thus entreat me? this is the way to do with
children.”

Thus they obtained not one word from her, detrimental to her brethren
in the Lord, or to any other person.

_Lords._ “Will you revoke all that you have previously confessed here?”

_Elizabeth._ “No, my lords, but I will seal it with my death.”

_Lords._ “We will try you no more; will you voluntarily tell us, who
baptized you?”

_Elizabeth._ “O no, my lords; I have certainly told you, that I will
not confess this.”

Sentence was then passed upon Elizabeth, on the 27th of March, 1549;
she was condemned to death--to be drowned in a bag, and thus offered up
her body to God.


SIX BRETHREN AND TWO SISTERS, NAMELY: PIETER JANS, TOBIAS QUESTINEX,
JAN PENNEWAERTS, GIJSBERT JANS, ELLERT JANS, LUCAS MICHIELS, BARBARA
THIELEMANS, AND TRUYKEN BOENS, ALL BURNT ALIVE AT THE STAKE ON THE SAME
DAY, AT AMSTERDAM, ON THE 20TH OF MARCH, 1549.

In the year 1549 there were imprisoned at Amsterdam, for the truth of
Jesus Christ, about twenty persons, men as well as women, all of whose
names are not known, especially since some of them escaped from prison
in the following manner: One of the prisoners had two brothers living
in Waterlandt, who were rough fellows, and spent much of their time in
taverns. So at a certain time it happened, that as they were sitting
in the tavern, they began to think of their imprisoned brother, and
supposing that the time when he should be offered up, was drawing nigh,
they deliberated among themselves, how they could best liberate him,
and swore an oath that they would shrink from neither labor nor peril,
even though it should cost their lives; in confirmation of which they
held up their fingers, tossed their hats in the air, and called God to
witness. In the morning, when they were awake and had become sober,
their perilous plan somewhat troubled them; but remembering the solemn
oath which they owed to God, as also the sad departure of their dear
brother, they manifested the firmness of Romans, and proceeded in the
following manner. They took a rope with a block, which had been well
greased, so that the dry block should make no noise. This they packed
into a basket, and took it to the house of Jan Jans, who lived opposite
the prison, in the crescent, and said to him: “Jan Jans, may we leave
this basket here, and call for it late in the evening, as it may suit
us?”

Jan Jans assented, without ever thinking of the dangerous plan, till
they came to get their basket.

This Jan Jans had a cousin among the prisoners, named Ellert Jans, who
had a wooden leg and was a tailor whom the Bailiff had taken from his
shop on the new dyke. Therefore these two brothers availed themselves
of a dark evening, and brought a boat hook with them, which they thrust
into the window, and then climbed up by it. They then made fast a rope,
and broke open the windows with a crow-bar. Having thus effected their
purpose, they let their brother down from the window with a rope, and
forthwith, went to other prisoners, all of whom they let down through
the window, except Ellert Jans, who refused to go out, telling them as
his reason, that he was of such good cheer to offer his sacrifice, and
felt so happy that he did not expect even through a long life to become
any better, since he feared that on the way through the long desert his
courage might fail him, and thus he would never get across the Jordan,
and reach the promised land. He also said that he was too well known
by his wooden leg, so that he could easily be described for the purpose
of apprehension.

But Tobias, Pieter, Grietgen, Jan, Lyntgen and Barbartgen were confined
in other dungeons, where they could well hear, but not get to, them.
They remained in confinement till the time of their offering up was
fulfilled, except Lyntgen, who was spared on account of her pregnancy.
She also gave birth to a child while in bonds; but the pain of delivery
so affected her, that she became utterly deranged in her mind; after
this she laid yet for a long time at Amsterdam, in a little house, in
which she also died.

When the day had arrived, on which the aforementioned persons were to
offer up their sacrifices, said Jan Jans stationed himself close to the
tribunal, to see what spirit his cousin Ellert Jans would show in the
last hour of his life. As soon as Ellert Jans perceived his cousin,
he addressed him with such a happy countenance that all the hearers
listened with astonishment. He also handed him a testament through the
iron bars of the tribunal; but the Bailiff cried out like a ferocious
lion: Where is the book? but could not find it out.

With many good arguments he admonished every one, principally his
cousin Jan Jans, that he should no longer suffer himself to be
seduced by the adorned woman, the whore of Babylon, but should enter
upon the way to the city of all good things. Yea, he said, that he
never had lived a happier day; which Jan so took to heart, that he
afterwards also took upon him the burthen of the cross. Thus all
the aforementioned friends ended their lives in great joy, and were
burnt alive. Shortly after a lover of the truth composed a hymn in
remembrance of them, the first letter of each verse of which accords
with the first letter of the names. It is found in the old hymn book,
and is the first of those beginning with T: “_’Tis nu schier al
vervult_,” _etc._

       *       *       *       *       *

The sentence of these six brethren and two sisters, we obtained from
the book of criminal sentences of the city of Amsterdam, through the
secretary of said place; excepting the title which reads as follows:


SENTENCE OF DEATH OF PIETER JANS, TOBIAS QUESTINEX, JAN PENNEWAERTS,
GIJSBERT JANS, ELLERT JANS, LUCAS MICHIELS, BARBARA THIELEMAUS, AND
TRUYKEN BOENS.

Whereas Pieter, son of Jans, a native of Lininckhuysen, Tobias
Questinex, citizen of this city, shoemakers by trade; Jan Pennewaerts
of Loenen, Gijsbert Jans of Woerden, Ellert Jans, also citizen of this
city, tailors, Lucas Michiels of Dortrecht, glazier by trade, Barbara
Thielemaus of Dortrecht, and Truyken Boens, daughter of William Boens
of Antwerp, have been rebaptized by one Giles of Aix-la-Chapelle, and
have joined the sect and heresy of the Anabaptists, holding pernicious
views with regards to the sacraments of the holy church, contrary
to the holy Christian faith, the ordinances of said holy church, and
the written laws and decrees of his Imperial Majesty, our gracious
lord; and, moreover, obstinately persist in their unbelief, errors and
heresies; therefore, my lords the Judges, having heard the demand made
by my lord the Bailiff concerning said persons, together with their
confession, and having duly considered the circumstances of said case,
condemn said persons to be burnt by the executioner; and, furthermore,
declare all their property confiscated for the benefit of his Imperial
Majesty, as Count of Holland and our gracious lord, without prejudice
to the privileges of this city. So pronounced and ordered to be
executed, this 20th day of March, 1549, in the presence of the Bailiff,
Egbert Gabriels and Joost Buyck, Burgomasters, and all the Judges.

Of these delinquents three were subjected to the torture, namely,
Tobias Questinex, on the 14th of February, Pieter Jans, on the 15th of
the same month, and Ellert Jans on the 8th of the present month, March.

Extracted from the book of criminal sentences of the city of Amsterdam,
in the keeping of the secretary there.

  N. N.


FIJE AND EELKEN AT LEEUWARDEN, A. D. 1549.

In the year 1549, about three weeks before Easter, two beloved men,
named Fije and Eelken, were apprehended at Boorn, in West Friesland.
They were brought before the lords, where they boldly confessed their
faith.

They first interrogated Eelken, saying: “Who has authorized you to
assemble the people, to teach them?”

_Ans._ “God has authorized me.” Heb. 10:25.

_Ques._ “What have you taught?”

_Ans._ “Ask them that heard it, what we taught among ourselves; for you
have apprehended a woman that heard it.”

They then asked the woman what she had heard from Eelken.

_Ans._ “He read the four Evangelists, Paul, Peter, the epistles of
John, and the acts of the apostles.”

Eelken was then asked again: “What do you hold concerning the
sacrament?”

_Ans._ “I know nothing of your baked God.”

_Ques._ “Friend, take care what you say; such words cost necks. What do
you think of the mother of God?”

_Ans._ “Much.”

_Ques._ “What do you say; did the Son of God not receive flesh and
blood from Mary?”

_Ans._ “No: With regard to this, I believe what the Son of God himself
declares concerning it.” John 1:14.

_Ques._ “What do you hold concerning our holy Roman church?”

_Ans._ “I know nothing of your holy church. I do not know it; I never
in all my life was in a holy church.”

_Ques._ “You speak too spitefully; I have compassion for you,” said one
of the lords of the council, “and fear that you will lose your neck.
Are you not baptized?”

_Ans._ “I am not baptized, but greatly desire baptism.”

_Ques._ “What do you think of these false teachers who run about and
baptize the people?”

_Ans._ “Of false teachers I think nothing, but have greatly longed to
hear a teacher sent from God?”

They said: “But we have heard that you are a teacher?”

Eelken said: “Who made me a teacher?”

They replied: “We do not know.”

Eelken said: “If you ask me what you do not know yourselves, how should
I know it? I know of no one that has made me a teacher; but God has
given me all for which I have besought him.”

They said: “We have now written down all the articles concerning which
we have interrogated you on this occasion; if there is any thing of
which you repent, we will gladly strike it out!”

_Ans._ “Do you think that I should deny God?”

Eelken and Fije were then both sentenced and brought together; they
embraced each other, yea, kissed one another’s hands and feet with
great love, so that all that saw and heard it were astonished. The
beadles and servants ran to the lords and said: “Never men loved one
another as do these. Eelken said to Fije: “Dear brother, do not take
it amiss, that you have been brought into suffering through me.” Fije
answered: “Dear brother, do not think so, for it is the power of God.”

Their execution was deferred till the third day after the sentence was
passed. Eelken was first executed with the sword. When Fije’s sentence
was read, he did not listen to it, because of his great joy; and,
ignorant of what had happened, or was to happen, to Eelken, he sang and
leaped, praising and thanking God, saying: “This is the only way.”

They led Fije into the boat in which Eelken lay beheaded, and beside
him the wheel upon which Eelken was to be placed, and the stake at
which Fije was to stand, to be burned. In the boat Fije’s hands became
loose, but he sat still nevertheless. The monks then said: “Bind
him again.” The hangman replied: “You bind him.” But the castellan
commanded him to bind Fije again. Some women who beheld it wept
bitterly. But Fije said: “Weep not for me, but for your sins.”

He further said to the executioner: “What are you going to do to me?”

_Ans._ “That you will see.”

“Yea, yea,” said Fije, “do what you will; I have committed myself into
the hands of my Lord.”

The brethren went out with him, together with the common people, and
when Fije saw some of his acquaintances, he cried out: “Friends,
rejoice with me over this marriage feast which is prepared for me.”

When he arrived at the place of execution, some brethren, who greatly
rejoiced with him, spoke to him, saying: “This is the narrow way; this
is the Lord’s wine press; from this depends the crown.” But when the
castellan heard this cry, he called out: “Let no man lay his hands on
him, on pain of life, and property.”

The executioner had forgotten his instruments, and ran to the town to
get them. In the meantime, the castellan and the two monks had Fije in
the confessional, greatly tempting him with bread and wine; but they
could not prevail upon him, for Fije did nothing but sing and speak,
praising and thanking God.

When they could not prevail on him, and the executioner returned,
they said to Fije: “How is it that you are so obstinate, when you say
that you are a member of Christ? Why then will you not do the works
of mercy, and receive this bread and wine as bread and wine, for our
sakes.”

_Ans._ “I do not hunger for your bread and wine; for there is food
prepared for me in heaven.”

When they could not prevail upon him, they said: “Begone, you heretic,
begone!”

The castellan said: “I have seen many a heretic; but in all my life I
never saw a more obdurate one than this.”

Fije, standing prepared for death, said to the executioner: “Master,
have you finished your work?”

He replied: “Not yet.”

Fije said: “Here is the sheep for which you are wanted.”

The executioner then went up to Fije, tore open his shirt, took the
cap from his head, and filled it with gunpowder. Standing at the stake
at which he was to be strangled, Fije exclaimed: “O Lord, receive thy
servant.”

He was then strangled and burnt, and thus fell asleep in the Lord. The
common people cried out, saying: “This was a pious Christian; if he is
not a Christian, there is not one in the whole world.”


JACOB CLAESS OF LANTSMEER, AND CECILIA JERONYMUS HIS WIFE, BURNT IN
GREAT CONSTANCY FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, IN THE
YEAR 1549.[250]

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

The tribulation, anguish and distress of the beloved friends and
children of God continued; for they did not cease to persecute and
kill them, yea, to put them to death in a dreadful, miserable and
lamentable manner, which, in the year 1549, appeared also in the city
of Amsterdam, in Holland, in the case of two pious and very godfearing
persons, named Jacob Claess of Lantsmeer, and Cecilia Jeronymus of
Wormer, who, as they, after suffering many assaults, conflicts and
tribulations from secular as well as ecclesiastical persons, who sought
to draw them away from the faith, remained constant, were sentenced
to the fire as heretics, which punishment of death they steadfastly
endured, on the 9th of November, A. D. 1549, as appears from the
following two sentences, which were publicly pronounced on the day of
their death, in the court of Amsterdam; true copies of which, obtained
by us through the clerk of the court there, we shall adduce here, for
the further confirmation of said matter.


SENTENCE OF DEATH OF JACOB CLAESS OF LANTSMEER.

Whereas Jacob Claess of Lantsmeer has joined the doctrine, sect and
heresies of the Anabaptists, having been rebaptized, and holding
pernicious views in regard to the sacraments of the holy church,
contrary to the holy Christian faith, the ordinances of the holy
Christian church, and the written laws and decrees of his Imperial
Majesty our gracious lord; and, moreover, obstinately persists in his
errors and heresy, notwithstanding the instruction which has been
given him concerning the true faith; therefore, my lords the Judges,
having heard the demand made by my lord the Bailiff, in the name of
his Imperial Majesty, concerning said Jacob Claess, together with his
confession, and having considered the circumstances of said case,
sentence said Jacob Claess, pursuant to the aforesaid decrees, to
be burnt by the executioner, and, furthermore, declare his property
confiscated for the benefit of his Imperial Majesty, as Count of
Holland. So pronounced, and executed by the executioner, on the 9th
of November, A. D. 1549, in the presence of the Bailiff, Sir Hendrick
Dirks; Burgomaster, Jan Willems; Claes Meeuwess, Simon Claess Kops,
Florus Marts, Jan Claess van Hoppen, and Hendrick Jans Croock, Judges.

Jacob Claess was subjected to the torture on the 22d of October, A. D.
1549.

Extracted from the book of criminal sentences, in the keeping of the
secretary of the city of Amsterdam.

  N. N.


SENTENCE OF DEATH OF CECILIA JERONYMUS.

Whereas Cecilia, daughter of Jeronymus, of Wormer, has joined the
doctrine, sect and heresies of the Anabaptists, having been rebaptized,
and holding pernicious views in regard to the sacraments of the holy
church, contrary to the holy Christian faith, the ordinances of the
holy Christian church, the written laws and decrees of his Imperial
Majesty our gracious lord, and, moreover, obstinately persists in
her errors and heresies, notwithstanding the instruction which has
been given her concerning the true faith; therefore, my lords the
Judges, having heard the demand made by my lord the Bailiff, in the
name of his Imperial Majesty, concerning said Cecilia, together with
her confession, and having maturely considered the circumstances of
said case, sentence said Cecilia Jeronymus, pursuant to the aforesaid
decrees, to be burnt by the executioner, and, furthermore, declare her
property confiscated, for the benefit of his Imperial Majesty, as Count
of Holland. Done and executed as above.

Extracted from the book of criminal sentences, in the keeping of the
secretary of the city of Amsterdam.

  N. N.


HANS VAN OVERDAM PUT TO DEATH AT GHENT; ALSO HIS CONFESSION, WRITTEN IN
PRISON, AND AFTERWARDS SEALED WITH HIS BLOOD, IN THE YEAR 1550.

Hans van Overdam, together with his fellow-prisoners for the testimony
of Jesus Christ, wishes all brethren and sisters in the Lord, grace,
peace, and an ardent love, from God the Father, and the Lord Jesus
Christ, to whom be praise, honor, and majesty forever and ever. Amen.

My most dearly beloved, grieve not on my account (Eph. 3:13), but
praise the Lord that he is so good a Father to me, that I can suffer
bonds and imprisonment for the testimony of Christ, for which I also
hope to go into the fire. The Lord give me strength through his Holy
Spirit. Amen. Walk in the fear of the Lord, even as you are called. 1
Corinthian 7:17. And though we see one another no more in the flesh,
may we behold each other hereafter, in the kingdom of our Father, where
I hope soon to be. The peace of the Lord be with you. Amen.

O dear brethren and sisters in the Lord, my heart’s deepest desire
and prayer is (Rom. 10:1), that you may constantly give more and more
diligence to make sure the calling whereunto you are called by God the
Father, through Christ, to the majesty and glory of the kingdom of his
beloved Son, who purchased his church with his own blood, and gave
himself for it; that he might sanctify and cleanse it with the washing
of water by the word, that he might present it to himself a glorious
church, not having spot or wrinkle, or any such thing; but that it
should be holy and without blemish. Eph. 5:25–27.

Therefore, O dear friends, mark here what great love the Father has
shown us, that he did not spare his only begotten Son, and how Christ
so willingly delivered himself up, and suffered the most ignominious
and shameful death of the cross, and shed his precious blood, for us,
to wash and cleanse us from our sins. O dear brethren and sisters,
let us take heed, and diligently pray and watch, lest the saving
grace of God, and the unspeakable love of the Father, and of Christ,
be neglected or forgotten by us (Heb. 12:15), through the cares and
anxieties of this world, or through the lusts and desires which kill
the soul, and we be washed and scoured off as spots and wrinkles from
the glorious church of Christ; yea, cut off as unfruitful branches, and
destined to the fire. For, my most beloved, it is not enough, that we
have received baptism upon faith, and been engrafted by it into Christ,
if we do not hold the beginning of our confidence steadfast unto the
end. Heb. 3:14. Therefore, if there is any one that feels that he is
become a spot or wrinkle, let him see to it that he make haste, before
the day come upon him, as the snare upon the bird; let him repent with
true sorrow and penitence, lift up the hands which hang down, and the
feeble knees, and run with full strength the race that is set before
him, lest that which is lame be turned out of the way; but that it may
much rather be healed and strengthened, that we may pass the time of
our sojourning here in the fear of God, and keep ourselves unspotted
from this wicked evil world, which is full of deceit, snares, and nets,
which the devil sets for the purpose of seducing the souls of men, and
of taking them captive by manifold lusts and wiles.

O Lord, preserve (from this murderer) thy pilgrims who walk in the
hope of thee, and expect their help and comfort from thee alone. O
heavenly Father, through Jesus Christ our Lord, preserve us that thou
mayest perform the good work which thou hast begun in us, to the praise
and glory of thy holy name. O thou Almighty and everlasting God, how
utterly incomprehensible is thy grace and fatherly mercy upon those
that fear and love thee. O Father, who should not fear such a God,
who knows how to deliver his own; though they may seem to be forsaken
here for a little season, despised of all men, rejected and cursed on
this earth; yet he does not forsake his own through the consolation of
his Holy Spirit in our hearts, who makes us bold and joyful, that we
may suffer reproach for his name. And we hope through the goodness of
God; that our pilgrimage will soon end, and we shall be delivered from
this miserable world and vale of tears, and that this earthly house
of our tabernacle will be dissolved, that we may be brought home to
our heavenly Father, and receive the crown of everlasting life, which
is set before us, and which we hope no creature shall take from us.
To this end, may the Almighty and eternal God, the merciful Father,
strengthen us through Jesus Christ our Lord. Amen.

Dear friends, let me tell you, how it went with me before my
imprisonment, and how they treated us after my imprisonment.

At the time when the four friends concerning whom I composed the hymn,
and whose burning I witnessed, were offered up, I heard it stated that
they had assailed the friends who yet remained in prison, with great
cunning and deception, through the advice of the false prophets, whose
minds are constantly filled with the subtlety of the devil, even as
they had boasted that they would do. Our friends that remained there,
were two lads and a girl, for whom we daily very diligently prayed
the Lord, fearing, lest they might by some means be moved from the
faith. We daily expected that they would also be put to death, and
because of their youth I was impelled in my heart to station myself
at the scaffold, when they were to be put to death, in order that, if
they should be troubled on any account, I might comfort them, and also
reprove the monks, who greatly distress and vex our friends when they
are led to death. But, alas! the poor children did not get so far; for
they imprudently allowed themselves to be drawn into disputations with
the false prophets, though they had been sufficiently warned to beware
of it as they valued their souls; for it is not given to every one to
dispute, but boldly to confess the faith. This when received from the
Lord, well becomes Christians.

But when these poor lambs engaged in controversy, they became perplexed
in their consciences, and apostatized from the truth, which gave the
false prophets cause for great boasting, since they had won their
souls, and brought them back to the holy church. When I heard this, my
soul and spirit were greatly grieved on account of the loss of the poor
sheep, and because the false prophets, and also the councilors gloried
so much in the fall and destruction of the poor lambs and children,
whom they had driven to this by adjuring them as you shall hear in the
sequel.

Being thus sorrowful, I sighed and complained to God over the violence
and power of the devil, which he exerts through the children of
unbelief. Then the thought came to me, to write a few letters--for the
purpose of informing them in several places--reprehending their vain
joy over the loss of the poor lambs whose souls they had murdered. I
then began to write, and while thus engaged, my soul was so kindled,
that what I had intended to be a little letter of a hand-breadth,
became a letter of a whole leaf. The Lord opened my understanding, so
that in a wonderful manner I proved to the lords, by references to the
Scriptures, their punishment with the whole Roman Empire and its end.
In the letter I wrote, that I desired and requested liberty publicly to
dispute with all their learned men, in the presence of a great fire,
into which the defeated party should be cast; also, that they should
let the poor lambs in peace, and that they should leave the sword to
the secular power, and contend with the word of God.

Having completed this letter, I showed it to the brethren, who were
well pleased with it. I then had a brother, who was a better writer
than I, make six copies of it. In the meantime, the poor, ruined lambs
were released from prison, and recanted everything. One of the lads
died the same day on which he came out, a league from the city, and
thus became an example to those who seek to save their life.

At the time that this occurred I came with Hansken Keeskooper from
Antwerp, and we made all our arrangements for the disposing of our
letters. On Saturday evening we sent the letters to the lords of the
city, and also posted two open ones in the middle of the city, that
every one might read them. We greatly praise and thank the Lord, that
we did this before we were apprehended: for we were all betrayed by a
Judas, who was among us, and who seemed to be one of the most pious of
all the brethren that were there, so successfully could he practice his
deception. It had long been his aim, as we now perceive, to betray a
large number of the friends. This traitor was present when the letters
were posted. We had appointed to meet together on Sunday morning, to
speak of the word of the Lord; for I desired to take leave of the
brethren, intending to go on a journey the next day. But the Lord be
praised, who had ordered it otherwise. Early in the morning, Hansken
went with me to the woods where we were to assemble. We did not find
our friends at the place where we expected to meet them. We hunted for
them a good half-hour, and came to the conclusion that they had not
yet come, as there had been a heavy rain the evening before. We were
about to turn back, when I said: “Let us go; they may be here ahead of
us,” and sang softly; that, if they were there, they might hear us. I
then heard a rustling in the woods, and said to Hansken: “Our friends
are here.” We stood still, and looked to see who should come out. Then
three men with weapons and sticks came forth.

I said: “Well, boys, have you been hunting a hare, and have not caught
it?”

Their faces turned pale as death, and they stepped up to us, and seized
me by the arm, saying: “Surrender.”

Thus they apprehended us, saying: “We have caught a great number
besides.”

We then saw a whole wagon full of our brethren sitting bound, and three
Judges with all their servants, a great number, who guarded them. When
we came to them, we saluted our brethren with the peace of the Lord,
and comforted them with his words, boldly to contend for his name.

We then reproved the Judges for being so desirous of shedding innocent
blood. Thereupon they coupled Hansken and me together with iron
fetters, and also our thumbs. We expected they would take us to the
city; but as we had been apprehended in another seigniory, we had to go
half a league further. We regarded it as very fortunate that we could
be together so long, thus being enabled to comfort one another on the
way, with the word of the Lord, before they separated us.

We were then taken to a castle, a league from the city, where we were
all kept together in one room, remaining there three days; for this
was the law of the seigniory where we had been apprehended. There we
thanked and praised the Lord our God for having ordered it so well,
that we had so much time freely to admonish one another. Much people
also came from the city, to see and hear us; but towards the last no
one was permitted to come into our room. There the chief Bailiff of the
country of Aelst examined us in regard to our faith, which we freely
confessed to him. We expected to be taken to Aelst; but as the bailiff
of Ghent had put us into the wagon when we were apprehended, to take
us to Ghent, all of us had to be taken to that city. The traitor who
had betrayed us, was apprehended with us, that we might not notice
it. He was put into a separate room, and we felt much compassion for
him, because he could not be with us; for we knew not that he was our
betrayer. He was also taken along in the wagon, to the prison at Ghent,
where we first learned that he had betrayed us.

When we were brought out of the castle, to be taken to the city, much
people had come from the city to see us; there my brother’s wife, who
was a sister, was apprehended, because she spoke to me, and was put
into the wagon; also a man who wished us Godspeed. We freely spoke to
the people that had come, telling them that those who would turn from
wickedness, and follow Christ, had to be a prey for every one. Is.
59:15. There were many who would have liked to talk with us, but did
not dare do so, because of the wicked judges. There were ten of us; two
were ready [for baptism], and four were novices; the other two were
apprehended because they spoke to us. Thus they took two wagon loads to
the city, in broad daylight. On the way, they also apprehended a woman,
only because she said to us: ‘God keep you.’ She also had to sit in the
wagon. But if they had apprehended all who spoke to us when we came
into the city, and to whom we replied with the word of God, they could
not have carried them in twenty wagons, as the people came running
from every corner which we passed; as water which runs down from the
mountains, and becomes a large stream, so the people flowed together,
which continued from one of the gates of the city to the castle of the
count, which stands at the other end of the city, a walking distance
of about one hour. We were led up to the castle, and the judge of the
country of Aelst, delivered us over into the hands of the lords of the
Imperial Council. Here we were separately confined, some into upper
rooms. The women also remained above; but eleven of us were led into a
gloomy, deep dungeon, containing divers dark cells built of masonry, in
which we were put in separate parties of three and three. But Hansken
and I were put into the darkest of all, in which there was a small
quantity of crumbled straw, about an apron full, with which we might
help ourselves. I said: “It seems to me that we are with Jonah in the
whale’s belly, so dark it is here; we may well cry with Jonah to the
Lord, that he will be our comforter and deliverer; for we are now
deprived of all human comfort and assistance.” This did not deject us,
but we praised and thanked God, that we were permitted to suffer for
his name. We also spoke to our brethren that lay in other cells; for
we could easily hear each other speaking. After we had lain there for
three or four days, Hansken and I were both summoned before the lords,
where we were examined, and interrogated concerning the ground of our
faith, and when we had been baptized.

The Lord then, according to his promise, gave us a mouth, to speak
boldly, and we requested to be allowed publicly to defend ourselves
with the word of God. They replied to us, that they would send us
learned men, who would instruct us; whereupon we were taken below again.

Shortly after, I was taken above into another room, to two councilors
and a clerk. There they interrogated me very closely, where I had been,
and if I knew that I had been banished six years ago, in the time of
Martin Huereblock, and where we had held our meetings; all of which
they knew, for the traitor had already told them. I said: “Why do you
ask me, who have come from foreign countries?” (For I purposely did not
wish to ask much, that, in case I should be apprehended, I might not
have much to answer.) “Why do you question me so closely? have you not
yet enough innocent blood to shed? do you thirst for still more?” “Ask
as closely as you want to,” said I; “the righteous Judge shall ask you
again, if you do not repent.”

They then asked me still more, and adjured me by my baptism, that I
should tell them; “For,” said they, “we know that you people do not
lie; hence tell us.”

I said: “That you know that we do not lie, is to us a testimony of
salvation, but to you of perdition (Phil. 1:28), because you put such
to death; but your adjuration has no power against the truth.”

All that I said was written down, and they threatened to torture me if
I would not tell them everything. I said: “I can not tell you what I do
not know.” Thus they tormented me for a very long time. Thereupon I was
taken below again. In this manner they dealt with all our friends, with
each separately.

One Saturday I was taken above again into the same room. Four monks
were present; the guardian of the Minorites, with another, and the
Superior of the Jacobines, with another. With me there came a young
brother, who had not yet received baptism, but was ready for it.

When I had seated myself, I asked them what they wished. They said
they were sent by the lords, to instruct us, and to converse with us
concerning the ground and articles of faith. I replied that I was ready
to be instructed with the word of God, and to hold converse concerning
the ground and articles of faith, and this publicly, in the presence of
the judges who were to judge us, and of our brethren and sisters that
were imprisoned with us.

_Ans._ “This they will not permit.”

_Hans van Overdam._ “Well, let them do what they please; we will not
dispute secretly and alone, lest our words be perverted behind our
backs.”

_Ans._ “We will not pervert your words.”

_Hans._ “No, we know you well.”

_Ques._ “What do you take us for? what evil did we ever do you? pray,
tell us what evil do you know of us?”

_Hans._ “If you would know it then; I regard you as false prophets and
seducers.”

Here we got into a dispute concerning their spiritual semblance, and
the command of the Pope regarding the purity of the priests and monks,
and why they were called spiritual, and others secular, when all ought
to be spiritual.

They then said: “This is not profitable; let us dispute about the
articles of faith.”

Thereupon I said: “What I have said I have said.”

They replied that they would tell it to the lords. Thus we separated,
having disputed with each other for fully two hours. Two days after,
Hansken and I were summoned before the lords; the four monks were
present, and attempted to engage us in a disputation.

I then said to the lords: “My lords, I ask you, in what house are we,
in a house of justice, or of violence?”

_Ans._ “In a house of justice.”

_Hans._ “God grant that it be so; but, my lords, of what do you
accuse us, that you keep us imprisoned and confined like thieves and
murderers? Have we wronged any one, or do you charge us with violence,
murder, or roguery?”

_Ans._ “No; we know no such thing of you.”

_Hans._ “Well, my lords, why then have you imprisoned us?”

_Ans._ “Your adversaries will tell you that.”

_Hans._ “Are you our adversaries?”

_Ans._ “No, but we are judges.”

I then said to the monks: “Are you our adversaries?”

_Ans._ “No.”

_Hans._ “Well, if no one is our adversary, why are we imprisoned?”

A councilor then said: “The Emperor is your adversary.”

_Hans._ “We have not offended against his Imperial Majesty according to
the power which he has received from God, and will obey him in every
ordinance, as far as we can do so consistently with the truth.”

_Councilor._ “You have held meetings of this new doctrine, and the
Emperor has commanded that this should not be done.”

_Hans._ “God has not authorized him to make such commandments; in this
he transcends the power which God has given him, and in this we do not
recognize his supremacy; for the salvation of our souls concerns us
more, so that we show obedience to God.”

The monks then said: “We are your adversaries, in that your doctrine
is not good; for if it were good, you would not preach in woods and
corners, but openly.”

Hans then said: “Grant us a free place in the market, or in your
monasteries and churches, and see whether we then shall go into the
woods; but no, you are afraid that you would be reproved; hence you
have brought it about, that you cannot be reproved, and have driven us
from cities and countries.”

_Monks._ “Alas! we have not done it; the Emperor does it.”

_Hans._ “You have urged him to it.”

_Monks._ “We have not.”

The lords also then began to speak against us, why we were not content
with the faith of our parents, and with our baptism.

We replied: “We know of no infant baptism, but of a baptism upon faith,
concerning which the word of God teaches us.”

We then had many other words, and reproved them for undertaking to
be judges in matters of faith, when they did not understand the
Scriptures. “If you would be judges, be impartial, and let the matter
proceed in regular order; let both parties appear together, and let our
brethren and sisters that have been brought prisoners here together
with us, be with us. Then one of us, whose mouth the Lord shall
open, will speak, and the others shall listen in silence while he is
speaking; and thus shall also our adversaries do.”

_Lords._ “We will not let you come together; we would have you dispute
alone here.”

We then said: “My lords, it would be the most convenient for you, and
the whole matter could be finished with one disputation; otherwise you
will constantly have to dispute anew with one or two at a time.”

_Lords._ “What then? we will not have it so.”

Then a councilor said: “They want to have them together, in order to
seduce one another still more; therefore they cannot be allowed to come
together.”

_Hans._ “My lords, you say that you are judges, but we regard you as
our adversaries; for you seek to injure us in every way, and to cause
us and our brethren by violence and subtlety, to apostatize from our
faith.”

_Ans._ “Why should we not do this, in order to bring them back?”

_Hans._ “Well, my lords, hear this: since we see that you are no
judges, but our adversaries, and employ, wherever you can, all
violence and subtlety, to your advantage, and our detriment: Firstly,
you have by violence deprived us of our testaments, in which we find
our consolation; secondly, you have confined us separately, some in
deep, dark dungeons, others in rooms up above; and thirdly, you seek
to outwit and deceive us by separate disputations, afterwards to say
behind our backs, to our brethren, that you had overcome us, and, vice
versa, to say the same to us concerning our brethren and sisters;
therefore, my lords, we will not dispute here, unless our brethren and
sisters are present.”

When they heard that their design against us did not proceed according
to their wish, they became greatly enraged, and also the monks. We
saw easily enough to what it amounted, and that all they did was pure
deception; for though it was proven by the Scriptures, with regard
to several articles, that they were in the wrong, yet they would
not acknowledge it, and excused themselves with the Emperor and his
mandates, and the monks with the long continued customs of the Roman
church (Wisdom 14:16), and the great number of our forefathers; and
when the contrary had been proven to them from the Scriptures, it was
just as before, even as though one should have talked to the stove.

We then said: “My lords, will you not permit us, to dispute in regular
order, as we have requested?”

_Ans._ “No.”

“Well then,” said we, “You know the ground of our faith, which we have
freely confessed to you; you may now do with us as you please (Jer.
26:14), as far as God will permit; but take good heed what you do, for
there is a judge still higher than you. Eph. 6:9. May the Lord open
the eyes of your understanding, that you may see how miserably you are
seduced and deceived by the false prophets, indeed so that you fight
against God and the Lamb, for which it will go hard with you, unless
you repent.”

We were then led away again, as we would not dispute further; for we
had agreed upon this, when we were together yet in the castle, out of
the city, lest they should take the simple unawares by disputations.
Hence they could not persuade any that they had overcome them, all
knowing that they were not to dispute, except in the presence of the
others, in which case the disputation would tend to the consolation
and admonition of our brethren and sisters who should hear it; for when
we saw that they did their best we would not let anything be wanting
on our part, seeing necessity demanded it. When they perceived that
this did not promise success, they tried another scheme. They sent
a councilor and two friars, a grey and a black, into a room, before
whom a brother or sister, one at a time, were brought, to dispute with
them and to defend the ground of their faith; but they declared that
they would not dispute alone in a room, but openly, when we should be
together before the lords. They then said: “We adjure you by your faith
and baptism, that you dispute here.” The brother replied: “I know my
faith and baptism; but with your adjuration I have nothing to do; hence
let us come together; for this is just what we wish, to dispute openly
with you, but not thus alone in a room.” Another was then summoned,
and thus it went until all had been brought before them; but no one
would dispute in this manner. Thereupon I also had to appear alone in
a room, before a councilor and two monks, who likewise began to adjure
me. I then said: “Why would you adjure me, to cast roses before dogs,
and pearls before swine, that you may trample on them? No, this the
Lord has forbidden me to do. Matt. 7:6. Nay, I esteem the words of God
far too precious, than that I should let the light shine in vain here,
whereby no one would be enlightened, but it would only be blasphemed
and mocked, as you do when the truth is told you.”

Then they adjured me still much more; but I replied: “Why do you adjure
so much? I care not for your adjuration; for it is the manner of
sorcerers, who adjure against the truth. 2 Chron. 33:6. But I now see
clearly, how the souls of our two brethren and sisters were murdered
and seduced (Ezek. 13:19), it was through your sorcerous adjuration, as
they did not guard themselves against the subtlety of the devil, and
had not the gift to dispute.”

The guardian then said: “You boasted in your letter, that you would
dispute publicly; why do you not dare do it now?”

_Hans._ “You monk, I still desire with all my heart to defend my faith
with the word of God, publicly before all men (1 Pet. 3:15); but your
cap would shake quite differently, if you had to dispute with me at the
risk of the fire, and if the authorities would not protect you.”

_Councilor._ “No, we have no desire to let you dispute publicly; you
are now in our hands.”

_Hans._ “I desired it, before I knew that I should fall into your
hands; but I see well now, that I have fallen into the talons of the
eagle (2 Esdra 11), and whoever gets into them cannot escape without
losing soul or body.”

_Councilor._ “Who is the eagle, the Emperor?”

_Hans._ “No, it is the Roman Empire or power; read the letter I wrote
you; it will tell you.”

We then exchanged many more words, and the monks became angry at me,
and commenced to utter puffed-up words. I then said that Paul had
prophesied correctly concerning them, that they were blasphemers,
proud, and puffed up. 2 Timothy 3:2.

Thereupon friar Jan de Croock became so enraged that he began to cry:
“Fools, fools, heretics, heretics are you!”

_Hans._ “Behold, is this not a fine teacher? but Paul says that a
teacher must not be a brawler, nor angry.” 1 Tim. 3:3; Tit. 1:7. The
councilor felt ashamed that the monk acted so disgracefully, and
commanded him to be silent.

At another subsequent time there came two secular priests: Sir Willem
of Nieuwenland, and the parish priest of St. Michael. I asked them what
they desired. They replied: “We have come to seek your soul,” This time
I kept under cover as much as I could, in hopes that we might dispute
openly before the lords, as they told me that they would use their best
endeavors in this direction. But when I heard that it could not be, I
thought, when they came again with the clerk, we must accost each other
in quite a different way, from what we did the last time. I then asked:
“What do you wish?”

_Ans._ “We desire that you suffer yourself to be instructed; for,
behold, we seek your soul.”

_Hans._ “Do you then take so much pains to seek souls?”

_Ans._ “Yes.”

_Hans._ “Well then, go into the city, to every place, to the drunkards,
whoremongers, swearers, railers, covetous, proud, idolaters, revellers,
gluttons, and murderers, who shed innocent blood; all these are still
your brethren; go, seek their souls; Christ has found mine.”

_Ans._ “We admonish them, and then we have delivered our souls.”

_Hans._ “That is not enough; you must go to them, and reprove them, and
if they will not hear you, you must bring them before the church, and
reprove them openly; if they still refuse to hear, exclude them from
the church, and let them be unto you as heathen and open sinners, as
Christ teaches, and Paul writes to the Corinthians. Reprove also your
judges, who do violence and injustice, yea, who shed innocent blood.”

One of the priests then said: “Should we go and reprove the
magistrates?”

I asked whether God was a respecter of persons.

_Ans._ “No.”

_Hans._ “Would you be a minister of God, and have respect to persons?”

_Ans._ “This would cause an uproar in the city, and they would kill us.”

_Hans._ “Then suffer for righteousness’ sake.”

But it seemed to me they had no great desire to suffer for it. In
short, we treated so much of the ban, that if the words of Christ and
Paul were followed, the Pope, Prelates, Emperor and King, yea, they
themselves with all their multitude would be excluded, and only a very
small number remain.

I then told them that their house was all on fire, kindled by the
flames of hell, and that they should first extinguish that, before
coming to see whether our house was in danger of fire. Whereupon they
went away; one of the priests came no more. In this manner I dealt
also with Sir Anthony van Hille; he tormented the others, but let me
alone.

Herewith I commend my dear brethren and sisters in the Lord into the
hands of the Almighty God and Father, through Jesus Christ our Lord.
Amen.

Written while in prison for the testimony of Christ. I lay in a dark
dungeon for a month; I am now in a deep, round hole, where there is
a little more light, and here I have written this letter. I hope to
offer up my sacrifice this week, if it is the Lord’s will, together
with those whom the Lord has foreordained thereto; for if it does not
take place this week, it will no doubt be deferred for two months yet,
because no court will be held for six weeks. Know, that our brethren
and sisters are of good cheer and courage, through the grace of the
Lord; God be praised for it. I beseech you, by the brotherly love which
you bear to me, that you send this letter to Friesland, particularly to
Emdenland; I mean this same letter, as soon as you can; you may copy
it, but make haste with it. I kindly desire that it be preserved, so
that it may not be torn or soiled. The brethren that are in the dungeon
with me, greet you all with the peace of God. We daily pray to the Lord
for you; do so also for us. Walk in the peace of the Lord, and it will
be well with you. When this letter has been read, send it to Antwerp,
that it may be sent to the church at Emden, so that it may be read to
every one; this I desire of my dear brethren, through the brotherly
love which you bear to me.


A LETTER BY HANS VON OVERDAM, WHICH HE SENT TO THE LORDS OF THE LAW, AT
GHENT AND TO THE COUNCILORS, THE DAY BEFORE HIS APPREHENSION.

_Understand well_:

He that hath ears to hear, let him hear, and he that reads, let him
attend, and judge with the understanding of the holy Scriptures; but
woe to him that judges without understanding. Hearken, I speak to you,
O carnal generation, you Ishmaelites, who boast of being Christians,
because you are born of water without the Spirit, and persecute the
children of the promise, who, through faith in the word of God, are
born of the water and of the Spirit; yea, you persecute them, as
Ishmael persecuted Isaac, as Esau did Jacob, and as the Jews persecuted
Christ. Even so the antichristians, who are born of the flesh, now
persecute the Christians, who are born of the Spirit, who shall receive
the promise of the everlasting kingdom through Christ, who is the
heir of all things, and causes his kingdom to be proclaimed through
the Gospel, unto repentance and true sorrow for dead works, through
faith in him; they contemn his witnesses, etc. This is the wind, O
eagle, mark! which bloweth where it listeth, and thou canst not tell
whence it cometh, or whither it goeth. Hear now his voice, which the
Most High has reserved unto the latter times, to reveal to thee thy
transgressions and punishment, who now begins to deliver his people
through much misery and tribulation.

Therefore, mark! O thou eagle, the end of thy time is very nigh;
art thou not the fourth beast? O yes, thou art the beast seen by
Daniel (Dan. 7:7), which devoured everything with his iron teeth, and
stamped the residue with his feet, and brought forth the most wicked
little horn. Dan. 7:7,8. Thou hast dwelt a long time upon the earth
with deceit, and hast not judged the earth with truth. For thou hast
afflicted the meek, thou hast hurt the peaceable, thou hast loved
liars, and destroyed the dwellings of them that brought forth fruit,
and hast cast down the walls of such as did thee no harm. Therefore
is thy wrongful dealings come up unto the Highest, and thy pride unto
the Mighty. And therefore appear no more, thou eagle, that the earth
may be refreshed, and may return, being delivered from thy violence,
and that she may hope for the judgment and mercy of him that made her,
whose judgment shall be better and more just than thine, O thou eagle!
Therefore, shall thy wicked heads which remain to the last, be the
end of the eagle to accomplish his most wicked wickedness, together
with his wicked feathers, which also are kept unto the last. Therefore
hear, vain body of eagle, who vainly boast of what you are not, namely,
Christians. Hear also, you most wicked claws, which are willing and
ready to destroy and rend what your most wicked heads command you,
through the counsel of liars, whom they love. Why do you rejoice in
the misery and fall of the poor lambs and sucklings, who feed still on
milk, and whom you keep imprisoned with violence, and whose souls you
murder with false, deceitful wiles: who have heard the truth only a
year or two at the most; you have none as yet, that can instruct you in
all the articles of faith? Be ashamed of your boasting, that through
your carnal, blind, learned men you have overcome the innocent, with
subtle, deceitful wiles and broken Scriptures. Oh woe, woe! for the
great misery and the terrible times, that wickedness has gained so much
the upper hand, that truth is not permitted as much as openly to defend
itself. Let the misery, violence, and great distress of the pregnant
and the sucklings of these times ascend to the ears of the Most High,
because no help, comfort, or assistance can be rendered them by those
whom the Lord has endowed with more grace and gifts to stop the mouths
of adversaries.

But perhaps you say: Let them come forward then, that are better
endowed, and have received more grace. To this we reply, that the wolf
might call for a long while before the sheep would come; they well
knowing that he would tear them with great cruelty, and without right
and reason. Alas, alas! what awful judgment and terrible punishment
from the fierce and devouring wrath of God shall fall upon those
who without mercy distress, persecute and murder the innocent and
godfearing, and themselves live so ungodly in all the unrighteous
works of the flesh, so that they shall not inherit the kingdom of
heaven. O, thou spiritual Babylon, how shall the Lord visit and avenge
upon you the innocent souls and the blood of his witnesses; for all
this is found in thee. Thou hast made the kings of the earth, and all
nations, so drunken with the wine of spiritual whoredom, that they
can neither see nor hear the truth. O that we might once freely defend
ourselves publicly with the word of God, in the presence of a large,
flaming fire, against all you learned doctors, licentiates, priests and
monks, who help strengthen, protect, preserve and maintain the kingdom
of antichrist, and that the vanquished party should be cast into the
fire; then it would not be necessary to torment and distress the poor,
innocent lambs, and your faith could be tried, as to how it accords
with the truth; then there would be no need of washing the hands with
Pilate, or of the imperial mandate, and the authorities would remain
free from the blood of the innocent, if they would not let the word of
God be judge over the faith. But no, the false prophets and deceivers
well know that their trickery and deceit would be made far too much
manifest thereby. Therefore they cry just as assiduously as did the
scribes and Pharisees; “Crucify him, crucify him.” The mandate of the
Emperor must prevail. Thus it was in the beginning of the fourth beast,
and so it is now at the end of it. Let him that can comprehend with it,
observe with understanding, that the end is the worst of all.

“Princess, repent and amend your ways; for the end of all things is
at hand. Woe unto you false prophets who resist the truth, even as
the Egyptian magicians resisted Moses; but your wickedness shall yet
be made manifest to all men, even as it already begins. Woe unto you
champion antichrist, who put on the time-honored customs of the Roman
church as an armor with which to defend yourselves against the truth,
and use the mandate of the Emperor as a shield, and wield the sword of
the magistracy, in every country to shed the innocent blood of those
who will not defend themselves with temporal or carnal weapons, but
only with the word of God, which is our sword, and which is sharp and
two-edged. But we are daily greatly slandered by those who say that
we defend our faith with the sword, as did those of Munster. May the
Almighty God preserve us from such abominations.

Be it known to you, noble Lords, Councilors, Burgomasters and Judges,
that we recognize your officers as right and good; yea, as ordained and
instituted of God, that is, the secular sword for the punishment of
evil-doers, and the protection of the good, and we desire to obey you
in all taxes, tributes and ordinances, as far as it is not contrary to
God. And if you find us disobedient in these things, we will willingly
receive our punishment as malefactors. God, who is acquainted with
every heart, knows that this is our intention. But understand, ye noble
Lords, that the abuse of your stations or offices we do not recognize
to be from God, but from the devil, and that antichrist, through the
subtlety of the devil, has bewitched and blinded your eyes, so that you
do not know yourselves, who you are, and how sorely you have incurred
the wrath of God. Be sober, therefore, and awake, and open the eyes
of your understanding, and see against whom you fight, that it is not
against man, but against God. Therefore we will not obey you; for it
is the will of God, that we shall be tried thereby. Hence we would
rather, through the grace of God, suffer our temporal bodies to be
burned, drowned, beheaded, racked or tortured, as it may seem good to
you, or be scourged, banished, or driven away, and robbed of our goods,
than show you any obedience contrary to the word of God, and we will
be patient herein, committing vengeance to God; “for we know him that
hath said, “Vengeance belongeth unto me, I will recompense, saith the
Lord.” And again, “The Lord shall judge his people. It is a fearful
thing to fall into the hands of the living God.” Hebrews 10:30,31. And
the spirit testifies, that this is at hand, and has already commenced.

Hearken, thou whose time for bearing is half fulfilled: Prepare thy
bed; for thou shalt bring forth. What shall I bring forth? The fruit of
thy labor, with pain and anguish, and afterwards death. Hearken, thou
on the right hand: Prepare the measure. What shall I prepare it for? To
measure thy neighbor, and then shalt thou also be measured. Get thee
ready, thou fire, and do not tarry. Hearken, I speak to you who are of
one mind with the horns (Rev. 17:13), the day of your feast has come,
your meat is ready; eat quickly the fat flesh of the drunken, that the
power may be given to the beast. It has been put into your hearts, so
to do. After the beast you shall have power for a little while. You
fight against the Lamb, but the Lamb shall overcome you; he is King of
kings, and Lord of lords, and his kingdom will endure forever. Amen.

We testify of him that it is he that shall come, yea, he comes quickly,
the Lord Jesus, who shall reward every man according to his works.


A LETTER OF JANNIJN BUEFKIJN, CALLED HANS KEESKOOPER, A NATIVE OF
VERURCKE, WHICH HE WROTE WHILE IN PRISON AT GHENT, A. D. 1550.

A holy conversation, a living, spiritual faith, hope, and a true
evangelical confidence in God the Father, and the Lord Jesus Christ,
our only Helper and Savior, I wish to my beloved friends, for glad
tidings and an affectionate salutation, that through said faith and
confidence in God you may grow up in a new and pure life, which life is
perceived and richly found in the holy Gospel. O blessed are they who
purify and sanctify themselves according to the tenor of the Gospel;
without which purification and sanctification no man shall see God nor
the Lord. Thus follow the advice of the Lord Jesus, who says: “Search
the Scriptures.” John 5:39. I have done nothing else; as I and my
fellow-prisoners said before the lords of the Imperial Council; and
they can not, in truth, bring any charge against us. They asked us, me
first, and then the others, one after another, whether we were baptized.

I said: “Yes, my lords.”

_Ques._ “How long since?”

_Ans._ “Four years, my lords.”

_Ques._ “What do you hold concerning your baptism received in infancy?”

_Ans._ “Nothing at all, my lords.”

_Ques._ “Concerning the sacrament of the priests, do you not believe
that flesh and blood is there, and that it is God?”

_Ans._ “No my lords, how should it be flesh and blood and God,” said I
before the priests of Jezebel. “Cover over this whole table with them
[with wafers], and I will blow them away like dust; hence they are not
God, for God can not be handled or eaten bodily.”

They then asked whether I would hold to this. I replied: “Yes, my
lords, till the contrary is proven to me with the Scriptures.”

Thereupon I was led away from the council, and another brought forward,
until ten had made this confession, one of whom is not baptized yet,
but he confessed that it is right and good, and said that he once went
to the teacher to be baptized.

The lords then asked him: “How came it that he did not baptize you?”

The person, a mere lad yet, and a dear child, replied: “My lords, when
the teacher presented the faith to me, and had interrogated me, he well
perceived that I was still young in understanding, and bade me search
the Scriptures still more; but I desired that it be done. He then asked
me whether I knew that the world puts to death and burns such people.
I replied: “I know it well.” He then said to me: “Hence I pray you,
that you have patience for this time, until I come again another time.
Search the Scriptures, and ask the Lord for wisdom; for you are yet a
youth. Thus we parted.”

The lords then asked: “Are you sorry that you are not baptized?”

He said: “Yes, my lords.”

They asked him further: “If you were not imprisoned, would you be
baptized?”

He replied: “Yes, my lords.”

He was then led away from the council.

See, dear friends, these are beautiful signs and miracles; open your
eyes, and behold when such young persons give themselves for the truth,
delivering their bodies into prison, and even unto death. We have told
the lords, that they should bring forward all their learned men, and we
would prove to them with the truth, that they are all false prophets,
and that they have deceived the world for almost thirteen hundred
years with their deceitfulness, and that we would rather dispute with
them publicly upon a scaffold, in the midst of the market-place, than
secretly; but this the priests will not do, and will spare no pains
to escape it. Thus all the learned men were called to dispute in the
consistory, all the lords of the council being present, and also four
of the most learned priests of Ghent; I was present and heard it myself.

Therefore, search the Scriptures, which the Lord commands you to do,
and to act according to them, on pain of the damnation of your souls,
and of being cast into everlasting fire, where there will be weeping
and gnashing of teeth forever; which Scriptures the priests forbid you
to read, on pain of being hated by all men all the days of your life,
and of having your body burned at the stake; which is soon done, as
may be seen. Hence we rather do what the Lord commands, though we are
despised for a little while, and by men cast out of this miserable
world, and rest in the Lord, than do what men command, and be forever
the enemy of God, in the horrible pit of hell. Therefore, search the
Scriptures with an upright heart towards God, and the Lord will give
you understanding. The Lord be with you. My love to you.

From me Jannijn Buefkijn, imprisoned at Ghent, for the testimony of
Jesus. I wish salvation to all that seek the Lord with an unfeigned
heart. Written in the dark with poor materials.


AN ACCOUNT OF THE DEATH OF HANS VAN OVERDAM AND HANS KEESKOPER.

When these two lambs had been sentenced, the Procurator-General said:
“That you are sentenced as heretics, is for the reason that divers
learned men disputed with you, and you would not suffer yourselves to
be instructed.”

_Hans van Overdam._ “My lords, if we could have disputed publicly, it
would soon have been seen what kind, learned men they were.”

_Procurator-General._ “It is too late now; it is too late now!”

Both were sent away then, going with a smile on their lips.

_Hans van Overdam._ “Yes, yes, it is too late now!”

Hans Keeskooper had agreed with Hans van Overdam, that on the scaffold
he would take off his stockings, and in the meantime Hans van Overdam
should speak to the people; which was also done. When the executioners
would assist Hansken, the latter desired to do it alone, that Hans
van Overdam might speak the longer to the people. This done, each was
placed at a stake, and they offered up their bodies to God.


GOVERT, GILLIS, MARIKEN, AND ANNEKEN, A. D. 1550.

On the last of January 1550, there were offered up for the faith, at
Lier, in Brabant, four pious Christians, named Govert, Gillis, Mariken
and Anneken, who, as sheep for the slaughter, had been apprehended
without violence. When they were brought before the council, and
questioned concerning their faith, they made a frank and unfeigned
confession of it. The bailiff then said: “You stand here to defend
yourselves?”

Govert replied: “As regards my faith, I have freely confessed it, and
shall turn to no other; though it cost my life, I will adhere to it.”

Forthwith the imperial edict was read to them, and the bailiff asked
them whether they understood its contents.

Govert said: “God has commanded us through Christ, as is recorded in
the sixteenth chapter of Mark, that all who believe and are baptized
shall be saved, and that those who do not believe shall be damned;
but the Emperor, in his blind judgment, has commanded that whoever is
baptized upon his faith, shall be put to death without mercy. These two
commands militate against each other; one of the two we must forsake;
but every one ought to know that we must keep the command of God; for
though Satan teaches that we are heretics, yet we do not act contrary
to the word of God.”

When they were led to the tribunal, Govert said to the priests: “Take
off your long robes, put on sack cloth, put ashes on your heads, and
repent, like those of Nineveh.”

In the court the bailiff asked him whether he desired no favor.

He replied: “I will not ask for your favor; for what I cannot do
without the most high God will give me.”

The bailiff said also to Anneken: “Do you not desire a favor, before
sentence is passed upon you?”

She answered: “I shall ask favor of God, my refuge.”

Mariken, an old woman of seventy-five years, was asked whether she
would confess her sins to the priest.

She replied: “I am sorry that I ever confessed my sins to the mortal
ears of the priests.”

Seeing some brethren, Govert turned his face and joyfully comforted
them, saying among other things: “I pray God, that you may be thus
imprisoned for his glory, as I now am.”

The bailiff very fiercely said: “Be still, for your preaching is of no
account here.”

“My lord bailiff,” said he, “I speak only five or six words, which God
has given me to speak; does this give you so much pain?” And when the
people murmured on this account, he said: “This has been witnessed from
the time of righteous Abel, that the righteous have suffered reproach;
hence be not astonished.” The two servants that stood by him said “You
must not speak; the bailiff will not have it; hence be still.”

Immediately God closed his mouth, which grieved many. Gillis was not
questioned, and he said nothing at all; but they were led back to
prison, where they rejoiced together, and sang: _Saligh is den man, en
goet geheeten_;; and also the forty-first psalm. The bailiff then came
into prison, and asked Govert, whether he had considered the matter; to
which he replied: “Unless you repent, the punishment of God shall come
upon you.” The bailiff looked out of the window, and said: “Will God
damn all this multitude of people?”

Govert replied: “I have spoken the word of God to you; but I hope there
are still people here who fear God?”

The bailiff then turned to Anneken, and asked her what she had to say
to it.

She replied: “Lord bailiff, twice I have been greatly honored in this
city, namely, when I was married, and when my husband became emperor;
but I never had a joy that did not perish, as I now have.”

On his way to death, Govert delivered an excellent admonition,
reproving the wicked railing, and said: “Be it known to you, that we do
not die for theft, murder or heresy, but because we seek an inheritance
with God, and live according to his word.”

The executioner commanded him silence, but he said: “Leave God be with
me for a little while; repent, for your life is short.”

A brother then said: “God will strengthen you.”

“O yes,” said he, “the power of his Spirit is not weakening in me.”

The monk attempted to speak to Mariken, but Govert said: “Get you
hence, deceiver, to your own people; for we have no need of you.”

Entering the ring, Govert said to the gild-brothers: “How you stand
here with sticks and staves? thus stood the Jews when they brought
Christ to death; if we had been afraid of this, we would have fled in
time.”

They then knelt down together, and prayed; whereupon they kissed each
other. Anneken immediately commenced to sing: “In thee, O Lord, do I
put my trust.” Ps. 71:1. The servants told her to be still; but Govert
said: “No, sister, sing on,” and helped her sing. Enraged at this,
the bailiff called to him a servant, and whispered something in his
ear. The latter went to the assistant of the executioner, who, upon
receiving the order, immediately put a gag on Govert; but the latter
held his teeth so firmly closed, that the gag did not hinder him much,
and he laughingly said: “I could easily sing with the gag on; but Paul
says: Sing in your heart to God.” Eph. 5:19.

The executioner, in order to put her to shame, made Anneken stand in
her bare chemise. A servant asked Gillis whether he did not see some
of his people. Gillis said: “Do you know of nothing else to torment
us with?” “What does he say?” asked Govert. “He inquires for our
fellow-brethren,” replied Gillis. Govert said: “Though I could count
twenty, I would not mention a single one. You think that by killing us
you can suppress the word of God: but of those that hear and see this,
hundreds shall yet come forth.” Standing at the stake, he said: “Amend
your ways and repent; for after this there will be no more time for
repentance.” A servant who had a bottle of wine, asked them whether
they wished to drink. Govert said: “We have no desire for your insipid
wine; for our Father shall give us new wine in his eternal kingdom.”
Matt. 26:29. When it was thought that the old woman had been strangled
at the stake, she began to sing a hymn in honor of her Bridegroom,
which when Anneken heard it, she, from ardent love, sang with her. When
they all stood at their stakes, each with a strap around the neck, they
smiled at and nodded to one another, thus affectionately saluting and
comforting each other, and commending their souls into the hands of
God, they fell asleep in the Lord, and were burned.


WILLEM, MARITGEN, DIEUWERTGEN, AND MARITGEN JANS, A. D. 1550.

In the year 1550, there were apprehended at Leyden, in Holland, four
lambs of Christ, namely, a brother and three sisters, named Willem,
Maritgen, Dieuwertgen and Maritgen Jans, who, having frankly confessed
their faith, and no pain or suffering having power to cause them to
apostatize, were finally sentenced to death as heretics.

When they were brought forth, Willem said: “We suffer not as thieves
or murderers, but for the name of the Lord; therefore, O Lord, forgive
them that do this to us.”

Maritgen said: “Lord, strengthen us, who suffer for thy word, which few
are willing to do. I am not worthy to suffer for thy name; but, Lord,
thou shalt make me worthy.” Acts 5:41.

Dieuwertgen came forward singing, and then said: “Dear citizens, do
not avenge this; for it is done for the name of the Lord.” She further
said: “Lord, look upon us, who suffer for thy word; for our trust is in
thee alone.”

Maritgen Jans said: “This is the narrow way to salvation. O Lord,
receive my spirit. And you lords of the council, only consider what
great injury you are doing to your souls, in shedding innocent blood;
hence repent, like those of Nineveh; for we suffer not on account of
heresy or sedition; we seek not to contend, save with the sword of the
Spirit, which is the word of God.” Thereupon, commending their souls
into the hands of God, they offered up their sacrifice, presenting an
acceptable savor to God, for which they will hereafter not lose their
reward.


TEUNIS VAN HAUSTELRAED, A. D. 1550.

As this Teunis van Haustelraed was a zealous man in the fear of God,
and very diligent with the talent which the Lord had committed to him,
to get gain for the Lord, to bring many to the knowledge of the truth,
and to strengthen those who had received the truth, in the same; and as
he thus most faithfully oversaw and served the church of Christ, he was
finally apprehended, and imprisoned at Limmick, a city in the province
of Jueelick, where he had many a severe contest with many subtle and
shrewd spirits, and had to suffer and endure many torments for his
faith. The controversy was principally about infant baptism and the
sacrament, in which he did not agree with the papists. And as he could
not be overcome or moved by them, but adhered firmly to the truth, he
was finally condemned to be burned. They led him out of the city into
the open field, and there burned him to ashes, about the year 1550.

While he was yet in prison, he remembered his brethren and sisters with
a consolatory admonition, which he sent to them from prison; it reads
as follows:

“O God, grant that in my great suffering I may unceasingly press to
thee, and not fear any pain, or death. Yea, dear Lord, I beseech thee,
who art God over all things, that I may not be ensnared by whatever
may and will yet come upon me, which I shall suffer with Christ, unto
salvation; for I know that the crown of life is prepared for those who
persevere herein. Therefore, O ye pious, despair not, but earnestly
betake yourselves to your Captain Christ, for he can win the field;
and he shall come at the last day, in flaming fire, and hold a severe
judgment over all the ungodly. He shall then say to the sheep on his
right hand: ‘Come, inherit the kingdom of my Father, prepared for you
from the foundation of the world.’ Matt. 25:34. O, all ye Christians,
cast from you all that burdens you, and stand with your loins girt, and
watch for the Lord. Heb. 12:1; Luke 12:35.

“If you are righteous, become still more righteous; for, believe me,
you will need it all. O all ye members of Christ together, I beseech
you, wake up now, that you may not sleep when the bridegroom comes; for
then the wise will be admitted to salvation, but the foolish will be
shut out into eternal damnation. Matt. 25:10.

“The Lord, to whom belonged the talent entrusted to you, will come
again, and strictly inquire what each has gained. He shall then
commend the wise, saying: ‘Enter thou into the joy of thy Lord.’ But
the slothful shall be reproved for his wickedness, and committed to
torment. Matt. 25:26. O ye lambs of the Lord, feed now, that you may
become ready, so that you may not be unprepared when you are to come
to the wedding. Otherwise the king will say: ‘Friend, how earnest thou
in hither not having a wedding garment?’ Then the man, having no good
answer, shall be speechless. But the king will command him to be cast
into everlasting darkness. Matt. 22:13.

“Do not become buyers of lands, but rather sell, you that are bidden,
and give to the poor. Luke 14:18; Matt. 19:21. O dear brethren, have
compassion on the poor, and comfort and assist them. I have nearly
fought the fight, and my course will soon be finished; God grant that
I may keep the faith, and the crown of life will be prepared for me. 2
Tim. 4:8. O Lord, raise up faithful servants, and make them rulers over
thy household, that they may give them meat in due season. Matt. 24:45.
Pious Christians, I give you this as a brotherly adieu, for your good.
It has been written with a faithful heart, and I hope to seal it with
my blood.”


TIJS VAN LINDT, A. D. 1550.

Tijs van Lindt was a zealous and devout man, a resident of Remunde,
in Guelderland, and walked, according to the knowledge which God had
given him, devoutly in the fear of the Lord; he was especially gifted
with a sympathizing and merciful heart towards the poor and needy, so
that, through the manifold alms and assistance which he rendered to the
poor in general, he had a good report with many; for, with that which
God had given him, he comforted many in their distress. But as he had
forsaken popery with its idolatry, accepted the evangelical truth,
received the saving faith in Jesus Christ, repented of his sinful
life (abused in ignorance), been baptized upon his faith, and daily
sought to go on in the new and holy life, to the honor of God, the
edification of his neighbor, and the enlightenment of those who still
sat in blindness, in order thus to present his body a living sacrifice,
holy, acceptable unto God, the adversaries of the truth could not bear
it, and this pious man was reported and charged with heresy. He was
put into prison, where he had to endure many conflicts and assaults;
they assailed him severely with torments, that he should apostatize
from his faith. But as he notwithstanding all sufferings and torments
steadfastly adhered to his faith, he was finally condemned by virtue of
the imperial mandate, and burned to ashes.

Shortly after the burning of this pious witness of Jesus Christ, in
Remunde, the city itself took fire, and was almost entirely reduced to
ashes. How it was is not known, unless of its own accord. Many think
that it was a punishment for the innocent blood, which judgment we
leave to God.


PALMKEN PALMEN, A. D. 1550.

Palmken Palmen was a resident of Borren, near the bailiwick of Millen,
and was very zealous to live in the truth of the holy Gospel, and to
follow Christ his Lord in obedience, whom he had put on when he was
baptized upon his faith. But as the light is hated by darkness, and
there was at this time a severe persecution in the country, by certain
bloodthirsty authorities, instigated by the priests there, this good
man was often in great distress, and was finally imprisoned, in which
imprisonment he suffered much reproach and many assaults; and as he
immovably kept his faith in every fear and distress, he was finally
sentenced to be burned to ashes, which sentence, as appeared, he
received with gladness; for, when he was taken away from the house at
Borren, he joyfully kept singing a hymn until the last moment, that is,
as long as he had breath, while he was standing at the stake at which
he was burned to ashes; which took place between Sittert and Limmerich,
in the open field, where a gravestone still marks the place where he is
said to have died.


ELEVEN, AND THEN SEVEN, PUT TO DEATH IN THE BAILIWICK OF MILLEN AND
BORREN, A. D. 1550.

A short time previously there were seven brethren at one time, and
eleven at another, executed with the sword, in the bailiwick of Millen
and Borren, and thus bore testimony with their blood to the name of
Christ.


REMKEN RAMAECKERS, A. D. 1550.

There was also a pious and devout brother and fellow-member of the
church of Jesus Christ, named Remken Ramaeckers, burned for the
evangelical truth, near Sittert.


GERRIT VAN KEMPEN, A. D. 1550.

In like manner, Gerrit van Kempen was burned for the testimony of Jesus
Christ, at Wislen.


THREE BRETHREN AT ANTWERP, OF WHOM THE OLDEST WHO WAS SPOKESMAN WAS
NAMED JAN, A. D. 1550.

The malice of the priests was so great that they could not bear it,
that those who sought in quietness to serve God the Lord in simplicity
and sincerity should reside in Antwerp; but they so instigated the
Margrave, that rather than lose his office, he went about to apprehend
them, and having to this end sent out his servants, he arrested three
of them, which caused the priests great joy. The captive brethren, on
the other hand, also rejoiced that they were worthy to suffer for the
name of the Lord. They were sharply examined concerning their faith,
of which they made a good confession, with regard to baptism, and the
sacrament, as well as to other articles; and though greatly assailed
with subtlety by the priests, and the doctors of Louvain, they so
sagaciously defended themselves with the Scriptures, that the Margrave
himself declared that he had never heard so clear an exposition of the
Scriptures, and that if he were with them only two weeks they should
persuade him. Thereupon the brethren said: “Judge yourselves, whether
it is not the true faith and the truth for which we pledge our lives,
and from which we will not depart, but persevere therein to the praise
and the glory of the Lord, who did not forsake us, even when we were
sitting in darkness.” Heb. 10:28; Matt. 24:13; Heb. 13:5; Matt. 4:16.

Now when the doctors produced many Scriptures in a perverted and
wrong manner, the brethren said: “How dare you be so presumptuous
as to teach the way of the Lord so pervertedly?” One of the doctors
replied: “It is because we are not willing to be imprisoned and in fear
and tribulation with you; but in about seven or eight years I will
promulgate the truth aright, and make great gain by it.” “Poor man!”
said one of the brethren, “you trust in a vain hope, since you are sure
of neither evening nor morning, hour nor time,” which came true; for he
died shortly after. Luke 12:20. “Behold,” said they, “you acknowledge
yourselves, that we have committed no crime; why then will you take our
lives?” The council said: “The decree of the Emperor commands us to put
you to death.” “Take then,” said they, “the decree with you into the
judgment of the Lord, and see what it will avail you; indeed nothing.”

They were then sentenced, each to be burned at a stake. This sentence
did not terrify them; but they greatly rejoiced, and comforted each
other. The council said to the youngest: “Pray the Margrave, and he
will very probably release you.” “O no,” replied he, “I will suffer
with my brethren for the truth.” Thus they went together gladly and
boldly to the stakes, saying to one another; “We go in peace to the
peaceable house of God, there to obtain an everlasting habitation.”
They also prayed for the lords, that God would not lay this deed to
their charge, but enlighten them, that they might come to repentance.
Finally, standing at the stake, they cried out: “Heavenly Father,
receive our spirits into thy hands,” and thus they offered up their
sacrifice as true children of God.


ANTHONY VAN ASSELROYE, A. D. 1550.

The Lord Jesus said to Peter, who was not only a lamb of Jesus Christ,
but also a faithful shepherd, elder and overseer of the flock: “Verily,
verily, I say unto thee, When thou wast young, thou girdedst thyself
and walkedst whither thou wouldest: but when thou shalt be old, thou
shalt stretch forth thy hands, and another shall gird thee, and
carry thee whither thou wouldest not.” “This spake he,” says John,
“signifying by what death he should glorify God.” John 21:18,19. Here
no great bishopric, benefice, or yearly stipend is promised to the
high apostle Peter, by his master Christ Jesus, for this his faithful
service, which he should begin and carry out in watching and feeding
the sheep and lambs of the Lord; but much rather tribulation, bonds,
and the bitter death with which he should meet. John 16:33; 15:20.

But even as his Master entered through tribulation and suffering into
his glory, so it was his will, that his servants should follow his
footsteps. This was exemplified, about the year 1550, in the case of
one Anthony van Asselroye, a faithful follower of Christ and his chosen
apostle Peter. He also bowed his neck under the easy yoke of our Lord
Jesus, following him from the whole heart in the regeneration, so that
he was chosen by the church of God, to feed and pasture, like Peter,
the souls of the sheep of the Lord with the word of God; which he
faithfully did in that dark, perilous and bloody time, until he fell
into the hands of the blood-thirsty papists, who bound him, and carried
him whither he would not; for no chastening for the present seemeth to
be joyous to the flesh, but grievous. Heb. 12:11.

Thus this teacher and elder was compelled to tread the bloody
wine-press, and suffered and endured many torments from these
persecutors. And as he patiently passed through all this, and no
tyranny could move him to apostatize, he was condemned and put to
death, and thus torn and devoured by these ravening wolves, according
to the flesh, but in no wise according to the Spirit. But even as this
hero and soldier of Jesus Christ obediently followed Christ and his
faithful followers, in the faith and the regeneration, so he, at the
appearing of the Lord, shall sit with them upon twelve thrones, judging
the twelve tribes of Israel. Matt. 19:28. There he shall receive again,
in glorious immortality, like unto the glorious body of our Lord Jesus
Christ, the members which he delivered into bitter death, for the truth
and the name of the Lord, and shall live with him forever. Philip.
3:21; 1 Thess. 4:17.

Peter Bruynen, who was offered up at Antwerp, A. D. 1551, confesses
that he received Christian baptism upon his faith, by said Anthony van
Asselroye.


JOHN KNEL OR BUCHNER, AND ANNA CANTIANA, A. D. 1550.

In the year 1550, there were imprisoned in the city of London, in
England, two pious witnesses of Jesus, a man by the name of John Knel
or Buchner, and a woman named Anna Cantiana; who, among other things,
believed and confessed with Menno Simon and all true believers, that
the Son of God became man for our sakes, and that he did not receive
his humanity from Mary or any other source, but that the eternal Word,
or Son, became himself flesh or man. As the aforementioned could by no
means be brought to apostatize, but would firmly adhere to the truth
accepted, they, after suffering many torments, were condemned to death
at said place. John Knel was burned the second of May, A. D. 1550.
Anna Cantiana was also burned to ashes the same year. According to the
testimony of John Fox she was ever ready to render service to others
especially to those who were in bonds and imprisonment, with whom she
constantly was, to minister to them. And as these above mentioned
martyrs suffered all this for the testimony of Jesus, and not on
account of any crime, and steadfastly died for the truth, and were not
ashamed of Christ and his word; in this life, before men, he shall also
not be ashamed of them before his Father, but, out of grace, bestow
upon them and all the blessed, the kingdom prepared for them from the
beginning.

Concerning this, see preface to the old _Offerboeck_ of the year 1616,
letter J, other side.


JACQUES DOSIE AT LEEUWAERDEN.

At a certain time, which we have not been able precisely to ascertain,
a lad named Jacques Dosie, was imprisoned at Leeuwaerden, in Friesland,
for the truth of the holy Gospel. It is said that he was only about
fifteen years of age; but the wonder-working God, by the holy Spirit,
manifested his power through this little one, and perfected his praise
out of the mouth of this young child. Matthew 21:16; Ps. 8:2. For, on a
certain occasion, when the lord and lady of Friesland, with many nobles
and ladies, were assembled at Leeuwaerden, they summoned Jacques before
them, conversed with him, and examined him, whether he was contaminated
with any heresy. But the faithful God, according to his promise (Luke
21:14; Matt. 10:19; Mark 13:11; Luke 12:11), gave him a mouth and
wisdom, which they could in no wise resist or quench.

Thus it came, that after a few words the lord of Friesland went
his way, because the people were waiting for him; but the lady of
Friesland, moved to compassion, it seems, talked with him, asking him
why he, who was still so young, was thus severely imprisoned and bound.

Jacques answered: “This was done only because I believe in Christ,
adhere to him alone, and will in no wise forsake him.”

The lady asked him: “Do you not belong to the people who rebaptize
themselves, perpetrate so much evil in our country, make rebellion, run
together, and say that they are dispersed on account of the faith, and
boast of being the church of God, although they are a wicked set, and
cause great commotion among the people?”

_Jacques._ “My lady, I do not know any rebellious people, nor am I one
of their number; but we would much rather, according to the teachings
of the Scriptures, assist also our enemies, satisfy them, if they
hunger and thirst, with food and drink, and resist them in no wise with
revenge or violence.” Rom. 12:20,17; Matt. 5:39.

Another said: “It would be seen, if you only had the power.”

Jacques replied: “O no my lady, believe; if it were permitted among
us, to resist the evil with the carnal sword, know, that no seven men
should have brought me here, and I should have kept out of your hands,
for there would have been power to do it.”

_Lady._ “I know there are such sects, who are very wicked and kill the
people, and also have their goods and wives in common.”

_Jacques._ “O no, my lady, we are quite unjustly charged with these
wicked things, and occasion is thereby sought, to persecute us; but we
must suffer and endure all this with patience.” Matt. 5:11; Acts 21:38;
2 Tim. 2:3.

_Lady._ “Was it not your people, who with great dishonor took up arms
against the government at Amsterdam and Muenster?”

_Jacques._ “O no, my lady; for those people erred greatly; but we
regard it as a doctrine of the devil, to seek to resist the authorities
with the external sword and violence, and would much rather suffer
persecution and death from them, together with everything that is
inflicted upon us.” Rom. 13:1; 1 Pet. 2:13; Tit. 3:1.

_Lady._ “Nevertheless, it is imputed to you, and they who make uproar
do very wrong; however, I believe what you say concerning it.”

_Jacques._ “My lady, do we not read much of this character, how
wicked men spoke evil of the apostles themselves, and the whole band
of Christians, and, by many wicked things, sought to incite the
authorities to vengeance against them, though it was all falsehood?”
Acts 28:22; 24:5; Luke 2:34.

_Lady._ “Do you not believe that all are damned who are not baptized
according to your way?”

_Jacques._ “O no, my lady, for judgment with regard to this belongs
to God alone, who shall reward every one according to his works, as
is clearly evident in many places of the holy Scriptures. Moreover,
the water has not power to cleanse us from sin, as Peter says, but is
merely a sign of all obedience.” 1 Peter 3:21; Matt. 3:15.

_Lady._ “When you are baptized, tell me, can you still sin?”

_Jacques._ “Yes, my lady, for this appears very clearly from the words
of Paul; since we are still clothed in a weak and sinful body, and
sin in many things. Rom. 7:14,18; Gal. 5:17; Jas. 3:2. But we must
constantly crucify and mortify it, and not practice or fulfill the
works of the flesh; or the righteousness of God will condemn us to
eternal death.”

_Lady._ “Wherein do you still differ with the inquisitor, let me hear
once?”

_Jacques._ “My lady, because I will in no wise accept his doctrine,
unless he first clearly prove to me that it accords in every respect
with the word of God; otherwise he labors in vain; for my faith is
founded on the pure word of God alone. As regards the practice of
infant baptism, we contradict it with reason, since it is not a command
of God Almighty, but much rather the invention of men, seeing infants
have not the least knowledge or discernment of what is required or
comprised in baptism. But Christ in his love for such innocent ones has
promised them the kingdom of God through grace, without requiring any
of these conditions. Matthew 19:14; Mark 10:14; Matt. 18:3. My lady, I
find that popery is infected with many other errors besides this; for
they seek to make Christ come into the bread, or that the bread should
become changed into his flesh and blood; which we in no wise believe,
but regard as an exceedingly gross error and absurdity. But we believe
that Christ truly ascended to heaven, and sits on the right hand of his
Father. Mark 16:19; Luke 24:51; Acts 1:9. Thus we do not believe that
there is any salvation in their flour, mass, purgatory, or any of their
services for the dead, and all like human inventions, of which they
have a great number, and all of which are nowhere recognized in the
holy Scriptures, but excluded therefrom. Gal. 1:14; 1 Tim. 4:2. But, on
the contrary, we call upon God and seek our salvation in him, and not
in any creature, that we may not corrupt God’s own glory, and give it
to any of his creatures.” Jer. 13:16; Josh. 7:19.

The provincial having come, he began to speak, and said: “Will you not
believe in the sacrament, which Christ himself instituted?”

_Jacques._ “My lord, Paul says that the bread is broken in remembrance
of him, and that the cup of blessing is the communion of the blood of
Christ.” 1 Cor. 11:24; 10:16. Thus he ended his words.

_Lady._ “I consider this the worst thing in you, that you will not have
the children baptized; for all Germany and every kingdom regards your
doings as heresy.”

_Jacques._ “My lady, it is indeed true that we are everywhere despised,
and, like the apostolical band, evil spoken of in all the world; but
do not think that such shall therefore perish at the last day.” 1 Cor.
4:9; Matt. 5:11; 2 Pet. 2:2.

_Lady._ “My dear child, behold, I pray thee, come over to our side, and
repent, and you shall get out of this trouble, and I promise to procure
your release.”

_Jacques._ “My lady, I thank you very much for your affection and favor
towards me; but I will not change my faith, to please mortal man;
unless it be proven to me with the Scriptures, that I err; for I have
given myself entirely to God, to be his friend, and herein I hope to
live and die.” Galatians 1:10; Phil. 3:8; John 15:14.

_Lady._ “My son, behold this multitude of men; I have compassion for
you, and entreat you, repent of your baptism and do not remain so
obstinate; if you, so young a child, should die for this cause, it
would be a heavy cross for my heart; hence see that you are released,
and may go home.”

_Jacques._ “My lady, I can not see that there is any crime at all in
my baptism, seeing I herein have not followed my own, but the holy
institution of our Lord Jesus Christ; had I been able to find another,
better way to the kingdom of God, it would not have happened; for I was
inclined with my whole heart to seek the Lord my God.” Isaiah 56:6.

_Lady._ “Should they then all err, so many learned men that have been
before you; do you dare be so presumptuous as this?”

_Jacques._ “My lady, in Israel four hundred prophets were against the
single Micaiah, who alone spoke the truth, and was kept imprisoned on
bread and water; which King Ahab experienced in his distress, but too
late.” 1 Kings 22:27; 2 Chronicles 18:5.

The lady finally said: “I find many good things in you; but your
greatest error I consider to lie in your baptism, which does not seem
to me to be of God.”

In this manner she had him brought before her many times; but as he,
young in years, but old in the knowledge of Jesus Christ (Wis. 4:8;
1 Corinthians 14:20), had built his foundation upon the rock Jesus
Christ, he valiantly repelled all the subtle devices of Satan--whether
consisting in many severe threats, or in fair promises of the kingdom
of this world (Matt. 4:8)--with the sword of the Spirit, which is the
word of God; and as nothing could move him to forsake Christ, he was
condemned to death by the rulers of the darkness of this world (Eph.
6:12), and thus testified and confirmed the true faith of the truth
with his death and blood, and, through grace, obtained the crown of
everlasting glory.

Concerning this, see a hymn in the _Gulden Harp_, beginning: _Tot
Leeuwaerden op eenen dagh._


HANS VAN MONSTER, AND BARTEL, AND OLD JACOB, PUT TO DEATH IN THE CASTLE
OF BERCHEM, NEAR ANTWERP.

As it has from the beginning been abundantly heard and seen, that the
truth is envied and trampled upon by its enemies and haters, and that
its pious confessors have had to suffer from them in manifold ways; so,
among many other examples, it was verified, at a certain time after
Mary van Beckum and her sister had been offered up at Delden, in the
case of a faithful brother named Hans van Monster, who lay imprisoned
for the truth, in the castle of Berchem, near Antwerp. And since Jesus
very earnestly teaches and recommends to us the visiting of the sick
and imprisoned, in their tribulation (Matt. 25:36; Heb. 13:3), a
single man named Old Jacob, and another by the name of Bartel, moved by
the spirit and brotherly love, went from Antwerp to Berchem, to comfort
their brother, according to their ability, in his tribulation. When
they arrived there, the enemies watched them, supposing that old Jacob
was a teacher and elder; for at that time the blood-thirsty papists
had put a reward of three hundred guilders upon teachers, to be given
to any who should deliver them into the hands of the executioners; and
as old Jacob was very eloquent, and could defend himself very ably
with the word of God, they hoped to earn said money by him, in which,
however, they failed, as Jacob was no teacher. Nevertheless, they
kept them, and imprisoned them with their fellow-brother; and as they
together were built upon the immovable rock Christ Jesus, they remained
steadfast in all these tempests; and since no torment could induce them
to depart from the truth, they were together put to death in the castle
of Berchem, valiantly offering their lives for the truth, and are now
waiting with all the saints of God, the blessed resurrection unto
eternal life. Rev. 6:11; 1 Thess. 4:16.

In the beginning of the conversion of the beforementioned Bartel,
and another, named Gerrit, it occurred that these two young men were
present when Mary van Beckum and her sister were offered up in the
castle of Delden; and they testified that they heard Mary van Beckum
declare publicly before the people, when she was placed at the stake,
to be burned: “You shall see this stake at which I am to be burned
grow green, by which you may know that it is the truth for which we
here suffer and die.” These two young men, who heard this themselves,
some time afterwards went of their own accord to the stake, and saw it
flourish. Terrified thereby, they went together to Antwerp, to inquire
for such people; and having come to an elder by the name of Hendrick
van Aernem, and Jan Lubberts of B., they related the above to them.
Thereupon Hendrick van Aernem replied: “I would not dare repeat this
after you.” They said: “Should we not tell what we have heard and seen
ourselves?” Thus they adhered to their assertion concerning what had
occurred with regard to Mary van Beckum, and, accordingly, lent their
ears to the truth, repented, became converted, and united with the
church of God. Afterwards Gerrit went to Amsterdam, where he resided
until his death; but Bartel lost his life for the truth, as has been
heard.


TWO YOUNG GIRLS, ABOUT A. D. 1550.

[Illustration: TWO YOUNG GIRLS LED TO EXECUTION.]

About the year 1550, it happened in the bishopric of Bamberg, that two
young girls espoused and received Christ by faith, were baptized upon
their faith, according to the doctrine of Christ, and arising from
sin, sought to walk in newness of life with Christ. On this account
the antichristians sought to hinder them in this good resolution, and
to quench their good intention as much as lay in their power. They
therefore cast these two young lambs into prison, where they tortured
them with great severity, and sought also with other unchristian means
to cause them to apostatize; but as they were firmly built upon Christ,
they remained faithful and steadfast during the entire trial. Col.
2:7; Rev. 2:10. Hence, the authorities, who herein generally follow
the advice of the false prophets, condemned them to death; at which
they were joyful and undaunted. When they were led out to execution,
their persecutors, by way of reproach and mockery, placed wreaths of
straw upon their heads; whereupon one said to the other: “Since the
Lord Christ wore a crown of thorns for us, why should not we wear these
crowns of straw in honor of him? the faithful God shall for this place
a beautiful golden crown and glorious wreath upon our heads.” Thus
these two young branches armed themselves with patience, according to
the example of their Captain Jesus, remained faithful unto death, died
steadfastly, and obtained, through grace, the glorious crown with God
in heaven.

To these girls their adversaries accord the praise, that they died
quite undauntedly and steadfastly, and that they had the true
foundation and ground of the Christian faith in their Redeemer Christ
Jesus, whom they openly confessed, and called upon in their distress,
wherein they steadfastly died with a firm hope; so that doubts were
entertained among their adversaries, as to whether they themselves were
not in greater error before God, than these young girls, though they
were Anabaptists.

He that wishes may read, with regard to this account, Johannes Manlius,
printed at Frankfort, A. D. 1550.


A LAD OF FIFTEEN YEARS, A. D. 1550.

At the same time a lad of fifteen years was put to death, suffering it
with great steadfastness, at Leeuwaerden; whose faith is compared to
that of the aforementioned two young girls put to death at Bamberg. See
_Ondergang, page 1130, col. 1_.


OF A DECREE FOR THE INTRODUCTION OF THE INQUISITION, A. D. 1550.

It appears that at this time the bitterness of the Romish clergy
increased and broke forth more and more, against those who sought to
follow the evangelical doctrine of Jesus Christ; so that they prevailed
upon the Emperor, through decrees, to revive the inquisition over the
consciences of the inhabitants of the Netherlands, which for a time had
seemingly abated, and to introduce it with greater rigor than before;
which was accordingly done in the manner prescribed, which caused great
dissatisfaction and sorrow to the common people of said countries. In
regard to this, a certain author writes thus:

“Though many severe decrees had been published before at different
times, for the oppression of the evangelical believers, whereby
many thousands were miserably put to death for the faith, in the
Netherlands; yet the hatred and ill-will of the people increased to
an unwonted degree, in the year 1550, in consequence of the decree in
regard to the inquisition, issued by Emperor Charles V., at Brussels,
on the 29th of April; for thereby it was declared, that it was the
intention, from that time forth publicly to introduce the spiritual
inquisition, but to have the cruel and bloody mandates nevertheless
rigorously executed by the secular power.” _Chron. van den Ondergang,
page 1129, col. 1_, compared with _Eman. de Met., lib. 1_. _Pieter
Bor., lib. 1. Oorspronch der Nederlantsche Beroerten, old edition, fol.
5, 6._

_Further Observation._--Though the writer says in the sequel, that some
magistrates would not publish this decree concerning the inquisition,
and that some, by humble petitions to the Emperor, obtained a
mitigation; yet it had come so far, that actual means were secretly
employed to carry out this purpose, through the inquisitors; in
consequence of which, the minds of the people became the more agitated
and disaffected, so that many emigrated from the cities of Brabant,
particularly from West Flanders. _See the authors cited._


REYER DIRCKS, A BOATMAN, BURNT AFTER DREADFUL TORTURE, FOR THE
TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, IN HOLLAND, IN THE YEAR 1550.

At this time, also Reyer Dircks, a pious hero and valiant soldier,
of Jesus Christ, though of small repute in the eyes of the world,
who gained his livelihood with a little boat on the river Amstel,
enlisted under the bloody banner of his Savior, and united with the
cross-bearing church, contemptuously called Anabaptists. Having been
with them about three years, he virtually experienced that the kingdom
of heaven suffers violence, and that the violent take it by force;
inasmuch as he could not enter the spacious halls of the blessed palace
of God without pressing through the strait gate, so that his flesh, yea
the whole body, remained on the posts, and this in the fire, as food
for the birds and wild beasts.

He was imprisoned at Amsterdam, in Holland, and, though he was most
miserably tortured, he nevertheless refused to depart from his faith,
and the promise which he had made to God in baptism. He was then
condemned to death as a heretic, and very cruelly executed with flaming
fire.

The foregoing may be clearly seen from the following sentence, which
was read on the day of his death, in the court at Amsterdam, by the
ecclesiastical rulers.


_Sentence of Death of Ryer Dircks._

Whereas Ryer Dircks, boatman, citizen of this city, did, about three
years ago, embrace the doctrines, errors, sects, and heresies of
the Anabaptists, and is holding pernicious views with regard to the
sacraments of the holy church, contrary to the holy Christian faith,
the ordinances of the holy church, and the written laws and decrees of
his Imperial Majesty, our gracious lord, and, moreover, persists in his
errors and heresies, notwithstanding the instruction given him in the
true faith; therefore, my lords of the court, having heard the demand
made by my Lord the Bailiff, in the name of his Imperial Majesty,
concerning the aforementioned Ryer Dircks, as also his confession, and
having duly considered the circumstances of the case, condemn said Ryer
Dircks, pursuant to the aforesaid decrees, to be executed with fire by
the executioner; and, furthermore, declare his property confiscated
for the benefit of his Imperial Majesty, as Count of Holland, without
derogation and prejudice to the privileges of this city.

Thus pronounced, and committed to the executioner for execution, this
sixteenth day of August, A. D. 1550, in the presence of the Bailiff,
all the burgomasters, and all the judges, with the exception of Jan
Dunen.

Ryer Dircks was examined by torture the ninth of July, A. D. 1550.

Extracted from the book of criminal sentences, in the keeping of the
secretary of the city of Amsterdam.

  N. N.


A SMITH AT KOMEN, A. D. 1551.

In or about the year 1551, a smith was apprehended for the divine
truth, at Komen, in Flanders. He freely confessed his faith, and as
he would not depart from it, he was sentenced to death in two ways,
namely, if he recanted, he was to be executed with the sword; otherwise
to be burned alive. To this end, two-fold preparations were made; but
seeing the multitude, and fearing trouble, the authorities kept the
brother in prison. Hence, some climbed to the top of the prison and
broke through the roof, to see what was being done with the doomed
man. At last, one knocked at the door of the prison, desiring to
know whether the brother was alive or dead. Having been admitted, he
immediately returned with blood on his hand, which he showed to the
people, saying: “He is dead! He is dead!” The dead man was then brought
out on a ladder, with his head lying between his legs, and the ladder
placed upon the wall of the churchyard, where the priest made a long
speech (a sermon probably), saying among other things, that he had
renounced his heretical belief, and re-accepted the Roman church and
her saving faith; and “holding now a good resolution,” said he, “he
was instantly executed, lest he might fall back into his old error.”
But it was firmly believed that the priest slandered the dead man, and
this the more so, since after relating the sentence, he said that he
obstinately adhered to his previous confession. Thus God constrains the
wicked, in the telling of their lies, themselves, unawares, to reveal
the truth of the matter.


GILLIS AND ELIZABETH, A. D. 1551.

On the 21st of July, A. D. 1551, two pious Christians, a brother by the
name of Gillis, and a sister named Elizabeth, were sentenced to death
as heretics, pursuant to the imperial decree, at Ghent, in Flanders.
They were not led forth to death at the usual time, but at 1 o’clock
in the afternoon. Having ascended the scaffold, they prayed to God. In
the meantime, the executioner unlaced the gown of Elizabeth, which,
when she arose, fell down, so that she stood there in her shift and
linen trousers, which the executioner, by way of mockery, had made her
put on. Feeling greatly ashamed on this account, she immediately went
to the stake, and then said: “I thank thee, O Lord, that I am worthy
to suffer for thy name. I now stand at the touchstone, at which God’s
elect are tried. O Lord, strengthen me, and delay not.”

Gillis said: “Dear sister, be patient in your suffering, and comfort
yourself in God; he will not forsake you.”

“O dear brother,” said she, “I will never depart from him.”

Gillis then cried: “O Lord, forgive them their sins, who inflict death
upon me; for as they do not know thee, they know not what they do.”

Finally they cried out: “O heavenly Father, into thy hands we commend
our spirits.” And thus, through fire, they died a blessed death well
pleasing unto God.


JORIS, WOUTER, GRIETGEN AND NAENTGEN, IN THE YEAR 1551.

On account of the severe and great persecution which was carried on
everywhere in the Netherlands, against the true Christians, four pious
believers, among others, named Joris, Wouter, Grietgen and Naentgen,
fled, in the year 1551, from Lier in Brabant, to Ghent in Flanders.
They had not resided long in the latter place when they were betrayed
by a Judas, and brought prisoners from their houses to the castle of
the count, where they joyfully thanked God, and sang praises to him,
because they were counted worthy to suffer for his name. When assailed
by the monks and other sophists, they freely confessed their faith,
from which no subtlety could turn them; but they valiantly withstood,
with the truth, the seducers who sought to murder their souls, and were
then condemned to death by virtue of the imperial mandate, because they
had apostatized from the Roman church, contemned infant baptism, and
had been baptized upon faith. They were sentenced to be burned at the
stake without being strangled. They thanked the lords, and Grietgen
said: “My lords, save three stakes; we can all four die at one; for
we are spiritually of one mind.” Rom. 12:16. They were joyful in the
Lord, and thanked God greatly. Naentgen said: “This is the day for
which I have longed so much.” Eight monks then came, to torment them;
however, they did not accept their advice, but Grietgen said: “Take off
your long robes and teach yourselves, before you undertake to teach
others.” They were led to death like sheep to the slaughter, the monks
accompanying them, to whom they said: “Stay back; let us in peace, for
we know you well, and do not wish to hear you.”

Having ascended the scaffold, Joris said to the people: “Be it known
to you, that we do not die for theft, murder, or heresy.” At this the
monks became enraged, and contradicted it.

They then fell upon their knees, prayed to God, and arose and kissed
each other with the kiss of peace. But when they with glad countenances
addressed the people, the monks, to hinder them, went and stood before
them; but one of the people cried out: “You furious antichristians,
stand back, and let them speak.”

Wouter said: “Citizens of Ghent, we suffer not as heretics or
Lutherans, who hold in one hand a beer-mug, and a testament in the
other, thus dishonoring the word of God, and dealing in drunkenness;
but we die for the genuine truth.” The executioner then hung each
of them by a rope to a stake, but did not strangle them. They then
strengthened each other, saying: “Let us fight valiantly, for this is
our last pain; hereafter we shall rejoice with God in endless joy.”
Matt. 25:23. As they were hanging in pain, before the fire was kindled,
Joris fell through the rope, and Wouter cried: “O brother, be of good
cheer!” “O Lord!” exclaimed Joris, “in thee do I trust; strengthen my
faith.” Luke 17:5. The fire then commenced to burn, and they cried
out: “O God Father, into thy hands we commend our spirits.” Thus they
offered up their sacrifice according to the will of the Lord, and their
faith was tried like gold in the fire, and found good, and so accepted
of God.


CATHARINE BURNED AT THE STAKE, A. D. 1551.

Eight days after the sacrifice of the preceding persons, a woman named
Catharine was also sentenced to the fire. While yet in prison, she was
greatly tormented by the monks, in order to make her apostatize, but
she said: “I stand so firmly to my faith that for it, to the honor of
God, I will suffer myself to be burned at the stake. What would you do
for your faith? not much, I think. Hence repent, before you be brought
to shame.”

Having been sentenced to be burned alive, and on her way to death, she
was saluted by a brother. When she arrived on the scaffold, her hands
were untied at her request. She then knelt down, and prayed fervently
to God for strength, which he also gave her; for when she had arisen,
and was tied to the stake, she boldly said: “I am put to death for the
truth’s sake; whatever you are able to inflict upon me, I am freely
ready to suffer.” A seducer then came up, to comfort and strengthen
her, as he said, but she replied: “Be still, I am tired of your
tormenting; forbear comforting me, and comfort yourself; for he whose
name I suffer, shall now be my comfort.”

Thereupon, calling with a firm confidence upon God, she was burned
alive in the sight of all men, steadfastly offering up soul and body
to God, as a burnt sacrifice.


BROTHER JOHN BAIR, of LICHTENFELS, A. D. 1551.

In the year 1528, on the Wednesday after All-saints-day, Brother
John Bair of Lichtenfels, was apprehended for the faith and the
divine truth, and was confined for twenty-three years in a tower at
Bamberg, in Franconia, on account of his constancy, as is seen from
the following letter, written by him from there to the elders of the
church. It reads thus:

“Dear brethren, I have received the writing tablets and the account of
the doctrine and faith of our religion, as also six candles and pens;
but most important, the Bible, I did not receive, as is written in the
fore part of the tablets; but it is my request, that you will send it
to me, if it can still be found; for I would like to have it above all
things; if it can be according to the will of God; for I am sadly in
want of it, and suffer great hunger and thirst for the word of the Lord
these many long years. To God and his church I make this complaint;
the days of my miserable imprisonment are twenty years, wanting eight
weeks; the Wednesday after All-saints-day will be the anniversary. I,
John Bair of Lichtenfels, the most miserable of the miserable, and the
most forsaken of the forsaken, captive in Jesus Christ our Lord, again
make the complaint to God and his angels, and to all his laborers and
churches. Now, my most dearly beloved brethren and sisters in the Lord,
pray to God for me, that he will deliver me from this peril and great
distress, a distress which is unspeakable; this God knows, and I poor
man, and you know it with me. Adieu.”

Written at Bamberg, in a dark dungeon, in the year 1548.

After this writing, he remained in prison three years longer, that is,
twenty-three years in all; when, in the year 1551, he cheerfully fell
asleep in the Lord, in his prison, and obtained the martyr’s crown.


JEROME SEGERS, WITH HIS WIFE LIJSKEN DIRCKS, AND BIG HENRY, A. D. 1551.

In the year of our Lord 1551, Jerome Segers, with his wife Lijsken
Dircks, and Big Henry fell into the hands of the tyrants, for the
testimony of Jesus, at Antwerp in Brabant. They suffered many severe
torments and sharp examinations, but, through the grace of God,
endured them all. And as they, through faith, were so firmly bound
to their Captain Christ Jesus, that nothing could induce them to
apostatize, they brought Jerome Segers and Big Henry to the slaughter,
on the second day of September, A. D. 1551. Both, each at a stake,
surrendered their bodies in great steadfastness to God as a well
pleasing sacrifice. Lijsken Dircks, the wife of Jerome Segers, who
was pregnant, was (after her delivery) thrust into a bag early in the
morning, between three and four o’clock, and murderously thrown into
the Scheldt and drowned, before people were up. Nevertheless; there
were some that saw it, who testified to her firm and steadfast faith
unto death. They now rest together under the altar. Read the following
beautiful letters written by them, which attest their strong faith,
firm hope and ardent love to God and his holy truth.


A LETTER FROM JEROME SEGERS, WRITTEN IN THE PRISON AT ANTWERP, TO HIS
WIFE LIJSKEN, WHO WAS ALSO IMPRISONED THERE, A. D. 1551.

_Always fear God._

    In narrow prison walls I lay, well guarded and confined;
    Because for Christ I testified, sore troubles I did find;
    But it cometh from the Lord,
    Who to me doth strength afford.

Grace, peace, joy, gladness, consolation, a firm faith, and good
assurance, together with an ardent love to God, I wish to you, my most
beloved wife, Lijsken Dircks, whom I wedded before God and his holy
church, and thus took to wife, according to the command of the Lord;
may consolation, gladness and joy be increased and multiplied to you my
dear wife.

I earnestly pray the Lord, that he will comfort you, and remove from
you that which is too grievous. I well know, my chosen lamb, that you
are in great sorrow on my account; but lay aside all sorrow, and look
to Jesus the Captain and Finisher of our faith, and let us henceforth
walk in all righteousness and holiness, as children of peace, and let
us make good use of the time of grace, and consider what great mercy
the Lord has shown us. O my dear wife, remember how faithful a God we
serve; he will not let us be confounded. Remember how faithfully he
led the children of Israel with an outstretched arm, from Pharaoh’s
house of bondage, and out of Egypt, through the Red Sea, and remember
how they had to prepare themselves, before they could go out, and how
they did eat the paschal lamb with unleavened bread. They had to eat
the paschal lamb standing, and the unleavened bread which they had,
they bound up in their clothes, and began to go out to the wilderness.
And the angel of the Lord went before them, by day in a pillar of
cloud, and by night in a pillar of fire, and thus he gave them light.
But when they were closely pressed by Pharaoh and his host, the people
began to murmur against Moses; for they had not firm confidence in the
Lord, that he would lead them out. But the Lord told Moses, what he
would do, and how he would show his power on Pharaoh and his host; and
he commanded Moses, to take the rod and smite the sea; and when Moses
smote the sea, it dried up, and the waters were divided, and stood
like walls to the right and to the left, so that they went through the
sea on dry ground. Pharaoh followed with his host, and was drowned,
with all his lords and people; but Israel passed through unharmed, and
praised and thanked God, that he had delivered them from Pharaoh’s
house of bondage. But they were not yet in the promised land; they
came into the dreadful wilderness, where there was no bread. The bread
which they had brought from Egypt, was but a small quantity; it was the
unleavened dough which they had bound up in their clothes, when they
left Egypt. Then they were troubled, because they had nothing to eat;
but the Lord fed them with bread from heaven.

So also, my most beloved wife, we have not gained all, when we have
confessed the truth, separated ourselves from the world, and renounced
all lusts and desires; but we must also fight against the enemies,
that is, we must here contend against emperors and potentates, and the
princes of this world. We must suffer in this world; for Paul has said
that all that will live godly in Christ Jesus shall suffer persecution.
1 Tim. 3:12. We must overcome the world, sin, death and the devil,
not with external swords or spears, but with the sword of the Spirit,
which is the word of God, and with the shield of faith, wherewith we
shall be able to ward off all sharp and fiery darts of satan, and
with the helmet of salvation on our head, and with the breastplate of
righteousness, and our feet shod with the preparation of the gospel.
If we are thus strengthened with these weapons, we shall get through
the wilderness with Israel, and overcome and withstand all our enemies:
they shall be confounded, who fight against the truth. 2 Tim. 3:8. Now,
when the children of Israel were out of the wilderness--the dreadful
and horrible wilderness, where the serpents spewed fire,--after they
had been wandering forty years through it, had passed through so many
dangers, and taken so many cities and countries on this side of Jordan;
they nevertheless were not yet in possession of the promised land, for
they had not yet crossed the Jordan; however, the Lord showed Moses the
promised land from afar. O my dear wife, I have also seen the promised
land from afar; I hope soon to come into the beautiful city of which
John writes; which is greatly adorned; her foundations are twelve
precious stones, and her walls and streets are of pure and clear gold;
and the city has twelve gates, each gate of one pearl; and there is
no night there, for the Lord her God lightens her, Rev. 21. And the
Lord told Moses, that he should not lead the people into the promised
land; but Joshua brought them into it, and the Lord led them over
Jordan dry-shod, and commanded them to keep his commandments and laws,
and he should drive out their enemies from before them. But when they
transgressed his commandments and laws, the Lord delivered them into
the hands of their enemies, so that they were defeated by them. After
they had passed over Jordan, they still did not have the promised land,
which flowed with milk and honey; but they had to take it by sheer
force, destroy all their enemies, and burn the cities with fire. So
must also we take the promised land by force; for Christ says that the
kingdom of heaven suffers violence. Not until now have I known what it
is to contend; no one knows it better than he who has tried it, such is
the subtlety with which they come to seduce us.

Know, that I received your letter through my mother. I read it with
tears. I thank you, that you so affectionately comfort me thereby, and
I rejoiced when I heard that you are so well contented.

Let me inform you, my chosen and beloved wife Lijsken, that I have
been before the margrave. He had with him two Dominicans, two judges,
and the clerk of the criminal court. He asked me whether I had changed
my mind yet, and added that he had prevailed upon these two good men
or lords, to try and win my soul, if I would repent. I replied that I
would not forsake my faith, since it was the truth. They then asked
me what my faith was, I said to the monks: “Ask the Margrave, I have
confessed my faith to him; ask him.” They tormented me much, but I
would not tell them anything. They asked whence I knew that it was
the truth--whether God had spoken orally with me. When they could get
nothing else out of me, my confession was read, namely, that I had no
regard for the sacrament. I said: “No, it is nothing more than a god of
bread.” The priests were angry, because I thus despised their god. They
all wished to talk with me. I said: “I will not hear you, nor talk with
you; but let my brother come here to me, and I will talk with you, and
confess our faith.”

They then asked me whether I was not strong enough in my faith, since I
appealed to my brother.

I replied: “Yea, my faith is strong enough; but that you may not
pervert our words.”

They then said: “We shall not pervert your words.”

I said: “I know you and your roguery well.”

The Margrave said: “It shall be granted to you.”

I understood him to say, that he should bring a Bible with him.

The priests said that when the children are baptized, they then have
faith.

I laughed at it, and said: “Why then do you not go into Turkey, and
baptize the Turks; if thereby men become believers, as you say, they
would all become believers.”

They replied: “Though the Turks should be baptized, they would still
remain Turks.”

They importuned me greatly, to apostatize, and become a child of the
Roman church. And the Margrave and the judges felt such unrighteous
compassion for me, that they said: “If your life should be spared, and
you should repent and become a good child of the Roman church, I should
have good hopes of you; for you have been brought to this in your youth
and innocency. I well know by whom (he meant Jelis of Aix-la-Chapelle);
and because you descended from such good parents, and your mother is
almost dead with grief.”

I replied: “Though the door should stand open, and you should say: Go,
only say: I am sorry; I should not go; for I well know that I hold the
truth.”

The Margrave then said: “I shall cause you to be burnt alive, if you
will not hear.” I laughed again, and said: “All that you inflict upon
me for my faith, I will willingly suffer.” He said: “His wife is the
greatest heretic in the city.”

I cannot thank the Lord enough for all the great strength and power
which he gives me in this distress. I perceive now, that the Lord
is with us; for he helps us so faithfully out of all distress (Psalm
91:15); he is such a faithful Captain, he gives his servants such
courage and strengthens them, that they are not afraid (Job 5:22); they
neither fear nor tremble, because of the great love which they have to
their heavenly Father: for Paul says: “Who shall separate us from the
love of God? shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril or sword? As it is written, For thy sake we are
killed all the day long; we are accounted as sheep for the slaughter.
Nay, in all these things we are more than conquerors through him that
loved us. For I am persuaded, that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our Lord.”
Rom. 8:35–39.

Therefore, my most beloved wife Lijsken, redeem the time; be patient
in tribulation, continue instant in prayer, and look constantly to the
beautiful promises that are promised us everywhere, if we persevere
unto the end. And let us guard well the treasure; for we have this
treasure in earthen vessels (2 Cor. 4:7), and cannot conceal it; it
breaks out everywhere; it is far too precious to be hid. We rejoice
greatly in this treasure, which treasure is our faith, hope, and love;
and these will not leave us destitute, even though they put us singly
into dark dungeons, separated from one another. The treasure is of such
a nature that it will not be hid; one calls to the other, and so pours
out his treasure, that it may be seen. We are so cheerful, eternal
praise and thanks be to the Lord! we call, we sing with each other,
we have such joy in comforting and strengthening each other; the Lord
gives us such strength and power, that we cannot thank him sufficiently
for the great grace which he shows us. Mal. 3:16. “For which cause
we faint not; but though our outward man perish, yet the inward man
is renewed day by day. For our light affliction, which is but for a
moment, worketh for us a far more exceeding and eternal weight of
glory; while we look not at the things which are seen, but at the
things which are not seen.” 2 Cor. 4:16–18.

Hence, my dear wife, cease not to serve the Lord thy God with the whole
heart, and to follow his footsteps; “For we know that, if our earthly
house of this tabernacle were dissolved, we have a building of God,
a house not made with hands, eternal in the heavens. For in this we
groan, earnestly desiring to be clothed upon with our house which is
from heaven ... not for that we would be unclothed, but clothed upon
... for whilst we are at home in the body, we are absent from the
Lord.” Mark 12:30; 1 Pet. 2:21; 2 Cor. 5:1,2,4,6.

Therefore, my dear wife, give diligence that you pass the time of your
sojourning here in fear and trembling (1 Pet. 1:17); not with such fear
and trembling as that we should fear the world, and tremble before it,
because they rage so against us; but we are to fear and tremble before
the Lord, so that we shall keep his commandments and statutes, and
thus pass the time of our sojourning here in the fear of the Lord,
and receive the end of our faith, even the salvation of our souls;
then shall we rejoice forever with the Lord, and go to meet him in the
resurrection of the dead. Is. 51:11; Philip. 3:11. Therefore do not
fear the world; for the very hairs of your head are all numbered; they
have no power, except it be given them from above. Matt. 10:30; John
19:11. And Christ says: Be not afraid of them that kill the body; but
fear him, who after he has killed the body has power to cast the soul
into hell; there shall be weeping and gnashing of teeth, and their
worm shall not die, and they shall have no rest day nor night. Luke
13:28; Is. 66:24; Rev. 14:11. May the Almighty, eternal and strong God
so strengthen and comfort you with his blessed word, that you will
remain faithful unto the end, and you shall also come under the altar
to all the dear children of God, where all tears shall be wiped from
our eyes. Rev. 2:10; 6:9; 21:4. There all tribulation will have an
end, and there shall our vile body be glorified, and be like unto the
image of his glory. Philip. 3:21. Then shall our weeping be turned into
laughter, and our sorrow into joy (John 16:20); then shall we, who for
a little while have been despised and rejected, yea, persecuted and
dispersed, and put to death with great ignominy, pain and reproach,
for the testimony of Jesus Christ, triumph forever, and live eternally
with the Lord. We shall be clothed with white robes, as John testifies
in his Revelation concerning the souls of them that were slain for
the word of God, and for the testimony which they held. And they lay
under the altar, and they cried with a loud voice, saying, “How long, O
Lord, holy and true, dost thou not judge and avenge our blood on them
that dwell on the earth? And white robes were given unto every one of
them; and it was said unto them, that they should rest yet for a little
season, until their fellow servants also and their brethren, that
should be killed as they were, should be fulfilled.” Rev. 7:9; 20:4;
6:9–11.

O what a glorious people shall we be, when we shall be with that great
multitude of which Esdras writes, and John in his Revelation, says:
“I beheld, and, lo, a great multitude, which no man could number, of
all nations, and kindreds, and people, and tongues, stood before the
throne, and before the Lamb, clothed with white robes, and palms in
their hands; and cried with a loud voice, saying, Salvation to our
God which sitteth upon the throne, and unto the Lamb. These are they
which came out of great tribulation, and have washed their robes and
made them white in the blood of the Lamb. Therefore are they before
the throne of God, and serve him day and night in his temple: and he
that sitteth on the throne shall dwell among them. They shall hunger
no more, neither thirst any more, neither shall the sun light on them,
nor any heat. For the Lamb which is in the midst of the throne shall
feed them, and shall lead them unto living fountains of waters: and God
shall wipe away all tears from their eyes.” Rev. 7:9,10, 14–17. Esdras
also declares of the same multitude: “that they stood upon mount Sion,
and were clothed in white, and that in the midst of them stood one
taller than all the rest, who gave palms into the hands of every one,
and set crowns upon every one of their heads.” 2 Esdras 2:42,43,46.
And John says: “I saw as it were a sea of glass mingled with fire; and
them that had gotten the victory over the beast, and over his image,
and over his mark, and over the number of his name, stand on the sea of
glass, having the harps of God. And they sing the song of Moses, the
servant of God, and the song of the Lamb.” Rev. 15:2,3. Behold, my dear
wife, what glorious promises we everywhere find, which God will give
to all his dear and true children who here faithfully adhere to him,
who have ended their lives to the praise of the Lord, and washed their
robes, and made them white in the blood of the Lamb. 1 Cor. 2:9.

O my dearly beloved wife, I cannot thank the Lord enough for all his
great goodness shown to me; he gives me such strength and power that
I cannot express it. O, now I experience that the Lord is a faithful
helper in time of need; he does not forsake those that trust in him,
for he that trusts in the Lord shall not be confounded. Isaiah 45:17;
Rom. 9:33. He will keep us as the apple of his eye; he will deliver us
from all the power of the devil, and the tyranny of this world; yea, he
will keep us, that we shall not go into hell, if we remain faithful to
him unto the end; for Christ says: “He that shall endure unto the end,
the same shall be saved.” Matt. 24:13.

O my dearly beloved wife, continue faithful to the Lord unto death; for
the crown is not at the beginning, nor in the middle, but at the end.
If you continue faithful to the Lord, he will not forsake you; he will
give you the crown of eternal life, and lead you into his kingdom. Jas.
1:12. He will crown you with glory and honor; and will wipe away all
tears from your eyes.

Dear Lijsken, if he will wipe away all tears, tears must here first be
shed. Matt. 5:4. He will heal us from our sufferings; hence we must
first suffer in this world. Yea, we must fight and contend against
ferocious lions, dragons, and bears (Ps. 91:13), yea, against the
wicked and perverse generations of vipers (Matt. 3:7) and serpent
rulers, and against the subtle serpents of this world, and the wicked
seed of Cain; for Paul says that we wrestle not against flesh and
blood, but against the rulers of darkness, and the principalities and
powers of this world, yea, against the spirits that work in the air,
which is the old serpent and Satan (Rev. 20:2), who, as Peter says,
walks about as a roaring lion, seeking whom he may devour. 1 Pet. 5:8.
Therefore defend yourself diligently, with prayer and supplication to
the Lord, and hold fast to the doctrine of Jesus Christ our Savior,
that you may receive the end of your faith, even the salvation of your
soul. Fight with Paul the good fight. Herewith I commend you, my dearly
beloved wife and sister, to the Almighty, eternal and strong God, and
to the word of his rich grace, that you may be able to stand against
all the gates of hell. Amen.


A LETTER FROM JEROME SEGERS TO THE BRETHREN AND SISTERS.

The eternal joy, peace and grace of God the Father; and the
unfathomable mercy, favor, and love of the Son, our Lord Jesus Christ,
who has been sent through grace, by God the Father, to the salvation of
all those that are born again with him, through his imperishable word
or gospel, and do his will; and the deep and unspeakable consolation,
power, strength, and communion of the Holy Ghost, who is sent by both
from heaven, to the everlasting consolation, joy, and gladness of all
true, penitent and obedient children of God, who have amended their
life, and thus have risen with Christ, through his gospel, into newness
of life. May this only God strengthen you all in his eternal truth,
and uphold you with the mighty word of his grace in all righteousness,
holiness and truth unto the end, and keep your understanding, and your
hearts and minds in Christ Jesus. To him be praise, honor, glory,
might, power, and strength forever and ever. Amen.

My dearly beloved and chosen brethren and sisters, and all lovers of
the unfeigned and eternal truth, I wish you the true, penitent faith,
which works by love, and avails before God, and a pure, chaste and
holy conversation and walk in the fear of God, and an ardent love to
God our heavenly Father, and your neighbor, and to his eternal, clear
and unchangeable truth. And I pray the Lord for you day and night
without ceasing, that he will open the eyes of your understanding,
and enlighten your hearts with knowledge, that you may know that it
is the truth, and that he will strengthen you with his divine word,
and confirm you in the faith, that you may walk in this truth, in all
humility and meekness, being a light to all men, and may continue
steadfast unto the end. I also pray the Lord, that he will keep you
from all ravening wolves, that have gone out from us, and will yet
rise up among you, who will not spare the flock, and from all false,
heretical and satanic teachers, who rise up under the name of Christ,
and come forth in a semblance of holiness, as though they were sent by
Christ, while they have proceeded from and are sent by the devil. Acts
20:29; 2 Cor. 11:15.

Therefore, my dear brethren, be vigilant, watch and pray; for it is
very necessary; and remember after my departure, that I warned you
from prison against false prophets. Thus, with the help of God, I have
briefly written to you, and with Peter exhorted you, well knowing
that shortly I must put off my mortal clothing and sleep with my
brethren and sisters in Christ. Though you are yourselves taught and
strengthened in this present truth, I nevertheless deem it profitable
to admonish you yet a little more, if haply thereby some one may be
bettered, edified and strengthened, the name of the Lord be praised and
thanked, and I be remembered, how I have been an example unto you in
that which the Lord gave me, and have walked among you in all humility.
Tit. 2:7.

Hence I admonish you now, my dearly beloved brethren and sisters in
the Lord, and beseech you with Paul, by the mercies of God, that you
present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service. And be not conformed to this evil,
wicked and perverse world, but be ye transformed by the renewing of
your mind, that you may prove what is that good, and acceptable, and
perfect will of God. Rom. 12:1,2; Eph. 5:17.

O my dear brethren, I earnestly beseech you, that you will all amend
your lives, and forsake the world and its lusts, and will look to the
life of Christ, how he walked before us; for John says: “He that would
boast of Christ ought himself also so to walk, even as he walked.” 1
John 2:6.

Behold, my dear friends, it is not enough that we are baptized in the
name of Christ, that we are called brethren or sisters of Christ, and
bear the name of Christians. O no, all this cannot save; for John says:
“Little children, let no man deceive you: he that doeth righteousness
is righteous. He that committeth sin is of the devil. In this the
children of God are manifest, and the children of the devil.” John
3:7,8,10. And Christ says: “Ye are my friends, if ye do whatsoever I
command you.” John 15:14. Again: “If a man love me, he will keep my
words and commandments; and he that hath my commandments and keepeth
them, he it is that loveth me.” John 14:23,21. For John says: “He that
saith he loveth God, and keepeth not his commandments, is a liar, and
the truth is not in him.” 1 John 2:4. And you know that a liar has no
part in the kingdom of God. Rev. 21:8. Therefore, be not Christians
with the mouth, nor with the tongue, but in deed and in truth. 1 John
3:18. For it is utterly in vain to bear the name of Christ, so long
as we are not conformed to him in word, work and thought; for Paul
says: “Whom he did foreknow, he also did predestinate to be conformed
to the image of his Son, that he might be the first-born among many
brethren.” Rom. 8:29. If he then has called and predestinated you, use
diligence that you become conformed to him, so that you may be found
true Christians in deed when you come into the tribulation in which we
now are; for though we are in it now, to-morrow you may also be in it.
Therefore watch and pray; for you know neither the day nor the hour;
and be diligent to please the Lord; for we must all appear before the
judgment seat of Christ; that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad. 1
Thess. 4:1; 2 Cor. 5:10.

Now, as the Lord is to be feared, I counsel and humbly beseech you, to
conform your life to the gospel. For, to bear the name of a Christian,
and to be called a brother, avails nothing; but the fulfilling of the
commandments of God alone; for I have seen many among us who boast of
being Christians, who love Christ with the tongue, but with the deed
forsake him (Tit. 1:16), which is greatly to be deplored; for they are
like counterfeit money, which from the outside seems to be good gold;
but, when brought to the touch-stone, or to the fire, it is nothing
but copper within. Thus they walk among the pious, as though they were
true Christians; but when the Lord begins to try them in tribulation,
it is seen that all is built upon the sand, and that they love their
belly more than Christ, as appears now in the case of those that are in
bonds with us; for so long they allowed themselves to be called pious
brethren, but now they talk differently. Matt. 13:21; 7:26; Rom. 16:18.

Therefore, my dearly beloved brethren and sisters in the Lord, all who
desire to offer up an acceptable sacrifice to the Lord, take us for
an example (Jas. 5:10) and be followers of us, and be no longer so
slothful or lukewarm in love; so that, when you are also imprisoned,
you will not sorrow because you did not lead a better life; for with
this the devil tempts us night and day. Hence I warn you, out of
brotherly love, to take heed to yourselves while you have time; for
Paul says: “The grace of God that bringeth salvation hath appeared to
all men, teaching us that, denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present world,
looking for that blessed hope, and the glorious appearing of the great
God and our Savior Jesus Christ; who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar people,
zealous of good works.” Tit. 2:11–14; Eph. 5:2.

Behold, my dear friends, such a people Christ has chosen, who are not
vain or light-minded, but who, by patient continuance in well-doing,
seek for eternal life; hereunto he has called and chosen us, that we
should be holy and without blame before him in love; for such a holy
church he has chosen, which has not spot or wrinkle, but that should
walk holily and unblamably before him in love. Rom. 2:7; Eph. 1:4;
5:27. Therefore be holy in all your conversation; since it is written:
“Ye shall be holy, for I am holy.” Lev. 11:45. O see my dear brethren,
it is time for you to take heed; for the axe is now laid at the root
of the trees; every tree which bringeth not forth good fruit shall be
hewn down, and cast into the fire. Matt. 3:10. “For not every one that
saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but
he that doeth the will of my Father which is in heaven.” Matt. 7:21.
For, being dead unto sin, and purified by the knowledge of the truth,
you must not be empty, lest the devil take with him the seven spirits
and return into you, and the last state be worse than the first.” Rom.
6:11; Matt. 12:45.

“Let not sin reign therefore in your mortal body, that ye should obey
it in the lusts thereof. Neither yield ye your members as instruments
of unrighteousness unto sin; but yield yourselves unto God, as those
that are alive from the dead, and your members as instruments of
righteousness unto God;” and “pray that your flight be not in the
winter, neither on the Sabbath day;” and be not found in darkness, dear
brethren, lest that “day should overtake you as a thief.” Rom. 6:12,13;
Matt. 24:20; 1 Thess. 5:4. For if ye do so, ye shall be children of
light and of the day; for they are not the children of God, who boast
of the faith, but do not fulfill it with the works, for Christ says:
“If ye know these things, happy are ye if ye do them.” John 13:17. For
he that knows it, and does it not, is likened unto a fool; and the
servant that knows the will of his lord, and does it not, shall be
beaten with many stripes. Matt. 7:26; Luke 12:47. But those who believe
with the heart, and do as they believe, are the true children of God,
and shall also be accounted believers in the kingdom of heaven. Hence I
counsel you, and beseech you with Peter, that, giving all diligence you
add to your faith, virtue; and to virtue, knowledge; and to knowledge,
temperance; and to temperance, patience; and to patience, godliness;
and to godliness, brotherly kindness; and to brotherly kindness,
charity. For if these things be in you, and abound, they make you that
ye shall neither be barren nor unfruitful in the knowledge of our Lord
Jesus Christ; but an entrance shall be ministered unto you abundantly
into everlasting life. But he that lacketh these things is blind, and
cannot see afar off, and hath forgotten that he was purged from his old
sins. 2 Pet. 1:5–8,11,9. Therefore, purify your souls in obeying the
truth, in true, unfeigned love of the brethren, and love one another
with a pure heart fervently: being born again, not of corruptible seed,
but of incorruptible, by the word of God, which liveth and abideth
forever. 1 Pet. 1:22,23. Gird up the loins of your mind, be sober and
place all your hope in God; have fervent love among yourselves, and
be of one mind; mind not high things, but condescend to men of low
estate; let no corrupt communication proceed out of your mouth nor
spend your time in vain conversation, which increases only unto more
ungodliness; but speak that which is good to the use of edifying that
it may minister grace unto the hearers: let your speech be always
with grace, seasoned with salt (Col. 4:6); for Peter says: “If any
man speak, let him speak as the oracles of God;” (1 Pet. 4:11) that
you may be an example unto all men; for Christ says: “Ye are the salt
of the earth; but if the salt have lost his savor, it is thenceforth
good for nothing, but to be cast out, and to be trodden under foot of
men.... Neither do men light a candle, and put it under a bushel, but
on a candlestick, and it giveth light unto all that are in the house.”
“Ye are the light of the world.” “Let your light so shine before men,
that they may see your good works, and glorify your Father which is in
heaven.” Matt. 5:13,15,14,16. And Peter says: Have your conversation
honest among the Gentiles; that, whereas they speak evil of you, as
of evil doers, they may be ashamed that falsely accuse your good
conversation in the fear of God. 1 Pet. 2:12, 3:16.

He further says: “He that will love life, and see good days, let him
refrain his tongue from evil, and his lips that they speak no guile:
let him eschew evil, and do good; let him seek peace and ensue it. For
the eyes of the Lord are over the righteous, and his ears are open
unto their prayers: but the face of the Lord is against them that do
evil.” 1 Pet. 3:10–12. Hence, take good heed, that the angry face of
the Lord do not look down upon you; for in the last day the ungodly
shall exclaim: “O ye hills and mountains, fall upon us, and cover us,
that we may not see the angry face of him that sitteth on the throne.”
Hos. 10:8; Rev. 6:16. And Christ says: “Except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven.” Matt. 5:20. Again, except ye be
converted, and become as little children, ye shall not enter into the
kingdom of heaven.” Matt. 18:3.

See, my dear brethren and sisters, if you are not thus humble, give
diligence that you become so; for Christ’s words are no lies; he says:
“Many will say to me in that day, Lord, Lord, have we not eaten and
drunk in thy presence? and in thy name have cast out devils? But then
will I profess unto them, I never knew you: depart from me, ye that
work iniquity.” Matt. 7:22,23; Luke 13:26. And Paul says: He that
lives after the flesh, shall die. Rom. 8:13. O friends, there is a
great number of you, that are like unto asses and mules, which are so
lazy that they have to be urged on with blows and kicks. O this is not
walking according to love. Lift up the hands that hang down, and the
feeble knees; you have slept long enough, for Paul says: “Awake thou
that sleepest, and arise from the dead, and Christ shall give thee
light!” Heb. 12:12; Eph. 5:14. “If ye then be risen with Christ, seek
those things which are above, where Christ sitteth on the right hand of
God. Set your affections on things above, not on things on the earth.”
Col. 3:1,2.

O, my dear brothers and sisters in the Lord, be followers of God, as
chosen children; and walk in love, as he also hath loved us and hath
given himself an offering and sacrifice to God for a sweet-smelling
savor. But fornication, and all uncleanness, or covetousness, let it
not be once named among you, as becometh saints; neither filthiness,
nor foolish talking, nor jesting, which are not convenient, but rather
giving of thanks. For this ye know, that no whoremonger, nor unclean
person, nor covetous man, who is an idolater, hath any inheritance
in the kingdom of Christ and of God. Be ye not therefore partakers
with them. For ye were sometime darkness, but now are ye light in the
Lord: walk as children of light; for the fruit of the Spirit is in
all goodness and righteousness and truth. And have no fellowship with
the unfruitful works of darkness, but rather reprove them. Ephesians
5:1–5,7–9,11. I therefore admonish you, as fellow helpers, for the Lord
says: I have heard thee in a time accepted, and in a day of salvation
have I succored thee: behold, now is the accepted time; behold, now
is the day of salvation. Let us give no offense in anything, that the
ministry be not blamed; but in all things approve ourselves as the
ministers of God, in much patience, in afflictions, in necessities, in
distresses, in stripes, in imprisonments, in tumults, in nakedness, in
perils, under the sword; by pureness, by knowledge, by long suffering,
by kindness, by the Holy Ghost, by love unfeigned, by the word of
truth, by the power of God, by honor and dishonor, by evil report and
good report, as deceivers, and yet true; as unknown, and yet well
known; as dying and, behold, we live; as chastened and not killed; as
poor, yet making many rich; as having nothing, and yet possessing all
things. 2 Cor. 6:1–10; 11; 26,27.

My dear friends, my mouth is open unto you, out of brotherly love,
and I humbly beseech you, let this mind be in you, which was also in
Christ Jesus, showing such love with the deed among yourselves; for
this is the message that ye heard from the beginning, that ye should
love one another; for he that loveth not, abideth in death. But whoso
hath this world’s good, and seeth his brother have need, and shutteth
up his bowels of compassion from him, how dwelleth the love of God in
him? My dear brethren and sisters in the Lord, let us no longer love
in tongue, but in deed and in truth. 2 Corinthians 6:11; Philip. 2:5;
1 John 3:11,14,17,18; 4:8. Always remember the poor, and let each
give according to his ability, with joy; for God loveth a cheerful
giver, and Paul says: “He that sheweth mercy, let him do it with
cheerfulness.” Tobit 4:7; 2 Cor. 9:6; Rom. 12:8. For, consider once,
whether, if you were as fervent in love, as you have been in the world,
you would not as easily know to find two or three stivers to give to
the poor, as you found them for drinking or gambling purposes? Not my
dear friends, that I would burden or oppress you, only that each show
his love herein, according to his weak ability; for you cannot take
your possessions with you. You may take me for an example; for they
have taken everything, yea, all the money we had, and asked us yet
whether we did not have more.

It is therefore far better, that you help the poor with it, than that
the lord[251] have it, and if you are willing to give your life for
your brother, how much more ought you to assist him with your temporal
goods! that it be as it is written: “They that gathered much had
nothing over, and they that gathered little had no lack.” 1 John 3:16;
Jas. 2:16; Ex. 16:18: And see to it also, that all be done honestly,
that it be as a matter of bounty, and not as of covetousness, and that
the offering be acceptable unto the Lord. For the administration of
this service not only supplieth the want of the saints, but aboundeth
also in many thanksgivings to God. 2 Cor. 9:5,12. Hence give diligence,
to show your love herein, that the Lord may be glorified and thanked
thereby, and that you may approve yourselves in all things as ministers
of God. 1 Pet. 4:11. Read what Paul says to the Corinthians; he will
teach you how to conduct yourselves herein; and I humbly beseech you,
that when you have read it, you will also act according to it; for it
is necessary.

  [251] The worldly ruler.

Furthermore, I beseech all of you young married people, that you live
together in all humility, simplicity and harmony. Young wives, submit
yourselves unto your husbands, in the fear of God: and you, young men,
love your wives as your own selves; support and bear them with all
humility and kindness, and affectionately admonish and instruct them
with the word of the Lord; for you know neither the day nor the hour
when the Lord shall separate you. 1 Pet. 3:1; Eph. 5:22; Matt. 25:13.
Take me and my wife for an example,--how soon the Lord separated us, to
his glory. Hence, live together in all humility, so long as the Lord
permits you to be together: for your time is short here, seeing the
Lord delights to have his chosen with him. Job 14:1. And furthermore,
I beseech you, my dear brethren, that you also give diligence to get
usury (Matt. 25:27); for I trust in the Lord, that through seeing and
hearing this, many shall yet turn to the truth, and I will also do my
best with those who come here to see me. And gather the poor, scattered
flock, for which I am greatly concerned; for they scarcely know where
to go or dwell, and are in greater distress than we here. Acts 8:1–4.
But be of good cheer, my dear brethren and sisters in the Lord; though
we enjoy more freedom than you, be patient in your persecution; you
shall not have gone over the cities of Israel, till the Lord shall
deliver you. Matt. 10:23. Be diligent, therefore, in assembling
together, and in comforting and admonishing one another with the word
of the Lord, that love may not wax cold among you. Matt. 24:12.

Thus, admonish and instruct one another in the love of God: and I
beseech you, not to forget us in your prayers, and now and then to
write a letter to my wife, to comfort her, since she will be confined
a long time yet. I would further tell you, that I am in great joy, and
cannot sufficiently praise and thank my Lord day and night, for his
great love shown us, in that he has made both of us worthy to suffer
for his name; and for the power and strength he shows in us, and for
his promises given us; for this is the hour for which I so long prayed
the Lord, not considering myself good enough, that I should be worthy
to suffer for his name. Therefore I am so rejoiced, because my hour is
come, that I shall be delivered from this flesh.

Thus strengthen yourselves in the love of God, looking for the mercy of
our Lord Jesus Christ unto eternal life. Now unto him that is able to
keep you from falling, and to present you faultless before the presence
of his glory with exceeding joy, to the only wise God our Savior, be
glory and majesty, dominion and power, both now and ever. Amen. Greet
one another with a holy kiss of peace. Jude 21,24,25; 1 Cor. 16:20.

Let all the friends hear this letter; for I have written to you out of
brotherly love, and am sorry that I can write to you no more. I commend
you all to the Lord. Salute G. S. H. D. in the Lord--whom I sincerely
love,--and also all brethren and sisters in the Lord. Receive this
brief admonition in good part (Heb. 13:22); for my spirit impelled me
to admonish you a little.

Written in prison, by me,

  JEROME SEGERS.


A LETTER FROM JEROME SEGERS, WRITTEN TO HIS WIFE LIJSKEN DIRCKS.

The grace and mercy of God the Father, the loving kindness and love
of the Son, and the communion and peace of the Holy Ghost, who is
sent us by the Father, through the name of the Lord Jesus Christ, for
the consolation and joy of all true and faithful children of God, and
by whom we are impelled, taught and led; the same keep your hearts,
understanding and mind in Christ Jesus, to the praise and glory of the
Father, to the salvation of your afflicted soul, and to the edification
of all brethren and sisters that fear and love the Lord; to this only
wise God, be glory, honor, power and strength, for ever and ever. Amen.

I wish to you, my dear wife, a true, genuine, godly love, a true,
unfeigned, penitent faith, which works by love, a firm hope and
confidence in God, and a firm steadfastness in your faith towards God
the Father, and the Lord Jesus Christ. To him I commend you, and to the
word of his grace; and since I cannot converse orally with you, my dear
wife Lijsken, I have, with the help of God, written to you a little
from the word of the Lord; for though we are absent from each other in
the flesh, yet are we present in the Spirit; for I remember you day and
night in my prayers, beseeching the Lord to strengthen you with his
Spirit of truth, since I well know that you will have much conflict
yet, before you will be released; and I also know that you will be
greatly tempted by the cunning foxes and ravening wolves, yea, which
are much more lions and dragons; yea, a generation of vipers, who will
not spare your soul, but destroy, devour and murder it.

Hence Paul says: “Beware lest any man spoil you through false
philosophy and the sleight of men, whereby they lie in wait to
deceive.” Col. 2:8; Eph. 4:14. Yea, Christ himself has warned us in
this respect, saying that in the latter days many false prophets, and
many false Christs, shall arise, insomuch that, if it were possible,
they should deceive the very elect; but this is impossible; for the
Lord preserves them with his strong arm, so that the gates of hell
cannot harm them. Matt. 24:24; 16:18. Yea, Paul says: “That in the
latter times some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; forbidding to marry, and commanding
to abstain from meats, which God hath created.” 1 Tim. 4:1,3. And: Let
no man deceive you with vain words: for because of these things cometh
the wrath of God upon the children of disobedience. Eph. 5:6. Christ
has also warned us of the doctrine of the Pharisees; yea, of those
who come in sheep’s clothing; for inwardly they are ravening wolves.
Ye shall know them by their fruits. Matt. 16:6; 7:15,16. Even as Paul
says: Marvel not, that the ministers of antichrist will transform
themselves into ministers of God; since Satan himself can transform
himself into an angel of light; for they come in a feigned holiness,
and will speak lies. 2 Cor. 11:14,15.

Therefore see, my most beloved lamb, how faithfully Christ and his
apostles have warned us of the false and subtle serpent, that we
should not suffer ourselves to be deceived by the old serpent, which
is the devil and Satan, who seeks nothing but to bring our souls into
everlasting damnation; even as Peter says that he walks about us as a
roaring lion, seeking whom he may devour; him resist with a firm faith.
Rev. 12:9; 1 Peter 5:8. Therefore I beseech you, my dear wife, from
the bottom of my heart, since we are so faithfully warned of the false
prophets, who have nothing but the doctrine of devils, and seek nothing
but to ruin and devour souls: therefore I beseech you once more, not
to hearken to them, and to have nothing to do with them; for Paul
says: “Have no fellowship with the unfruitful works of darkness, but
rather reprove them.” Eph. 5:11. Yea, John says that he that has not
the doctrine of Christ, has not God. 2 John 9. And Paul says: “Though
an angel from heaven preach any other Gospel unto you than that which
I have preached unto you, let him be accursed.” Gal. 1:8. If they
then have not God, and have nothing but a false, heretical, accursed
and devilish doctrine, how can they teach us anything good? Therefore
Christ and his apostles have so faithfully warned us, that we should
not suffer ourselves to be deceived by the cunning foxes, and subtle
philosophy and craftiness; for there shall never any other foundation
be laid, than that is laid, namely Christ, upon whom you have founded
and built; and no other Gospel may be preached, than that which is
preached, in which you believe, and for the testimony of which you are
also in bonds.

Hence, I beseech you, my dear wife Lijsken, by the mercies of God,
constantly to have the word of the Lord before your eyes, and not to
suffer yourself to be moved from your faith, by the sleight of men,
whereby they lie in wait to deceive you; for I know that you will
suffer much temptation yet. Therefore, my most beloved, look not unto
men; for cursed is the man, says the prophet, that trusteth in man;
yea, the fear of man bringeth a snare, says the wise man. Jer. 17:5;
Prov. 29:25. And regard not the torture of flesh and blood; for this
is the heat of the sun, yea, the storms by which the work of the Lord
is tried. Matt. 13:6; 7:25. Hence confess Christ now, and he shall
confess us before his heavenly Father; for he will try the third part
with fire, as gold in the furnace, and all that remains shall be found
pure gold. Matt. 10:32; Zech. 13:9; 1 Peter 1:7. You have partly passed
through the trial, and have remained steadfast in it, eternal glory,
praise, and honor to the Lord, and may the gracious Lord strengthen
you, that as you have commenced, you may be found pure gold before God
and all his church.

Thus, my most beloved, continue steadfast in the doctrine of Christ;
for now is the day of which Christ spoke, that we should be brought
before lords and princes, for a testimony to his name, and that we
should be rejected by all men; but he that shall endure unto the end,
the same shall be saved. Matt. 10:18; 24:13. And Christ says: “If they
have persecuted me, they will also persecute you; and the time cometh,
that whosoever killeth you will think that he doeth God service. But
these things have I told you, that when the time shall come, ye may
remember that I told you of them. And these things will they do unto
you, because they have not known the Father nor me.” John 15:20;
16:2,4,3. Behold, my dear wife, thus Christ has warned us how they
should deal with us. Therefore, my dear, fear not, neither despond,
though you now are confined with Daniel in the den of lions; trust in
the Lord, and he will preserve you, that they shall not destroy you;
he will also deliver you from their teeth, that they shall not tear
you. Forsake him not and he will not forsake you; for he says: He that
despiseth you, despiseth me; he that persecuteth you, persecuteth me;
he that toucheth you, toucheth the apple of mine eye. Luke 10:16; Acts
26:14: Zech. 2:8.

If they then do not persecute us, but the Lord, fight valiantly, as
a pious soldier of Christ, and contend for his glory. And even as he
fought unto death, so by the grace of God do also you; for Paul says,
if a man strive for masteries, yet is he not crowned, except he strive
lawfully. 2 Tim. 2:5. Therefore, my dear, put on the whole armor of
God, and be not ashamed to confess his word before men, but always
remember the words of Christ: “Whosoever shall confess me before men,
him will I confess also before my Father which is in heaven; but
whosoever shall be ashamed of me and of my words, of him also shall
I be ashamed before my heavenly Father. For whosoever shall seek to
save his life shall lose it; but whosoever loses his life for the sake
of the Gospel, shall find it. But he that loveth aught more than me,
cannot be my disciple; yea, no man, having put his hand to the plow,
and looking back, is fit for the kingdom of God. And Paul says: It is
a faithful saying: For if we be dead with him, we shall also live with
him; but if we deny him, he also will deny us. Eph. 6:11; Matt. 10:32;
Mark 8:38; Matthew 16:25; 10:37; Luke 9:62; 2 Tim. 2:11,12.

Hence, my most beloved, do not forsake the Lord; for we are nothing
but dust and ashes, yea, nothing but mortal flesh, which must die in
dishonor, but is raised in glory. Gen. 18:27; 1 Corinthians 15:43.
Be patient, therefore, in tribulation; for it is the true way, which
leads to life eternal, which all the saints of God, the prophets
and apostles, yea, Christ himself went, all having to drink of this
cup. Therefore look not to death, but through death, lest another
come before you, and take your crown. Hence, my most beloved, be
long-suffering in your tribulation, and patient in suffering, and wait
for your deliverance, even as the husbandman waits for his fruits; for
blessed is the man that endureth temptation: for when he is tried, he
shall receive the crown of life, which the Lord hath promised to them
that love him. James 1:12. For Christ says: “Blessed are they which
are persecuted for righteousness’ sake: for theirs is the kingdom
of heaven.” Matt. 5:10. Behold, we count them happy which endure,
says James. Jas. 5:11. Christ also suffered for us, leaving us an
example, that we should follow his steps: forasmuch then as Christ
hath suffered, arm yourself likewise with the same mind. 1 Peter 2:21;
4:1. With this agree the words of John, who says that Christ laid down
his life for us, and that we ought also to lay down our lives for the
brethren. 1 John 3:16.

Hence, be not discouraged, chosen and beloved, at their threatening;
but praise and glorify the Lord in this matter; for Christ says:
“Blessed are ye, when men shall revile you, and persecute you, for my
name’s sake. Rejoice, and be exceeding glad; for great is your reward
from my Father which is in heaven.” Matt. 5:11,12. My dear, this is
not said that we should be sad, but that we should rejoice that we are
worthy to suffer for his name. Paul says: Ye have not received the
spirit of bondage again to fear; but the spirit of adoption, whereby
we cry, Abba, Father. The spirit itself beareth witness with our
spirit, that we are the children of God; if so be that we suffer with
him, that we may be also glorified together; for the sufferings of this
present time are not worthy to be compared with the glory which shall
be revealed in us; for eye hath not seen, nor heart known, neither
mouth confessed, but God alone, what shall be revealed to those that
love him, and keep his word. Rom. 8:15–18; 1 Cor. 2:9. And Paul says
that it is not enough for you to believe in him, but also to suffer for
his name. Philip. 1:29.

Hence, my most beloved, be a willing bride, and prepare for the
conflict; for he will not suffer you to be tempted above that you are
able; but will with the temptation also make a way for you to escape.
1 Cor. 10:13. For though a mother forget her child, yet will I not
forget thee, says the Lord. Is. 49:15. He will preserve you as the
apple of his eye. Zech. 2:8. Therefore, fear not men, who perish like
grass (Is. 51:12); but valiantly journey with Joshua and Caleb to the
promised land; wait with Noah for the day of the Lord; for Christ says:
My sheep hear my voice, and they follow me; but the voice of strangers
they hear not; and no man shall pluck them out of his hand, since it
is impossible, that the elect of God should be deceived; as Paul says:
Who shall separate us from the love of God? Nay, no torments of this
world; “for we know that all things work together for good to them that
love God; for our light affliction, which is but for a moment, worketh
for us a far more exceeding weight of glory.” John 10:27; Rom. 8:35,28;
2 Cor. 4:17. Since it is the will of the Lord, I hope that this your
trial will also be for your good; for the Lord has appointed your time,
which we cannot pass. Hence, fear not, for God is your captain; he is
your strength; he is your guide (2 Esdr. 16:76); forsake him not; he
will not forsake you; trust in him, and you shall not be ashamed (Ps.
31:1), be faithful unto death, the crown of life is prepared for you.
Rev. 2:10. I desire willingly to offer up my body to the praise of
God, yea, not only my body, but if every member, yea, every hair were
a body, I would, through the power of God, offer them all up to the
praise of the Lord, in order to obtain his promises; for what manner
of love the father hath bestowed upon us, that we should be called the
sons of God; therefore the world knoweth us not, because it knew him
not. “Beloved, now are we the sons of God, and we know that, when he
shall appear, we shall be like him.” John 3:1,2. Yea, Peter says that
we shall be partakers of his divine nature; yea, we shall be where
Christ himself will be, and shall with him judge all nations; yea, we
shall follow the lamb whithersoever he goeth; yea, we shall sing the
new song on mount Sion, and we know assuredly that, if our earthly
house of this tabernacle were dissolved, we have a building of God,
eternal in the heavens. 2 Peter 1:4; John 12:26; Matt. 19:28; Rev.
14:4; 2 Esdr. 2:42; 2 Cor. 5:1. Who would exalt this corrupt, decaying
flesh, which is nothing but a heap of earth, over these beautiful
promises! O see, what beautiful promises Christ has given his own, who
remain steadfast unto the end; for there is no other way to eternal
life, than this way; for all righteous souls, from the beginning, have
had to suffer, and thus gain possession of the Kingdom of God. Gen.
4:8. Hence, my most beloved wife, since there is no other way, be a
willing bride, prepared to receive your bridegroom; and you shall then
be crowned with praise and honor.

Thus, my most beloved, I have written a few things, with which you may
somewhat strengthen yourself through the word of the Lord; for Christ
says: The world shall rejoice, and ye shall be sorrowful; but be of
kind cheer; I have overcome the world; and your sorrow shall be turned
into joy, and your joy no man taketh from you; for he that worketh
in us is stronger than he that is in the world. John 16:20. And John
says that our faith is the victory that overcometh the world. 1 John
5:4. Always remember Lot’s wife (Gen. 19:26), and the man of God who
was slain by the lion, because he had eaten bread contrary to God’s
command, being deceived by the false prophet. 1 Kings 13:1. Thus you
also, suffer yourself in no wise to be deceived by false prophets; but
fight with the prophet David against Goliath, and you shall devour
him like bread; for the kingdom of heaven suffereth violence, and the
violent who remain steadfast take it by force; for Joshua and Caleb
took the promised land by force, and those that were not steadfast,
could not enter into it. Hence, be not dismayed, though you are tried
here for a little season; for it is his will. Therefore, receive
willingly from his hand whatever he sends you; for Paul says: “We know
that all things work together for good to them that love God.” Rom.
8:28. For Christ means to show his wonderful power and strength in
you, against the dragons and the generation of vipers, yea, against
the ravening wolves, who daily resist Christ, and fight against you
to destroy you. But be bold and trust in Christ; he will not forsake
you; for he is your strength. He cares for you (1 Peter 5:7); he is
your Protector, by whom you shall overcome all your adversaries; for
he shall feed you with the bread of life, yea, with the bread of
understanding, and give you the water of wisdom to drink, and shall
comfort you in all your tribulation, and impress into your heart a firm
and steadfast faith, which they shall not be able to resist. Sir. 15:3.
For he who has begun this good work in you, will, through his grace and
power, also carry out and finish it, to his praise, to the salvation
of your soul, and to the edification of all them that fear the Lord.
Philippians 1:6. To this God, who can deliver you from all tribulation,
and preserve you from all the snares of the devil, and from all false
doctrine, be praise, honor, power and strength, for ever and ever. Amen.

See, my dear wife, as I can not help you with my weeping, or with my
blood, I have written a few things; to comfort you, and for a memorial
or a testament, that you may remember me by it, how I walked before
you; for I hope to seal this letter with my blood, namely, that it is
nothing but the pure truth, for which I desire to lay down my life,
to the praise of the Lord and the edification of all that fear him.
I pray the Lord that he will let you follow me as I through his grace
hope to go before you; and I trust in the Lord that he will let you
follow me thus, and have confidence in you, that you will follow me
thus steadfastly, through the grace of the Lord; and I pray the Lord,
that he will let the fruit grow up to his praise, that it may also be
found worthy to suffer for his name. Thus I have commended the fruit to
the Lord, who is more able to preserve you and it, than I am. And that
the Lord will preserve you, I do not doubt. I hope that my blood will
be the seal of this letter.

Thus I commend you to the Lord, and to the word of his grace, that he
will keep you in all righteousness, holiness and truth; and though we
must separate here, I know, and firmly trust in the Lord, that we shall
be together in life eternal; hence, I will freely bring my offering.

O that I might suffer for you; I should gladly offer my flesh for you.
I am sorry that I can write to you no more. I herewith commend you to
the Lord. Be not solicitous about the child; for my friends will take
good care of it, yea, the Lord will care for it. Hendrick of Deventer
salutes you much in the Lord, whom he entreats day and night for you,
that you may continue steadfast unto the end.


ANOTHER LETTER FROM JEROME SEGERS TO HIS WIFE.

Grace, peace, heartfelt joy, through the knowledge of Jesus Christ, be
with you, my dear wife Lijsken in the Lord. I wish you, my dear wife
Lijsken, an ardent love to God, and a joyful mind to Christ Jesus.
Know, that I remember you day and night in my prayers, supplicating
and sighing to God for you; for I am very sorrowful on your account,
because you have to be imprisoned so long; and I would fain wish, had
it been the will of the Lord, that you had been released; but now the
Lord has willed it otherwise, because he means to try you, and to
reveal his power and strength in you, against all those who resist the
truth. Hence, I can do nothing against the will of the Lord, lest I
tempt him; but I will much rather praise and thank him, that he has
made us both worthy to suffer for his name; for thereto are all his
chosen lambs elected; for he has redeemed them from among men, as first
fruits unto God. Rev. 14:4.

Furthermore, my most beloved, I have greatly rejoiced until this hour,
praising and thanking the Lord for having fitted us for this purpose;
but when I heard from you, that your sorrow was greater than your lips
could express, it caused me to weep many tears, and grieves my heart;
for it is a great affliction. And I understood that it is because you
often told me to depart from Assuerus, which I did not do; this has
cost me many a tear, and I am very sorry; yet I can do nothing against
the will of the Lord (Rom. 9:19), and had it been his will, he would
have provided a deliverance for us; but he has appointed our bounds,
which we can not pass. Job 14:5; Tob. 13:2. Thus, we cannot escape
from the Lord; hence let us not be grieved at his work, but much
rather, as Christ says, let us rejoice and be exceedingly glad, for
great is our reward in heaven; and as Peter says, we ought to praise
and glorify God on this behalf. Matt. 5:12; 1 Peter 4:16. O my dear,
this is not said that we should sorrow. Be patient, therefore, in your
tribulation and suffering; for Paul says that all things work together
for good to them that love God; hence, I have confidence in the Lord,
that it will also be for your good, that you have to be imprisoned so
long. Therefore receive willingly at his hand whatever he sends you;
for he suffers no one to be tempted above that he is able. Hence,
be a partaker of the sufferings of Christ; for all that are without
chastisement, are bastards, and not sons. Heb. 12:8. And James says:
Blessed is the man that endureth temptation: for when he is tried, he
shall receive the crown of life, which the Lord has promised to them
that love him. James 1:12.

Be therefore a follower of Christ, patiently and joyfully take up your
cross, and follow him with gladness, since he has suffered so much for
our salvation; hence let us also suffer for his praise. Since our hour
has now come, let us joyfully strive for the crown of life, which is
prepared for us.

Therefore I pray you, my love, that you will not sorrow any longer;
for the Lord will preserve you as the apple of his eye; yea, though a
mother forget her child, yet shall I not forget thee, says the Lord,
yea, my sheep hear my voice, says the Lord, and they follow me, and
no man shall pluck them out of my hand. Therefore, my most beloved,
be content, and trust in the Lord; he will not forsake you. Moreover,
I learned partly from my sister, that you also grieved because you
were not more patient with me. See, my dear lamb, you have not been
obstinate towards me, and we have not lived together otherwise than
we were in duty bound to live; why then will you grieve. Be content;
Christ will not lay it to your charge, for he will not remember our
sins. I thank the Lord, that you have lived so humbly with me as
you did. Gladly would I be imprisoned for you for a whole year, on
bread and water, yea, and then die, a tenfold death, if you could be
released. O that I could help you with my tears and with my blood,
how willingly should I suffer for you; but my suffering can avail you
nothing. Hence, be contented; I will pray the Lord still more for you.
I have written this letter in tears, because I heard that your grief
is so very great. I pray you, that you will write to me how you are.
Herewith I commend you to the Lord.


A LETTER FROM LIJSKEN, JEROME’S WIFE, WHICH SHE WROTE TO HIM IN PRISON
AT ANTWERP, A. D. 1551.

Grace and peace be to both of us from God the Father, and the love
of the Son, and the communion of the Holy Ghost be with us, to the
strengthening, consolation, joy, and salvation of our souls.

My beloved husband in the Lord, know that at first the time seemed very
long to me, because I was not used to imprisonment, and heard nothing
but temptations to depart from the Lord. They said: Why do you trouble
yourself with the Scriptures; attend to your sewing. It seems that
you would follow the apostles; where are the signs which you do? They
spake with different tongues, after they had received the Holy Ghost.
Mark 16:17; Acts 2:4. And they said: Where is your language which you
received through the Holy Ghost? But it is sufficient for us, that we
have believed through their word, as John tells us, where Christ says:
Neither pray I for these alone, but for them also which shall believe
on me through their word. John 17:20. Herewith I commend you to the
Lord; the grace of God be with us always.

Thanks be to God the Father, who had and showed such love to us, that
he gave his dear Son for us; may he give us such love, joy, wisdom, and
such a steadfast mind, through Christ, and through the power of the
Holy Spirit, that we may prevail against all ravenous beasts, dragons,
serpents, and all the gates of hell, which are now using great subtlety
to seize, deceive, destroy, and seduce our souls. Well may we therefore
humbly pray the Lord without ceasing, day and night; for the devourer
walks about us, seeking whom he may devour; for we are not ignorant of
his designs. But though they are very crafty, yet the Lord’s hand is
not shortened, in them that love him, and do his will; for the eyes
of the Lord are upon those that love him, and his ears are open unto
their cry; but the face of the Lord is against them that do evil. Is.
59:1; Ps. 34:15,16. Hence, let every one take good heed, that the face
of the Lord be not against him; for the soul that sinneth, it shall
die, unless he repent before the Lord come. But we are not assured of
the time when the Lord will come; for he shall come as a thief in the
night. 1 Thessalonians 5:2. Hence, we may well pray the Lord for one
another, that our flight be not on the Sabbath-day, when we are idle,
nor in the winter, when we have no fruit on our trees, for every tree
which bringeth forth not good fruit shall be hewn down, and cast into
the fire; but every tree that beareth good fruit, he shall purge,
that it may bring forth fruit abundantly. Matthew 24:20; 3:10; John
15:2. The mouth of the Lord also tells us: “If any man sin willfully
... there remaineth no more sacrifice for sins, but a certain fearful
looking for of judgment and fiery indignation, which shall devour the
adversaries. The law of Moses was so strict, that he who transgressed
it had to die without mercy under two or three witnesses; of how much
sorer punishment shall he be thought worthy, who hath trodden under
foot the Son of God?” Heb. 10:26–29. The Holy Ghost also declares:
“If we be dead with him, we shall also live with him; if we suffer
we shall also reign with him: if we deny him, he also will deny us:
if we believe not, yet he abideth faithful: he cannot deny himself.
2 Tim. 2:11–13. Seeing we are compassed about with so great a cloud
of witnesses, let us lay aside every weight, and the sin which doth
so easily beset us, and let us run with patience the race that is set
before us, looking unto Jesus the author and finisher of our faith;
who for the joy that was set before him endured the cross, despising
the shame; who threatened not, when he suffered for our sins unto the
salvation of our souls. Hebrews 12:1,2; 1 Peter 2:23. Thus we also, my
most beloved in the Lord, to his praise, and to the consolation of all
dear friends. I wish to us both the crucified Savior for an everlasting
joy and strength. I trust to the Lord, who alone is wise, and who has
given his wisdom only to the simple, the innocent and outcasts of this
world, that he will comfort us till our travail is over. Rev. 12:5.

My dear husband in the Lord, whom I married before God and his church,
and with whom they say I have lived in adultery, because I was not
married in Baal; but the Lord says: Rejoice, when all men shall speak
evil of you, for my name’s sake: rejoice, and be exceeding glad; for
great is your reward in heaven. Matt. 5:11,12.

Know, that I have wept much, because you were grieved on my account,
having heard that I said that I had often spoken to you about moving
away from Assuerus, and that you did not do it; be content concerning
this, my most beloved in the Lord; if it had not so been the will of
the Lord, it would not have happened; the Lord’s will must be done,
for the salvation of both our souls, for he will not suffer us to
be tempted above that we are able. Be of good cheer therefore, my
most beloved in the Lord, and rejoice in him as before, praising and
thanking him for having chosen us to be imprisoned so long for his
name, having been found worthy thereto; he knows for what end he has
ordered it so. Though the children of Israel were a long time in the
wilderness, yet, had they been obedient to the voice of the Lord, they
would have entered the promised land with Joshua and Caleb. Thus also
we are here in the wilderness, among these ravening beasts, which daily
spread out their nets, to catch us (Ps. 35:8); but the Lord, who is so
strong, does not forsake his own, who trust in him; he preserves them
from all evil, yea, as the apple of his eye; hence let us be content
in him, joyfully and patiently take up our cross, and wait with a firm
confidence for the promises which he has given us, not doubting them,
for he is faithful that promised; that we may be crowned on mount Sion,
and adorned with palms, and may follow the Lamb. I pray you, my beloved
in the Lord, be of good cheer in him, together with all dear friends,
and pray to the Lord in my behalf. Amen.


A LETTER FROM JEROME SEGERS TO HIS WIFE.

Grace and peace be with you from God the Father, and the mercy and love
of the Son, and the power and communion of the Holy Ghost strengthen
your faith, heart, mind and understanding in Christ Jesus. Amen. This I
wish to my beloved wife, whom I before God and his holy church espoused
as my own wife. Even as Abraham took Sarah, Isaac, Rebecca, and Tobias,
the daughter of his uncle to wife; so did I take you to wife, according
to the word and command of God, and not as this wicked, blind world.
For this reason I praise and thank the Lord night and day, that he
spared us so long, till we became acquainted in part with each other,
and had attained unto the knowledge of the truth; on which account
they say that we lived in adultery, because we were not married like
this idolatrous generation, in an idolatrous, carnal, vain, proud, and
gluttonous manner, which is nothing but an abomination in the eyes
of God. On this account they slander us, as they did Christ. Matt.
12:24. And though they may tell you to attend to your sewing, this
does not prevent us; for Christ has called us all, and commanded us
to search the Scriptures, since they testify of him; and Christ also
said that Magdalene had chosen the better part, because she searched
the Scriptures. Matt. 11:28; John 5:39; Luke 10:42. Moreover, my most
beloved, though they ask you where your signs and tongues are, this
must not hinder you; for the believers whom Peter and John baptized
did not speak with tongues, but it was enough for them, that they
believed in Christ. Acts 2:38. And also Stephen, who was full of the
Holy Ghost, did not speak with tongues; nor did any of the bishops or
teachers who were with Paul, perform signs, and speak with tongues;
yet they taught the word of God blamelessly. And Paul says that the
Holy Ghost distributes his gifts in the church; one has the gift of
healing; another of prophecy; another of speaking with tongues; another
the working of miracles; another the gift of exhortation; another of
showing mercy; another of firm faith; and all these worketh the Holy
Spirit, through whom they mutually assist each other to their own
edification, and thus grow into a holy temple; and let every man abide
in the same calling wherein he was called. 1 Cor. 12:7; Eph. 4:16;
2:21; 1 Cor. 7:20. Moreover, it is enough for us, that Christ prayed
not only for his disciples, but also for those who should believe on
him through their word. John 17:20.

Behold, my beloved wife in the Lord, how gladly the ravening wolves
would murder the souls of the simple, with their lies and subtlety,
whereby they lie in wait to deceive, in order to bring your soul into
eternal death. Hence, beware of them, and hearken not unto them, since
they are very crafty; but do as Christ says: My sheep hear my voice;
they hear not the voice of strangers; hence no man shall pluck them out
of his hand. See, my beloved, how Christ has warned us of this time;
let us therefore look well before us, lest the subtle serpent deceive
us. And know, that I have also been before the lords once, when I
called to you, and that I then spoke in such a manner, that they let
me in peace; though the others were arraigned twice after this, yet
I was left unmolested. Once I also had a discussion with the priests
in regard to the calling,[252] in which I so reproved them with the
word of the Lord, that they became so angry that they struck on the
table with their fists, and did not know what to say; for they said
that Peter was a pope, and that St. Andrew read the first mass. I
replied that they could not prove it in truth, and told them they were
seducing spirits, and held the doctrine of devils. Then they went away.

  [252] Calling or sending of ministers.

Moreover, know, my beloved wife in the Lord, I am sorry that you wept;
for, when I heard that you grieved, I prayed the more fervently to the
Lord, day and night, for you, and know assuredly, that he will preserve
you as the apple of his eye. I constantly praise the Lord, that he has
made us both worthy to suffer for his name, for which cause I greatly
rejoice. When I read your letter, and learned how it was with you, and
that you wished the crucified Christ to me, for a salutation, my heart
and my spirit leaped up for joy in my body; so that I could not finish
reading the letter, but had to bow my knees before the Lord (Eph.
3:14), and praise and thank him for his strength, consolation and joy,
although I was afflicted on account of our brethren and you, because
you have to be imprisoned there so long. I have committed you, together
with the fruit, into the hands of the Lord, being confident beyond
a doubt, that he will give you the same joy which he gives to me,
and keep you unto the end. I experience such joy and gladness in his
promises, that I never think on these torments, but only on the great
promises which he has given to those who remain steadfast unto the end.
I have such gladness, consolation and joy as I never had, yea, such
joy, that I cannot utter or describe it, yea, that I did not believe
that a person could have such joy in prison; for day or night I can
scarcely sleep for joy, nor sufficiently thank and praise the Lord; for
it seems as though I had not been here a day yet. Sir. 43:30. O that I
might break my heart into pieces, and give it to you and our brethren!
O that I could help them with my blood; I should so gladly suffer for
them!

O my beloved in the Lord, I now experience how mightily, strongly and
fatherly he preserves those who trust in him, and seek nothing but his
glory; yea, what strength, consolation and joy he gives them; and how
ignominiously he permits them to fall, who trust in men, and forsake
and deny him; so that they get a torturing conscience, a sorrowful
heart, and dreadful horror, yea, look for nothing but eternal damnation
and the pain of fire, and expect to hear the terrible words: Depart
from me, ye cursed, into everlasting fire; for the face of the Lord is
against them that do evil. Matt. 25:41; Ps. 34:16. Behold, therefore,
my beloved wife in the Lord, let us look unto Jesus the Finisher,
how he went before us into death, for our salvation; for, behold,
the crown of life is prepared for us; we shall sit with him upon his
throne; we shall be clothed in white robes. Herewith I commend you unto
the crucified Christ for consolation and joy; that he will keep you,
satisfy you with his divine word, feed you with the bread of life and
of understanding, and give you to drink the water of wisdom and the
unadulterated milk, from the fountain of life. May he keep your soul
unto salvation. Amen.


A LETTER FROM LIJSKEN, JEROME’S WIFE.

The grace, peace, joy and love left by Christ to his disciples be unto
you. I earnestly beseech him, that he will give us such love and such
a steadfast mind, that we may be found fit to receive the beautiful
promises which he has given to us, if we continue steadfast unto the
end. To this Christ be praise and honor forever and ever. Amen.

I cannot thank or praise the Lord sufficiently for the great grace,
the unfathomable mercy, and great love which he has shown us, that we
should be his sons and daughters, if we overcome, even as he overcame.
2 Cor. 6:18; Rev. 3:21. O, well may we say that true faith, which works
by love, and which will bring us to glory, if we suffer with him is
actuated by things not seen. Gal. 5:6; Romans 8:17; Heb. 11:1. Let us
consider, dear friends in the Lord, what great love worldly men have
towards one another. There are some in prison, I have heard say, who
rejoiced when about to go to the rack, because they should then be
nearer those whom they loved, though they could not come together in
person. Hearken, my beloved brethren and sisters in the Lord, if the
world has such love, what love, then, ought we to have, who expect such
glorious promises! I also have before me the beautiful example of a
bride, how she adorns herself, to please her bridegroom of this world.
O, how ought we then to adorn ourselves, to please our bridegroom! O
that we might be adorned as were the five wise virgins with oil in
their lamps, to meet our bridegroom, that we might also hear the sweet
voice: Come, ye blessed, inherit the kingdom of my Father. I pray the
Lord day and night, to give us such fervent love, that we may not
regard the torments which they may inflict upon us; yea, may say with
the prophet David: “I fear nothing of all that men can do unto me.” Ps.
118:6. And this our pain, which is light and temporal, is not worthy to
be compared with the glory which shall be revealed in us. Rom. 8:18.

Since, then, it is the will of the Lord that with Daniel I must remain
so long in the den of lions, and await the howling and ravening wolves
and lions, and the old serpent, which was from the beginning, and shall
be unto the end; therefore, I entreat all my dear brethren and sisters,
to remember me in their prayers; I will gladly do the same, according
to my ability. O my dear friends, how can I sufficiently thank my
heavenly Father, that he has made me poor sheep fit to remain in bonds
so long for his name’s sake. I pray the Lord day and night, that this
my trial may tend to the salvation of my soul, to the praise of the
Lord, and to the edification of my dear brethren and sisters. Amen.

Nicholas op de Suyckeruye brought two priests to me, to instruct me,
whom I answered by the grace of the Lord. They told me they were
sorry that I had embraced this opinion, which they could not call a
faith, but only an opinion, since we observed nothing commanded by
the Christian church. I replied to them: “We desire to do or believe
nothing but what the church of Christ commands us; but we will have
nothing to do with the temple of Baal, or with other temples made with
hands, after the doctrines and commandments of men, and not after
Christ. With these we will have nothing at all to do; for Stephen says
that the Most High dwells not in temples made with hands; but he said
that he saw the heavens opened, and Christ sitting on the right hand
of his Almighty Father. Acts 7:48,56. And Paul says, that we are the
temple of the living God; if we do his will, he will dwell and walk in
us. 2 Corinthians 6:16. They said that they were the sent, and those
who sit in Moses’ seat. I replied to them, that in that case the woes
spoken of in Matt. 23 applied to them. They asked me whether I meant to
say that he who taught me these things, was sent of God. I said: “Yes;
I assuredly know that he is sent of God.” They then asked me, whether
I knew how a teacher ought to be. I answered: “A teacher must be the
husband of one wife, blameless, having his children in subjection, no
drunkard, winebibber or whoremonger.” 1 Tim. 3:2. They replied: “If
we do wrong, it will fall on our own heads; the Lord is merciful.” I
then asked, whether they would sin upon the mercy of God, and said it
was written that we should not add sin unto sin, and say: “The Lord is
merciful.” Sir. 5:5. We said much more; but it would take too long to
relate it.

I told them that they were ever learning, and never able to come to a
right knowledge of the truth. 2 Tim. 3:7. They then said that Christ
said to his apostles: “To you it is given to understand, but to others
in parables.” Matt. 13:11. I replied: “They who now rightly understand
it, to them it is also given.”

Finally they crossed themselves over and over and said that I should
find it out when I should stand before the judgment. That is true, I
said: we shall there be appointed judges, to judge this disobedient and
adulterous generation. Matt. 19:28. With this they went away. I also
told them, that they had come from Satan, to murder my soul.

Once more I wish to my dear husband in the Lord, and to myself, the
crucified Christ, as an imperishable joy and love, forever. Amen.

Know, my dear husband in the Lord, when I read that you rejoice so
greatly in the Lord, I could not finish reading the letter, but had to
pray the Lord, that he would give me the same joy, and keep me unto the
end, so that we may offer our sacrifice with joy, to the praise of our
Father who is in heaven, and to the edification of all dear brethren
and sisters. Herewith I commend you to the Lord, and to the word of his
grace. Know, that I thank you very much for the letter you wrote me.
The grace of the Lord be with us always.


ANOTHER LETTER FROM LIJSKEN TO HER HUSBAND.

The abundant grace of God be with us both always, and the love of the
Son, and his unfathomable mercy, and the joy of the Holy Ghost be with
us forever. Amen. To him who has begotten us again from the dead, be
praise forever and ever. Amen.

I wish to us both the crucified Christ for the protector and guardian
of our souls; may he keep us in all righteousness, holiness and truth
unto the end. And he will preserve us as his sons and daughters, yea,
as the apple of his eye, if we hold the beginning of our confidence
steadfast unto the end. Hebrews 3:14. Hence, let us trust in him, and
he will never forsake us, but preserve us, as he has preserved his own
from the beginning of the world, and will let no temptation come upon
us, but such as is common to man. Heb. 13:5; 1 Cor. 10:13.

The Lord is faithful, says Paul; he will not suffer us to be tempted
above that we are able. Blessed be the God and Father of our Lord Jesus
Christ, who has made us fit to suffer a short, transient affliction for
his name, through his beautiful promises, which he has given us and
all those who remain steadfast in his doctrine. We may suffer here a
little, but we shall be greatly rewarded. Wis. 3:5.

My dear, beloved husband in the Lord, you have partly passed through
the trial, and have remained steadfast, eternal praise and glory to
the Lord for his great grace! And I beseech the Lord with tears, to
make me also fit, to suffer for his name; for all his chosen lambs are
appointed thereto, since he has redeemed them from among men, to be the
first-fruits unto God. Rev. 14:4. Yea, we know, as Paul says, that if
we suffer with him, we shall also reign with him; if we be dead with
him, we shall also live with him. 2 Tim. 2:12,11. Hence, let us not
despise the chastening of the Lord; for, whom he loveth he chasteneth,
and scourgeth every son whom he receiveth, as Paul tells us. Heb.
12:5,6. Herewith I commend you to the Lord, and to the word of his
grace and glory; with which he will glorify us, if we adhere to it unto
the end. The grace of the Lord be with us.


A LETTER FROM JEROME SEGERS TO HIS WIFE.

The grace, joy, and peace from God the Father, and the loving kindness
and love of the Son, our Lord Jesus Christ, and the communion and
consolation of the Holy Ghost, strengthen, console and confirm and keep
us, both in all righteousness and holiness unto the end. To him be
praise forever and ever. Amen.

I wish to my chosen wife in the Lord, and to me, eternal joy, and the
imperishable and incorruptible life, and may he grant, that we both
adhere unchangingly to his divine word and eternal truth, unto the end;
which he will also do, since he has promised it to us, if we continue
faithful in what he has given us, and are willing to contend for it for
his glory, even as he contended for our salvation, and was obedient to
his Father unto death. If we also continue thus faithful unto death,
we shall receive the crown of life, and inherit eternal life with him,
and he will never forsake us; for the Lord will or can do nothing
contrary to his word, for his word shall never pass away. Matt. 24:35.
And he has so faithfully promised to keep us, if we do not forsake
him; so that no one shall pluck us out of his hand; he will keep us as
the apple of his eye, yea, as his sons and daughters. For, behold, my
beloved, how faithfully he preserved those who faithfully served him;
even as Noah was preserved in the ark, as Lot was led out of Sodom, as
Jacob was preserved from his brother Esau, who sought to kill him, and
as Joseph was preserved from his brothers, the sons of Jacob, Joshua
and Caleb from all the heathen, and entered into the promised land,
David before Goliath; Susannah before the false witnesses: Daniel from
the lions; and many other examples too lengthy to recite. Hereby we
may perceive, how faithfully he preserves those who sincerely fear and
love him, and how ignominiously they fall who forsake him, as we may
see from the beginning of the world, how it perished, on account of
its wickedness, and how Lot’s wife was punished. Esau could not find
his birthright again, and the whole house of Israel perished in the
wilderness. See, my beloved wife, all this the Lord permitted to happen
not only for the sake of those who had sinned, but also for our sakes,
that we should see, how Christ is with the righteous, and preserves
them, and how he forsakes and brings to nought the ungodly; for Paul
says: “Whatsoever things were written aforetime were written for our
learning.” Rom. 15:4.

Hence, let us diligently take heed, that we seek, fear and love
the Lord from the bottom of our heart, faithfully serving, and not
forsaking him; for Christ says: “He that is not with me is against
me; and he that gathereth not with me scattereth” (Luke 11:23); even
as we daily see how mightily he preserves those who trust in him,
and how soon they fall who forsake Christ, and put their trust in
man. Therefore, my beloved wife in the Lord, let us trust in the Lord
Almighty, constantly look to Jesus, the Captain and finisher of our
faith, always keep the crucified Christ before our eyes, faithfully
follow him as he went before us, and patiently take up our cross,
always remembering the words of Christ, where he says that they shall
kill us, and will think that they do him service; and remembering that
this is told us beforehand, that when it happens to us, we may not
be offended; for the servant is not greater than his lord. And these
things will they do unto you, because they have not known the Father,
nor me. John 16:3. For the preaching of the cross is to them that
perish, foolishness, but unto us, the power of God. 1 Cor. 1:18. Hence,
let us always remember the words of Christ: Whosoever shall confess
me before men, him will I confess also before my Father which is in
heaven. But whosoever shall deny me before men, him will I also deny
before my Father which is in heaven, and before his holy angels. Matt.
10:32,23. Let us firmly trust in him, and he will not forsake us; for
he does not forsake his own, but he prayed his heavenly Father, that
where he is, he will that we shall be with him. John 17:24.

Hence, let the world call us heretics and Anabaptists and condemn us
as much as they please; for Paul says: “Who shall lay anything to
the charge of God’s elect? It is God that justifieth. Who is he that
condemneth? It is Christ that died, yea rather, that is risen again,
who is ever at the right hand of God, who also maketh intercession
for us. He that spared not his own Son, but delivered him up for us
all, how shall he not with him also freely give us all things! Now, if
God so loved us, when we were yet enemies, how much more shall we be
preserved from wrath, seeing we are justified through his blood: for
being justified by faith, we have peace with God through our Lord Jesus
Christ, by whom also we have access by faith into this grace wherein we
stand, and rejoice in hope of the glory of God. And not only so, but we
glory in tribulations also; knowing that tribulation worketh patience;
and patience, experience; and experience, hope; and hope maketh not
ashamed; because the love of God is shed abroad in our hearts by the
Holy Ghost which is given unto us. Rom. 8:33,34,32; 5:10,1–5.

My dearly beloved, let us therefore firmly trust the Lord, and
patiently wait for his promises, even as the husbandman waits for his
fruits; and let us not forsake him, and he will not forsake us. I have
committed us both and also the fruit into his hands, to do his divine
will with us, that his name may be glorified thereby, and that it may
tend to the salvation of our souls, and to the consolation and joy of
all that fear the Lord, and I firmly trust him, and doubt not, that he
will preserve us as his sons and daughters, yea, as the apple of his
eye. Know, that I rejoiced greatly, when I read your letter and that
you write, that you pray the Lord with weeping eyes, to make you fit to
suffer for his name. My beloved, be not anxious, but pray the Lord with
a humble heart, to give us what is best for our souls, which he will
doubtless do, and will not tempt us above that we are able. May he keep
us in all righteousness, holiness and truth, unto the end.

Know also, my beloved, that they greatly tortured me, to find out the
midwives where our sisters lay in child-bed; but the Lord, who kept my
lips, was stronger than all their tortures. Eternal praise and glory be
to the Lord, who does not forsake his own. They obtained no names from
me, save one or two, which they had read to me from a letter, and which
I told them, to see what they would say. But they asked me whether I
was making sport of them, and tortured me still more, demanding that
I should tell them concerning the women, and others, or they would
torture me till the next morning, and stretch me a foot longer than I
was. They told Gileyn to rack, and his assistant racked vigorously, and
Gileyn poured my body full of water. They had me lying stark-naked on
the bench, with nothing but the shirt to cover my shame. I was bound
to the bench with four cords, so that it seemed to me, as though my
head and legs were severed; but they obtained nothing more, praise and
glory be to the Lord. When they released me, two or three of them had
to lift me from the bench, and dress me; yea, it would not have been
possible to endure the pain without the help of the Lord. They told me
to consider the matter, and become a good son of the Roman church, and
that I should indicate all those whom I knew, or they would deal more
severely with me. I replied that I had not erred, and would far rather
die than forsake my faith. They then said that they would come again;
but they can do no more than the Lord permits them. John 19:11. Eternal
praise to the Lord, who has made us fit for this, may he further fit us
to become children of his Kingdom. Amen. My beloved wife, I commend you
to the Lord and to the word of his grace.


A LETTER OF JEROME SEGERS TO BIG HENRY, WHO WAS ALSO IMPRISONED THERE,
IN THE YEAR 1551.

The grace and peace of God the Father, and the great mercy and love
of the Son, our Lord Jesus Christ, who was sent by the Father, out
of grace, for the salvation of all those who are dead unto their
sins, and thus have risen with Christ into newness of life, and the
eternal, unfathomable joy, consolation and communion of the Holy Ghost,
strengthen your heart, understanding and mind in Christ Jesus. To him
be praise forever and ever. Amen.

I wish you, Henry, my dear brother in the Lord, whom I love from the
bottom of my heart, for the steadfastness of our faith in Christ Jesus,
true, penitent faith, which works by love, which you have, and a firm,
constant mind, and steadfastness unto the end in this same effectual,
saving faith. Col. 2:5; Hebr. 3:14. I am greatly rejoiced at your
steadfastness, that you are again so cheerful and content, the Lord be
praised forever. I pray the Lord night and day, to strengthen you with
his divine word, and confirm you in the faith, preserve you in the den
of lions, as he preserved Daniel and keep you with his strong arm, and
to give you the New Jerusalem for an inheritance, which he will also
do, for he is faithful that promised. Heb. 10:23.

Therefore, my dear brother in the Lord, let us fight manfully against
all devouring beasts; for life is prepared for us; and let us not be
afraid of their threatenings, nor be terrified by their tortures, for
they can do nothing without the will of the Father. 1 Pet. 3:14; John
19:11. The Lord will not suffer us to be tempted above that we are
able. The Lord is our Captain, whom will we fear? The Lord is with us,
who can be against us? For he will preserve us as the apple of his eye,
yea, as his sons and daughters; for no man shall pluck his sheep out of
his hand, yea, it is impossible for God’s elect to be deceived. Matt.
24:24.

Hence, behold my dear brother in the Lord, be not dismayed, though
they growl and snarl at you in an ugly manner; they can do nothing
else to you. Let us fight valiantly against all dragons and lions. Put
on the armor of God, take the sword of the Spirit, and resist them
undauntedly, and regard no one; they will have to take to flight; for
the sword which the Lord has given us is much too sharp for them, and
the Lord helping us to fight, who is there able to prevail? For our God
is a consuming fire, which devours his enemies. Deut. 4:24.

Hence, I pray you, my dear brother, not to let it grieve you, though
they keep you so long in this den of lions; for hereby the Lord tries
us, since he tries his chosen as gold in the furnace. Therefore be
patient in your tribulation; for where no conflict is, there is no
victory; hence, we must have conflict, if we are to overcome; but
he that overcometh shall inherit all things. Rev. 21:7. Let us,
therefore, take up the cross with humility and patience, and wait for
our promises, even as the husbandman waits for his fruits; and let us
keep the Lord before our eyes, and be faithful to him unto death, for
we must here suffer a little, but we shall be greatly rewarded; for he
will set us upon his throne, and give us to eat of the hidden heavenly
bread, and make us pillars in the temple of his God. Rev. 2:10, Wis.
3:5; Rev. 2:17; 2:12. Herewith I commend you to the Lord, and to the
word of his grace; may he strengthen you in his righteousness unto the
end. Furthermore, I let you know, that I have been told that you heard
I had forsaken the Lord; I was greatly surprised at this. It is not so,
nor ever shall be; but they have said it to draw you off and trouble
you. They have lied about me; for I have never stood otherwise in my
faith, than is proper, and am still of the same mind as I was when I
lay with you, the Lord be praised. I have never wavered, for I would
rather be tortured ten times a day, and ultimately be roasted on a
gridiron, than forsake my faith, which I have confessed.

Therefore, though they tell you ever so much about my having
apostatized, believe it not, for the devil does this, in order to
seduce and deceive you thereby; for by the grace of God I shall never
forsake the Lord. But I have been sick in my flesh for many days;
however, my spirit was so much the stronger. I prayed the Lord, to send
me still more suffering, if it would conduce to my salvation, and he
gives me more and more strength and consolation, for which I cannot
sufficiently thank him. Herewith I commend you to the Lord. When you
sing aloud, I can well hear you. I thank the Lord, that he still gives
you so much strength that I hear you sing.


LAST LETTER OF JEROME TO HIS WIFE, WRITTEN THE NIGHT WHEN HE WAS
SENTENCED; HE WAS PUT TO DEATH ON THE 2d OF SEPTEMBER, A. D. 1551.

Grace and peace from God the Father, the unfathomable mercy of the Son
our Lord Jesus Christ, and the loving kindness and communion of the
Holy Ghost be unto you, for an everlasting consolation, joy, gladness,
and strength in your bonds, tribulation, sufferings, and vexation in
your labor, and for strength in your faith, love and tribulation. To
him be praise for ever and ever. Amen.

I wish unto you, my dearly beloved, chosen wife in the Lord, the
true, genuine, penitent faith, which works by love, and a very firm,
immovable, steadfast mind in my and your most holy faith. I further
wish you the crucified Christ for a bridegroom, who has chosen you
for a daughter, bride and queen. To this King of the Most High, to
the everlasting Father and jealous, loving God, I have now commended
you, my beloved in the Lord, that he will now be your Comforter and
Bridegroom, since he has called and taken me first, with which I am
well content, seeing that it was the will of the Lord; eternal praise
and glory be to the Lord for his great power which he has manifested in
us.

Therefore, my most beloved in the Lord, do not complain, or grieve
much, because he has taken me first; for he has done all for our best,
that I should be an example unto you, and that you may follow me as
valiantly as I, through the grace of the Lord, who has made us both
worthy to suffer for his name, shall go before you. O my dear lamb, I
humbly entreat you, not to listen to the papists or other sophists,
but steadfastly to follow your bridegroom, your immovable bridegroom.
Follow his footsteps, and fear not their threats, nor let their
tortures terrify you; for they can do no more than the Lord permits
them; they cannot hurt a hair of your head without the will of the
Father which is in heaven. Matt. 10:30.

Hence, fear not, but continue firmly and steadfastly in the doctrine
of Christ, and in the right truth; for the Lord will not forsake you,
but will preserve you as the apple of his eye; yea, as his daughter and
child, since it is impossible for God’s elect to be deceived; for his
sheep hear his voice, and follow him; but they hear not the voice of
strangers. Hence, no man shall pluck them out of his hand; for he is
their Shepherd and Protector. Hence, fight valiantly, my chosen lamb,
for the glory of the Lord, even as he fought so valiantly, for the
salvation of our souls. Be therefore of good cheer, even though you
have to lie yet a little longer in this den of lions. Your deliverance
is nigh; it tarries not, but comes; and when he comes that will come
with power, he will receive you as his bride and queen; for it is his
pleasure to have his chosen with him, since he delights in beholding
them; and the day of the Lord is at hand. Habakkuk 2:3; Ps. 45:14; Isa.
13:6.

Therefore, my dear wife in the Lord, fight valiantly now, and fear not
man, but rather say with Susanna, that you would much rather fall into
the hands of man, than into the hand of God; for it is a fearful thing
to fall into the hands of the living God. Susanna 24; Heb. 10:31. Go to
meet the Lord with ardent love as you have done hitherto by the grace
of the Lord, who works in you; and fight valiantly, for the crown of
life is prepared for you, since to those that overcome all things are
promised, and they shall also inherit all things; for Christ says:
“Blessed are ye, when all men speak evil of you; for great is your
reward in heaven.” Matt. 5:11. He also says: “Blessed are they which
are persecuted for righteousness’ sake; for theirs is the kingdom of
heaven.” The Lord also said that when they have brought us before lords
and princes, and tortured and killed us, they shall yet think to have
done him service thereby. John 16:2. Therefore, trust firmly in Christ
alone, and the Lord will not forsake you, and the crown of life is
prepared for you.

Herewith I will commend you to the Lord, and to the word of his grace,
and take leave of you, here in this world; for I do not expect to see
your face any more; but I hope to see you under the altar of Christ
before many days. Therefore, my beloved wife in the Lord, though the
world counts us liars, and separates us bodily, yet the merciful Father
will soon bring us together again under his altar, together with our
brother; for I do not doubt it, but am firmly trusting in him; for I
have commended us three into his hands, to do his divine will with us,
whereby his name may be most praised and thanked, to the salvation of
our souls, and to the consolation and strengthening of all those that
fear the Lord, and serve and love his name; this he will also do, I
doubt not; for he does not forsake his own who trust in him; hence I go
with a glad heart, to offer up my sacrifice to the praise of the Lord.
If I could yet have come to you, I would have done so; but Joachim
would not have it. But Christ will soon bring us together again under
his altar; this men will not be able to prevent. Herewith I bid you
adieu, till we meet under the altar. I commend you to the Lord. Big
Henry salutes you much in the Lord. See, my dear wife in the Lord, the
hour is now come that we must part; and thus I go before, with great
joy and gladness, to my and your heavenly Father (John 20:17), and I
most humbly entreat you, not to grieve on this account, but to rejoice
with me. Rom. 12:15. However, I am sad in one respect, because I leave
you among these wolves; but I have commended you and the fruit to the
Lord, and know assuredly, that he will preserve you unto the end, and
herein I rest content. Be valiant in the Lord.


HOW LIJSKEN, JEROME’S WIFE, VALIANTLY FOUGHT, AND CONFESSED THE GROUND
OF HER FAITH BEFORE ALL THE PEOPLE, REMAINING STEADFAST UNTO THE END;
AND HOW THEY BY NIGHT PUT HER INTO A BAG, AND THREW HER INTO THE
SCHELDT, SHE THUS SEALING HER FAITH WITH HER DEATH.

Lijsken, our sister, who was in bonds for a long time, fulfilled the
time of her sojourning, continuing most perfectly and steadfastly
in the word of the Lord unto the end, the Lord be praised forever,
and confessed her faith very frankly and unfeignedly, in the court,
before the authorities and the common people. In the first place, they
questioned her concerning baptism, to which she replied: “I know but
one baptism, which Christ and his saints practiced and left us.”

“What do you think of infant baptism?” asked the bailiff?

Lijsken answered: “That it is nothing but infant baptism, and a human
institution.”

The lords then arose and put their heads together. In the meantime
Lijsken clearly confessed and explained the ground of her faith to the
people. Thereupon they passed sentence upon her. Lijsken thus addressed
herself to the judges: “You are judges now, but the time will come when
you shall wish that you had been shepherds;[253] for there is a Judge
and Lord over us all, who will judge you in due time; ‘but we wrestle
not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world.’” Wis. 5; Ps.
7:11; Eph. 6:12. The lords therefore said: “Take her out of the court.”

  [253] In Dutch _Schaepheaderen_, signifying the most menial
  occupation.--_Trans._

The people then ran together in great crowds to see her. Lijsken boldly
said to them: “Be it known to you, that I do not suffer for theft,
murder, or any other evil deed, but solely for the incorruptible word
of God.” Thereupon they came to the Bargkerk,[254] when she said: “O
thou den of thieves (Matthew 21:13), how many a soul is murdered in
thee!” As she was thus going along between the servants, though not
led by them, the latter said [to the people]: “Arise, make room.” Then
Lijsken said: “They do not hinder me; they may look on me, and take an
example from me, all who love the word of the Lord.” Phil. 3:17.

  [254] Name of a church.

Speaking on, she went back into prison. The common people were greatly
agitated, but the friends rejoiced. Hence, in the afternoon, some of
our friends went to the prison to visit her, much other people also
coming. The friends talked a little with her, and said: “It is well
that you suffer only for well-doing, and not for any evil deed.” 1 Pet.
2:20. But she had to avoid them, on account of the other people that
were in the prison. She spoke boldly and valiantly to the people, and
sang a beautiful hymn, so that the people were greatly astonished. Two
monks came, to torment her yet, and the three were locked together in
a room. Lijsken utterly refused to listen to them. Once the door of
the room was opened, much people standing before it, and Lijsken came
and stood in the door, and said to the monks: “Go away, until you are
sent for; for I will not listen to you; if I had been content with your
leaven, I should not have come to this.” The three were again locked
into the room, and the erring spirits or stars (1 John 4:1; Jude 13)
made another attempt with their false and deadly poison; but, God be
praised, Lijsken was undaunted and of good cheer, and commenced singing
a hymn in the presence of the monks. One of the friends present said:
Sister, fight valiantly.” When they [the monks] heard this, they were
very angry, and said: “There is another of her people, who encourages
her, whom it were better to burn than her.” Thus they went away in a
rage; for their voice was strange, and they were not heard there. John
10:5.

Lijsken was then shut up alone in the room, which fronted the street,
where she used to sit; and no one could get to her, save he that had
the keys. When the monks came out into the street, to go away, some
friends who were there asked them: “Will she not be converted?” The
monks replied: “No; for there was one of her people there, whom she
preferred to hear.” Towards evening, the Lord granted, that one of the
friends came to the place where Lijsken sat, and conversed with her a
long time, so that the people in the street began to hear it, and all
looked up to the place where the friend was, so that some who were with
him became uneasy, and told him to go away; but he replied: “I must
first bid her adieu.” He then said: “Arise, sister, show yourself, and
look out at the window.” She immediately did so, and as she looked out
upon the people standing in the street, some friends who were among
the crowd, also called out, saying: “Dear sister, fight valiantly; for
the crown of life is set before you.” She then said to the people:
“Drunkards, whoremongers, adulterers, all these are tolerated; they
indeed read and speak of the Scriptures; but they that live and walk
according to the will of God, are troubled, oppressed, persecuted and
put to death.” 2 Tim. 3:12; John 16:2. And forthwith she began to sing:
“Behold, what poor sheep we are,” etc. Rom. 8:36. Before the hymn
was finished, the lords came with the servants into the prison. Some
friends said: “Just finish it, Lijsken.” But before she could finish
the hymn, they drew her away from the window, and evening approaching,
she was seen no more. Saturday morning we rose early, some before
daylight, others at day break, to see the marriage which we thought
should come off. But the crafty murderers had anticipated us; we had
slept too long; for they had perpetrated their murderous work between
three and four o’clock. They took the lamb to the Scheldt, thrust her
into a bag, and drowned her, before the people arrived, so that but few
witnessed it. There were some, however, who saw that she went boldly
unto death, and valiantly said: “Father, into thy hands I commend my
spirit.” Thus she was delivered up, and departed, to the praise of the
Lord; so that through the grace of God it moved much people. When the
people arrived, and learned that she was dead already, it caused a
great commotion among them, and as much sorrow as though she had been
publicly executed; for they said: “Thieves and murderers are brought
publicly before all men.” Thus their perfidy became the more widely
known. Some plain people asked: “Why must this people die? for many
give a good testimony of them.” Some friends who were there openly said
to the people: “The reason is, that they obey the commands of God more
than that of the Emperor, or of men, because they have sincerely turned
to the Lord their God; from lies to the truth, from darkness to light,
from unrighteousness to righteousness, from unbelief to the true faith;
have thus amended their life, and, after becoming true believers, been
baptized according to the command of Christ, and the practice of his
apostles.” They moreover showed to the people from the word of God,
that the papists are those of whom the apostle Paul prophesied; that
is, the seducing spirits who teach the doctrines of devils; and also,
that the righteous had to suffer from the beginning, from the time of
Abel until now, even as Christ also had to suffer, and thus enter into
the glory of his Father, leaving us an example, that we should follow
his steps; “for all that will live godly in Christ Jesus shall suffer
persecution.” 1 Timothy 4:1; Luke 24:26; 1 Pet. 2:21; 2 Tim. 3:12.


PIETER BRUYNEN, JAN, PLEUNIS, AND JAN THE OLD CLOTHES BUYER, AND
ANOTHER BROTHER, ALL PUT TO DEATH, ON THE 2d OF OCTOBER, A. D. 1551, AT
ANTWERP.

_A letter from Pieter Bruynen van Weert, which he wrote in prison at
Antwerp, where he and four others were put to death for the word of the
Lord, on the 2d of October, A. D. 1551._

Grace to you, and peace, from God our Father and the Lord Jesus Christ.
Blessed be the God of mercies, who has with his divine word begotten us
again unto a lively hope, reserved in heaven for us, who by the power
of God are preserved in the faith, and tried for the kingdom of God,
wherefore we suffer, for which thanks be to the Lord, because he has
chosen us thereto, and made us meet to be partakers of the inheritance
of the saints in light. Rom. 1:7; Jas. 1:18; Col. 1:12. Therefore, dear
brethren, be valiant and fearless, and walk with a firm and unchanging
faith before God and his church, and firmly resolve, not to depart from
the Lord, nor to separate from his love, on account of any distress
or tribulation; and he can give you assistance and comfort, when you
are forsaken, being deprived of all human help and consolation; for he
comes to the help of him that forsakes and denies himself, since he
dwells and will dwell alone in the hearts of men, and will not have it
that we should serve anyone but him. Matt. 4:10. Thus, be established
and built up in him, and let love increase among you, whereby one
sustains the other, and each joyfully endeavors to be the chiefest in
virtue. Pay no regard to the walk of the slothful and heedless, to
follow their example, namely those who are called Christians in ease
of life (Matt. 11:8), adornment of clothing, or external appearance;
but consider those whose life and confession of faith conform to the
doctrine of Christ; so that you may go neither too high nor too low,
neither too broad nor too long. Eph. 3:18. For many go astray by
looking to one another, in consequence of which they grow cold.

Hence, my dear brethren, if you be risen with Christ, seek those
things which are above, that your mind may be directed towards the
incorruptible, and let your hope be set on the things which are not
seen, and be patient herein; for there must be patience, if we would
receive the promise. 2 Corinthians 4:18; Heb. 10:36. Stablish your
hearts; for the coming of the Lord draweth nigh. Jas. 5:8. Put off the
old man, and put on the new man (Colossians 3:9,10); deny ungodliness
and worldly lusts, and be transformed by the renewing of your minds.
If you would be partakers of the resurrection of Christ, know, that
you must first have crucified the old man, that the body of sin may
be destroyed. Rom. 6:6. And do not become weary in well-doing, since
your labor shall not be in vain; for you are made partakers of Christ,
if you hold the beginning of your confidence steadfast unto the end.
1 Cor. 15:58; Heb. 3:14. Be therefore not shaken by anything, neither
be afraid of the sons of men, who pass away as grass; for they can do
you nothing without God’s permission. But fear God for this is perfect
wisdom. Humble yourselves before him; for the great Glory is honored by
the lowly. Count yourselves always with the humble, and you shall be
great in the eyes of God. Do not think yourselves to know something,
or to be something, lest you deceive yourselves. Always forsake
yourselves, and regard not those who may inflict evil or suffering
upon you, though you be wronged; for this is thankworthy, if a man for
conscience toward God endure grief, suffering wrongfully. Matt. 5:39;
1 Pet. 2:19. Hence, be patient in your tribulation, and be partakers
of the sufferings of Christ, that you may inherit the promise; for the
reproach suffered here is brief when compared with the eternal joy.
Rom. 12:12; 1 Pet. 5:1. And this light affliction, which is but for a
moment, worketh a far more exceeding and eternal weight of glory; for
though our life is poor, yet we shall be rewarded with much wealth.
And though death reigns over us now, an east wind shall come from the
Lord, and dry up his torments. For it is sown in dishonor, it is raised
in power; it is sown a natural body, it is raised a spiritual body. 1
Cor. 15:43,44. Hence, the house of this tabernacle must be dissolved,
if we would obtain the building prepared us by God. We need therefore
not fear them that kill the body, since they cannot harm the soul; for
the greatest of which they deprive us, is also that for which God will
give us the greatest reward; and after that they have no more that they
can do to us. Matt. 10:28. Wherefore, gird up the loins of your mind,
be sober, watch in prayer, always giving thanks unto God the Father,
through our Lord Jesus Christ, for his abundant grace, and that he has
made known unto us his will, manifested the savor of his knowledge, and
given us the most glorious and precious promises; who were sometime
estranged in our minds by wicked works, and alienated from the life
of God, of which we had no hope in the promises. But after that the
kindness of God appeared toward us, not by works of righteousness
which we have done, but according to his mercy he saved us, by the
washing of regeneration, and renewing of the Holy Ghost, in whom we are
sealed until the time of redemption, who is the earnest of the future
inheritance, and who assures us, and bears witness with our spirit,
that we are the children of God, and teaches us all things, and who
of God is made unto us wisdom, and righteousness, sanctification, and
redemption. To God the Father, who only hath immortality, and to whom
alone belong power and might, praise and glory, be honor and thanks,
through Christ our Lord, for his unspeakable grace, now and forever. 1
Pet. 1:13; Eph. 1:9; 2 Corinthians 2:14; Eph. 4:18; Tit. 3:4,5; Eph.
1:13,14. Rom. 8:16; 1 Cor. 1:30; 1 Tim. 6:16; Rev. 4:11.

As regards our present condition, the Lord be praised for it, whom
we cannot thank enough for the joy, that he has counted us worthy to
suffer for his name, and for the joy given us by him, which we have in
our imprisonment; for he is faithful, so that with the temptation he
also provides for his own a way of escape, and he does not suffer his
own, who trust in him, to be confounded. The grace of the Lord be with
you. Greet one another with a holy kiss, Jan, Pleun, and I, also greet
you much. Herewith I commend you to God, and to the word of his grace.
Written by me, Peter Van Weert, while in prison with two others.


_Peter’s second letter, in which he takes leave._

Herewith we commend you all, dear brethren, to the Lord, wishing that
you may finish your course to the praise of the Lord, so that you may
obtain the crown, and remain steadfast unto the end, in order that you
may obtain salvation; for no one obtains the prize, except he strive
valiantly. 1 Corinthians 9:24; 2 Tim. 2:5. Run, therefore, that you
may obtain the prize; fight as soldiers of the Lord; firmly resolve to
take no thought how or what you shall speak when you shall be brought
before the magistrate, for God the Lord suffers not his own who trust
in him to be confounded. Matthew 10:19. Though they are arraigned as
malefactors, yet he does not forsake his own; for though weeping come
in the evening, joy shall return in the morning. Ps. 30:5. And though
he, to chasten us, be angry for a moment, yet through his mercy he
keeps us alive. Heb. 12:8; Is. 54:8. Hence, we are not forsaken by him,
though we have more adversity than the world.

My brethren, the servant is not greater than his Lord or Master.
Remember, that though Christ was rich, yet for our sakes he became
poor, and though he was exalted, yet for our sakes he suffered and
accepted reproach, that we through his poverty might be made rich,
and through his reproach become heirs of his promises. 2 Cor. 8:9.
Let us go forth therefore unto him without the camp, and help bear
his reproach. Heb. 13:13. Let us long for the future possessions. And
be not in darkness, nor overcharged with eating or drinking; neither
entangle yourselves with the cares of this life; walk as children of
the light; be always ready like those who constantly wait for their
lord; for he will come as a thief in the night. Luke 21:34; 12:36; Rev.
3:3. Make yourselves ready, take the staff into the hand, gird up your
loins, and journey to the promised land; you shall possess it, if you
do not fall into unbelief. It is pleasant and beautiful; we have seen
it from afar, for which we thank and praise the Lord.

On this account, we desire of you, lovers of the truth, that you help
us thank the Lord. For I once made a vow to the Lord, that I would live
to him all the days of my life (Luke 1:75), which he has helped me
fulfill, for which I praise him, and have often earnestly done so, with
outstretched arms. The reason I write this, is, that you may not forget
to thank and praise the Lord, for he is greater than all our lives;
for you cannot so magnify him that he is not still more wonderful.
Sir. 43:30. Continue in his words, and keep his commandments. Love one
another sincerely. 1 Pet. 1:22. We also praise him for his faithfulness
according to his promises, which he shows in us, in that we cannot
sufficiently describe the joy he gives us; for in the beginning of our
confinement, when we were imprisoned, we were joyful and fearless,
likewise before the lords, and were filled with joy also afterward on
the bridge and in our prison. Moreover, we hope that God will give us
boldness unto the end.

Hence, our dear brethren, be not terrified, if they inflict more than
one death upon us, since much can be done in a quarter of an hour, yet
it is as nothing to the pain of hell, and not worthy to be compared to
the future joy. For after we have suffered this distress, and passed
through this strait, we expect joy and amplitude; then shall all our
tears be wiped away, and we shall weep and cry no more, but pass from
one joy to another. O, my brethren, strive to enter into his joy. Lead
henceforth a Christian life and see that the Gospel be not evil spoken
of on your account. Rom. 14:16. Be always meek, and have an unspotted
conscience, and whatsoever you take in hand, remember the end, that you
will not do amiss. Matt. 11:29; Sir. 7:36. And forget not the ardency
of the spiritual reformation in the beginning of the Christian life,
lest when you think you are a perfect Christian, reformation of life be
still necessary. We commend you to God, and to the word of his grace.
We, Jan, Pleun, and Peter, greet you in the Lord. Pray the Lord for us,
that we may finish our course to his praise. We also pray for you.


CONFESSION OR DEFENSE OF FAITH, OF JAN, THE OLD CLOTHES BUYER, WHEN HE
LAY IN PRISON AT ANTWERP, A. D. 1551.

_Question._ “What do you think of infant baptism?”

_Answer._ “I do not think it to be anything but a human institution.”

_Ques._ “By what then will you prove or maintain your baptism?”

_Ans._ “Mark 16.”

_Ques._ “What are your views concerning the sacraments?”

_Ans._ “I have nothing to say of the sacraments of men, but the Supper,
as Christ held it with his apostles, I approve and esteem; for I think
there are many who do not know what sacrament means.”

_Ques._ “What do you think of the Roman church?”

_Ans._ “Nothing, but I esteem the Christian church, which is the church
of Christ.”

_Ques._ “What do you hold concerning the host which the priest holds
in his hand? Do you not believe that our Lord is in it with flesh and
blood?”

_Ans._ “No; for it is written, Acts 1, that he shall come again in like
manner as he ascended into heaven.”

_Ques._ “What do you think of the Pope?”

_Ans._ “That he is the antichrist.” 1 Thess. 2:3.

_Ques._ “What do you think of the mass, ceremonies, and confession
observed in the church?”

_Ans._ “Nothing, since the tree from which they spring, is good for
nothing.”

_Ques._ “Where were you baptized?”

_Ans._ “My lords, if you know it, why do you yet ask me?”

The bailiff then said: “I adjure you by your baptism, that you tell us
where you were baptized.” Matt. 26:63.

_Ans._ “My baptism I hold to be good and right; but your adjuration I
do not regard.”

They then read to me the names and surnames of all that had been
baptized with me and said: “Assuerus has confessed it to us.” I then
said: “It is true.”

_Ques._ “Who baptized you?”

_Ans._ “It does not behoove me to tell.”

_Ques._ “We shall make you tell.”

_Ans._ “My flesh is before you; do with it as you please.”


WILLEM THE CABINET-MAKER, BEHEADED IN CLEVES; WINDEL RAUENS ALSO PUT TO
DEATH THERE, A. D. 1551.

(_Copied from an old Writing_[255])

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

Willem, the cabinet-maker, resided in Weesz, a village belonging to
the country of Cleves; he was a very peaceable and pious man, who on
account of the Christian faith had to leave his native country, and
when he would not conform to the world, he was brought prisoner from
Weesz to Cleves, and having there been imprisoned for about a year,
finally beheaded. He wrote several letters from prison.

When Willem the cabinet-maker was to be condemned by the judges at
Cleves, Claes Meselaer, one of them, would not sit in the court to
condemn him, but pretended sickness and went to bed. The Burgomaster,
therefore, with the six judges, came to his bedside, to obtain his
assent to the sentence. He said he did not want to condemn so pious
a man. Thereupon the Burgomaster said; “By this you will incur the
great displeasure of our gracious Prince and lord.” Claes replied “I
will rather incur the displeasure of Duke William, than of the Most
High.” “Then I will take it upon myself,” said the Burgomaster, who
was afterward visited by the avenging hand of the Lord, so that he was
tormented by lice, and lost his speech for a time, and thus died in
great misery. But Claes Meselaer resigned his office of judge, and died
a brother in the church. Besides him, another brother, named Windel
Rauens, was put to death at Cleves; who like the aforesaid, exchanged
his life for death, after he had commended his soul into the hands of
God.


MARIA OF MONJOU, A. D. 1552.

As it is known and manifest according to the testimony of the divine
Scriptures, that all who have been righteous, and lived godly in Christ
Jesus, have had to suffer, from the beginning of the world, so this
Maria, as a pious, godfearing woman, also partook of said suffering.
For as she, according to the requirement of the Scriptures, had been
baptized upon the true faith, as a member of the body of Christ,
and had conducted herself for a time in an edifying manner among the
brethren and all men, the envy of the dragon manifested itself, and
the bailiff of Monjou caused her to be brought and imprisoned at
Monjou, where she remained in confinement over a year. And though she
had to suffer much, yet she bore it with joy. Her constant admonition
to all the pious was, that they should walk in love, and hold fast
the covenant of Jesus Christ. Eph. 5:2. She was herself constantly
endeavoring to present her body a living sacrifice, holy, acceptable
unto God, and that she might be built up a spiritual house well adorned
inwardly with the word of God. Rom, 12:1; 1 Pet. 2:5.

The authorities tormented her for three days in succession, but could
not induce her to forsake her faith, since she would adhere to Christ;
for according to the Scriptures, no one is ever confounded, who fears
God from the heart. The Bailiff entreated her to go to church and he
would release her, and give her her board for a whole year; but she
would not consent, but desired to adhere to Christ, and to give her
life for his sake; whereupon she was condemned to be drowned.

On her way to the water, she sang with a joyful heart, because this day
had come, and she had lived to see this hour; and thus she proceeded,
like a sheep is led to the slaughter, in the hands of Pilate, even as
they did with Christ, as the Scripture testifies: “They shall kill you,
and think that they do God service.” John 16:2.

On the way, Maria said: “I have been the bride of a man; but to-day
I hope to be the bride of Christ, and to inherit his kingdom with
him. As they approached the water, one of the hypocrites said: “O
Maria, repent, or it will not go well with you.” At the water, they
delayed with her over two hours, thinking that they could induce her
to apostatize, forsake the truth, and follow them. Thereupon Maria
said: “I adhere to my God; proceed with what you have come here for;
the wheat is in the straw; it must be threshed, so the word of God
has begun, and must be finished.” With this, she undressed, willingly
surrendered herself, and said: “O heavenly Father, into thy hands I
commend my spirit, and was thus drowned, and died, confessing the
name of God, and sealing it with her death to the consolation of all
believers.


BARBEL PUT TO DEATH A. D. 1552.

About this time, also a pious, godfearing woman, named Barbel, was
drowned, at Guelich, because she had forsaken popery and idolatry, and
become obedient to the holy Gospel. 1 Cor. 10:14.


WILLEM OF BIERCK, CHRISTOFFEL FROM GEISTENS, CHRISTIAN FROM EUKERAET,
AND TIELLEMAN FROM NUNKERKEN, A. D. 1552.

The four brethren, Willem of Bierck, Christoffel from the Geistens,
Christian from Eukeraet, and Tielleman from Nunkerken, were executed
together on the same day, with the sword, at Blankenburg; they
willingly suffered death for the testimony of Jesus, and with their
blood testified to their faith.


MARIKEN AND ANNEKEN, A. D. 1552.

Those who hold only to God and his holy word, and seek to fulfill the
latter, are not only persecuted but also imprisoned and put to death,
as was very evident, in the year 1552, at Leyden, in the case of two
women, named Mariken and Anneken, who were apprehended and brought
into a house, where they were asked by the Bailiff, what views they
held with regard to the Roman church. They replied that for the most
part it was nothing but the doctrine of devils. He further questioned
them respecting the sacrament of the priests, whether Christ was not
bodily in it. They said: “It might be a hidden devil; for God does
not suffer himself to be locked up in silver or golden caskets.” They
were then led to prison, and passing the church they said: “O den of
murderers and choir of devils!” “Why do you speak such presumptuous
words?” said the Bailiff’s servant. “Because so many a poor soul is
murdered in it,” they replied. Being kept imprisoned for a time, and
examined, they boldly confessed their faith, and firmly adhered to it,
in consequence of which they were sentenced to death. In the sentence
of the one it was charged that she had denied infant baptism, rejected
the sacrament, and, contrary to the decree of the Emperor, had attended
unlawful assemblies, and that she should therefore be put to death as
a heretic. The other, not having been baptized, would have been set at
liberty, had she been willing to apostatize from her faith, which she
was greatly importuned to do; but she remained immovable, and as she
had said: “Your bread god is eaten by spiders and worms; I will not be
a partaker of it,” and remained steadfast also in other articles, she
was likewise sentenced to death. Thus these two had to lose their lives
for the truth, to satisfy the bloodthirsty judges, who have feet that
are swift in running to mischief, and hands to shed innocent blood.
Prov. 6:18,17.


WILLIAM VAN ROBAEYS, A. D. 1552.

In this same year, a brother named William van Robaeys, was persecuted,
apprehended, examined, tortured and finally put to death, at Komen, in
Flanders, for righteousness for the truth, and for following Christ.


HENDRICK DIRKS, DIRK JANS, AND ADRIAN CORNELISS, A. D. 1552.

In the same year, three brethren, named Hendrick Dirks, Dirk Jans, and
Adrian Corneliss, were apprehended at Leyden, and examined in regard to
their faith; but when they boldly confessed it, and would in no wise
depart from it, they were also sentenced to death. Hendrick Dirks,
advancing joyfully, said: “Blessed are they that weep now; for they
shall laugh, and be rewarded with shining robes; yea, with an eternal
crown, if they strive steadfastly. This is the sabbath of the Lord,
which I have long desired; not that I am worthy to suffer for his name,
but he has made me worthy; and thus we suffer not for theft or murder,
but for the pure word of God.” Luke 6:21; Matt. 13:43; 2 Timothy 4:8;
Matt. 24:13; Is. 58:13; Acts 5:41; 1 Peter 4:15.

Dirk Jans said: “Though all men despise us, God does therefore not
despise us. Remember, lords, that on high there is a judge over all,
and believe that he will once judge and pass sentence. This suffering,”
said he, “is not so great; Christ had to suffer much more, when he shed
his blood for us He will strengthen us in what we suffer for his name;
for we suffer not for schism or anything evil; for there is no other
true faith to be found than that which we maintain. Therefore, O God,
have compassion upon me, and receive me into thine arms.” Ps. 7:11;
Matt. 25:31; Is. 53; Matt. 26:28.

Adrian Corneliss intrepidly said: “Christ has gone this way before us;
and his beloved apostles likewise, and we his servants are not above
our Lord.” Luke 24:26; Acts 14:22.

They then fell upon their knees, earnestly prayed to God (Acts
20:36), and rising, said: “They think by killing us to exterminate
the godfearing; but for one whom they kill, a hundred others shall
arise. Hence, fear not them that kill the body; but fear him who is
able to cast both soul and body into everlasting torment.” Matt.
10:28. Standing on the bench, they exclaimed: “Fear not that which is
temporal, but fear that which will last forever; for eternity is so
long.” With this, they commended their souls into the hands of God, and
offered up their burnt sacrifice. They now rest under the altar, and
wait to be clothed in shining robes, and to receive the new wine in the
throne of heaven. Matthew 26:29.


SEVERAL LETTERS WRITTEN IN PRISON, BY ADRIAN CORNELISS, INCLUDING A
PRAYER, AN ADMONITION, AND A CONFESSION OF ADRIAN CORNELISS, GLAZIER,
WHO WAS IMPRISONED AT LEYDEN, AND ALSO PUT TO DEATH THERE FOR THE
TESTIMONY OF JESUS, IN THE YEAR OF OUR LORD, 1552.

_His Prayer to God._

O Lord of heaven and earth, who hast made all things out of nothing,
who hast given me members after the image of thy Son, I hope to offer
them up now for thy holy name; for thou art the Lord, before whom every
knee must bow, both in heaven and upon earth: hear my prayer, and let
my incense be acceptable before thee. Take not thy grace from me, a
polluted man of unclean lips; purify my mouth, that thy name may be
praised thereby. Incline thine ear to me, and thou shalt see how they
fall upon me; but it is better for me to fall into the hands of men,
than to sin in thy sight; for thine eyes are as a flame of fire, and
thy word as a sharp, two-edged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow, and thou art
a discerner of the thoughts and intents of the heart, and there is
nothing hid before thine eyes. Therefore I exclaim with David, thy dear
prophet, that it is better to fall into the hands of men, than into
thy wrath. Matt. 11:25; Gen. 1:27; Rom. 12:1; Philip. 2:10; Is. 6:5;
Susanna 23; Revelation 1:14; Heb. 4:12,13.

O Lord, lead me into the land of Haran, in which I have not so much
inheritance as to set my foot on, namely, the promised land, which
I pray thou wilt give me, out of grace, and not for my own works or
merits. Acts 7:4,5. Deliver me with Lot from this generation. Preserve
me, Lord, from the fierce teeth of the lions, which are many, yea, from
the ferocious evening wolves, that let nothing remain till the morning,
whose feet make haste to shed innocent blood. Zeph. 3:3; Prov. 1:16. O
Lord, preserve me with Shadrach, Meshach and Abednego, that the fire
of blasphemy which proceeds out of their mouth, may not harm me. Dan.
3:27. O Lord, let my prayer be heard with that of Tobit and Sarah; hear
my prayer with that of Elijah, and receive me as a burnt-offering,
living, holy and acceptable unto thee, that the prophets of Jezebel may
be confounded, and seduce thy people no longer. Tobit 3:1,11; 1 Kings
18:36; 19:4. Lord, preserve me with Joseph from the wicked woman, that
I may rather suffer myself to be deprived of my garment, namely, my
first body; for we read: “He which is joined to a harlot is one body
with her.” Genesis 39:7; 1 Cor. 6:16. Preserve me, Lord; for I call
heaven and earth to witness, that I die innocently; for whosoever seeks
to save his life, shall lose it; and whosoever loses his life for thy
sake, Lord, and the Gospel’s, shall preserve it. 1 Macc. 2:37; Matthew
16:25. Hence, I cry with old Eleazer: “I will rather die gloriously
than live stained with abomination.” 2 Macc. 6:19.

O Lord, behold, the burning wrath of a great multitude is kindled over
us, and they shall take away certain of us, and feed the idle with
things offered unto idols; but thou, Lord, preservest me, thou givest
thy servant bread in time of need, and water when he is thirsty, and in
the day of tribulation thou forgivest sins. 2 Esdra 16:68; Sir. 2:11.
And thou hast said to thy dear prophet, that though a mother forget her
child to which she herself has given birth, yet wilt thou not forget
us; for it is thy word, Lord. Is. 49:15. Thou hast spoken through thy
dear apostle Paul: Come out from this wicked generation, and touch not
the unclean thing. Then thou wilt deliver us, and be our Father, and we
shall be thy sons and daughters. 2 Cor. 6:17,18. We now also go forth
without the camp, and will help bear thy reproach. Heb. 13:13. Lord,
teach us to pray according to thy will, that we may pray in spirit and
in truth, that we may truly call thee Father; for a son must honor
his father, and a servant his master. Mal. 1:6. Grant us therefore to
be partakers of the word which declares: These are they who have not
loved their life, but have delivered it into death; for those that
are slain by men, have a better hope to expect from God, namely, that
they shall be raised again; for thou provest thy chosen; thou triest
them as gold in the furnace, and thou receivest them as an offering of
burnt sacrifice. Ps. 66:10. Lord, now let thy servant depart in peace.
Holy Father, sanctify thy Son, that I may be found unblamable at thy
appearing. Keep me, holy Father for thy holy name’s sake. Amen. Luke
2:29; John 17:11.


_An admonition of Adrian Corneliss, to the friends._

The rich grace and peace of God our heavenly Father, who has purified
us by the washing of regeneration, and the renewing of the Holy Ghost,
has enlightened our hearts, and opened the eyes of our understanding
through the hope of the Gospel, and warned us, that denying ungodliness
and worldly lusts, we should live soberly, righteously, and godly,
in this present world, and keep ourselves unspotted from this world,
before God the Father, who will have all men to be saved, and to come
unto the knowledge of the truth, that at the time of revelation we
may have hope and consolation, and be counted among the number of the
elect. The father and his blessed Son Jesus Christ fit you for this,
now and evermore. Amen. Tit. 3:5; 2 Cor. 4:6; Eph. 1:18; Tit. 2:12;
James 1:27; 1 Tim. 2:14.

We, fellow-citizens with the saints, and of the household of God, built
upon the foundation of the apostles and prophets, Jesus Christ himself
being the chief corner stone, in whom all the building fitly framed
together groweth unto a holy temple in the Lord, to the twelve tribes
which are scattered abroad through cruel edicts and severe persecution,
greeting. Eph. 2:19–21; 1 Peter 2:6; James 1:1. Hence, my dear brethren
and sisters, do not become weary because you now suffer for a season,
and have to flee from one city into another; but remember, my dear
friends, that it all conduces to your happiness, and take for an
example Tobit, with his wife and son, how he had to flee, and to be
hid naked; likewise, Matthias with his sons and those who loved him,
when he said: “Whosoever is pious and of good cheer, let him make his
testament, and follow me.” Matt. 10:23; Rom. 8:28; Tobit 1:19; 1 Macc.
2:27.

Take also Abraham, Isaac and Jacob for examples, who dwelled in tents,
and also others; for here we have no continuing city; they wandered
about in sheepskins and goatskins, in hunger, want and affliction,
of whom the world was not worthy. Genesis 12. See, my dear friends,
think not that you are the only ones, or that you are forsaken by the
Lord, when some tempest assails you; but remember that we must through
much suffering take the kingdom of God. Sir. 2:10; Acts 14:22. If the
abovementioned had been mindful of the country from whence they came
out, truly, they might have had opportunity enough to have returned;
but they declare plainly that they sought a country, a city which has
foundations, whose builder and maker is God; wherefore God was not
ashamed to be called their God. Ex. 3:6. Thus, also, my dear friends,
will he not be ashamed of us; for he says through his pious prophet
Isaiah: “Can a mother forsake her own child, to whom she herself has
given birth? Yea, she may forget it, yet will thy God not forget
thee.” Is. 49:15. Consider, therefore, how the gracious Father has
been with all the pious children. of God, and how he has preserved and
upheld them under his powerful hand, as we may clearly understand from
Abraham; for when he went into a strange country, he often had God for
his comforter. He gave Jacob courage when he fled before his brother
Esau. He fed Hezekiah three days and three nights, who complained of
the blasphemy of Sennacherib. 2 Kings 19:6. He delivered the Jews
through Judith, when they were besieged by Holofernes. Judith 13:8.
He delivered the three young men from the heat of the fiery furnace,
and was in the pit with Daniel, so that the lions did not devour him.
Dan. 3:25; 6:22. He delivered Israel from the bondage of Pharaoh. He
delivered Rahab from the shadow of death. Josh. 6:25. He saved Susanna
through Daniel. He delivered Peter from prison. He delivered John from
the Isle of Patmos. He comforted Paul by the vision on the way to
Damascus. He comforteth the apostles through the Comforter, the Holy
Ghost. He turned Joseph’s great sorrow into great joy in Egypt. Thus,
God will also turn the sorrow of every one of you into great joy, even
as he himself declares: “The world shall rejoice; but ye shall mourn
and be sorrowful; but be of good cheer, God shall turn your sorrow into
joy. A woman when she is in travail hath sorrow, but as soon as she is
delivered of the child, she remembereth no more the anguish, for joy
that a child is born into the world. And ye now therefore have sorrow:
but I will see you again, and your sorrow shall be turned into joy, and
your joy no man taketh from you. John 16:20–22.

Therefore, my dear friends, be not afraid of the sons of men, who pass
away as grass. “Fear not, little flock; for it is your Father’s good
pleasure to give you the kingdom.” Luke 12:32. Be not afraid, my dear
friends, of this tyrannous generation; fear not them that kill the
body; but I will show you whom you shall fear: fear him who after you
are dead has power to cast into eternal fire. And, my dear friends, we
have here a little suffering of tribulation, but it is very small in
comparison with the everlasting torment or punishment.

John the Revelator says: Fear God, and give glory to him. Rev. 14:7.
And the prophet Esdras says: “Behold, God himself is the judge, fear
him: leave off from your sins, and forget your iniquities, to meddle no
more with them forever: so shall God lead you forth, and deliver you
from all trouble. For behold, the burning wrath of a great multitude
is kindled over you, and they shall take away certain of you, and feed
you, being idle, with things offered unto idols. And they that consent
unto them shall be had in derision and in reproach, and trodden under
foot. For there shall be in every place, and in the next cities, a
great insurrection upon those that fear the Lord. They shall be like
mad men, sparing none, but still spoiling and destroying those that
fear the Lord. For they shall waste and take away their goods, and cast
them out of their houses. Then shall they be known who are my chosen;
and they shall be tried as the gold in the fire.” Therefore, my chosen,
behold, the days of trouble are at hand, but the Lord will deliver you
from the same. Be ye not afraid, neither doubt; for God is your guide,
and the Lord will not leave you orphans; for he cares for us all, and
will preserve us as the apple of his eye. 2 Esdr. 16:67–75; Wis. 3:6;
Jn. 14:18.

Hence, faint not at the tribulation in which we are, but adhere to
the Lord, and the tempest will soon attack you; but, my dear friends,
remember, as the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ, since eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which God hath
prepared for them that love him. Eph. 3:13; Matthew 7:25; 2 Cor. 1:5;
1 Cor. 2:9. Let every one therefore, that has this hope in him, purify
himself, even as he is pure, and go out from this sinful generation,
and have no fellowship with the unfruitful works of darkness, but
rather reprove them. For it is a shame even to speak of those things
which are done of them in secret. But all things that are reproved are
made manifest by the light: for whatsoever doth make manifest is light.
Wherefore he saith, Awake thou that sleepest, and arise from the dead,
and Christ shall give thee light. 1 John 3:3; Eph. 5:11–14.

Hence, my dear friends, if there should be yet some among you, that are
slothful or drowsy, let them wake up now, or they will be shut out with
the foolish virgins. O, my dear friends, it will not avail that some of
you know the way. O, my dear friends, knowledge puffeth up, but charity
edifieth: for it avails not to know the way, but it must be walked; and
though it is strait and narrow, and fraught with much labor, it must
nevertheless be walked. 1 Cor. 8:1; John 13:17; Matt. 7:14.

Therefore, my dear friends, who have become partakers of the heavenly
calling, make good use of the time of grace, and look not to those
who proceed so lukewarmly and slothfully; but strive to enter in at
the strait gate; for many will seek to enter in, and shall not be
able. Luke 13:24. Why, my dear friends? Because they seek to enter
in by another way, which is not commanded us. But those who enter in
by Christ, since he is the way, they are the ones that shall inherit
the city, whom the Bridegroom will make sit down at the table, and
will serve them. But, my dear friends, the lukewarm, that are neither
cold nor hot, God will begin to spew out of his mouth, who say they
are rich, and increased with goods, and know not that they are poor,
miserable, naked and blind. Hence, Solomon says: “Go to the ants, thou
sluggard, and consider their labor; they gather in the summer their
sustenance for the winter.” And Jeremiah says: “The crane and the
swallow observe the time of their coming; but my people observe not
the time.” O ye ignorant, the ox knoweth his master’s crib. Ye who
say, It will be fair weather to-morrow, and it cometh to pass; O ye,
who can discern the face of heaven and earth, why can ye not discern
among yourselves that which is right? Matt. 16:3. Therefore, my dear
friends, take heed that none of you be found slothful; but let your
loins be girded, and have your staff in your hand, to eat the passover;
for we have a passover to eat, which is Christ; Therefore let us keep
the feast, not with old leaven, neither with the leaven of malice and
wickedness, but with the unleavened bread of sincerity and truth. Ex.
12:11; 1 Cor. 7:8.

Hence, my dearly beloved friends, think it not strange, if you are
tried by the fire of tribulation, as though some strange thing happened
to you; but be partakers of Christ’s sufferings, that in the time of
revelation, you may have hope and consolation. Let none of you suffer
as a thief or murderer; yet if any man suffer as a Christian, let
him not be ashamed; but let him glorify God on this behalf. For the
time is come that judgment must begin at the house of God; and if it
first begin at us, what shall the end be of them that obey not the
gospel of God? And if the righteous scarcely be saved, where shall the
ungodly and the sinner appear? Hence, Solomon says: If the righteous
are recompensed, how much more the wicked and the sinner. 1 Pet.
4:12,13,15–18; Prov. 11:31.

Therefore, my dear friends, take heed and flee the shadow of this
world, and seek not to escape the cross, so that you go into other
countries, to obtain great liberty. O no, my dear friends, but always
submit to the cross; for the children that are under the rod are
therefore obedient, fearing lest their Lord should come, and find
them sleeping; hence, they are always watchful, that they may not be
found sleeping; for as soon as the flesh obtains a little freedom,
it takes still more of its own accord. My dear friends, though I
have written this thus boldly, accept it nevertheless in good part;
for I am not your lord in this matter; but I write as my own flesh
testifies. Hence, my dear friends, walk in wisdom toward them that
are without; remain among the scattered flock of Israel; for where
blood is shed, gain is to be had; there put your pounds out to usury,
each according to the gift received from God; in honor preferring one
another; and endeavoring to show yourselves tried ministers unto God.
Col. 4:5; 1 Pet. 1:1; Matt. 25:15; Romans 12:10. Lay aside all malice
and hypocrisy, and, as newborn babes, desire the sincere milk of the
word, that ye may grow thereby: if so be ye have tasted that the Lord
is gracious, to whom ye have come, as unto a living stone; hence, build
yourselves up a spiritual house, a royal priesthood, a holy nation, a
peculiar people, that ye, as obedient children, should show forth the
praises of him who hath called you. 1 Pet. 2:1–5,9.

If any man speak, let him speak as the oracles of God; fulfill your
ministry wisely, that your treasure be not evil spoken of; and as you
were diligent in going astray from God, so give now so much the more
diligence to turn to the Lord, and abound therein. 1 Pet. 4:11; Baruch
4:28; Rom. 6:19. Do good unto all men, especially unto them who are of
the household of faith, and see that you add to your faith virtue; and
to virtue, knowledge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness, brotherly
kindness; and to brotherly kindness, charity; for if these things be
in you, and abound, they make you that ye shall neither be barren nor
unfruitful in the knowledge of our Lord; but he that lacketh these
things is blind, and gropeth for the wall, and hath forgotten that he
was purged from his old sins. Gal. 6:10; 2 Pet. 1:5–9. Let it not be
so with you, my friends; make to yourselves friends of the mammon of
unrighteousness, and if you are partakers in the spiritual things,
share also the temporal things with one another, and let this be done
in order, and remember that it is more blessed to give than to receive;
for we read, John 6, that some followed the Lord, to whom he said: “Ye
follow me, not because ye saw the miracles, but because ye did eat of
the loaves, and were filled.” Luke 16:9; Rom. 15:27; 1 Cor. 14:40; Acts
20:35; John 6:26.

Therefore, my dear friends, labor not for the meat which perisheth, but
for that meat which endureth unto everlasting life; for man doth not
live by bread alone, but by every word that proceedeth out of the mouth
of God; for “meats for the belly, and the belly for meats; but God
shall destroy both it and them.” Luke 6:27; Deut. 8:3; 1 Cor. 6:13.

Thus, my dear friends, if you live according to the Gospel, you will
be fruitful branches of the true vine Christ, comely olive branches
grafted into Christ. My dear friends, be not moved away from the Gospel
by the enemies of the cross of Christ, who would preach the Gospel
without the cross. Do not believe them, for they are those who love
your flesh, and kill your souls, and put pillows under the arms, or
under the head. Avoid them, for such serve not the Lord Jesus Christ,
but their own belly, and by good words and fair speeches deceive the
hearts of the simple. For we are not ignorant of the devices of the
devil; since he can transform himself into an angel of light; what
wonder is it then that his ministers assume this appearance? Philip.
3:18; Ezek. 13:18; Rom. 16:17,18; 2 Cor. 11:14,15.

O my dear friends, a thief cometh not, but for to steal, and to kill;
hence, beware, lest you be deceived by them, and thus fall from your
own steadfastness. John 10:10; 2 Pet. 3:17. Therefore, hold that fast
which thou hast, that no man take thy crown; and let him that standeth
take heed lest he fall; for what hast thou that thou didst not receive?
for every good gift and every perfect gift is from above, and cometh
down from the Father of lights, with whom is no variableness, neither
shadow of turning. Rev. 3:11; 1 Cor. 10:12; 4:7; James 1:17.

Therefore, exhort one another daily, my dear friends, the more so, as
the day of Christ is at hand, and while it is called to-day. Heb. 3:13.
And see that you care for one another; and, my dear friends, when you
assemble together, make not many inquiries concerning others, or as to
where each particular one lives: in such things be ignorant, and in
malice be children; but in understanding be old and hoary, and keep the
doors of thy mouth from her that lieth in thy bosom, 1 Corinthians
14:20; Micah 7:5. My dear friends, if you have understanding, answer
your neighbor; if not, lay your hand upon your mouth, lest you be
caught in an unseemly word, and put to shame. Sir. 5:12. Let no corrupt
communication proceed out of your mouth, but that which is good to the
use of edifying, and may minister grace unto the hearers. And grieve
not the Holy Spirit of God, whereby ye are sealed unto the day of
redemption. Eph. 4:29,30.

My dear friends, herewith I hope to take leave. Do not take it amiss
that I have written you a little; I hope it will tend to edification; I
have done my diligence with the little gift the Lord has given me.

By me, Adrian Corneliss, glazier, your unworthy brother, who am not
meet to be called a brother. 1 Cor. 15:9. Written in my imprisonment,
sitting in the stocks, with two fellow-companions, and one who is
separately confined, and two sisters that are below us. We wait daily
for the redemption of our body; and our pilgrimage, I trust, is half
finished. I hope that we shall soon have completed the rest.

We commend you to the Lord, dear brethren. Remember the prisoners; we
remember you in our prayers. Heb. 13:3. Salute all lovers of the only
salvation by name; the times are too perilous now, to mention them;
hence we must govern ourselves accordingly.

Let me inform you, how it went with us in our last time. When we were
to be offered up on Monday, a priest came to us on Sunday, who talked
to us, and said: “You have to die.”

_Answer._ “Thus did also the Jews, who said: We have a law, and by our
law you must die. So must we also, as the decree of the Emperor shows.”
But we asked the priest, whether their things were right.

He replied: “Not all; for we have also abuses in our church.”

We then said: “A little leaven leaveneth the whole lump.” 1 Cor. 5:6.

He replied; “It has to be leavened.”

By this we may perceive that their things are not good. But beware of
such; for they are not sent from God. Jer. 14:15. Salute all lovers of
the divine word.


_Confession of Adrian Corneliss before the magistrate and the priests,
together with an account of the manner of his apprehension._

My dearly beloved brethren and sisters, to the twelve tribes which are
scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
with all that call on the Lord out of a pure heart, in their and in
our places, greeting. Jas. 1:1; 1 Pet. 1:1; 1 Cor. 1:2; 2 Tim. 2:22.
I must yet write to you a little, hoping herewith to take my leave.
Let me tell you how it went in my imprisonment. I had come to Leyden,
and there conversing with a brother, we wondered how it came that they
kept our friends confined so long. We therefore agreed that I should go
and see Jan of Delft, the Bailiff’s servant, and ask him, how it stood
with the prisoners, and whether they would not soon be offered up. He
replied: “I hear nothing at all concerning it.” I then said: “This long
imprisonment gives you much trouble.”

_Jan._ “I would be well satisfied to see it come to an end soon.”

_Adrian._ “You can hardly get away any more.”

_Jan._ “Yes, that is so.”

_Adrian._ “You ought to have some rest.”

_Jan._ “It would soon be time.”

_Adrian._ “Jan Jans, I should like to have a little conversation with
you about certain things.”

_Jan._ “I have something to do yet; I shall speak with you; just wait
here a little while for me.”

I waited a little, and he returned, even before he had attended to the
prisoners or brought them their food. He came and spoke to me in a
friendly way, and accepted my words with such suavity (Psalm 55:21),
that I knew not but that he would also embrace our faith.

I then said: “Jan Jans, what do you think, will you abandon this
service, and release the prisoners? I shall see that you will not be a
loser by it; for it is in your power, you have the keys.”

Previous to my saying this to him, he had said to our friends in
prison: “Shall I leave the door open some time that you can escape?”
“Why should you do this?” replied our friends. On this account I
spoke the more boldly to him, remembering the words concerning Paul
and the jailer (Acts 16:29), if peradventure the Lord had showed like
grace to this man; and having been urged by our friends, I had a
long conversation with him. He asked me whether I knew those whom he
named to me. I said: “No, but I have heard of them.” One, however, he
mentioned, whom I well knew. “Yes, I know him well,” I said. He asked
me, where I was from. I replied: “I am a native of Schoonhoven,” but
I did not tell him that I resided at Delft. But with all my prudence,
the devil, as is well known, was still more cunning. Gen. 3:1. When we
had walked together for a long time, we arrived again at the prison. He
then said: “Do you want to talk with the prisoners?” I went in without
any fear, and coming to our dear sisters, we conversed together,
without manifesting previous acquaintance, however. This servant then
went off a little ways, and spoke to another servant. I then plainly
saw what I had got myself into.

Now, some one may ask: Why did you go in? O dear friends, my flesh and
blood did not impel me to go in there. In vain we run; it is just as
the prophet says: “We may flee, but cannot escape.” Ps. 139:7. Hence,
we must all come whither our destiny calls us. I had anticipated that
my journey to Leyden would not be a fortunate one.

The other servant then asked me whether I wished to go above to the
others. I thought to myself that it was now as bad as it could ever
become, and went above. They then shut the door after me, and one of
them went for the Bailiff. Having been above for a little while, and
conversed with our friends, I went below again. They opened the door,
and the night Bailiff stood before it. He said: “You will have to
remain here a little while.” I then asked whether I should go above. He
replied: “Yes.” I then said: Christ had twelve apostles, and one was a
Judas; but here were only two, and one was a Judas. However, the Lord
be praised for his grace. Without much delay, they shut me up above
alone, whereupon I immediately began to sing the hymn: “_O Waerheydt
hoe zijt gy nu vertreden!_” Is. 59:14.

I did not, however, enjoy a very long respite; since much people came,
and hence they immediately came and took from me my testament, and the
hymn about our four friends, which I had composed. They then shut me
up with E. S. Soon after, the Bailiff came with the whole council. The
gates were shut, and it was reported that there were a dozen in Leyden;
hence they were very assiduous, thinking they had caught a great
gentleman or captain; but alas! they had not.

The Bailiff then asked: “Where is your rapier?”[256]

  [256] A light sword with a very narrow blade.--_Trans_.

I replied: “My Master has not taught me to carry a rapier.”

_Bailiff._ “Who is your Master?”

_Adrian._ “Christ is my Master.”

_Bailiff._ “Christ is the Master of us all.”

_Adrian._ “If Christ were your Master, you would not dare fight against
him; but it will be hard for you to kick against the pricks.” Acts 9:5.

_Bailiff._ “We are responsible for that.” They then asked me where I
had slept.

_Adrian._ “I have slept well; did you sleep badly?”

_Bailiff._ “No, I shall make you tell.” One of the lords then asked me
whether I had been rebaptized. I replied: “No, I was baptized aright
once.”

_Bailiff._ “Who baptized you?”

I asked him whether he also wished to be baptized.

_Bailiff._ “Don’t be ashamed to tell; I will tell you, where and by
whom I was baptized: here in St. Peter’s church.”

_Adrian._ “If you wish to be also baptized, I will tell you.”

_Bailiff._ “I have no desire for it as yet.”

_Adrian._ “Neither are you fit for it.”

_Bailiff._ “Where is the servant with the hat, that accompanied you?”

_Adrian._ “I know nothing of a servant with a hat.”

_Bailiff._ “We saw him walk with you.”

_Adrian._ “Lord bailiff, you lie; if you are a servant of Christ, you
ought not to lie.” Eph. 4:25. They then showed me the hymn about the
friends and asked me who had written it.

I replied: “I wrote it.”

Thereupon they asked whether I had also composed it. I told them I
wrote it, but said nothing about composing. The under bailiff then
said: “You were at my house one Friday, and taught me a refrain about
Mary Magdalene?”

_Adrian._ “You have also lied; for my Master has taught me no refrains.”

_Under bailiff._ “Or an exhortation?”

_Adrian._ “It is not so.”

The servants and others then said: “The fellow is drunk.”  Yes, dear
friends, then I remembered the words of Peter, Acts 2; as they were
drunk, so was I, having tasted neither beer nor bread all day. They
were then about to leave, but found themselves at a loss where to
put me; for John of Delft, the servant, said: “It is all right with
E. S.; but now this rogue will spoil him again.” Nevertheless, they
put me with him. All this took place the same Monday on which I was
apprehended.

The following Thursday the Bailiff came, with two judges, and a
commissary from the Hague; they asked me many questions, which I could
not answer, and also demanded to know where I had slept, which I would
not tell, together with many other things too tedious to relate. They
also asked: “Do you know Jelis of Aix-la-Chapelle?” I replied: “I never
in my life was at Aix-la-Chapelle.” As they kept on asking me for a
long time, I finally said: “I know him.” They then asked where I had
been with him. I replied: “I cannot tell you this;” more I would not
say. “We shall make you tell,” said they. “My lords,” I replied, “I
have always been careful not to know much, so that in case I should be
apprehended, I might not have much to tell.” They then laid before me
the letters I had sent them, and also the hymn; they readily saw that
it was the same hand-writing; but I did not confess it. I thought to
myself: There is plenty of time yet for it; for I will have to tell
them something any way, when they torture me. For the matter concerned
myself; hence I did not keep it secret, when I was tortured; but as
regards others, I had no warrant to accuse them, and hence I did not
want to know where the friends lived, when I talked with any one. And
let me tell you, dear friends, this matter is sadly overlooked by some,
who are continually inquiring after this one and that one, and take it
amiss, if you do not give them the desired information. O dear friends,
if you knew what suffering it would mean if you were imprisoned,
you would not make such inquiries. Hence, if you wish to make any
inquiries, inquire after the faith that can save your souls. See, my
dear friends, accept this in good part; for I have written it out of
love. All the torture I have suffered was inflicted upon me, to make
me inform on others; hence, the less you know, the less you have to
answer. The commissary then examined my testament, and said: This is a
proscribed testament. I replied: “There you have also lied.” Thereupon
he was silent, and evening came on. They then went away, promising to
consider my case in the daytime.

Saturday morning they all came before eight o’clock, and took me into
the torture chamber, where the executioner was. They then asked me
whether I had not changed my mind, and would answer their questions. I
began to admonish them. They said: “We have not come here to be taught
by you; but we ask you whether you will answer our questions.” But this
I did not intend to do. The executioner then stripped me, and bound my
hands behind my back. There was a windlass there, and tying a block
to my feet, they drew me up and left me hanging. While thus suspended
they interrogated me, but I did not answer. They then let me down,
and the Bailiff asked me where I had worked since I left Flanders. At
Delft, I replied. Thereupon they asked me still other questions, and as
I refused to answer them, they drew me up again, and untied the block.
The executioner then placed a piece of wood or iron between my legs,
which had been bound together, and stood on it. Being let down again, I
was asked by the Bailiff, whether I and six of my friends had not been
at Leyden at a certain time, which he specified. I did not confess it.
Again the executioner drew me up, they having blindfolded my eyes, and
they took rods and scourged me. After I was let down, the bailiff said:
“Tell it, or I shall tell you?” I would not accuse any one. They drew
me up again, pulled my beard and hair, and beat and scourged my back;
but as my eyes were blindfolded, I could not see who did it. They might
also have asked: “Who smote you?” Luke 22:64. This continued until I
had been beaten with seven or eight rods. When they let me down, and I
did not answer for a long time, they, fearing that I should faint away,
poured water over me, which they had also done while I was suspended.
I sat down, and as I did not speak for a long time, the Bailiff said:
“You will not tell it; I will tell you: you slept at Stephen Claess’.”

_Adrian._ “That is true.”

_Bailiff._ “You were here before the prison, with six of your friends,
and exhorted the prisoners, that they should strive valiantly, and
adhere to their faith; and you went and hired a boat for six stivers.
Who was the fellow to whom the boat belonged, and the one who was in
the other boat, who gave the skipper half a stiver, into whose charge
he committed his chest, because he was to sail with you? And he knew
the fellow’s name, and knew also what we had done, and that a woman
was with us, and how we had read, and that two, sat there, bareheaded,
and where we had gone up. I then acknowledged that it was so, and they
wrote it down; however, I excused the two from those that were in the
boat; but it was of no avail, and thus the matter was left. They then
showed me the letters, about four or five in number. “Yes,” said I, “I
wrote them.” Upon this they said: “This is the placard writer.” “It is
certainly not proper,” said the judges, “that you disparage the Emperor
in such a manner.” I replied: “I do not disparage the Emperor; however
great the Emperor is, the Supreme Emperor is still greater. Bring me a
Bible; I shall prove to you what I have written.” Thereupon they said:
“Why did you write these letters?” I replied: “I wrote them because my
grief was stirred, and that you might no longer stain your hands with
blood, and might repent, as did those of Nineveh.” Jonah 3:5. Thus the
matter rested.

They then asked me what I thought of the sacrament of the altar. I told
them that it was good for nothing.

_Ques._ “How long have you not been to it?”

_Ans._ “Not for four years.”

_Ques._ “Have you belonged to this belief so long?”

_Ans._ “No.”

_Ques._ “Why did you not go, then?”

_Ans._ “Even in my ignorance I knew that it was good for nothing?”

Thereupon they went away, having been engaged with me from eight
o’clock until half-past eleven in the forenoon.

This is what I said on that occasion. Dear friends, be not discouraged,
though what I have written presents rather a gloomy aspect; the Lord
helps his own; if the Lord had not helped me, it would not have been
possible for me to bear it; but we can do all things through him who
strengthens us, that is, Christ. And as the sufferings of Christ abound
in us, so also our consolation aboundeth by Christ, 1 Cor. 10:13; Ps.
46:1; Philip. 4:13; 2 Corinthians 1:5.

Here I will let this matter rest. I bear in my body the marks of the
Lord Jesus, spoken of by Paul. Gal. 6:17.

On Sunday morning they came, and read to me my examination, and asked
me whether it was correct. Then I remembered the words of the prophet:
“They are evening wolves, that let nothing remain till the morrow, yea,
whose feet run swiftly to shed innocent blood.” Zeph, 3:3; Prov. 1:16.
I then asked the bailiff, whether he was not yet sated with innocent
blood, since he was so diligent in the way of unrighteousness. He
replied: “I do not put you to death.” I said: “The Emperor’s edict puts
us to death; but you ought therefore be satisfied with what you have,
and not ask for more. By what will you prove that you may put us to
death? It is written: If thy brother shall trespass against thee, go
and tell him his fault between thee and him alone; if he will not hear
thee, then take with thee one or two more; and if he will still not
hear, tell it unto the church; and if he will then not hear, let him be
unto thee as a heathen man and a publican.” Matthew 18:15–17. Here the
Scripture says nothing about putting to death.

_Bailiff._ “We have another Scripture, where Paul says: The powers are
not ordained in vain; for God himself has ordained them.” Rom. 13:1.

_Adrian._ “Yes, for the protection of the good, and the punishment of
the evil (1 Peter 2:14); but it seems to me the order is inverted, that
they are for the punishment of the good, and the protection of the
evil.”

_Bailiff._ “We shall prove to you from books, that we may put you to
death.”

_Adrian._ “You can not do this with the gospel?”

_Under bailiff._ “What do you know about the gospel?”

_Adrian._ “It is written: Repent ye, and believe the gospel.” Mark 1:15.

_Under bailiff._ “There are eight gospels written.”

_Adrian._ “I am well content with four; if these cannot teach me,
neither can the others.”

_Bailiff._ “Shall we send you learned men, to instruct you with the
word of the Lord?”

_Adrian._ “I am willing to be instructed with the word of the Lord.”

_Bailiff._ “Well said.”

_Adrian._ “I will not speak with them except in the presence of the
court, and of those that are imprisoned with me.”

This did not please them, and they went away, the bailiff leaving
immediately for Delft.

Three weeks after this, the bailiff came into the prison where we
three in number, were sitting, and asked us whether we were not almost
beginning to get tired of it. We said: “No.” I then said: James says:
“Take it for an example of suffering affliction.” James 5:10. It
surprised them greatly that we minded it so little. I then said to the
Bailiff: “As the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ.” 2 Corinthians 1:5.

_Bailiff._ “I should think it would weary you?”

_Adrian._ “Don’t you also begin to get weary of shedding this blood?”

He did not reply. Thereupon he asked whether they should send us
learned men. We replied: “We are always willing to be instructed with
the words of the Lord.”

_Bailiff._ “You will not be instructed otherwise than with the word of
the Lord?”

_Ans._ “We are always willing to give our faith for a better one, that
it may not be said that we are obstinate; and our adversaries ought to
do the same.”

_Bailiff._ “That is so; suffer yourselves to be instructed, perhaps
your stay here is but brief?”

_Adrian._ “You do not know whether your stay here will be long. Though
we are now as forsaken, the Lord will soon be gracious to us.”

With this it rested. He then said: “We shall send you some one.” We
called to him, as he descended the stairs, that he should bring a Bible
or Testament with him.

In the afternoon there came a priest with two servants; he advanced in
fine style and laid out his wares, thinking to sell something, and his
words were full of suavity. And when one of us spoke, he had much to
say. Thereupon I said that the Lord had warned us of the leaven of the
Pharisees, and of them that go in long clothing.

_Priest._ “The clothing don’t make it.” I then told him that their
things, as infant baptism, ringing of bells, mass, and all other
trumpery, were good for nothing. Upon this he replied that holy baptism
of infants was right. I asked where the authorization for it was to be
found.

_Priest._ “In the 16th chapter of the first epistle to the Corinthians.”

_Adrian._ “There it is written: The house of Stephanas are the first
in Achaia who addicted themselves to the ministry of the saints. These
certainly could not have been infants; infants cannot addict themselves
to the ministry of the saints, but have themselves to be ministered
unto.”

He asked us in regard to the jailer and his household, whether there
were no infants there.

_Ans._ “No.”

_Priest._ “How do you know it?”

_Adrian._ “It is written there: The jailer rejoiced with all his house,
that he had become a believer in Christ Jesus. Infants cannot rejoice
in faith; for they have no faith.” Then he was at his wit’s end again.
He fared likewise in regard to Lydia, the seller of purple.

_Priest._ “When I was young, my faith was as perfect as it is now.”

_Adrian._ “What did you say then?”

He made no reply. He also said: “When I was born, I had my hand, and
was not conscious of it; so also, my faith, which was hid in me; and
the original sin which I had was taken away through the regeneration of
the water which takes place in the font.” I asked him whether the water
had been crucified for him, or Christ.

_Priest._ “Christ.”

_Adrian._ “And yet you seek your salvation in the water?” He was
silent. Dirk Jans then asked him where it was written that bells ought
to be baptized.

_Priest._ “This is instituted by the holy church.” He also asked him
concerning the reading of mass. He replied that he had God in the mass,
corporeally in flesh and blood. I then told him that he was a deceiver.

_Priest._ “Did not God say: ‘Take, eat; this is my body; and drink,
this is my blood, and as often as you eat this bread, ye do shew the
Lord’s death?’”

On this point we had much discussion. I then asked him whether he had
read 1 Tim. 4?

_Priest._ “Yes.”

Thereupon I inquired as to whether he had brought a Testament with him.

_Priest._ “Yes, here is a Latin Testament.”

_Adrian._ “We have not studied in Latin universities, but in the
highly celebrated school of the gospel, of which the Spirit of God is
teacher.” John 16:13.

He said he could read it in Dutch. He then read the passage relating
to the forbidding to marry, and the commanding to abstain from meats.
1 Timothy 4:3. I asked him concerning whom this was spoken. He replied
that he did not know.

_Adrian._ “If you are a teacher you ought to know this?”

_Priest._ “It relates to the end of the world.”

_Adrian._ “It speaks there of the latter times; now do you mean to say
that these are not the latter times?”

Upon this he replied nothing, but said that he had not forbidden
marriage, nor meats.

We said: “Your father, the Pope, has done it, and you exerted
yourselves with Haman to obtain mandates to put us and our people to
death, and contributed in giving the Emperor ten thousand pounds of
silver?”

_Priest._ “I did not.”

_Adrian._ “Are you Christians? Christians ought not to persecute any
one.”

_Priest._ “We do not persecute you.”

I then asked him, whether the Christian church persecuted, or suffered
persecution.

_Priest._ “It suffers persecution.”

I asked him wherein he suffered persecution, whether we were not the
ones that suffer persecution.

_Priest._ “We suffer persecution from the devil.”

We then demanded to know where it was written that we might be put to
death for our faith. He replied that it was ordained on account of the
evil sects. We said: “We belong to no sect.”

_Priest._ “It is suspected that it might also be the case with you.”

Thereupon Dirk Jans said: “Is a man hanged because he is suspected of
having stolen, though he has not done so? So neither may we be put to
death before we are convicted.”

The priest finally went away. We had silenced him in many things
concerning which he had no understanding. I also said that he was one
of those who rob God of his glory by their confession, presuming to
forgive sins. Herein he was likewise defeated, whereupon he went away.
I hope that we shall soon offer up our sacrifice together.

O my dear friends, see that you exercise a care for one another, and
walk prudently; because men are so incensed, and make such strenuous
efforts to apprehend our brethren, wherever they find them. Hence, walk
a little more wisely herein, than some of you do for, dear friends, if
the Lord permitted it, they would deal roughly with them if they had
them. Therefore, take it in good part; for there are so few laborers in
the harvest; hence, take good care of them that are in it. Moreover,
dear friends, when you meet to speak of the word of the Lord, spend not
your time in idle talk, and old wives’ fables, but exercise yourselves
in godliness, that you may be able to withstand in the evil day, and
stand protected in all things; and always give diligence, in honor
to build up the spiritual temple until the appearing of the Lord. 1.
Tim. 4:7; Eph. 6:13; 1 Pet. 2:5. He that is holy let him become holier
still; he that is pure, let him become purer still; as Paul writes to
the Thessalonians, that they need not that he should write unto them,
but he said that they should increase more and more. Rev. 22:11; 1
Thess. 4:9,10. Thus also you, my dear brethren. Read the exhortation
I have written you, which will no doubt be shown you. Salute all the
friends in the Lord, especially our brother G., who is a faithful
minister; all that are in bonds salute him, and they also greet all
lovers of the truth. We commend you to the Lord; know, that we are all
of good cheer yet; the Lord be praised always.

My dear friends, I must write you yet a little more. The paper was not
sufficient before, for, dear friends, paper is a precious article when
we are in bonds; but as Habakkuk brought me some more, I write you a
few additional lines, concerning certain things that occurred in our
imprisonment, which were forgotten before. It happened that the servant
who had betrayed me, came to bring us our food. I then asked him to
forgive me, if I had injured him in any way, and thus I often talked to
him as kindly as I could, which we are commanded to do. Matthew 5:44.
He replied: “You have not injured me, nor have any of your people.” My
kind words, and the love I manifested, caused him to feel ashamed that
he had betrayed me, and that I spoke to him so affectionately. Rom.
12:20.

A few more things about the priest that came to instruct us. I asked
him whether he had faith. “Yes,” he replied.

_Adrian._ “If you should sit here in prison with us for a month, I
think you would deny your faith.”

_Priest._ “Possibly not.”

He then commenced speaking about faith, and said that faith was
incomprehensible.

I said: “If faith is incomprehensible, how then can we be saved?” Then
he was beaten. Thereupon we touched upon the calling of preachers, and
the words of Paul, that teachers must be blameless, and following the
passage further on, “given to hospitality.” I then said: “You would
rather be a guest, than entertain one, and receive strangers;” adding:

“If I should come to your house, would you receive me?”

_Priest._ “Possibly.”

We also discussed infant baptism, which he would prove by the
households. I asked him to whom the scriptures speak; do they not speak
to them that have ears to hear, and hearts to understand?

_Priest._ “Yes.”

I then asked him whether any scripture belonged to infants.

_Priest._ “No.”

_Adrian._ “If no scripture belongs to infants, neither does baptism.”
Then he was caught and had nothing more to say about his infant
baptism. He also spoke in regard to eating the flesh of Christ, and
drinking his blood, how Christ gave his apostles flesh from his flesh,
and blood to drink outwardly. I then said that he was worse than the
Jews.

_Priest._ “Why?”

_Adrian._ “The Jews murmured and said: ‘How can this man give us his
flesh to eat?’ but you now come and would eat it.” “Be assured,” said I
to the priest, “Christ did not speak this passage in the sense in which
you adduce it.” In short, he would gladly have retreated, could he have
done so honorably, for there was no market for his merchandise.


SIX PIOUS BRETHREN, NAMELY, LIEVIJN JANS, MEYNERT HERMANS, PIETER
THYMANS, REYER EGBERTS, HENDRICK ANTHONISS, CLAES GERBRANTS, ALL BURNT
ALIVE FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, ON THE 6TH DAY
OF AUGUST, A. D. 1552.

“The blood of the martyrs,” said one of the ancients, “is the seed
of the church; the rose grows in and among the thorns; so also the
rose of the blooming church of Christ.” This appeared in these sore
and sorrowful times, when scarcely anything was heard of but slaying,
burning, murdering and shedding of the blood of the innocent and
defenseless lambs of Christ; so that in that very time far more persons
were stirred up to follow them and embrace their faith, than had
been slain before. Whole bands so to speak, marched to the spiritual
conflict, yea, to the places where nothing but certain death was to
be expected. Each was ready to become an offering for God (if he
accounted him worthy for it.) Neither fire nor sword was feared for
the testimony of the Lord: for they looked to his comforting and most
glorious promises which he has given to the steadfast.

This appeared in the year 1552, in the month of August, in the case of
six pious Christians, who, having fled from Babel, betook themselves
to the vision of peace, to the spiritual Jerusalem of the true church
of God, notwithstanding many assaults and storms were made upon them
insomuch that it cost them their lives through the cruel and terrible
death by fire.

The circumstances of the case were as follows: Three of them had
already through baptism been accepted as members of the church, and
the other three were ready for it. In the meantime they were all
apprehended, and brought to Amsterdam, where they all made a good
confession of that most holy faith, which dwelt in their souls, though
the last mentioned three greatly deplored the one fact, namely, that
they were not baptized to which they, if it had been possible, would
have yet attended before their death.

In short, sentence of death was passed upon them all, namely that they
should be executed as heretics with fire, that is, in common language,
burnt alive; which cruel death they all steadfastly endured, as appears
from the following sentence, which we received from the book of
criminal sentences of the city of Amsterdam, just as it was read in the
court immediately before their death, and which we shall therefore here
adduce as an indubitable attest of the aforementioned matter.


_Sentence of death of the aforementioned six persons, Lievijn Jans,
Meynert Hermans, Pieter Thymans, Reyer Egberts, Hendrick Anthoniss,
Claes Gerbrants._

Whereas Lievijn, son of Jans of Ghent, otherwise called Liefken de
Keyser, weaver by trade; Meynert Hermans of Balch, wood-sawyer; Pieter
Thymans of Sutphen, formerly cooper, now book-binder by trade; Reyer
Egberts, citizen of this city, Hendrick Anthoniss, of Leyden, both of
them weavers; and Claes Gerbrants, native of Wormer, have resorted to
the conventicles and gatherings of the Anabaptistical sect, and gone
to hear the doctrines of the heads or teachers of said sect, namely,
said Claes Gerbrants the doctrines of Menno Simons, ten years ago, and
said Lievijn of Ghent, and all the others, the doctrines of Gillis,
of Aix-la-Chapelle; and forasmuch as they, adhering to the doctrines,
errors and heresies promulgated by the aforesaid false teachers, have
separated from the faith, obedience and unity of the holy Christian
Church, and hold pernicious views with regard to the sacraments of
the holy church, insomuch that the aforesaid Lievijn, Meynert and
Pieter, have been rebaptized by said Gillis, of Aix-la-Chapelle, thus
renouncing the baptism which they received in their infancy, and the
aforesaid Reyer Egberts, Hendrick Anthoniss, and Claes Gerbrants,
likewise renouncing their aforesaid baptism have confessed themselves
to be ready for rebaptism, if they can attain to it, all of which
is contrary to the holy Christian faith, the ordinances of the holy
church, and the written laws and decrees of his Imperial Majesty, our
gracious lord; and as they moreover, obstinately persist in their
unbelief, heresy and errors; therefore, my lords the Judges, having
heard the demand made by my lord the Bailiff, concerning the aforesaid
delinquents, together with their confessions, and having duly regarded
the circumstances of the aforesaid case, condemn said delinquents to be
executed with fire by the executioner, and furthermore declare their
property confiscated for the benefit of his Imperial Majesty, as count
of Holland and our gracious lord, without derogation or prejudice to
the privileges of this city. Done and pronounced in the court, on the
6th day of August, A. D. 1552, in the presence of all the Judges,
_dempto_ Andries Boelen, by the advice of the Burgomaster.


_Concerning the Torturing of Hendrick Anthoniss and Reyer Egberts, and
when it Occurred_.

Of these, two were examined by torture, namely, Henrick Anthoniss, on
the 28th of June, and Reyer Egberts on the last of June, 1552.

Thus extracted from the book of criminal sentences, preserved at
Amsterdam, in the keeping of the secretary of the city.

  N. N.


PIETER VAN OLMAN, OR VAN WERWIJCK, PUT TO DEATH AT GHENT. ALSO A
LETTER, WHICH THE SAID PIETER VAN OLMAN, OR VAN WERWIJCK, WROTE IN
PRISON IN THAT CITY, WHERE HE GAVE HIS LIFE FOR THE TESTIMONY OF JESUS,
A. D. 1552.

The abundant grace and peace from God the Father and the Lord Jesus
Christ be with you. Grace and peace be with you from God our Father
and our Lord Jesus Christ, who is the Father of mercies, and the God
of all comfort, who comforteth us in all our tribulation, that we
may be able to comfort them which are in any trouble, by the comfort
wherewith we ourselves are comforted of God. For as the sufferings of
Christ abound in us, so our consolation also aboundeth by Christ. For
our light affliction, which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory; while we look not at the
things which are seen, but at the things which are not seen: for the
things which are seen are temporal; but the things which are not seen
are eternal. For we know that if our earthly house of this tabernacle
were dissolved, we have a building of God, a house not made with hands,
eternal in the heavens. For in this we groan, earnestly desiring to be
clothed upon with our house which is from heaven: if so be that being
clothed we shall not be found naked. For we that are in this tabernacle
do groan, being burdened: not for that we would be unclothed, but
clothed upon, that mortality might be swallowed up of life. Now he
that hath wrought us for the selfsame thing is God, who also giveth
unto us the earnest of the Spirit. Therefore we are always confident,
knowing that, whilst we are at home in the body, we are absent from the
Lord; for we walk by faith, not by sight. We are confident, I say, and
willing rather to be absent from the body, and to be present with the
Lord, 1 Cor. 1:3–5; 2 Cor. 4:17,18; 5:1–8. Rom. 8:22; Rev. 3:18.

I admonish you, dear brethren and sisters, by the mercies of God, that
you will diligently assemble yourselves together, to give each other
good instruction in the eternal truth of our Savior, while you have
time; for here we have no continuing city, but we wait for one, and
this through patience. Heb. 10:25; 13:14.

Therefore, dear brethren and sisters, take the word of the Lord well
to heart, and understand well what the Lord says, that you may stand
fast valiantly, when you are tried; for I tell you, dear brethren,
that valiant fighting must be done to a much greater extent than I
thought; for they approach us with such subtle questions, and honeyed
words, in order that they may catch us in some word, and thus cause us
to apostatize. Hence, dear brethren, teach one another well to discern
which is the way of the Lord, and the way of the devil, and which is
the true worship of God, and the worship of the devil and of idols, and
which are the children of the Lord, and the children of the devil; for
the children of the Lord are not of this world; hence the world hates
them; they all suffer persecution; they are led to death, as sheep
for the slaughter, and are hated by all men; they are a prey to all;
they have nowhere a certain dwelling-place; they are the offscouring
of all men; they weep and lament, and the world rejoices; they suffer
reproach, because they trust in the living God. In this the children
of God are manifest, and the children of the devil: he that doeth
righteousness is righteous, even as he is righteous; he that committeth
sin is of the devil. Therefore, O dear little children, love not the
world, neither the things that are in the world; for if any man love
the world, the love of the Father is not in him. For all that is in
the world, the lust of the flesh, and the lust of the eyes, and the
pride of life, is not of the Father but is of the world. And the world
passeth away, and the lust thereof, but he that doeth the will of God
abideth forever. Jas. 1:27; John 17:16; Ps. 44:22; Is. 59:15; 1 Cor.
4:11,13; Jn. 16:20; 1 Tim. 4:10; 1 John 3:10; 2:15–17.

My most beloved, know that I fought a great conflict against the rulers
of darkness and false prophets; for they said that one may nevertheless
hear, and be taught by, them, though they do not live according to the
commandments of the Lord. I then asked: “Is not he a stranger to the
Lord who walks not in his commandments?” They replied: “Yes.” Then I
said that Christ says (John 10:27): “My sheep hear my voice, and they
follow me; but they hear not the voice of strangers, but flee from
them:” hence, if I should hear strangers, I would not be of Christ’s
sheep; for his sheep hear not strangers. They replied: “They certainly
preach the truth; the word is therefore not diminished.” I replied:
“John says (1 John 2:4): He that saith that he knoweth God, and keepeth
not his commandments, is a liar, and the truth is not in him. Now, if
there is no truth in him, how can he speak the truth? Else John must
lie. Christ says (Matt. 7:18): A corrupt tree cannot bring forth good
fruit. Again (Matt. 12:34): How can ye, being evil, speak good things?
Solve this question, and I will believe you.” I tell you, though he
should take a Testament, and read it from beginning to end in your
church, as the apostles have written it, yet I will prove to them,
that they lie. But let a man speak the same words, who walks in the
ways of the Lord, and he will speak the truth. If one of your people
should preach these words in your temple, with regard to drunkards,
adulterers, thieves, murderers, covetous, defamers, evil-speakers,
etc., and say: Ye are a chosen generation, a royal priesthood, a holy
nation, a peculiar people; that ye should shew forth the virtues of him
who hath called you out of darkness into his marvelous light: which in
time past were not a people, but are now the people of God; which had
not obtained mercy, but now have obtained mercy (1 Pet. 2:9,10); if
he should speak these words with regard to this wicked people, would
he not lie? But if a godfearing man were to speak these words with
reference to the godfearing people, he would speak the truth. Again, if
you should preach: For thy sake we are led to death, as sheep for the
slaughter; would this not also be a lie from you? But a godfearing man
would speak the truth.”

Thus we had many words, but all to no purpose. I then asked whether
the children of the Lord must not all be spiritual. “Yes,” he replied.
Thereupon I asked, why then they were called spiritual, and the others
secular, when they must all be spiritual. This they were not able to
explain. I then said: Christ prays not for the world, but for them
that are not of the world (John 17:9); now, if you are spiritual, how
comes it that you are not all of one mind? for some may only go in
gray; are not allowed to handle money, and their shoes must have an
opening on the top; others must all go in black; some, again, all in
several colors; and others may not eat cooked food, and may not talk
with father or mother when they see them; but when they do not see
them, they talk with them. I said: “These are all different sects,
planted by men, and not by God; therefore they will all be rooted
up.” Matt. 15:13. To this they did not have much to say. I then said:
“Your doctrine is the doctrine of the devil; for all that is done and
observed, is contrary to the truth, as Paul says (1 Tim. 4:1,3): That
in the latter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils; forbidding to marry, and
commanding to abstain from meats, which God hath created. Now I see
that you teach this; for you forbid to marry, and command to abstain
from meats.” Then they bade me go away.

Soon after, the Dean of Ronse came, and with him another priest; they
assailed me most severely with subtle questions; but the Lord preserved
me, so that I was not betrayed. He asked me whether I did not believe
that the bread which Christ gave his apostles was the body of Christ,
when he said: “Take, eat; this is my body, which is broken for you?”
I replied: “That bread was not the body of Christ, which was broken
for us; it was for a memorial.” He rejoined: “The bread became changed
into his body.” But I said, that it was for a memorial, and was not
the body itself. They then questioned me in regard to baptism, whether
infants did not have to be baptized. I said: “There is nothing written
of infant baptism, but of baptism upon faith.” Then they said: “Behold,
we will prove that infants must be baptized. Does not Christ say, John
3: Except a man be born again, of water and of the Spirit, he cannot
inherit the kingdom of God?” I said: “This is not spoken to infants,
but to those who can hear.” But they said: “It is,” and would thereby
prove and establish infant baptism. Thus we had many words, but agreed
in nothing.

Therefore I admonish you, dear brethren and sisters, to instruct one
another well in all matters, namely, concerning the Supper, baptism,
the incarnation of Christ, and in regard to the spiritual children and
the children of the world; and walk wisely in the fear of the Lord, and
fear not men, though they rage furiously. I also admonish you, dear
brethren and sisters, by the love of our Lord, that you will all pray
the Lord for me, so that I may stand fast valiantly, when I am tried. I
furthermore entreat you, that you will diligently instruct my beloved
mother, in all matters, and also my brother, and my wife, if haply
they might become converted. The Lord fill you with his Spirit, Amen.
Written in fear on account of the people who were constantly here. The
abundant grace and peace from God the Father and the Lord Jesus Christ
be with you. Amen.

_He that feareth the Lord will do good. Sir. 15:1._


THE LAD CORNELIS VAN KULENBURGH, A. D. 1552.

In the year 1552, there was apprehended under the administration of
the Count of Kulenburgh, for the testimony of Jesus, a lad called
Cornelis; he was kept imprisoned at said place about three years, and
then burnt for the truth of Christ. During his imprisonment he was
greatly assailed by priests, monks and prelates, who were gathered in
the castle of Kulenburgh. These ministers of said Roman antichrist
laid many snares for said youth, to entrap his soul; they inflicted
severe tortures upon him, that he should name his fellow-believers,
and then plied him again with fair promises of this world, herein
following the example of their master, Satan, with our Savior Jesus.
But this prisoner, though young in years, yet old in the faith, through
the grace of God valiantly resisted this temptation, on which account
he was [condemned to death][257] by said count, the latter being
constrained to this by the so-called _spirituals_ (priests), and his
desire to remain a friend of the Pope. John 19:12. Thus this pious
youth had to pay for it; he was placed at a stake, and while there,
the priests yet came to him, and tried to make him apostatize: but he
chose much rather to die for the name of Jesus, than to depart from the
truth, and was therefore burnt at the stake, thus becoming a partaker
of the sufferings of Christ, for which he will be rewarded with
everlasting joy, when the great God shall be revealed.

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

Concerning this, see hymn in _History Liedt-Boeck._


HERMAN JANS OF SOLLEM, BURNT ALIVE FOR THE TESTIMONY OF JESUS CHRIST,
AT AMSTERDAM, ON THE 16TH OF FEBRUARY, 1553.

The distress of this time was very great, and did not cease; insomuch
that all who truly left the idolatrous Roman Babel, and turned to the
spiritual Jerusalem of the peaceable church of Jesus Christ, were
forthwith declared to have forfeited their lives.

This appeared in the beginning of the year 1553, at Amsterdam, in the
case of Herman Jans, a native of Sollem and a pious, godfearing novice,
who stood prepared to receive baptism on the confession of his faith.
Being yet in his first zeal for the divine truth, he was apprehended
by the rulers of wickedness, and brought a prisoner to Amsterdam,
where he had to suffer much vexation and torment, inflicted upon him
for the purpose of drawing him from the faith; but remaining immovable
and steadfast, he was sentenced to death, to be burnt as a heretic;
which sentence was publicly read to him in the court, on the 14th day
of January, 1553, and also executed on him the same day; as appears
from the following sentence, which we, in proof of this matter, have
received from the criminal records of the city of Amsterdam. It reads
as follows:


_Sentence of death of Herman Jans of Sollem._

Whereas Herman Jans, a native of Sollem, has frequented the assemblies
of the Anabaptists, received their admonition, doctrines and errors,
and attended certain conventicles (gatherings), in which, by Gillis
of Aix-la-Chapelle, as also by others, improper things were taught
concerning the Scriptures, so that renouncing the baptism administered
to him, he has confessed to have desired to receive another baptism, if
he should be able to attain it, and also holds pernicious views with
regard to the holy sacrament of the altar, all of which is contrary
to the ordinances and the faith of the holy Christian Church, and the
written laws and decrees of his Imperial Majesty, our gracious lord;
and as he, moreover, obstinately persists in his unbelief, heresy and
error, notwithstanding the instruction given him by the truly sent;
therefore, my lords the judges, having heard the demand made by my lord
the Bailiff, concerning the aforesaid Herman Jans, together with the
confession of the latter, and having duly regarded the circumstances of
the case, condemn said Herman Jans, pursuant to the aforesaid decrees,
to be executed with fire by the executioner, and furthermore declare
his property confiscated, for the benefit of his Imperial Majesty, as
count of Holland. Thus pronounced and executed on the sixteenth day of
January, A. D. 1553, in the presence of the Bailiff, Pieter Cantert and
Joost Buyck, Burgomasters, and all the Judges, by the advice of the
other two Burgomasters.

Thus extracted from the book of criminal sentences of the city of
Amsterdam, in the keeping of the secretary there.

  N. N.


FELISTIS JANS, SURNAMED RESINX, BURNT AT AMSTERDAM, FOR THE TESTIMONY
OF JESUS CHRIST, ON THE 16th OF JANUARY, IN THE YEAR 1553.

On the same day, in the same court, and for the same reason, also a
certain maiden, named Felistis Jans, and surnamed Resinx, a native
of Vreden, in Westphalia, was sentenced to the fire, as appears from
the written sentence which we have concerning it, from the original
criminal records of the city of Amsterdam, as also the date when she
was tortured, all of which we could here adduce verbatim; however, to
avoid prolixity, we will briefly extract the substance from it, making
distinct divisions, so that it may be clearly seen upon what her death
was founded.


BRIEF EXTRACT FROM THE SENTENCE OF DEATH OF FELISTIS, DAUGHTER OF JANS,
OR FELISTIS RESINX.

After giving her name, and the place of her nativity, there are
presented first the accusations with which she was charged, comprised
in the following divisions:

1. That she had resorted to the assembly of the sect of the Anabaptists.

2. That she had separated from the obedience and faith of the
(so-called) holy (that is, the Roman) church.

3. That she held pernicious views with regard to the sacrament of the
altar.

4. That she had harbored in her house such persons as she knew to
belong to said sect (that is, to the sect of the so-called Anabaptists).

5. That she had seduced several persons from the obedience of the
(Roman) church, to her belief.

6. That she herself obstinately adhered to the aforementioned
(so-called) errors, refusing to abandon them.

7. That all this was contrary to the ordinances of the holy church, and
the decrees of his Imperial Majesty.

Thereupon follows the conclusion, namely: That for this she should be
executed with fire by the executioner, and that all her property should
be confiscated or forfeited, for the benefit of the Emperor.

Thus pronounced, etc., as above.

Then the time is mentioned, when she was tortured, in regard to which
these words are found: “This Felistis was subjected to the torture or
rack the 2d of January, 1553.”

Extracted from the book of criminal sentences, in the keeping of the
secretary of the city of Amsterdam.

  N. N.

NOTE.--The year in which the death of this Felistis occurred, was not
correctly noted[258] by the preceding writers of the History of the
Martyrs, nor was her full name[259] given, until we, by means of the
aforementioned sentence, made the necessary corrections.

  [258] The year 1551 was given.

  [259] She was simply called Felistis.

Besides the above, it is also worthy of note that old writers state
that she was a virtuous and honorable young maiden, and that through
her long imprisonment she became so intimate with the jailer’s wife,
that the latter employed her as maid-servant, to assist her in her
household duties.

When it happened upon a time, that the jailer’s wife had some filth
to carry out doors, but had no one around her whom she could order to
do it, Felistis said: “Shall I do it?” whereupon the jailer’s wife
replied: “Would you not run away?” Felistis said: “No.” But reflecting
a little on the matter, and considering the frailness of human
intentions, she would not undergo this test, and hence, declined to do
it, which was certainly a good resolution on the part of a seemingly
weak young maiden.

Shortly after, the old writers state, she was seen coming to the
scaffold, to be burnt, cleanly attired and having on a white apron, as
though by her outward garments she meant to indicate how purely and
uprightly a Christian virgin ought to be adorned inwardly, in order to
be acceptable before her beloved heavenly bridegroom, Christ Jesus.

Thus she offered up her sacrifice, and was numbered among the holy and
God-pleasing martyrs. Compare this with the _Martyrs Mirror of the
Defenseless Christians_, edition 1631, _page_ 125.


WOUTER VAN CAPELLE, A. D. 1553.

In the year 1553, a godfearing brother, named Wouter Capelle, was
apprehended at Diexmuyde, in Flanders, for living according to and
following the word of God, and confessed and sealed the faith of the
truth with his death and blood at said place; as an instructive example
worthy of imitation to all true believers, to look at his end, and to
follow their faith, especially the Captain of the faith, Christ Jesus,
blessed for ever. And since this witness of God suffered for the truth
and testimony of the word of God, and not for any crime, he obtained,
through the grace of God, the crown of eternal life, promised by God to
all those put to death by men for the word of God: that they shall be
raised up in great glory at the last day.

 TIJS, A YOUNG MAN, AND BEERENTGE, A YOUNG MAIDEN, A. D. 1553.

In the year 1553, a bachelor, named Tijs, and a maiden by the name
of Beerentge, were drowned at Leeuwaerden, in Friesland, for the
testimony of Jesus. They were two zealous followers of Christ; for this
reason they had a great desire to meet at some time for the purpose of
rejoicing with each other in the word of God. However, this could not
well be, since Tijs was lame, and Beerentge was constantly confined
to her bed. But at last God permitted them to come together; for the
persecutors went out to apprehend the people of God, who, having
perceived this, escaped their hands for this time: however, the former
were not willing to return empty-handed, and hence, took with them
the aforementioned two invalid persons, and brought them prisoners to
Leeuwaerden, where they were confined together for some time, during
which they rejoiced very greatly with each other in the Lord their
Creator, so that love, which is stronger than death, and firmer than
hell, shone forth most fervently. Cant. 8:6. Sentence of death was
therefore then passed upon them, namely, that both should be drowned.
This was taken greatly amiss on the part of Tijs; it grieved him much,
and he said: “Cats and dogs are drowned.” Hence they sought to obtain a
transmutation of the sentence and requested to be executed on the place
of execution, so that they might obtain the crown with their beloved
brethren, and that the people present might hear and see for what cause
they died. But this was refused them, and the execution of the sentence
was proceeded with. They, about midnight, (ashamed as it were, to
put to death such infirm persons) put both together into a bag, with
their mouths gagged, threw them into a boat, and had them cast into
the moat on the outside of the wall, and having been tied to the boat,
the two were dragged along the moat until death ensued. Thus they rid
themselves of these pious lights and witnesses of Christ, whom their
eyes could not bear to look upon. Wis. 2:15. But the righteous God, who
goes with his people through water and fire (Isa. 53:2), will avenge
this deed in due time, and give these worthy children of God rest and
peace with him forever; and this murder, which was perpetrated in the
dark, will be justly avenged in his great day, when every secret shall
be brought into the light of open day.

Concerning this, see hymn in History _Liedt-boeck_.


SIMON THE SHOP-KEEPER, A. D. 1553.

About the year 1553 there was at Bergen op Zoom, in Brabant, a
shop-keeper, named Simon, who stood in the market place, to sell his
wares. When the priests passed him with their idol, this Simon did
not dare give divine honor to this idol made by human hands (Dan.
3:18), but, according to the testimony of God presented in the holy
Scriptures, would worship and serve only the Lord his God. He was
therefore apprehended by the maintainers of the Roman antichrist, and
examined in the faith, which he freely confessed, rejecting their
self-invented infant baptism together with all human commandments,
and holding fast only to the testimony of the word of God; hence he
was sentenced to death by the enemies of the truth, and was thus led
without the city, and burnt for the testimony of Jesus. Many of the
people present were therefore greatly astonished when they beheld the
great boldness and steadfastness of this pious witness of God, who thus
through grace obtained the crown of eternal life.

The Bailiff who had him executed, on returning home from this deed,
was laid upon a bed of severe sickness, and constantly exclaimed with
sorrow and remorse: “O Simon, Simon!” and although the priests and
monks sought to absolve him, they were nevertheless not able to give
him the least comfort, but he soon died in despair, an instructive and
memorable example to all tyrants and persecutors. 2 Macc. 9:9,28; Acts
12:23.


JOOS KINDT, A. D. 1553. A LETTER OR CONFESSION OF JOOS KINDT,
IMPRISONED AT KORTRIJCK, WHERE HE SUBSEQUENTLY LOST HIS LIFE AT THE
STAKE, FOR THE TESTIMONY OF JESUS, A. D. 1553, RECKONING THE BEGINNING
OF THE YEAR FROM NEW YEAR’S DAY.

Grace be with you, and peace, from God the Father, and our Lord Jesus
Christ; may he comfort and strengthen us with his Holy Spirit, that we
may be able to stand against the assaults of the devil, who, as Peter
says, walketh about us, as a roaring lion, seeking whom he may devour,
and resist him with a firm faith. Know then, dear friends, that I have
such a conflict against the carnal lords, insomuch that they assail me
with their sophistries, seeking to draw me from the obedience of our
dear Lord; however, I trust that the Lord will succor me, which I do
not doubt; for God, comforting his own, says through the prophet Isaiah
(49:15): “Though a mother forsake her child, yet will I not forsake
thee;” which the Lord shows in me in a wonderful manner--let every
tongue praise him. Yea, if I had as much paper as I ever wrote on, and
time to write, I could not describe the joy and gladness I experience;
yea, my joy is unspeakable.

But N. is sick, and asks that you would diligently entreat the Lord
for him; for he is ready to go into the fire, but he cannot resist
the enemies of the cross; for they assail him with sophisms, for
their teacher, the devil, knows much sophistry, which he showed when
he came to tempt our Savior in the wilderness, as is written in the
Gospel. Now, if he employed his sophistry on our Savior, I am not cast
down, though I have a little of conflict; for, dear friends, they
could easily be resisted if they used arguments, but they assail him
altogether with lies. Since their father is a liar, as our Savior also
told them, they have the nature of their father, which they partly
manifested with regard to me, all of which I cannot communicate to you;
but I hope that the Lord will give me so much grace that I may write a
little about the disputation with the carnal.

Know then, that Ronse and Polet came into the prison on Saturday
afternoon, and summoned me before them. When I came to them, I asked
them what they wished of me. They replied: “This will be told you.”
They inquired how old I was. I replied: “That I do not know; if you
want correct information on this point, you must ask my mother.”

_Ronse._ “Tell us as near as you know.”

_Joos._ “Between twenty and thirty years.” Then their clerk wrote:
“Between thirty and forty.”

_Ronse._ “When were you to confession last?”

_Joos._ “Why do you ask this?”

_Ronse._ “I want to know it.”

_Joos._ “You did not have me apprehended? you well know how it is with
me.”

_Ans._ “We do.”

_Joos._ “Of whom are you, or in whose name have you come to me?”

_Ans._ “In the name of God.”

_Joos._ “I don’t believe this.”

_Ques._ “Why?”

_Joos._ “Because you have apprehended me, to find out how it is with
me; for all whom the Lord has sent to go and teach, imprisoned no one;
for he sent them out, and commanded them, that if they came to a place,
and were not received, they should shake off the dust from their feet,
and depart from there.” Matt. 10:14.

_Polet._ “You have doubtless read, that Paul delivered some to the
devil.” 1 Cor. 5:5.

_Joos._ “Show me where Paul cast them into prison; this I want to know
of you.”

_Polet._ “I don’t know.”

_Joos._ “Why then do you undertake to quote Scriptures to any one,
which you do not understand yourself? yea, more than that, to apprehend
people, to bring them to the faith, even if your faith were good, which
I do not hold to be the case, for I do not believe that you are from
God.”

_Ques._ “Why?”

_Joos._ “Because the Lord says: ‘I will have obedience, and not
sacrifice’ (1 Sam. 15:22); and because ye do not obey him.”

_Ques._ “Wherein?”

_Joos._ “Because Christ commanded to point the erring to the right way;
now, you say that I have gone astray--why then did you not show me what
is right? for I seek nothing but what is right.”

_Ans._ “For this purpose we have come.”

_Joos._ “Then you should have come to the place where I lived.”

_Ans._ “We did not know where you lived.”

_Joos._ “You knew it well enough to send the Bailiff.”

_Ans._ “Had you been a good sheep, it would not have been necessary.”

_Joos._ “Christ left the ninety and nine, and went to seek that which
was lost.”

Then Ronse said: “Do you not believe that I am appointed your superior,
by our holy father, the Pope, and our gracious lord, the Emperor?”

_Joos._ “I know no superior save Christ.”

_Ques._ “How; don’t you recognize the Emperor at all?”

I told him, that I was well content to have him be my superior
according to the flesh. Then they wrote that I recognized no superior
according to the spirit save Christ, and the Emperor according to the
flesh.

Ronse then said: “When were you to confession last, tell me this?”

_Joos._ “I do not wish to speak to you here.”

_Ques._ “Why?”

_Joos._ “I shall speak before the lords in full court.”

“There,” said they, “it would be at the risk of your life, if you
should say anything of consequence. Tell me,” said he, “what do you
think of infant baptism?” Being urged to speak, I replied: “Nothing.”

_Ronse._ “Yea, in what baptism then do you believe?”

_Joos._ “I know of but one faith, and one baptism.”

_Ronse_. “How long since you were baptized?”

_Joos._ “Half a year, or thereabout.” This they noted down.

_Ques._ “What do you hold concerning the Roman church?”

_Joos._ “I do not hold the least article of all they hold.”

This was also written down. They asked me so much, that I said to them:
“I have freely confessed my faith, and am ready to go alive into the
fire for it; hence be content that you know my faith.” They asked a
great deal. I said: “Go away from me; I regard you as enemies of the
cross of Christ; hence, go away from me, for you know the ground of my
faith, which I have freely confessed to you. Do therefore to me what
you please; for it is through the grace of the Lord that I have these
members, and I am also ready to give them up by the grace of the Lord,
yea, to present them for his holy praise.” 2 Macc. 7:11. They spoke
much, but I said: “Go away from me, and come no more where I am, for
you are against God. Matt. 12:30. Do you not fear the Lord? See what is
written Matt. 13, concerning the tares of the field. Now since you say
that I am evil, the Lord has commanded that it should be left to grow
until the harvest.”

_Ans._ “If we were to let it grow up, you would corrupt us all.”

_Polet._ “Does not Augustine say”--

Joos. “Don’t speak of Augustine, for I do not know him; I hold no
doctrine save that of the apostles and prophets, and of the words which
our Savior brought from high heaven, from the mouth of his heavenly
Father, and sealed with his precious blood; for this I want to go into
the fire; but Augustine, Gregory, Ambrose, these I know not.”

_Ronse._ “Yea, do you not believe that our blessed Savior is concealed
in the holy sacrament?”

_Joos._ “I do not believe this.”

_Ronse._ “Where then is he?”

_Joos._ “At the right hand of his heavenly Father, and he will at the
last descend with the glory of his Father, to judge the quick and the
dead. Fear this strict judgment, and amend your ways; put on sackcloth
and clothing of hair; repent, and go to the people, whom you keep
running after your false worship; warn them, for you murder their
souls, since you say that you have the key of the kingdom of heaven,
from the time of St. Peter, and that the same has always remained in
your possession. Well does Christ say that you have the key, and that
you will not enter yourselves, and those that desire to go in you
hinder.” Matt. 23:13.

_Ronse._ “Who baptized you? did Jelis the Baptist, baptize you?”

_Joos._ “You know how it is with me; be satisfied.”

_Polet._ “It was Adam Pastor.”

_Ronse._ “Or David Joris.”

I kept silent.

_Ronse._ “Joos, tell me who were your sponsors?”

_Joos._ “I know of no sponsors.”

_Ronse._ “Your witnesses?”

_Joos._ “I have told you that it took place; hence be content
therewith; for I have such confidence in the Lord, that I trust he will
keep the door of my mouth so that I shall tell you nothing, though you
should tear me to pieces.”

They asked me a great deal. I said: “Go away from me; for you are not
of God.” They replied: “We are.” I said: “Away! go away from me, go
from me, and come no more where I am.” Much more yet took place, but it
would take too long to write it. Finally they went away, and I was led
back into my cell.

On Sunday I was taken to the house of the Judges where the court was
assembled. There were also present there Salome, Sir Cornelis, Dean
of Kestenne, Ronse, and Polet. I was placed in the middle, firmly
bound, and held by two thief-catchers. I said: “My lords, what is your
wish?” _Ronse._ “This will be told you.” They then read the confession
of my faith, which they had written in prison, and asked me whether
I was still of the same mind. I replied: “Yes; I am still ready to
go into the fire for it.” Ronse asked whether I did not believe that
Christ had taken his flesh from Mary. I said: “No.” Then it seemed as
though Sir Cornelis would faint away; he blessed and crossed himself
much, and all were horrified. There was a little discussion about it;
but they, like dragons, breathed their poison into the judges, each
taking a judge, and said: “True, it is written so; but he has not the
understanding; the Scriptures want to be understood.” And they adduced
many far-fetched sophisms, and filled the ears of the lords, and asked
me many sophistical questions. I said: “I have confessed my faith to
you; be satisfied therewith; and I pray you, not that I am worthy of
it, but by the crimson blood of our dear Lord, let me in peace; you
have my faith, and hold me in your hands here: be satisfied, and do
what you please.”

Then Ronse asked me whether I had not been present somewhere, and
adjured me three times by my baptism, that I should tell who was
present. I told him that I would not tell him one word. Ronse said:
“You have denied your baptism; Menno will take it ill, that you
deny your baptism.” I said: “My faith and baptism I know, but with
your adjuration I have nothing to do; I thereby know that you are
sorcerers.” Then Polet said: “We may swear.” I replied: “See Matt. 5,
whether he does not prohibit swearing altogether.” They said: “No.” I
said. “Yes.” Then Polet looked into a Bible which they had brought with
them, a large book, and it read there just as I had said.

Thereupon Sir Cornelis said: “The Bible is false; our Latin Bible
reads differently.” I said: “Do you bring false books to me? Why do
you say it is false? And it is privileged--why then do you let them
circulate with privilege, seeing you examine them?” He replied: “I did
not examine them.” I said: “Some of the learned men at Louvain.” Then
Ronse whispered to Sir Cornelis Roose and said: “It is true, they are
examined, and were good, but the printer had a boy, who misprinted
them, while his master was gone to town. Ronse asked me how it came
that I so easily believed a man whom I perhaps would never more see,
and suffered myself to be baptized by him; and that I would not believe
them, whom I saw daily, yea, them who were present and had instructed
me at this time and before, as they said, and why I would not believe
my pastor, who daily preached the gospel. I replied [that I did not
believe him] because he was a liar, and that I had heard him preach
that it could nowhere be found written that Mary was a mother and a
virgin. But (he said) because their church taught it, therefore it had
to be believed. Therefore, said I, I will not hear him, since I had
read the contrary in Isaiah (7:14), and in Matthew and in other places.
Having thus heard lies proceed out of your mouth, I after this heard
neither you nor any other, and I hope by the grace of the Lord I never
shall.” He said: “No.” I said: “Yes, and I offer my body to the rack,
against yours.” But he had no desire for it, and said: “What! should I
go to the rack? You assert that our church is not good, because we are
not blameless; are you blameless? There are such of your people that
have committed murder, because men would not believe them, nay, would
not adhere to their doctrine.” I said: “Did you see this in me, or
anything else that is unseemly? I am here in the hands of the judges,
that they punish me for it.” Ronse said: “We know nothing of this kind
of you.” I said: “Then don’t tell me what another does, nor consider
me bad on account of the misdeeds of others. No one is to bear the
burden of another; you are not to bear mine, nor I yours. The soul that
sinneth, it shall die.” Gal. 6:5; Ezekiel 18:20.

Much more yet was said by them, but it is not worth while to write it.
They also said that Christ had said that the scribes and the Pharisees
sat in Moses’ seat, and that he had commanded us to do after their
commandments, but not after their works; therefore, said they, do what
we advise you, but do not after our works, since Christ teaches this.
Matthew 23:1,2. I asked: “Who did Christ say sat in Moses’ seat?”
_Ans._ “The Pharisees.” I asked again: “Does this Scripture belong to
you?” _Ans._ “Yes.” I said: “Then you confess that you are of their
generation?”

Then Sir Cornelis, the parish priest, asked me why I did not believe in
one article of the Roman church. I doubtless believed that Christ was
crucified, which the Roman church also believes, which was certainly
an article; and why I believed that Matthew’s gospel was gospel, which
was nowhere written; [he also said that] he would show me that Paul
wrote before the evangelists. I then said: “Show me that Paul wrote
before Matthew.” Sir Cornelis said: “What have you to do with that?” I
replied: “Should I have nothing to do with it? my life and soul are at
stake, according to what you say.” Sir Cornelis said: “He is overcome.”
I said: “Be silent, you are not worthy of being spoken to, and see that
you do not say in my absence, that you overcame me, or that I have the
devil in me, or condemn me among the simple people, and deceive them
still more.” Then Ronse said: “You are damned, if you remain so.” I
said: “Why?” Ronse replied: “Because you believe not.” I said: “I do
believe, and I adhere so firmly to my faith, that I would rather go
into the fire, than transgress a single point.”

Much more took place which would be too long to write. Finally I was
led back into prison, where two shackles were put on me. I said: “I am
ready, not only to suffer myself to be shackled, but also to die the
most ignominious death for the name of the Lord.” Acts 21:13.

On Monday Polet and the fat-monger came, and asked me how it was with
me. I told them that it had never been as well, for which I praised
the Lord. They said that they were very glad of it. Polet then said:
“Joos, how can your cause and your church be good--the Germans have
a congregation, and the English have one; but where are the members
of your congregation? You alone are not a church. Let us hear whether
you are also a flock, and who your members are.” Then said I five or
six times: “Get thee behind me, and depart from me, Satan;” whereupon
they both ran away. Then I said: “Now you speak; at the judgment
another shall speak.” Thus I saw them no more. I have heard that I
am to be severely tortured; for they think to obtain from me all the
particulars; but I trust the Lord, that he will keep my lips. Hence,
pray the Lord for me, that he will succor me, for they thirst for much
blood; but they can do no more than the Lord permits them. Therefore I
commend myself into the hands of the Lord; and anything you may hear
which is not in this letter, regard as lies. In token of the truth I
hope to seal this letter with my blood. To this end may God give his
grace, that his name may be praised thereby.


ANOTHER LETTER OR CONFESSION OF JOOS KINDT.

_To the praise of the Father._

I Joos Kindt, imprisoned for the testimony in Jesus Christ, entreat
and admonish all dear friends, and all dear brethren and sisters in
the Lord, with the grace of the Father, the Son, and the Holy Ghost,
entreating by this grace, that they not only heed or live according
to my entreaty or admonition, but that each (as I hope by the help of
God) will heed the warning of the Lord, and that each endeavor to amend
his sinful life, which I doubt not everyone does who fears the Lord
with all his heart; for the Scripture says: “He that feareth the Lord
will do good; yea, the fear of God is the beginning of wisdom.” Sir.
15:1; 1:14. Since then the fear of God guides us to virtue, let us fear
the Lord; for Christ Jesus requires this of us with his blessed lips,
when he says: “Fear not them which kill the body, but are not able to
kill the soul; but fear him which after he hath killed, hath power to
cast soul and body into eternal damnation.” Matt. 10:28. Therefore I
admonish you with these words, and not with them alone, but with the
whole sum of the Scriptures, that each will strive to keep them (Luke
12:28); for Christ says: “Therefore whosoever heareth these sayings of
mine, and doeth them, I will liken him unto a wise man, which built his
house upon a rock: and the rain descended, and the floods came, and
the winds blew, and beat upon that house; and it fell not: for it was
founded upon a rock. And every one that heareth these sayings of mine,
and doeth them not, shall be likened unto a foolish man, which built
his house upon the sand: and the rain descended, and the floods came,
and the winds blew, and beat upon that house; and it fell: and great
was the fall of it.” Matt. 7:24–27.

Therefore, let every one strive to give diligence to take heed to
himself, and to redeem the perilous time; for Paul says: “Redeem the
time, because the days are evil.” Eph. 5:16. Hence, make good use of
the time, and exhort one another; for necessity demands it; and let
each arm himself well, even as Paul admonishes us: “For we wrestle not
against flesh and blood.” Eph. 6:12. Paul was right when he taught
this. I well experience it now. The Lord be praised, who assists me
so faithfully with these weapons, and, even as he promised to give
us a mouth to speak, when we should be brought before such, has now
opened my mouth, praise to him, so that through the grace of the Lord
I valiantly defend myself with the word of my Lord, and have manfully
resisted my enemies five times, not only my enemies, but the enemies of
the cross of Christ, as you will hear further.

Know, that on the afternoon of the day called St. Thomas, in Babel,
as I was lying in the cell I have always occupied, I saw and heard
that carnal and worldly lords came into the prison, and also the chief
Bailiff. The servants then came and said: “Joos, come out.” Then said I
in my heart: “O Lord, open thou my lips; and my mouth shall shew forth
thy praise.” Ps. 51:15. With this I came in before them. Then Ronse and
Polet both lifted their caps, and said: “Joos, God greet you,” and
nodded their heads to me. I also lifted my cap, saying: “I esteem God
worthy of such greeting, yea, and more, I am ready to give back these
members--which he has given me through his grace--for his name and to
his praise; I deem the Lord worthy of so much; for he has deemed us
of sufficient value in his sight to die a better death for us.” Then
the inquisitors said: “Joos, have you not yet considered the matter?
Will you not yet desist?” I said: “Yes, always from doing evil. Why
did you not ask me this, when I yet ran in wickedness, and practiced
all manner of unrighteousness?” They replied: “You could have gone and
heard the sermons.” They also inquired concerning my faith, which I
freely confessed. Then they said: “Speak to us, and tell us whether
you have not yet considered the matter.” I said: “I will not speak to
you; for you are not of God; how should I believe in you? Christ died
for me; in this I believe; but you would not be willing to die for me;
neither this dean nor that (there were two deans present, Ronse and
Olymaecker); neither this curate nor that, would be willing to die for
me. I am imprisoned for my life; set me free and die for me.” _Ans._
“Who teaches this?” I said: “Christ. He says: The good shepherd loves
his sheep, and gives his life for his sheep. John 10:11. You say that
I shall be damned, if I persist in my purpose.” Ronse said: “Yes.” I
said further: “It is surprising, then, that you should kill me; seeing,
therefore, that I hold a purpose for which I shall be damned; let me go
until I exchange it for a better.” _Ans._ “We will leave you.” “Yes,”
said I, “and deliver me over.” Matt. 27:2. Polet said: “Paul delivered
some into the hands of the devil.” 1 Corinthians 5:5. I said: “So do
you also; you have damned me; hence, be satisfied, without delivering
me into the hands of the judges. Paul did not do so, nor did Christ
teach it in Matt. 28 and Mark 16, where he says: Go, and preach the
gospel to every creature. Christ says not: Them that will not believe
you, shut into cells, or put great fetters on their legs. Did they all
believe Christ, who heard him preach? Did all believe the apostles, who
heard them?” Rom. 10:16. _Ans._ “No.” _Joos._ “Were they put to death,
then, who did not believe the apostles.” _Ans._ “No.” “How comes it
then, that the apostles did not do this, and that you, who say that you
are vice-regents of the apostles, dare put us to death? even admitting
that we were evil, as you say, but you have a better opinion of us,
than you say?” Polet said: “That I will tell you: have you not read how
Elijah put to death the priests of Baal!” I said: “Yes; and this is
just what is wanting yet to subdue you; for you serve Baal even more
than they did, and you carouse and banquet with Jezebel much more than
they did?” _Ans._ “What does that concern you? You are always looking
to our works.” I said: “Christ has taught me to know the tree by the
fruit, and says that a corrupt tree cannot bear good fruit, nor a good
tree evil fruit,” etc. And I further said: “Since your works are not
good, I do not believe you to be good.” _Ques._ “Are you good?” _Joos._
“You do not hear me say this; there is none good but God alone, and
though we were to say that we are good, which we do not, you, on the
other hand, say that we are evil, and this for the reason you told me
when we were in the hall of justice, namely, that when men will not
believe us, we kill them.” _Ronse._ “I say this yet.” _Joos._ “Where
did you see this in me; since you say that I taught the people? did I
kill any one or hurt a single hair, on account of my doctrine, which
you say I teach as an opinion?” _Ans._ “We do not know anything of
such a character of you.” _Joos._ “But I know such things of you; you
burn or murder those who will not adhere to your false worship. You
have justly judged yourselves in this matter.” 2 Samuel 12:7. _Ans_.
This brings us no further; let us dispute about the faith?” _Joos._
“I will not dispute here alone.” Then they said: “Do you acknowledge
yourself vanquished?” and would have delivered me to the judges, had I
said, yes. I replied: “No; wherein have you overcome me? I have said it
not once, but fifty times: Show me a better way, with the word of the
gospel, and I will renounce.”

_Ans._ “Let us begin then.” _Joos._ “Very well, before the hall of
justice, near a big fire, and the one that is overcome shall be cast
into it.” _Ans._ “This will not be granted you.” The under-bailiff then
said: “You seek to make disturbance.” _Joos._ “You have made it by
apprehending me; if you had let me work, Kortrijck would not be in the
condition it is in now; it was not in such a state for seven years.”
_Polet._ “You will not be taken there, and this for the reason that
you may not spread your poison.” _Joos._ “You ought to come before the
hall of justice, and the more people present, the better, for if I
have the lies, and you the truth--are you ashamed of the truth before
the people? Take me there, and show me that I am in the wrong, and you
will stop the mouths of the people, and when you have overcome me, say:
‘This is the man who has taught contrary to the Christian faith; we now
prove to him with the Scriptures, that he is in the wrong,’ and then
throw me into the fire, and the people will be edified. If you will not
do this, you are not willing that the people should know the truth.”
_Ronse._ “You will not be brought thither to speak; when you are
brought there, speaking on your part will be prevented.” _Joos._ “Why?
the people have their five senses, and he that hath five senses, will
hear whether I speak good or evil.” _Ronse._ “You will be prevented
from speaking there.” _Joos._ “Do it then; put me boldly into a bag,
and smother me by night, so that no one will see it; if he sees it,
who searches the hearts and reins, enough people see it; and he will
see it, and avenge himself; I leave it to him, for I am ready any way,
to put off this flesh, whether in the fire or in the water, before the
hall of justice or here in this fire (the fire on the hearth); it is
not big enough, make it bigger.”

They then again proposed to me to dispute, and said that they were
sent from God, and appointed his vice-regents. I said: “This is not
so; for you have bought your benefices, or they have been given you,
or you have gained them by serving; but those whom God has sent, from
the beginning of the world, have been sent differently.” They said
that they would prove it to me by the Scriptures, that they were sent.
I said: “Prove it?” _Ans._ “This is it, that to Peter the key was
given, and he was Pope, and it was given to him and his successors.”
_Joos._ “Show me, that anything is said there about _successors_?”
_Ans._ “This will be shown you.” _Joos._ “Show me then?” Then Ronse
read from a Testament, Matt. 16, from the place where Christ asks:
“Whom do men say that I, the Son of man, am?” to where he says: “I will
give unto thee the keys;” but there was nothing said about successors.
He then said: “You have heard it, have you not, Joos? it is so long:
I would read further, but it is too long a task?” _Joos._ “I desire
that you read on.” _Ronse._ “How far?” _Joos._ “To where it speaks
about successors.” _Ronse._ “You have heard that he says: ‘Upon this
rock I will build my church.’ Hence it is founded upon St. Peter, and
he was Pope.” _Joos._ “Christ is the foundation, as Paul says (1 Cor.
3:11): ‘Other foundation can no man lay than that is laid, which is
Jesus Christ.’ But Peter is not the foundation, nor did Christ found
the church upon Peter, but upon the confession of his faith where he
confesses: ‘I confess that thou art the Christ, the Son of the living
God;’ therefore, Christ is the foundation. But,” said I, “let us speak
about the key; you skip from the key to the church; you say that I run
from one thing to another, stick to your text yourselves, and show me,
as you have asserted, that Christ says: ‘I give unto thee the key,
and unto thy successors.’” They replied: “We shall show it to you.
But listen, it is this,” said Polet, and produced a sophism. I said:
“You cannot satisfy me with arguments; show it to me in the book?”
Then Ronse said: “We know it by heart, and so do you; hear us repeat
it from memory?” I said: “Read it?” They replied: “Is it not the same
whether we read or speak it? Joos, hear what I shall tell you?” I said:
“Telling will not satisfy me.”

When they would not read it, I addressed the chief Bailiff, and
Roegaergijs, and said: “My lords, I demand that you assist me in this
matter, and compel them to read it; else I say that you are tyrants
and not judges.” Then said they: “Read it to him.” Thereupon they read
Matt. 16. Ronse read, and when he could not find it, he turned as white
as a sheet, and then said: “It is not here.” Polet said: “These words
are not there, but the sense is in Matt. 28.” He then read: “I am
with you alway, even unto the end of the world.” I said: “This is not
where he says: ‘I give unto thee the keys, and unto thy successors.’”
_Polet._ “Would you have just these very words; they are not here; why
make so much ado about it?” _Joos._ “No, but because you will say you
will show it to me.” _Ronse._ “Be silent, you are not worthy to speak.”
_Joos._ “Why should I keep silence, when you with your false mandates
have brought about, that neither proctor, nor attorney, nor friend may
speak for us; if you are not willing to let me speak, you ought to have
let me remain in my cell; but I shall keep silence neither for you nor
any one else; I am neither a thief, nor a murderer, nor a ravisher of
women; why should I forbear speaking? I shall defend myself, because
my life is at stake, and not keep silence as long as I can move my
tongue; but do you N. keep silent; you are not worthy to speak, you
soul-murderers, you enemies of the cross of Christ.” Again they
proposed to me to dispute. I said: “Before the hall of justice, but not
here.” _Ans._ “You will not be taken there.” _Joos._ “Well then, do as
you please; I have confessed my faith to you when I first came here,
and I have told you more than fifty times before, and tell you again,
that I think nothing of all your trumpery, nor of a single point held
by the Roman church.” _Ronse._ “Do you think nothing of the sacrament?
Let us hear what you think of it?” _Joos._ “An idol, a little flour;
and if I had your oil, I would grease my shoes with it.” _Ronse._ “We
can hear that you are audacious enough.”

Then a contention arose, and they thought to fall upon me; but I
defended myself valiantly with the word of the Lord, as behooves a
servant who loves his master. And the Lord gave me such a mouth to
speak, that for three hours I did not make one assertion, which they
were able to refute. Then the incarnation was made the subject of
discussion, which they would carry out to the dead letter. Matt, 1: The
book of the generation of Jesus Christ, the son of David. Thereupon I
said that Matt. 22:41 it was written: “Then Christ asked the scribes
and the Pharisees: What think ye of Christ? whose son is he? They say
unto him the son of David. He saith unto them, How then doth David in
spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on
my right hand, till I make thine enemies thy footstool? If David then
call him Lord, how is he his son? And no man was able to answer him
a word.” I also told them of the figure of Melchisedec, and the last
chapter of Revelation, that he is the root of David; which they would
not hear, but adhered to their dead text.

When I perceived that they would not acknowledge their error, I said:
“If you want to speak of the incarnation, or of any other matter of the
faith, come before the city hall.” Then Polet said: “Who should judge
there, who is right or wrong?” I said: “These good lords.” Polet said:
“They do not understand the scriptures.” I said: “They understand them
well enough for you, to dispute here, or in the hall of justice; hence
they ought also to understand them, to dispute in the city hall. And if
they do not understand the Scriptures, then they ought to feel ashamed
that they are judges in this matter, when they do not understand the
Scriptures.” So much was said, that as much paper as I could hold in
my hand would not suffice me to write down all their sophistry. I
commend all dear friends, and all brethren and sisters in the Lord,
into his hands, and entreat them all, to arm themselves wisely, for
it is necessary; and when they come as far as I am, not to engage in
disputation, for, if it were possible, they would draw us away from the
truth. Know, that I am of such good cheer, that it would be impossible
for me to describe the joy or gladness I have, and I hope that the
seal of this letter will be the putting off of my body. To this end,
may the Lord give me his grace, that his name may be glorified thereby;
for I seek nothing but the glory of the Lord. Nothing more; I commend
you to the Lord, and to the word of his grace. Pray the Lord for me; I
will gladly pray him for you also.

    They say that Christ by origin is David’s Son;
    If he be David’s son, he’s not the Father’s Son:
    For no one has two Fathers--’twere unnatural;
    He’s God’s only Son, and not creatural.


ELIZABETH AND HADEWIJK; OF WHOM THE FORMER WAS DROWNED AT LEEUWARDEN,
AND THE LATTER ESCAPED DEATH, IN THE YEAR OF OUR LORD, 1549.

This Elizabeth was of a noble family, and had in her youth been put by
her parents into the convent of Tieng, near Lier near East Friesia,
there to learn various arts, and also the Latin language. There she
accidentally, or rather through the direction of God, came into
possession of a Latin testament, by the constant reading of which and
meditating upon it she obtained so much knowledge of the will of God,
that she became distressed on account of her state of life, and seeing
no chance to alter her life according to the rule of said word in the
convent, much less under the parental roof, she resolved, after much
conflict and reflection, secretly to escape from the convent, trusting
to the fatherly providence of Almighty God for help and guidance. To
this end, she made an agreement with a milk-maid of the convent, that
she should change clothes with her, and thus assist her to escape
from the convent early in the morning, in the guise of a milk-maid;
which having been accomplished, she first came to Lier, and without
her knowing it, to a certain house, in which there lived Anabaptists,
who, upon learning her circumstances and condition, took her in, and
instructed her still more fully in the way of God, and, after some
time, fearing that search might be made for Elizabeth, brought her to
Leeuwarden, and there left her with a pious sister of the Anabaptistic
church, named Hadewijk, with whom she was afterward apprehended.

This Hadewijk was married to a certain drummer of the company quartered
at Leeuwarden, who, having neither to go marching, nor to mount
guard, etc., worked in a certain shop to gain a livelihood for his
wife and children. There was working there together with him a very
pious Anabaptist brother[260] who at that time was put in bonds and
condemned to death for the sake of his religion. Said company having
been ordered to the place of execution, when this pious brother was
to be offered up, to form a circle around him, to prevent an uproar,
the aforesaid drummer objected to serve in his capacity as drummer
at that time and under such circumstances which he also indicated to
his wife Hadewijk, who opposed him in this matter, and advised him to
proceed in the discharge of his duty. This then he resolved to do; but
as he was first also to get himself partially intoxicated, in order
to feel less of compassion for the innocently doomed man, but this
intoxication, instead of depriving him of his sense of compassion,
only increased it, and he became so bold that he told the spectators
of the piety and virtues of this martyr so well known to him, why he
was so maltreated, how wickedly the authorities, instigated by the
clergy, acted in this matter, and that it were better to apprehend
and treat after this manner, wicked men, whoremongers, adulterers,
unrighteous, and such like, of whom there were plenty in the city, yea,
even among the clergy. Some laughed, others laid it to heart; some
said: “The drummer is drunk;” others: “He is crazy,” etc. But when he
had become sober and was himself again, he reflected on what he had
done, and what in all probability he now had to expect, and resolved
to leave the city of Leeuwarden, his company, and the Roman church. He
entreated his wife to go with him, but she could not approve of it,
and after his departure, never knew whither he had gone. But, coming
to reflection some time after, she inquired after the Anabaptists,
found opportunity to attend the exhortations, embraced the faith, and
was not only baptized upon her faith, but also suffered herself to be
apprehended together with Elizabeth. Being confined in a separate room
from Elizabeth, it was announced to her that on the following day she
should be examined and have to defend herself in a considerable number
of articles, which caused her exceeding great distress and anxiety of
heart, especially since she could neither read nor write, and was more
pious and willing than experienced. Hence, she earnestly importuned
God, that the exceeding good and man-loving Father would be pleased to
look with compassion upon her, his poor handmaiden, whose inability
and unfitness he knew best, and not to try her above her ability, but
to deliver and save her by his divine hand, whereupon a voice came
to her while she was thus engaged in prayer, exclaiming: “Hadewijk!”
Looking up and around her, and seeing no one, she continued in her
fervent prayer. A second time she heard the voice, but again seeing
no one, she persevered in her supplications until the same voice said
to her the third time: “Hadewijk, I tell thee, come out!” Seeing the
door open, she put on her hood, and went out of the prison, but did
not know where to conceal herself. She went provisionally into the
church, where she soon heard those who came there relate that the
gates the city had been closed because a certain Anabaptist woman had
escaped from prison, no one knowing how, there being great reason to
suspect sorcery in the matter, for which reason very diligent search
was being made for her everywhere. Just as she left the church she
heard the drummer in the street exclaim that whoever could point out
her person, should receive one hundred guilders, but whoever concealed
her should forfeit one hundred and fifty guilders, which increased her
fear more and more. Trusting herself by no means into her own house,
and yet compelled to seek shelter somewhere, she went to the house of
her former master and mistress, whom she, before she was married, had
served very faithfully for some time, and who therefore thought much of
her. These she entreated whether they would not please give her shelter
in this distress, but they refused to do it; whereupon she went away as
in despair, and came before the priest’s house, where lived a certain
half-witted fellow, well-known to her, whom she, as he was standing at
the door, addressed, asking him to conceal her; which he did, taking
her up into the garret, and providing her with food and drink; but in
the night he came to her, and made indecent advances to her. Here the
embarrassment was greater than ever; she had to deal with one who was
strong of body and passions, with whom reasoning had little influence;
if she made an outcry her life was in danger; she therefore lifted
up her soul, and betook herself to her Redeemer, and called upon him
for help in this great distress, and also entreated this fellow to
desist from so evil a deed, because it would be adultery and she had a
husband; and adulterers and adulteresses had to burn forever in hell;
whereupon he left her in peace and went away, saying: “The jade is too
wise in the scriptures; I have no chance with her. The next day he
went to the Zuypmarkt, to Hadewijk’s brother-in-law, who daily brought
buttermilk there for sale, and told him that he had, unknown to any
one, concealed his sister-in-law in the priest’s house, and advised
him to come with his boat to the back stairs of the priest’s house,
there to take her into the boat, and carry her out of the city through
the flood-gate, which he did, and thus this lamb Hadewijk, through the
miraculous hand of God, escaped the claws of the ravening wolves, fled
to Emden, and lived the remainder of her life in the meeting-house of
the Anabaptists, where she fell asleep in the Lord.

  [260] It is supposed that this was probably Sikke Snijder.

Remmeltje Wubbers, from whom I have this account, heard it not only
frequently from her parents and others, but also from the woman who
attended Hadewijk in her last sickness, to whom Hadewijk related it
with her own lips.


OF A PIOUS BROTHER WHO WAS PUT TO DEATH FOR THE WORD OF GOD, IN THE
CITY OF VUREN IN FLANDERS, A. D. 1553.

About the year 1553, there was put to death with the sword, in the city
of Vuren, in Flanders, for the testimony of Jesus, a godfearing, pious
brother, who had to endure many severe conflicts from the papists, the
adversaries of the truth; but as a valiant hero of Christ he would
not fear them that kill the body, but sought much rather to please
Him who after this temporal death has power also to cast into hell,
into everlasting fire, where the worm dieth not, and the fire is not
quenched. He therefore comforted his sorrowful wife, who was pregnant,
and whom he loved dearly, with the word of God, fearing that adversity
was in store for her; that she should not regard the torments inflicted
upon him for the word of God. They sentenced him to be executed with
the sword; hence he took affectionate leave from all his brethren,
and, as a humble lamb, following the footsteps of his Leader Jesus,
ascended the scaffold; but the evening wolves, which let nothing
remain until the morning, by which and other fruits they may be known,
retained their wolfish nature, so that they killed this friend of God
with seven cruel blows, and finally sawed off his head, so that through
great sorrow many a tear was shed by the people who were present and
witnessed this martyrdom. His poor, pregnant wife lamented greatly,
so that she died with her fruit from excess of grief. Many witnessed
this heinous murder, perpetrated by the bloodthirsty; but the great
and faithful God, who regards the sufferings of his own, as though the
apple of his eye had been touched, will avenge this in due time. O how
will these bloodthirsty men excuse themselves, when the chief Shepherd
shall appear in the clouds, and require an account of this matter!
But those faithful heroes and adventurers of God, who did not dare
deprive their Creator of his divine honor, but would serve him rightly
according to his word, and gave their lives therefor, they have the
promise from the mouth of Jesus, that he will confess them before his
Father in heaven, that it is the Father’s good pleasure to give this
little flock his glorious kingdom, and that all who here suffer with
Christ for righteousness’ sake, shall rejoice forever with God. Matt.
10:32; Luke 12:8,32; Matt. 5:10.

Concerning this, read hymn in the old hymn-book.


PIETER WITSES, A MASON, STRANGLED AT THE STAKE, AT LEEUWARDEN, AND HIS
CONFESSION WHILE IMPRISONED IN THAT CITY WHERE HE LAID DOWN HIS LIFE
FOR THE TESTIMONY OF JESUS, IN THE YEAR 1553.

_In Questions and Answers._

_Question._ “What is your name?” _Answer._ “Pieter Witses.” _Quest._
“How old are you?” _Ans._ “Twenty-seven years.” _Quest._ “When were you
to confession last?” _Ans._ “I confess every day, and acknowledge that
I am a sinner.” _Quest._ “What do you think of the sacrament?” _Ans._
“I esteem it highly.” _Quest._ “What do you think of the sacrament
which the priest gives on Easter?” _Ans._ “Nothing.” _Quest._ “Christ
said: ‘Take, eat; this is my flesh.’” _Ans._ “It is true; but he
spake it to those who were obedient to him.” _Quest._ “Are you also
rebaptized?” _Ans._ “I know of no rebaptism; I was baptized once, and
that according to the teaching of God.” _Quest._ “How long ago?” _Ans._
“About a year and a half.”

Then Pieter was put into a dungeon, and having been there for about an
hour, was again taken before the lords, and asked anew: “Pieter, are
you seduced? Will you not suffer yourself to be instructed?” _Ans._
“Yes, gladly; he that rejects reproof and instruction is miserable.
Prov. 10:17. Take a Testament, and instruct me.” _Quest._ “We are no
teachers; will you not suffer yourself to be instructed by priests?”
_Ans._ “God is the best priest; he will instruct me, and to this I
shall adhere by the grace of God.” _Quest._ “Some vagabond has been
preaching to you.” They further said that they had read in the Old
Testament, that many children were baptized. Pieter replied: “I have
read nothing about this; I have read that Christ commanded to baptize
believers. Matthew 28:19; Mark 16:16; that it was practiced by the
apostles, Acts 2:38; and that Peter taught: ‘Repent, and be baptized
every one of you in the name of Jesus Christ, and ye shall receive
the gift of the Holy Ghost. For the promise is unto you, and to your
children,’” etc. He also quoted John 3.

Then they said: “Pieter, you are deceived; are your brethren also thus
minded?” He replied: “What do I know about my brethren? I can speak
of what God has given me; that I know.” He further quoted the words
of Christ, where he says: Go into all the world; preach and teach: he
that believeth and is baptized shall be saved. Mark 16:16. Also, that
Christ came to John at the Jordan, to be baptized of him, in order that
he might fulfill all righteousness for us, to be an example, that we
should follow his steps. Matt. 3:13,15; 1 Pet. 2:21. And after Christ’s
suffering the apostles, who were his body and church, practiced it.

Concerning their supper, he confessed, that he thought nothing at all
of it. They admonished him with the Gospel, which he regarded as all
right, but not as having been said with reference to their church; for
Christ, said he, said to his apostles: “Take, eat; this is my body,
which is broken for you.” Also the cup: “Drink ye all of it; for this
is the cup of the new testament in my blood, which is shed for many for
the remission of sins.” Matthew 26:26–28.

Christians are to observe it, as Paul teaches the Corinthians, where it
is clearly expressed. 1 Corinthians 10:16. They said that the supper
which they eat and drink was true flesh and blood, and asked me whether
we did not also thus eat and drink it. I replied: “Christ said: ‘The
flesh profiteth nothing, eaten outwardly; but the word is spirit and
life.’ John 6:63. And our church is not without the body of Christ.”


A BRIEF ADMONITION FROM PIETER WITSES.

Christ said, Matt. 24:5: “Many shall come in my name, saying, I am
Christ; and shall deceive many;” which words are true; for when you
confess your sins to them, they forgive them, as they say. This they
have carried on since the Gospel has been hid, and they do it yet. Paul
also foretold this to Timothy (1 Tim. 4:2; 2 Tim. 3:2); Christ says,
Matthew 7:15: “Beware of false prophets,” etc., and John also writes
much concerning this, in the tenth chapter of his Gospel. Also, Jude
and Peter. But these are as natural brute beasts, made to be taken and
destroyed; they speak evil of the things that they understand not.
Again: They hatch cockatrice’ eggs, and weave the spider’s web. Is.
59:5. They daub the wall with untempered mortar, and put pillows under
men’s arms. Ez. 13:10,18. And although the church flee into caves, the
confession abides forever. They cannot resist: for they deny the power
of God; they love the broad way; the cross of Christ is foolishness to
them. 2 Tim. 3:5; 1 Cor. 1:18.

Concerning these, God gave me something to speak. I perceive nothing
but the abomination of desolation of which the prophet Daniel speaks,
and of which Christ also says that he will scarcely find faith upon
earth. Dan. 9:27; Luke 18:8. But be of good cheer; and fight in faith,
well knowing that it is the word of truth, which cannot fail. Upon
this, through the grace of Christ, I have built and he will keep me,
and I will daily trust in him, knowing and feeling confident that there
is no power, might, or dominion in heaven or on earth, save only of
him. Hence, give diligent heed; prove yourselves in your consciences,
as to what you seek--every work will be made manifest. Read and examine
diligently for it greatly concerns us all. The authorities can by
no torturing seduce one, but the erring spirits come with deceitful
snares, in the name of Christ; but we are sufficiently warned. Matt.
7:21; 1 Timothy 4:1; 2 Tim. 3:5; Tit. 1:10; Rom. 16:17; Philip. 3; 2
Pet. 2. Jude 1.

My dear friends, they thus assail me with questions as much as they
can. Give the young and simple hearts good instruction regarding the
Lord’s Supper, for I know what happens to me. If the house is truly
built upon the corner-stone, it cannot fall. Let every one take good
heed; for the time of trial is at hand, and we know that it will not
always stop at mere words; for Christ himself suffered. If they laid
their hands on his blessed body, they will do the same to us. Let us
arm ourselves with the word of God; for the word of God is the true
door. It is the bread of life. The time of weeping is come; hence our
deliverance is nigh. Let us pray for grace. The time is come that
judgment must begin at the house of God; and if it first begin at us,
what shall the end be of them that believe not in the word? 1 Pet.
4:17. My brethren, do not forget us poor sheep in your prayers, for us
who for the truth are kept in bonds by the authorities. Care for them
that live among you; for Christ will say: “I was naked, and you clothed
me,” etc. Matt. 25:36. Pray and watch; the abomination of desolation is
drawing nigh; cease not, but be of good courage, for greater is he that
is in us, than he that is in the world. 1 John 4:4. I affectionately
desire, that you be diligent, lest you be deceived, for the times now
are perilous. Know, that whenever I was brought before them, I kept
down my own thoughts, and prayed Almighty God, that he would open my
mouth according to his good pleasure, and believe it freely, he gave
abundant comfort to the humble. They assented to me in many things,
when I spoke with them with a meek spirit by the grace of God. My
dear friends receive it kindly. May the Lord preserve you from wicked
deceivers. Pray and watch, the times are perilous; and do not forget us
in your prayers, and visit us sometimes, it is very edifying; may the
Lord preserve us all.


PIETER WITSES TO HIS WIFE.

My dear chosen wife, abide in God, and mingle not with the wicked; for
if the righteous draw back, my soul shall have no pleasure in him, says
the Lord. John 2:28; Ps. 1:1; Heb. 10:38. The time of my departure
seems to be nigh; may it take place with God. When the hour of parting
comes, fear not, but guard your lips. My dear wife, abide in the grace
of God given you.


DAVID AND LEVINA, A. D. 1554.

In the year 1554, there was imprisoned at Ghent, in Flanders, for
following Christ and living according to God’s commandments, a young
brother named David, who, when examined, freely confessed his faith.
Being asked what he thought of the sacrament, David said, that he
considered it nothing else than idolatry. Then a priest said to him:
“Friend, you err greatly, that you so readily confess your faith, for
it will cost you your life, if you do not change your mind in time.”
Thereupon David sweetly replied: “I am ready to shed my blood for the
name of Christ, even though it should be here in this place; for God
is my salvation, who will keep me, and preserve me from all evil.”
The priest said: “It will not be as good as though you were put to
death secretly here in this place; but you will be burnt publicly at
the stake, for an everlasting reproach.” He was then brought into the
court, where he was condemned to death, and his sentence was read,
namely, that he had fallen from the true faith into heresy, and was
therefore, according to the imperial edict, sentenced to be strangled
and burned. David said: “No one will ever be able to prove by the
scriptures, that the faith for which I must now die is heresy.”

There was also sentenced to death with him a woman named Levina, who
rather forsook, not only her six dear children, but also her temporal
life, than her dear Lord and Bridegroom Jesus Christ. Arriving on
the scaffold, David attempted to kneel down in order to offer up
his prayer to God, but he was prevented, and they were immediately
driven away to the stakes, standing at which, David said to Levina:
“Rejoice, dear sister; for what we suffer here is not to be compared
with the eternal good that awaits us.” Rom. 8:18. When about to offer
up their sacrifice, both exclaimed: “Father, into thy hands do we
commend our spirits.” A little bag of gunpowder was tied to each of
them, whereupon they were strangled and burned. But there happened a
manifest miracle of God; for though they were completely burned, and
the fire was as good as extinguished, David was seen to move his head,
so that the people exclaimed: “He still lives.” The executioner seized
the fork, and thrust it three times into his bowels, so that the blood
flowed out; yet even after this he was still seen to move, hence, the
executioner threw a chain around his neck, and bound him to the stake,
and thus broke his neck.

Thus these two valiantly fought their way through, firmly trusting in
God, who did not let them be confounded, since they had firmly built
their building upon the only foundation; wherefore they shall never
perish, but abide forever.


WILLIAM VAN LOUVAIN, A. D. 1554.

In the year 1554, there was put to death for the testimony of the
truth, at Ghent, in Flanders, a pious witness of God, named William
Van Louvain, the grandfather of Jan Doom. He did not suffer for any
crime or heresy, but only for the testimony of the truth, in a good
conscience, having renounced the Babylonian whore, together with her
lovers, and all her false worship, and united himself with Christ,
following him with the whole heart in the regeneration, and through
faith, overcoming this world with all that is therein, whereby he
finally, through grace, obtained the end of the faith, that is, eternal
salvation, through Christ Jesus.


PIETER WITH THE LAME FOOT, JAN DROOGHSCHEERDER, HANS BORDUERWERCKER,
AND FRANS SWEERDTVEGER, A. D. 1555.

In the year 1555, the young nobleman Jan van Immerseele having become
Margrave, four brethren were apprehended at Antwerp, for the testimony
of the truth, namely, Pieter with the lame foot, Jan Drooghscheerder,
Hans Borduerwercker, and Frans Sweerdtveger, who, as they valiantly
adhered to it, and could not be brought to apostatize, were finally
sentenced to death, and had to lay down their lives publicly in the
market place, for the name of the Lord, for which he will well reward
them.


TANNEKEN VAN DER LEYEN, A. D. 1555.

In said year there was also apprehended at Antwerp, a young maiden from
Ghent, named Tanneken van der Leyen, who loved God and his truth more
than all that was in the world; hence, since she preferred the doctrine
of Christ and his apostles to all human doctrine, and immovably adhered
to it, she was condemned to death, and drowned in the Scheldt.


BARTHOLOMEW THE POTTER, A. D. 1555.

Bartholomew the potter, who was a vessel of honor in the house of
God (2 Tim. 2:20), was also apprehended for his faith, at Antwerp,
examined, much afflicted, and, finally, sentence having been
pronounced, publicly put to death in the market place, as a pious
witness of Jesus Christ.


ROMMEKEN PUT TO DEATH, A. D. 1555.

About this time, also Rommeken, a noted child of God, publicly declared
and sealed with his blood the divine truth, in the market place at
Antwerp; wherefore Christ will also declare and confess him before his
Father in heaven.


HANS PICHNER, OF SAL, A. D. 1555.

In the year 1555, Hans Pichner of Sal, was apprehended at Vorst, in
Etschland or Vintschgau, and taken by the beadles to Schlanters, before
the Judge, who was a dreadful tyrant and of a very fierce disposition.
He immediately examined John, rigorously questioning him, that he
should betray the one that had lodged him; but when he would not do
it, he was speedily tortured from the first day. All their torturing,
however, was in vain, and they were greatly vexed that they could
obtain no information from him. Several times he was stripped, and,
while being tortured, left suspended by cords for several hours, yea,
he was so stretched, that he could not stand upon his feet, or take a
single step, nor bring his hand to his mouth to eat; yet he was not to
be seduced, but remained steadfast in the Lord. After this, they bound
him hand and foot, and kept him imprisoned in a dark dungeon for more
than six months. They also brought to him many men of worldly erudition
(if peradventure they might be able to draw him away from his faith),
as priests and monks, also some noblemen, who mightily assailed him
for two days and one whole night; but they were put to shame; for he
convinced them with the truth, and was not to be intimidated.

After this, they sentenced him to death, and led him out to the place
of execution, where he exhorted the people, who had gathered in great
numbers, to repentance. Finally, he was placed with his back, in a
sitting posture, against a block of wood, and thus beheaded; for they
had racked and tortured him so lamentably that he was unable to kneel.
But he nevertheless adhered firmly to the Lord and his truth; therefore
God kept him in the hour of his temptation, and he shall henceforth not
be hurt of the second death; he shall not see the eternal fire, but
shall enter into an innumerable company of angels, to the supper and
marriage of the Lamb, clothed in linen clean and white, where will be
exceeding joy for ever and ever. Rev. 3:10; 2:11; Heb. 12:22; Rev. 3:20.


CHRISTIAN EXECUTED WITH THE SWORD, IN THE YEAR 1555.

In the year 1555, a brother named Christian was apprehended, in
Bavaria, and taken to Worms, and although he had been in the church
only a short time, he nevertheless faithfully adhered to the divine
truth, which he had embraced and confessed, and firmly kept until death
what he had promised God in the covenant of his Christian baptism;
and, through divine power and strength, testified to the faith with
his blood. He was executed with the sword, at Worms. Thus he fought
a good fight even unto death, strove for the truth, safely finished
his course, and refused to be led astray, preferring a valiant death
to a shameful life. Hence, there is promised to him the crown of
righteousness, which the Lord, at the last day, will give him, and unto
all them that love his appearing. 2 Tim. 4:8.


DIGNA PIETERS, AFTER ENDURING MUCH AFFLICTION, PUT INTO A BAG AND
DROWNED, IN PUTTOX TOWER, AT DORDRECHT, FOR THE TESTIMONY OF JESUS
CHRIST, ON THE 23D OF NOVEMBER, 1555.

A. D. 1555, unholy hands were laid, at Dordrecht, in Holland, upon
several of the saints of God, of whom, among others, there is mentioned
by name, a godfearing woman, named Digna Pieters, who, being a
citizeness of said city, had at the same time a citizenship also in the
spiritual city of God, that is, in the church of Jesus Christ on earth,
yea, also, because of her integrity, in the new and heavenly Jerusalem,
which is above, in which, and of which, she was regenerated by the word
of truth.

On account of the faith which she had in common with the dear friends
and children of God, she was imprisoned, and severely proceeded against
in various ways, for the purpose of causing her to apostatize from the
faith. But as they could make no progress in the matter, since she
was founded upon the immovable corner-stone, that is, Christ Jesus,
they resolved to put an end to her citizenship, and at the same time
also to her life. Thereupon it followed that the chamber of justice,
through the instrumentality of the bench of judges and the council of
said city, with public striking of the bell, disfranchised her, before
the steps leading up to the city hall, on the 17th of November of said
year, to be further dealt with as the lords of said chamber should find
or judge proper.

Concerning this, there remains, though almost obliterated by age, the
following act in the book of records of said city, in the keeping of
the secretary there:

_Actum per Campanam,[261] the 17th of Nov., 1555._

  [261] _Actum per Campanam_, i. e. done through the bell (or striking
  of the bell).

Whereas Digna Pieters, citizeness of this city, at present a prisoner,
has, without pain of iron bonds, openly confessed before the bench
of judges, and the council of this city, to have been rebaptized,
etc.,[262] also to have held conventicles, contrary to the faith, holy
sacraments, and other services and ceremonies of the holy church;
therefore, the council of the aforesaid city has disfranchised said
Digna Pieters, and disfranchises her by these presents, further to be
proceeded against, as the aforesaid council, according to the exigency
and circumstances of the case, shall deem proper.

  [262] _And to hold pernicious views with regard to baptism_, etc., it
  seems to read here.

Thereupon follows in said book, how the chamber of justice proceeded
against her, six days afterwards, in regard to which the following
words are found.


_Digna Pieters drowned._

To-day, the 23d of November, A. D. 1555, Digna Pieters, by virtue of a
certain sentence given and pronounced[263] by the bench of judges, and
the council of this city, (by the mouth of Wouter Barthouts, Judge in
the law) was put into a bag, and drowned, in Puttox Tower.

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

Extracted from the book of records of the city of Dordrecht, commenced
the last day of October, 1554, and concluded the 16th of June, 1573.

This was the end of this valiant heroine of Jesus, who, though she
was secretly murdered in a tower, like Joris Wippe and others, will
hereafter, in the great day of the Lord, be brought openly to light;
then it shall be seen what difference there will be between those who
did this, and her who suffered it, since every one shall receive in his
body according to that he hath done, whether it be good or bad. 2 Cor.
5:10.

This Puttox Tower, where this martyrdom took place, stood close by the
gate of the _Grootehooft_ of the city of Dordrecht; but it afterwards
fell by reason of great age, or as a signal warning of God on account
of this murder. In its place stands now a house, in the gable of which
these words are carved in hard stone:

    “Through the falling of Puttox-Tower
    I was built, and stand to this hour.”

As to the persons who in said year administered criminal (or capital)
justice, and, consequently, executed this work, they were, according to
John Beverwijck’s history of the government of the city of Dordrecht,
the following: Adrian van Blyenbergh Adriaenss, Bailiff; and nine
Judges as follows: Jacob Adriaenss; Philips van Beverwijck Ogierss;
Maerten Schrevel Dirckss; Jacob Oem Sir Jacobss; Pieter Muys Jacobss;
Schrevel Sir Ockerss; Wouter Barthouts; Cornelis van Beveren Sir
Claess; Wouter van Drenkwaert Sir Wilmss.

But whether all these judges, together with the bailiff, concurred in
the aforesaid sentence; or whether Wouter Barthouts, who was present
at her death, was the chief instigator of this work, is not expressed;
however, it seems that the majority did not have much pleasure in it,
since Wouter Barthouts alone, as it seems, with the executioner and the
servants of justice, was present at the death of this woman.


RENEWAL OF THE PREVIOUS BLOODY DECREES OF EMPEROR CHARLES V., AGAINST
THE BAPTISTS OR SO-CALLED ANABAPTISTS, BY PHILIP II., KING OF SPAIN, A.
D. 1556.

Up to this time, Emperor Charles V. was alone, or at least chiefly
responsible for the shedding of the blood of the saints in the
Netherlands, as also for the most cruel tyrannies which, through
the instrumentality of the Inquisition, and through what followed
afterwards, were inflicted upon them, by fire, water, sword, and
otherwise; but in this year, his son, Philip II., King of Spain,
following in his father’s footsteps (instead of lightening the
constraint of conscience) caused all the previous bloody and cruel
decrees which his father had issued against the so-called heretics, to
be renewed and confirmed, especially the most cruel decree published
on the 25th of September, 1550, the contents of which we have reserved
until the present time, but will now, as renewed A. D. 1556, adduce
here, however not with all its particulars, but only so far as it was
directed (principally) against the Anabaptists and their doctrine.

In the book in which the prince of Orange, William I., defends himself
against the false charges, which his adversaries sought unjustly to
bring against him, printed 1569, mention of this is made (_p. 165,
letter L. VI._), in the following words.


_Of the ordinances and decrees made for all times, and for general
observance, and proclaimed everywhere, from the 25th of September,
1550, and renewed and confirmed by his Royal Majesty in the year 1556._

We likewise forbid all lay persons, and others, to converse or dispute
concerning the holy Scriptures, whether openly or secretly, especially
in doubtful and difficult matters; or to teach, expound or interpret
the holy Scriptures to others, unless they [who do so] be theologians
and versed in divinity and spiritual law, and approved by some notable
university, or others authorized thereto by the ordinary of the place;
be it well understood, however, that this is not to be regarded as
relating to those who simply and exclusively converse together on the
aforesaid holy Scriptures, adducing thereto the expositions of holy
and approved doctors; but to those who, in order to seduce others, or
to teach and instruct them in that which is forbidden, maintain and
teach, contrary to the ordinances of our mother, the holy church, evil
and false propositions and doctrines, who are notoriously considered
heretics; or to preach, defend, allege or maintain, openly or secretly,
any doctrines of the aforementioned authors.

On pain, that if any be found to have acted contrary to any of the
above stated points, they shall be punished as seditious persons, and
disturbers of our realm and the common peace, and be executed as such:

Namely, the men with the sword, and the women buried alive; that is,
if they will not maintain or defend their errors; but if they persist
in their errors, opinions, or heresies, they are to be executed with
fire; and in every case all their property is declared confiscated, and
forfeited for our benefit.

And as regards what we had ordained in our previous decrees and our
last ordinances, that from the day they had acted contrary thereto, or
had fallen into the aforesaid errors, they should be disqualified from
disposing of their property, and that all alienations, gifts, cessions,
sales, conveyances, transfers, testaments, or last wills, made and
executed by them from said day on, should be null, invalid and void.

Again (_page 168_): Since many, from our aforesaid countries, suspected
of heresy, especially of the sect of the Anabaptists, change their
place of abode, to infect the simple in places where their character
is not known; we, in order to guard against this, will, ordain, and
decree, that none of the inhabitants of our aforesaid Netherlands,
of whatever state, quality or condition he be, shall be admitted or
received into any city or village, of said countries, there to live,
except he bring with him a certificate from the parish-priest of the
place where he last resided.

Which certificate he shall be obliged to show and deliver into the
hands of the principal officer of the city or village where he intends
to live; on pain that those who do not bring such certificates shall
not be admitted there to live.

And we charge the officers diligently to inform themselves with regard
to them, and to proceed therein as shall be proper, without our
aforesaid officers, or the particular lords, and their officers, being
permitted to grant such persons any pass or safe conduct.

Again (_page 171_): That all who have knowledge of any that are tainted
with heresy, shall be bound, immediately and without delay to accuse,
report, and indicate them to all spiritual judges, deputies of the
bishops, and other proper persons.

Likewise, if any be found to have acted contrary to these our
ordinances and prohibitions, showing himself to be infected, or favorer
of the heretics, or committing any act contrary to these our ordinances
and prohibitions, especially anything tending to scandal or sedition,
that those who have knowledge of them shall be bound, immediately to
report it to our proctors, or their substitutes and commissaries, or
to the officers of the place where such tainted favorers or offenders
shall live; and this on pain of arbitrary punishment.

In like manner, they shall be bound, if they know the place where any
of such heretics keep or shelter themselves, to indicate it to the
officer of said place, on pain of being considered, as stated before,
favorers, entertainers and adherents of heresy, and punished with the
same punishment as would be inflicted upon the heretic or offender, if
he should be apprehended.

And in order that the aforesaid judges and officers, who shall
apprehend said heretics, Anabaptists, and transgressors of our
aforesaid ordinances and prohibitions, may have no reason, under the
pretense that the punishments seem too great and severe, and were
only decreed to deter the delinquents (Anabaptists), and offenders,
to dissemble with them, their accomplices and favorers, or to punish
them less than they have deserved, as has been found to have frequently
been done heretofore; therefore, we will that those whom they know to
have acted contrary to these ordinances, or who have kept in their
possession, printed, sold, distributed, or published any heretical
scandalous books, writings ... or have contravened the points already
indicated, or to be stated hereafter, or some of them, shall be
actually punished and corrected with the punishments set forth above.

We forbid all our judges, justiciaries and officers, as also our
vassals and subjects, temporal lords, who exercise high justice, and
their officers, in any wise to alter, mitigate or change the aforesaid
punishments, (those ordained to be inflicted with the sword, earth, or
fire); but, on having taken cognizance of such contravention plainly
do declare and decree the aforesaid punishments, pursuant to these
present ordinances, on pain of being severely punished; unless that
in some particular case, said judges, because of great and important
considerations, should find difficulty as to the exact execution of the
punishment decreed against the transgressor by our aforesaid ordinances.

In which case they may nevertheless not mitigate the punishment of
their own accord; but shall be bound to carry or send the criminal
process, faithfully closed and sealed, to the sovereign or provincial
council, under whose jurisdiction they shall belong, there to be
examined and deliberated on as to whether any alteration or mitigation
of the aforesaid punishment is proper or not.

And if our aforesaid councilors find, that in good justice, according
to right and reason (in regard to which we charge their consciences),
any mitigation or alteration is proper, in such a case they may advise
them by writing, and send it all to said judges and officers, that the
latter may finish and terminate said process in accordance with it.

We command them to do nothing less, and enjoin them very expressly and
strictly, on pain of being arbitrarily corrected and punished, not to
make use of said consultations without great and important reasons,
but be governed, as much as they can, by the contents of these present
ordinances.

_Extracted from the great book of decrees of Ghent in which are
collected all the decrees, mandates, and ordinances of Emperor Charles
V., and of King Philip II.; and cited by William I., Prince of Orange,
in his defense against his adversaries, edition 1569, from p. 165–174
inclusive._


AUGUSTINE THE BAKER, A. D. 1556.

A. D. 1556, or thereabouts, there was in Beverwijk, a brother named
Augustine, a baker by trade, who had forsaken the world, and been
baptized upon his faith, according to the ordinance of Christ, which
the papists could not endure. There was at that time a burgomaster who
was very bitter, and filled with perverted zeal, who sometimes said
that he would furnish the peat and wood to burn Augustine. The Bailiff
had said that he should not apprehend Augustine without previously
warning him; but he did not keep his word; for he came upon a time when
Augustine was at his work, kneading dough. Perceiving him, Augustine
attempted to flee, but was instantly seized by his pursuers, and cast
into prison; and as he was a man who was much beloved, it greatly
grieved the Bailiff’s wife, who said to her husband: “O you murderer,
what have you done!” but all in vain, he had to follow his Lord Jesus
as a lamb is led to the slaughter. As he steadfastly adhered to his
faith, they passed a cruel sentence on him, namely that he should be
tied to a ladder, and thus cast alive into the fire, and burnt. On
his way to death, he saw one of his acquaintances, to whom he said:
“Farewell, Joost Cornelissen.” The latter, prompted by his good opinion
of him, replied in a friendly manner: “I hope that we shall hereafter
be together forever;” whereupon said Burgomaster replied out of a
heart judging with partiality: “He will not get to the place whither
you will go; but he goes from this fire into the eternal.” Thereupon
Augustine said to the Burgomaster: “I cite you to appear within three
days before the judgment seat of God.” As soon as the execution was
over, the Burgomaster was instantly smitten with a raging sickness,
and continually cried with a guilty conscience: “Peat and wood, peat
and wood!” so that it was terrible to hear; and before the three days
had expired, he died; which was a great sign of the all-seeing eye of
God, who would not suffer such cruelty to go unpunished, as an example
to all those who from perverse blindness should commit such deeds. For
it is often seen that those who think to do God service by exercising
tyrannical cruelty over the pious, come to a bad end; for the apostle
James also says that they shall have judgment without mercy that have
shown no mercy. May the Lord enlighten those who are in such blindness.


FRANCIJNTGEN, GRIETGEN, AND MAEYKEN DOORNAERTS, A. D. 1556,

At Belle, in Flanders, three women were apprehended for the testimony
of the truth, namely, an old woman named Francijntgen, a young maiden
named Grietgen, and niece to the former, and another young maiden,
named Maeyken Doornaerts, all of whom suffered much tribulation and
torment. The old woman, when they wanted to torture her naked, said to
the lords: “Remember that you were born of women; therefore, do not put
me to shame;” by which she obtained leave to keep on her shift on the
rack. Great pains were taken to draw the young maiden Grietgen from
her faith, since she was still very young; but it was all in vain,
for she would much rather expect eternal joy for this temporal pain
or suffering, than purchase this brief and transient pleasure with
everlasting suffering.

The other young maiden, Maeyken Doornaerts, also had to lie naked
on the rack, and when they could by no pain or suffering cause her
to apostatize from her faith, they began to accost her with asking
her, whether she was not ashamed to lie there so nude. She replied:
“I did not place myself here naked; but you, who inflict this misery
and disgrace upon me who am innocent, shall hereafter have to suffer
eternal shame and pain for it.” And though she was tortured to such
a degree, that her blood flowed down by the rack, she nevertheless,
through the grace of God, who always strengthens his own, remained
steadfast in the faith. Thereupon all three were sentenced to death,
and burnt. Standing at the stake, Maeyken Doornaerts said: “This is
the hour for which I have greatly longed, that it might put an end
to all my tribulation.” Thus these three heroines valiantly fought
their way through, suffering all this, because they were baptized upon
their faith (according to the teaching of Christ), and thenceforth
sought, in all simplicity, to serve and please the living God more than
mortal men; for which they also expect the joyful crown of eternal and
imperishable life.


ABRAHAM PUT TO DEATH A. D. 1556.

In the year 1556 there was at Antwerp a very pious and godfearing
brother named Abraham, who was apprehended for his faith, and, after
a bold confession, and steadfast adherence to the same, condemned to
death, and thus publicly in the market place, offered up an acceptable
sacrifice for God, sealing the truth with his blood.


JAN DE KUDSE, A. D. 1556.

Shortly after, also Jan de Kudse, an ardent lover of God, who had
likewise been apprehended for the truth, from which he would not
depart, meekly suffered death as an innocent lamb of Christ, in
the market place at Antwerp, in order to follow his Lord; and thus
violently entered through the strait gate into the kingdom of God.


CONFESSION OF CLAES DE PRAET WHO FOR THE TESTIMONY OF JESUS CHRIST, AND
HIS WORD WAS IMPRISONED AND BURNT AT GHENT, AND LAID DOWN HIS LIFE AS A
BURNT OFFERING UNTO THE LORD A. D. 1556.

Grace and peace from God our Father, and the Lord Jesus Christ, be with
you all, my most beloved brethren and sisters in the Lord.

Blessed be the God and Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in heavenly places in Christ;
according as he hath chosen us in him before the foundation of the
world, that we should be holy and without blame before him in love. Let
every one among you walk worthy of the vocation wherewith he is called
so that satan may not torment you in your trial; and diligently exhort
one another in love; for I would willingly write you an exhortation,
but the time is not convenient for it, because I am closely watched by
the jailer, who stands in great fear of the dean. Nevertheless, I am
greatly inclined to write you something about my examination, and the
malice and forged lies of the priests, by which they think to condemn
me, but God be praised, who helps me gain the victory. I write you
this, if haply some that are yet young may be edified thereby.

At first after I was imprisoned, until the sixth day I was in great
sorrow; my heart was weighed down and heavy, and my flesh feared
greatly. I said to myself: “Now I must undergo this and many other
conflicts;” I thought of wife and children; and satan went round me
to devour me, with many strange temptations which it would take too
long to relate. On the sixth day, in the forenoon, the jailer came and
called me out of the place where I was confined, saying: “Claes, come
down, and follow me;” and he led the way. My heart kindled within me
with joy to the Lord my God; so that all my trouble and anxiety was
driven from me, as dust is swept from the street. Then thought I: “O
gracious God! now I find that thou art faithful to thy promise. Heb.
10:23. Lord, direct now my speech, as thou hast promised.” Heb. 10:23;
Luke 21:14. He then led me into a room, where sat the Chief Judge
with two other Judges, the Bailiff, and a man with a long beard, who
had a large book before him, in which to write. They regarded me very
intently, when I entered the room, and I did them great reverence, and
bade all of them peace. Rom. 13:7. The jailer placed a chair for me,
and said: “Claes, sit down here; it is so ordered.” I sat down with
good cheer, the heart lifted up to the Lord my God, forgetful of myself
and the things that are in this world.

Then they said: “Cover your head.” I said: “It is not proper now.” The
bailiff asked me: “What is your name!” I replied: “Claes de Praet.”
Then said he: “Write this, and born in this city.” The clerk then asked
me: “Were you born here?” I replied: “I know nothing to the contrary.”
_Bailiff._ “Where have you been so long, Claes? The last time you were
away from home so long?” _Claes._ “In Emderland.” _Bailiff._ “What
did you do there?” _Claes._ “I tried to learn whether I could not
buy or sell, or do something, by which to earn my bread.” _Bailiff._
“Yes, and to see the brethren, I well perceive.” _Claes._ “Yes, Sir
Bailiff.” _Bailiff._ “Yes, Claes, have you received any other baptism
than the one you received in your infancy, when you were Christened?”
_Claes._ “I don’t remember so far back.” _Bailiff._ “Have you received
a baptism which you remember?” _Claes._ “Yes, Sir bailiff.” _Bailiff._
“How long ago?” _Claes._ “About four years.” Then they were all greatly
astonished. The bailiff asked me once more: “How long did you say?”
Then the other judge said: “About four years.” Then the bailiff looked
at me very sharply, and asked who they were, that had intercourse with
me, and which of my brethren were also baptized. I replied: “It is not
our way to ask each other: Where are you from? or where do you live? or
what is your name? or what do you do?” _Bailiff._ “You don’t want to
know it?” _Claes._ “No, Sir Bailiff.” _Bailiff._ “You do it, so as not
to bring any one into trouble?” _Claes._ “Yes, Sir bailiff; for we well
know that our blood is much sought, and the Lord has permitted us to be
as wise as serpents.” Pr. 1:11; Matt. 10:16. Then the bailiff snarled
at me, and they talked much Latin with each other.

The bailiff then asked: “Where was it that you received your baptism?”
_Claes._ “At Antwerp.” _Bailiff._. “Where there?” _Claes._ “Between
St. George’s gate and the Koeper gate.” _Bailiff._. “In what house?”
_Claes._ “In a small, new house.” _Bailiff._. “What trade was carried
on in it?” _Claes._ “I saw no trade carried on there.” _Bailiff._.
“Yea, Claes, who was present? there must have been witnesses present
to testify that you were a brother?” _Claes._ “There were three or
four persons present who lived in the house, and the one who brought
me there.” _Bailiff._. “Who was it that brought you there?” _Claes._
“It was a young man.” _Bailiff._. “Where was he from?” _Claes._ “I did
not ask him.” _Bailiff._. “How many were baptized with you?” _Claes._
“Three of us.” _Bailiff._. “Where were they from?” _Claes._ “I did
not ask them.” _Bailiff._. “What trade did they follow?” _Claes._
“One was a journeyman mason, it seemed to me.” _Bailiff._. “How did
he that brought you there know where to find you?” _Claes._ “He set
the day when he would meet me at the Koeper gate.” _Bailiff._. “How
did you know that the baptizer was in the city?” _Claes._ “I had made
inquiries at different times, while out trafficking, and thus heard
that he was there.” _Bailiff._ “Where did you hear that he was there?”
Then said the chief judge: “They know all their people.” _Bailiff._
“Do they still live in the house where you were baptized, or don’t you
know this either?” _Claes._ “Shortly after they were all driven from
the house.” _Bailiff._ “Then you can’t tell us anything about it, can
you?” _Claes._ “One went to England; another was burnt, and where the
rest went to I don’t know.” _Bailiff._ “What kind of a man was he who
baptized you?” _Claes._ “He appeared to me to be a blameless man.”
_Bailiff._ “Yes, Claes, how do you know that the man that baptized you
was blameless?” Then one of the judges said: “He said it appeared to
him that he was blameless.”

The chief judge then said: “These people also preach, do they not?”
Then the _Bailiff._ remarked to him: “We used to ask all these
questions, but we do it no longer.” And they rang the bell for the
jailer to come and take me away. This they put on record.

The clerk asked me what persons from Ghent I had left at Emden. I would
give him no answer, because it was not his business to ask. The judges
then said to me: “Claes, we will send you men that will teach you the
true faith.” _Claes._ “I trust I have the true faith, and if they will
confirm me therein, they will be welcome; but if they want to draw me
away from it, I don’t want them.” Then they said, urgently: “Claes,
hear them; hear them always.” I then heartily thanked the judges and
the _Bailiff._, since they had been molested with me. The jailer’s
servant then told me to go above, and I went. I felt very gloomy,
because they had not asked me concerning my faith. Two servants who
had stood at the door and listened, came up above to me, and tormented
me with many things and said: “Poor fellow, that you are, to give your
life for it, and leave your wife and children in want; it is not right
for you to break your marriage, since God himself has instituted it”
I said: “I do not break my marriage, nor does my wife; but they are to
blame for it, who take me from my wife; they may well take heed what
they do.” They said I should speak that which they wanted to hear. I
replied: “God did not teach me this;” and admonished them, to beware of
staining their hands with such blood. I spoke to them earnestly, and
they went away, and asked God to grant me my greatest happiness. Then
I sat there alone, and Satan came to tempt me, saying within: “Poor
man, are you here for the sake of your faith? The lords don’t ask you
concerning your faith, but regarding the baptism you received from such
and such a man, as you well know.” And he tormented me with all that
he could produce, doing his very best to cast me down. Then thought I:
“O thou wicked tempter, thou murderer, I well feel that thou art the
same that tormented Peter, and of whom he warned us.” 1 Peter 5:8. And
I fled to God, and commenced a hymn, singing joyfully, and became glad
and happy that I had fought through this storm. James 5:13. I was there
about ten weeks.

Then the jailer came, and said: “Claes, come hither; here are two
royston crows;” and enjoined me much to think of my wife and children.
I said: “I think of them enough; but Christ has said: ‘Whosoever will
not forsake father and mother, sister and brother, wife, child, yea,
his own life, for my name’s sake, is not worthy of me.’” Matthew 10:37;
Luke 14:26. He said: “It is true, if one can do it.” He then led me
into a room where were two Jacobines. They took off their caps, and
I did the same with mine. They bade me good evening, and I them. The
one asked me: “What is your name, my friend?” I answered: “Claes,” and
said: “What is your name?” He replied: “Brother Peter de Backer,” and
told me, that he had been at the chief judge’s, and that the latter
had requested that he should come and instruct me in the true faith. I
said: “This I have received from God.” _Ques._ “What is your faith?”
_Claes._ “I believe only in Christ Jesus, that he is the living and
true Son of God, and that there is no other salvation either in heaven
or on earth.” _Ques._ “Is there nothing else to be believed? What
becomes of the mother, the holy church, in whom we must believe?”
_Claes._ “Do you know which is the holy church?” _Ques._ “Do you know
it, let me hear it?” _Claes._ “I ask you; for you speak of it?.” _Ans._
“The same which was it from the time of Christ, and of the apostles,
and which the apostles maintained and still maintain.” _Claes._ “What
one is that?” _Ans._ “The mother, the holy Roman church.” _Claes._ “Is
this the apostolic church?” _Ans._ “Yes.” _Claes._ “Did the apostles
thus maintain it?” _Ans._ “Yes, just as we, neither less nor more.”
_Claes._ “Did the apostles read mass?” _Ans._ “Yes.” _Claes._ “Where
is this written?” _Ans._ “I will show you;” and he referred me to the
Corinthians, where Paul speaks of the supper. 1 Cor. 11:20. I said:
“He speaks here of the breaking of bread; but did he read mass as you
do?” _Ans._ “Yes, neither less nor more than we do.” _Claes._ “Did the
apostles persecute and maintain their church with fire and sword, as
you do?” _Ans._ “Yes, they shed blood, betrayed and killed.” _Claes._
“Peter shed the blood of Malchus, and Judas betrayed; but where did
they kill any one?” _Ans._ “Peter smote Ananias and Sapphira with the
sword of his mouth, so that they fell down dead.” And he laughed and
held up his finger. Then said I: “It seems to me you belong to those of
whom Paul speaks (2 Tim. 3:5), whom we are to flee; for your folly does
not remain hid, but becomes manifest before men; for you sit and mock
and loiter, and show plainly, that you are men of corrupt minds, ever
learning, and never able to come to the knowledge of the truth.” And I
reproved him much. They wanted to prolong the conversation much longer,
and question me with regard to baptism, the incarnation of Christ, and
other articles of faith; but I had resolved not to dispute with them,
without judges being present; but to confess as I confessed above
before them. When they perceived that I would hear them no longer, and
was on the point of leaving, one of them said: “O Claes, how lamentably
you have gone astray; and yet I love you so much; I would that you were
of our mind with me, and that I might give my body to be burned. O poor
man, I will pray for you, and have others pray for you, when I preach.”
_Claes._ “I don’t want you to pray for me, nor that you have others
pray for me; for your prayer is vain, and is not heard by God, so long
as you people continue in your wickedness.” _Ans._ “Perhaps there are
one or two in the whole number, that are good.” _Claes._ “Begone; for
you only want to talk.” Then he went away laughing, saying: “I shall
have you prayed for, whether you desire it or not, for I like you well;
and I will come again.”

About two weeks afterwards, there came two of the same band; the one
was a large fat man, who had much talk in him; the other was very
fierce and captious in his remarks, and wanted much to engage me in
a disputation; but I would not enter into any, only that I put many
questions to them, as I had done to the others, and made them expose
their wickedness themselves; for very many prisoners had come and
stationed themselves back under the window of the room, and behind the
door, to listen; which I well knew; hence I asked the more, because the
one was so loquacious, which was owing to him having imbibed too much.

Having been confined about seven weeks, I was called down and led
into a room, where sat the Dean of Ronse, with his clerk, and another
person. The Dean told me to be seated, and I took a seat forward at
the table, beside him, whereupon he gave me a long lecture, to which I
listened. He said that it was impossible to please God without faith,
and that he that did not believe was damned. Finally he asked me:
“Why did you allow yourself to be thus seduced, and led into error,
and apostatize from the holy church?” I replied: “Since it is written
that it is impossible to please God without faith, I was diligent in
examining the faith, and asking God to strengthen me in it, through his
grace and mercy. This he has done abundantly, and I want to keep it
faithfully unto his praise, and not to forsake it on account of any
suffering, nor for aught that is in the world.”

_Dean._ “You think you have the faith, but you have departed from it.
And that you people are so bold and of good cheer even unto death, is
all owing to the devil, who can transform himself into an angel of
light. Hence, when you read the Scriptures, you were instructed by
some poor, simple tradesman, who taught you the same according to his
reason; therefore you are now deceived. You should have let those teach
you, who have received the true doctrine, the ministers of the holy
church, that is, the pastors.” _Claes._ “Are they the ones that have
received the true doctrine?” _Dean._ “Yes.” _Claes._ “Why, then, do
they live the life of devils, as may be seen?” _Dean._ “What does that
concern you? It is written, Matt. 23: ‘Do after their commandments,
but not after their works.’” _Claes._ “Are you, then, the scribes and
Pharisees, of whom Matthew has written?” _Dean._ “Yes.” _Claes._ “Then
all the woes come upon you, that follow further on, in said chapter.”
_Dean._ “No, they do not.”

We had much additional discussion yet, with reference to this. He would
have liked to engage me in a disputation concerning the articles of
faith; but I would not enter into one, confining myself to the asking
of such questions. The man was willing in speaking, and very mild,
and wanted attention to be given to what he said, and also gave good
attention himself. And I thought: “I have heard so long and so much of
this man, that he persecutes and troubles the church so greatly; I must
see now, how he will prove it with the Scriptures, when I speak with
him; for I don’t know that I have ever seen him.”

I asked him, where he found it written, that he should run so
bloodthirstily after innocent blood, which no one could accuse of any
crime. _Dean._ “My friend, I don’t run after or seek the blood of any
one.” _Claes._ “You send out your servants for that purpose.” _Dean._
“I do not, my friend.” _Claes._ “Do you persecute no one, then?”
_Dean._ “No, my friend.” _Claes._ “Have you no mandates either, by
which you cause it to be done?” _Dean._ “No, my friend.” _Claes._ “You
have certainly delivered to the law my fellow-brethren who fell into
your hands, and remained steadfast in the faith; this has been manifest
to all the world.” _Dean._ “I don’t do this, my friend.” _Claes._ “Why
do you come and sit with the Judges, and have so much to say, if you
don’t concern yourself about the matter? One by hearing you talk, would
think you had no hand in it.” _Dean._ “No, my friend;” and he rubbed
his hands together. _Claes._ “Who then does it?” _Dean._ “The secular,
or the lord who has received the sword.”

We had yet much more discussion on this subject, so that he did not
know which way to turn. He asked from Deut. 17:12, upon which passage
he founded it, that the priests had the authority, etc. I told him
that that was under the law of revenge, but that now we were under
the law of grace. Exodus 21:23; Rom. 6:14. And I asked him, how he
dared do something which the Lord had forbidden, namely, concerning
the tares, Matt. 13:30, that both the wheat and the tares should be
suffered to grow together. I asked him which of the two I was, that
I must certainly be either the wheat or the tares? _Dean._ “You are
the tares.” _Claes._ “Why don’t you let me grow until the day of
harvest?” _Dean._ “What the lord of the field commanded his servants
was for the reason, that they should not spoil the wheat by pulling
up the tares. But I can go along the edges, and here and there pluck
out a handful or two, yea, sometimes, six, eight, ten, twelve, yea,
now and then a hundred or two, without spoiling the wheat.” _Claes._
“Then you are wiser than the servants of the Lord.” _Dean._ “I can
certainly well do this.” _Claes._ “When I held with the priests, and
walked according to your will, was I a good blade?” _Dean._ “Yes.”
_Claes._ “Am I now a bad blade?” _Dean._ “Yes.” _Claes._ “Well, then,
if I am a bad blade, according to your own words, you have yourselves
spoiled me, and others, who have gone before, by your plucking, and
yet you say that you can do it so well. O you miserable plucker, that
you are, when you plucked the four blades of Lier, in the Verle place,
five years ago, when you stood on the scaffold, and preached, and
the people said: “Antichrist preaches.” It was then that I began to
investigate, what faith it was for which those people died so boldly
there; and I examined the scripture which you quoted from 2 Tim. 2 and
3. And I found that I had to separate from such a people as is plainly
enough spoken of there, with regard to you; and I separated from such
a multitude, and do so yet. What becomes now of you and your plucking,
poor plucker; the more you pluck, the more you spoil; according to your
own words, it were better if you would stop.” And I told him a great
deal from the Scriptures, so that he was ashamed, and knew not what to
answer.

At last he said: “Those were not my people; it seems to me, that you
have searched the Scriptures well; where did you hold your church?”
_Claes._ “Where Christ and his apostles held it, behind hedges, in
the woods, in the field, on mountains, on the sea-coast, sometimes in
houses, or wherever they found a place.” Luke 6:17; Matt. 5:2; Acts
1:13. _Dean._ “Christ preached openly (Jn. 18:20); but you people
cannot be found, where you are, or who you are.” _Claes._ “It is
certainly a great cross for you, that you cannot find them, nor know
them, and that you people are known so well. I hope that God will
not permit you to find them; but though you sometimes cut into the
branches, I trust that you will not cut off the vine. Christ Jesus,
the living Son of God, will keep and feed his branches, so that they
may bring forth fruit, although you now do your very best to tear and
destroy them.”

We spoke much more yet of the church, and of his people, whom he
exalted greatly. I asked him many questions in regard to whether
infants that died without baptism were damned. He said: “Yes.” I asked
him whether the apostles had read mass and persecuted. And he replied
“Yes” to everything, so that it seemed to me that the more I asked him,
the more he lied; and I reproved him for the lies in which I found him.
He said: “They are not lies, but it is the truth; but you don’t believe
what is told you; you remain hardened and unbelieving.” And according
to his words, it seemed that the life of the apostles was not a whit
different from that of the priests. He said: “As regards your life,
your walk or conversation is good towards all men, and you do unto your
neighbor as you would have men do unto you, and live in peace, love
and unity with one another, which is very good; and you assist each
other in need and distress, and lay down your lives for one another,
which is also very good, I can say nothing against it; and you expel
from your church them that live disorderly, as you expelled Jelis of
Aix-la-Chapelle, who led such a life, as I well know; against this I
have nothing to say, it is all well done: but of what use is it to your
people to have the life, if you have not the faith? it is not able to
save you.” I replied: “We have also the faith; but you don’t understand
it, or will not understand it; but it will yet be revealed to you, in
the last day of the Lord, whom you have served.” And I assailed him
very severely.

He rang the bell for the jailer to let him out. The latter came into
the room, and the Dean rose to go. I thanked him much that he had come
here for my sake. He turned around and said: “I should like to see
you suffer yourself to be brought on the right way; but you persist
obstinately in your unbelief; you are like your master.” I asked:
“Who is my master?” He replied: “The devil.” I assailed him with many
Scriptures, in order that he should come no more, and he went away
ashamed, because the jailer was present, and other prisoners, who came
running to the door. I had asked him for information concerning Jelis,
and he could tell me everything, which greatly astonished me.

The third day after this, the jailer came once more for me, and I went
down very willingly. He directed me to go into a certain room. When
I entered it, there were sitting there the chief Judge with another
Judge, and a pastor or priest, who was exceedingly bent upon examining
our friends, and very mordacious in his words, so that he could listen
to nothing that was said, without interrupting it. But one of the
Judges had never been a Judge before, and he constantly forbade him;
for he paid very close attention. When I entered the room, I did the
lords great reverence, and they did the same to me. 1 Pet. 2:17. I took
a seat at the table, and the priest made a lengthy harangue, as had the
dean; I kept silent till I was asked. When he had ended his sermon,
he asked me: “Why did you suffer yourself to be seduced so miserably
from the faith into error?” _Claes._ “I have not been led into error,
but from error into the true Christian faith.” _Priest._ “What then is
your faith; let us hear?” _Claes._ “I believe that Jesus Christ is the
true, living Son of God, and that there is no other salvation either
in heaven or on earth, either under it or above it.” _Chief Judge._
“This we all likewise believe in our church.” The priest laughed,
saying: “This I also preach; tell us something else, and speak freely;
for Christ said: When you are brought before kings, and princes, and
magistrates, fear not what ye shall speak; for it shall be given you in
that same hour, of my heavenly Father, what ye shall speak; yea, my
spirit shall speak through your mouth. Matt. 10:19. Now, if you have
received the Holy Spirit, speak freely through the Holy Spirit.” And
the chief Judge sat there and kept nodding his head, and smiling, and
saying: “Yes, yes, Claes, yes;” before I could say a single word. The
priest continued instantly. “Christ promised his church, that he would
be with them unto the end of the world. Matt. 28:20. And I can find
none among you that can tell me of a longer existence of your church
than about thirty years; for before that it did not exist; or do you
know of any books of your people, that are older, then name them to
us.” _Claes._ “Since Christ promised his church, that he should be
with her unto the end of the world, I doubt not that he has been the
preserver of his body, and is yet, and will be as long as the world
will endure, according to his promise, Matt. 28:20; Eph. 5:23. Although
she was sometimes extirpated in some countries, through bloodshed and
persecution, and through the false doctrine of the Roman Empire, or
otherwise; she was therefore not annihilated throughout the world; for
the world is great, and she could linger in some corner of the world,
and from one to the other, without perishing utterly. And as to your
asking me to name to you any books of our church, the Bible is our
book, which has reigned in the church from of old.” _Priest._ “Is it
big enough for you people, and have you enough with one?” _Claes._
“Yes; it is too big yet for us.” The priest laughed and said: “What
becomes then of all the books written from the time of the apostles
by learned men, who also received the Spirit of God, as well as the
apostles? have they all written in vain; as Jerome, Gregory, Augustine,
and Ambrose; these were certainly good and virtuous men, were they
not?” _Claes._ “Were these the four pillars upon which your church
is founded?” _Priest._ “Yes.” _Claes._ “I did not know them, only by
hearsay; they were pious scullions, if they founded your church as it
yet is as may be seen.” The priest drew back, and said: “Why, why!” I
said: “Christ did not thus found his church, neither did Peter, Paul,
Stephen, and John; they rather received rods on the back, stones on
the head, and the sword in the neck, and so forth.” 2 Cor. 11:25; Acts
7:58; 12:2.

The priest was disconcerted, and said: “Tell us the truth about
your church; for no one knows where to find it; if it were good, it
would certainly come to the light; you people have neither head nor
authority, nor do you know one another; this is a strange thing.”
_Claes._ “Paul teaches us in his epistle to the Ephesians, concerning
the true church, which Christ has presented to himself, that it is
glorious, holy and without blemish, without spot or wrinkle; that they
are baptized together into one Spirit, and into one body, the head
of which is Christ, and are joined together as members of his body.
These have one Lord, one faith, one baptism, one God and Father, of us
all, who is through us all, and in us all. This is the true temple of
God, in which dwells the Spirit of God. This church Christ has bought
and redeemed with his blood.” Eph. 5:27; 1 Cor. 12:13; Eph. 4:5,6; 1
Corinthians 6:19,20; 1 Pet. 1:19. _Priest._ “Did not Christ redeem
all men, but only these?” _Claes._ “It is written in divers places,
that the unbelieving shall be damned; how then will the death of
Christ benefit them? or what will it avail them that Christ died? It
is to be feared that they will regret it, that Christ died. But those
who have believed in the word of the Lord, and followed it, they are
the ones who will inherit the kingdom of heaven, and triumph with the
Lord on mount Zion, who have death, devil, hell and the world under
their feet, though the world in her frenzy hastens to tear, devour and
destroy them. If they were of the world, the world would love them;
but because they are not of the world, therefore the world hates them,
as Christ said.” John 15:19. _Priest._ “You people don’t believe that
Christ is God and man.” _Claes._ “I believe that Christ is true God
and man.” _Priest._ “Do you not believe that Christ is man from Mary’s
flesh?” _Claes._ “No; for if he had become man from Mary’s natural
flesh and blood, he must have had his beginning with Mary; but it is
written that he has neither beginning of days, nor end of life. Heb.
7:3. And the Word would not have become flesh, if he had assumed flesh
from Mary; nor would he have come in the flesh, as John declares; but
he would have come from the flesh, had he assumed it from Mary. John
1:14; 2 John 7. And it is written: He that confesseth not that Christ
is come in the flesh, is that spirit of antichrist. 1 John 4:3. And
if he were such a carnal man, he could not have ascended to heaven;
for it is written (1 Cor. 15:50) that flesh and blood will not inherit
the kingdom of God.” _Priest._ “Still, did not the angel Gabriel say
to Mary: Thou shalt conceive and bring forth a son?” Luke 1:31; Is.
7:14. _Claes._ “Well, understand the word rightly; for he said: Thou
shalt conceive, and bring forth; now, what Mary conceived, could not
grow from her.” _Priest._ “What word became flesh?” _Claes._ “The same
word of which John testifies to us, in his first epistle, saying: That
which was from the beginning, which we have heard, which we have seen
with our eyes, which we have looked upon, and our hands have handled,
of the Word of life; for the life was manifested. 1 John 1:1; John
9:37; 20:27. What else do you want to know?” _Priest._ “Where did
Christ assume his flesh, in heaven, or on earth?” _Claes._ “That which
I cannot prove with Scriptures, I will not say.” _Priest._ “Don’t you
believe anything but what is written?” _Claes._ “No.” _Priest._ “You
certainly believe that you have a soul; but what do you know as to
what your soul is, how large, how long, how wide, or of what color it
is?” _Claes._ “What does that concern me? my salvation does not lie
in that.” _Priest._ “You believe that the dead will rise; but how can
any one comprehend that what has perished will rise and become alive?”
_Claes._ “I am well satisfied with the explanation Paul has written,” 1
Cor. 15. _Priest._ “Do you not believe that Mary is mother and virgin?”
_Claes._ “Yes.” The priest smote his hand upon the table, drew himself
up to his full height, and said: “This you cannot prove to me; we find
nothing of this kind written in the Scriptures.” _Claes._ “The prophet
Isaiah prophesied that he should be born of a virgin. Is. 7:14. Again,
when Gabriel said to Mary: Thou shalt conceive and bring forth a son;
Mary answered: “How shall this be, seeing I know not a man?” Luke
1:31,34. _Priest._ “Yes, thus you may glean it here and there; but that
she remained virgin until her death?” _Claes._ “This I do not say.”
_Priest._ “That is what I mean. And what do you think of the Supper? do
you not believe that when Christ took bread, and gave thanks, and brake
it, saying: ‘Take, eat; this is my body;’ he gave them his natural
flesh and blood?” _Claes._ “No,” _Priest._ “Did he not say: Except ye
eat the flesh of the Son of man, and drink his blood, ye have no life
in you? And did he not say that this was the true heavenly bread, which
came down from heaven?” John 6:53,51. _Claes._ “The bread of which
Christ speaks (John 6), is this the bread which you give the people to
eat, namely, which you people call the sacrament?” _Priest._ “Yea, it
is the same which he left us.” _Claes._ “According to this, then, no
one will be damned of all those that eat of it; for Christ said: If any
man eat of this bread, he shall live forever; but now every one comes,
whores, knaves, thieves, murderers, of whom it is written that they
shall not inherit the kingdom of heaven.” Gal. 5:21. _Priest._ “They
have sorrow for their sins, before they receive it; and the Lord said:
If the sinner sighs over his transgression, I will remember it no more
forever.” Ezek. 18:21.

In regard to this we had much discussion; but it is too long to write.
At last I asked the priest, whether he believed that when he takes
the host into his mouth, he receives Christ’s body, in flesh and
blood, as large as he hung on the tree of the cross? _Priest._ “Yes.”
_Claes._ “When you swallow him, where does he go then?” The priest
was highly offended. The chief Judge asked me: “Why could you not be
satisfied with your first baptism, but had yourself baptized a second
time?” _Claes._ “I know of but one baptism.” Eph. 4:5. _Priest._ “Your
sponsors well know that you were baptized once; you can ask them.”
_Claes._ “Though I had known that I was baptized, yet I now know that
it was done without faith; but it is written (Romans 14:23): Whatsoever
is not of faith is sin.” _Chief Judge._ “Your sponsors believed.”
_Claes._ “I do not know that the apostles baptized any one, unless
he himself believed, and confessed his faith. But what did I confess
when I was baptized in infancy?” _Priest._ “Ask your sponsors. And
what do you think of our father the Pope, and his dominion?” _Claes._
“The Pope, with all his trumpery, and mass, and all that is therein,
is good for nothing, bag and baggage. You priests sell masses to the
people, by the dozen, by twenties and thirties at a time; they have
neither edge nor point; they neither cut nor stab; and yet you promise
the people that they are good and effectual--is this not deception?
You preach to the people, that one should not drink to excess, and you
go about the streets, as drunk as hogs. You preach that one ought not
to be covetous; but where is more covetousness than in the priests and
monks? You preach that one ought not to be idle; but where is more
idleness than among you? You will rather tramp from door to door with a
bag or basket, than work, as may be seen.” The priest was angry, rose,
and said: “This is the first thing you teach each other, to reveal
the failings of your neighbor.” _Claes._ “Why should we not apply the
knowledge Christ has given us, when he says that the tree shall be
known by its fruit.” _Priest._ “This is to be spiritually understood;”
and he went out of the room.

The chief Judge asked me whether I would renounce my second baptism,
and all that I had said. I replied: “No, my lords, I will in no wise
deny that which was administered to me in the name of the Lord.”
Hearing this, the chief Judge arose. Then they rose and began to
go out. I then thanked them, that they had been molested with me.
The chief Judge turned around, and asked me again, whether I would
renounce; or I should see what should result to me from it. Then my
heart was enkindled to tell him and the other Judges, that they should
take heed what they were doing, and I said: “My lords, renounce I
will in no wise, and what will result to me from it, according to the
imperial mandate, I well know; but there are two mandates, the one
from the supreme King, the other from the mortal Emperor, and these
two run counter to each other; the one says that both are to be let
grow, the good with the bad; the other that the tares are to be rooted
up. Therefore, my lords, I pray you, to warn the other Judges, that
they consider what is the best; for you have not received the sword,
to punish the innocent.” I told them a great deal, as the Lord gave me
utterance. He stood there, with his cap in his hand, as did also the
other Judge, and the jailer, and they kept very silent. Finally they
prayed God, that he would grant me my greatest happiness, and went away.

Thus I greet the whole church, scattered in every country, with the
peace of the Lord; for I now expect from day to day, to offer up my
sacrifice. Pray God to keep me steadfast unto the end. I pray daily for
you.

WRITTEN IN BONDS.


GERRIT HASEPOOT BURNED, A. D. 1556.

In the summer of 1556 there was in the city of Nimeguen, a faithful
brother, named Gerrit Hasepoot, a tailor by trade. Having fled from the
city, on account of severe persecution, he secretly returned, since
his wife and children were still living there. He was seen by the
Bailiff’s guard, who reported it to their master. The Bailiff, a very
bloodthirsty man, immediately went after him, and took him with him.
Thus this friend of Christ had to separate from his wife and children,
and go into prison, tribulation and misery, for the name of Jesus.
When very severely examined by the lords of this world, he freely
confessed his faith, and was not ashamed of the truth. Rom. 1:16. He
was therefore sentenced to death by them, that is, to be burnt at the
stake, which sentence he received very bravely. This having taken
place, his wife came to him, into the city hall, to speak with him
once more, and to take leave and bid her dear husband farewell. She
had in her arm an infant, which she could scarcely hold, because of her
great grief. When wine was poured out to him, as is customary to do to
those sentenced to death (Prov. 31:6), he said to his wife: “I have no
desire for this wine; but I hope to drink the new wine, which will be
given to me above in the kingdom of my Father.” Thus the two separated
with great grief, and bade each other adieu in this world; for the
woman could hardly stand on her feet any longer, but seemed to fall
into a swoon through grief. When he was led to death, and having been
brought from the wagon upon the scaffold, he lifted up his voice, and
sang the hymn:

    “Father in heaven, I call:
    O strengthen now my faith.”

Thereupon he fell upon his knees, and fervently prayed to God. Having
been placed at the stake, he kicked his slippers from his feet, saying:
“It were a pity to burn them for they can be of service still to some
poor person.” The rope with which he was to be strangled, becoming a
little loose, having not been twisted well by the executioner, he again
lifted up his voice, and sang the end of said hymn:

    “Brethren, sisters, all, good-bye!
      We now must separate,
    Till we meet beyond the sky,
      With Christ our only Head:
    For this yourselves prepare,
      And I’ll await you there.”

The executioner again twisting the rope, this witness of Jesus fell
asleep in the Lord, and was burnt, voluntarily surrendering for the
truth, his perishable body, which he had received from God, and thus
fought the fight, finished his course, and kept the faith, and there is
now laid up for him the crown of eternal glory.

Previous to the year 1557, under the reign of the Palsgrave of the
Rhine, several of those baptized according to the ordinance of Christ
were cast into prison, and exiled from the country, as appears from the
preface to the _Frankenthalische Gespraech_, and also in the preface to
the _Oude Offerboeck_, of the year 1616, letter Y, on the other side.

From this it appears that the Baptist Christians at this time had
to suffer not only from the Romanists, but also from those who had
forsaken the Roman church and many of her superstitions; from which it
may be seen what great distress the church of God then had to suffer,
insomuch that freedom of conscience was nowhere to be found, since
among the papists they were deprived of their lives, and among other
denominations of the liberty to practice their religious worship.


HANS BRAEL SEVERELY PERSECUTED A. D. 1557.

In the year 1557, a few days before Ascension-day, brother Hans Brael,
while on a journey, was apprehended in the Pusterthal, for the faith
and testimony of Jesus Christ. Nearly a league from the castle, he
met the Judge, who not knowing him, rode past him, and saluted him,
Hans Brael thanking him: but the actuary rode up to him, and asked him:
“Where are you going and what have you been doing here?” He replied
that he had been with his brethren. The actuary asked him whether the
Baptists were his brethren. “Yes,” he replied. He then seized him,
and the judge turned about, dismounted, and taking the brother’s own
girdle from his body, bound him with it and made him walk like a dog
alongside of his horse, through mud and mire, for a whole league, until
they arrived in the castle. He was so fatigued from walking, and from
being bound so hard, that he could stand no longer, but fell down in
the field, so that even the lord of the castle reproved the Judge for
having bound him so hard. There they examined him, taking from him
whatever they found on his body, and put him into prison. The next
day he was forthwith brought out, and the lord of the castle examined
him himself, and asked him concerning his faith and baptism, and what
he thought of the sacrament. When he made confession of his faith and
the divine truth, they abandoned everything, and pressed him hard to
recant. But when he plainly told them, not to count on his renouncing
the truth confessed, they brought him back into prison.

Eight days after, he was brought out again, and the lord with six
others examined him; but being unable to accomplish anything, they
remanded him to prison. After another eight days they arraigned and
examined him before the whole council, and the Judge called his faith
a delusion, and his church a sect. Acts 24:14. But Hans said: “It
is neither a sect nor a delusion; but it is the church of God.” The
Judge said: “It may be the devil’s; how could it be God’s church?”
and became angry over it and said again. “On what account should it
be called the church of God?” But brother Hans boldly adhered to it,
that it was the church of God. Then said the Judge: “Since he knows
who has come from the seignioralty of Innsbruck, we also want to know
where those are whom they send out into this country, what their names
are, who has fed and harbored them; all this we want to know.” But he
answered them: “We are not sent out to the harm or detriment of any
one; but our calling is, that we shall seek the salvation of men and
exhort them to repentance and reformation (Matt. 10:5; Acts 2:38); but
the things that are asked here are not articles of faith, nor are they
necessary to know; hence I do not wish to tell them, nor to accuse
any one.” The Judge admonished him urgently, to spare himself, since
his body should be tortured, if he refused to name the persons, and
to confess who had harbored him. Hans asked the Judge and the whole
council, whether he could be considered good if he adopted the proposed
means, and betrayed those who had shown him such kindness, by feeding
and lodging him. The members of the council looked at each other, and
said themselves that they should not consider it good, if it were done
to them. But the Judge became enraged, and asked whether he meant to
charge the honorable council with requiring treachery of him, and
again admonished him very solemnly, to spare himself, or they should
deal very severely with him. But as he would not confess to them, they
remanded him again to prison, to see what he should resolve upon.

After this they brought him forth again, and took him to the rack,
where he himself took off his clothes, lay down before them, and
patiently submitted to the torturing ropes, so that the eyes of the
bystanders filled with tears, and they could not refrain from weeping.

The executioner suspended him by the rope, but the Judge earnestly
admonished him to spare himself, and to indicate the persons required;
but he said he would betray no one but would bide whatever God
permitted them to inflict upon him. Then they tied a large stone to
his feet. The Judge became angry, when he perceived that he could
accomplish nothing, and said: “You swear to each other that you will
not betray one another.” He replied: “We do not swear, but we do not
betray any one, because it would be wrong.” Then the Judge said: “You
are a rogue; I have detected you in a lie; why will you suffer yourself
to be tortured.” The brother said: “I am no rogue, and in what lie have
you detected me?” The Judge said: “You said that you were no teacher,
but we find that you certainly are one.” He answered: “I am no teacher;
but if I were one, I would not be ashamed of it; for it is an honorable
thing before God.” 1 Tim. 3:1.

Thereupon they left him hanging by the rope, and went away; but the
executioner staid with him. In the meantime the officers assembled,
and he was admonished to confess: or they would not cease racking him
until they should have rent his limbs asunder. He replied that he would
bide what God should permit them to inflict upon him, since they could
do no more than God permitted them. The executioner said: “Are you not
a fool, to think that God looks down to see what we are doing in this
hole; for this would be ridiculous.” Then the council returned and said
that the lady of the castle had interceded for him, that they should
torture him no longer, and, hence, they would let it rest; and they
sent him back to prison.

Thereupon the lord very joyfully rode to Innsbruck, to the government,
and when he returned, he had the priests dispute with and examine Hans
for two days in succession, namely Saturday and Sunday, he himself
being present. But when they could accomplish nothing by their various
disputations, and false and deceitful doctrine, which it would take too
long to relate, and he remained steadfast, and constantly confessed
that that in which he stood, and would remain steadfast, by the
protection and help of God, was the truth, the lord at last became
exasperated at him, and said: “O you obdurate dog, I have tried all
possible means and ways with you, and will still do so, and place you
on a sharp pile, and see how you will trust your God in this trial,”
But he answered: “I shall not suffer on account of any wrong-doing,
but only for the truth and the faith; and God will overlook no wrong.”
After three days they put him into a deep, dark and filthy tower, where
he could see neither sun nor moon, nor daylight, so that he did not
know whether it was day or night, only he perceived now and then that
it was night, when it was a little colder in the tower than at other
times. It was also so moist and damp in the tower, that his clothes
rotted on his body, so that he became almost naked, and was without a
single garment for a long time, only he had a coarse blanket that had
been given him, which he wrapped around his body and thus sat in misery
and darkness. The shirt on his body had so rotted, that he had not a
shred left of it, except the collar, which he hung on the wall.

At one time when these children of Pilate had him brought out to try
him whether he would not apostatize, the light so hurt his eyes, that
he was glad when they let him down again into the dark tower. There
also proceeded such a fetid stench from the filth that was in this dark
hole, that no one could stay in his presence; when they brought him in,
they instantly had to go away from him again; yea, the councilors said
themselves, that they had never smelled such a horrible stench. Thus he
lay in this filthy tower, in which were also many vermin and loathsome
reptiles, so that at first he for a long time protected his head with
an old hat, which had been thrown to him out of pity. The tower,
for a long time had not had an occupant; hence the vermin were very
numerous, and they caused him much terror, until he got used to it.
The vermin sometimes also ate his food, so that when they let down his
food, he had to eat it all up, before he set down the dish; otherwise
the vermin so covered it, that he could not well eat it. When he got
a dish of soup, and set it down but once, they ate it up in a moment.
In short, he could keep neither bread nor anything else; for as soon
as the vermin smelled it, instantly they were at it. However, this was
his least care, inasmuch as he was so tormented with hunger, no great
abundance being given him so that he could easily eat it up, if he was
only well. The vermin sometimes got also in his drink, and drowned
therein, until he finally obtained a large stone, which he placed on
top of his pitcher.

His chief affliction, however, in this great trial was, that he could
get no tidings from the church or the brethren. At that time there was
in the high country one Hans Mein, a servant of the Lord, who also
had a great desire to hear some tidings from him. He sent word to
him in the tower, that if it were still well with him, and his heart
adhered firmly to God and his church, he should send him a certain
token: and if he had nothing else, he should send him a little bit of
straw, however little it might be. But such was the misery and poverty
in which he sat that he could not even find that much in the tower.
Then he bethought himself of his rotten collar which he had hung on
the wall; he was glad of it, and took the collar and sent it from the
tower to his brother, as a token that he was still unchanged in his
faith in God, and in peace with the church. When the brother received
the collar, and thereby perceived his misery and poverty, he and his
church felt great compassion for him, and after weeping bitterly and
sorrowfully, they sent word back to him, that they were very willing
to send him clothes or anything else, in his great poverty, if he
only could get it. But he would not have it, because that if they had
discovered it, they would have thrown him on the rack and tortured him
again, in order to get the names of others. Hence he sent them word,
that he should let the garment of patience do him.

Thus he lay in this filthy tower all summer, until after Michaelmas, in
autumn, when they saw that the frost was approaching; then they took
him out, and put him into another prison, which could likewise not have
been worse. There he had to sit, with one hand and one foot in the
stocks, for thirty-seven weeks, being unable to lie or sit properly,
but only to stand; besides, he had to endure much reproach and ridicule
from the ungodly, who said: “There lies a holy man; nobody is as wise
as he; there he sits as a light of the world, and as a witness of the
people of God and his church,” and such like taunting remarks.

Again, since he could get no comforting tidings from the church, God so
ordered it that he was comforted by the unbelieving; for on a certain
occasion a nobleman came to comfort him, telling him to be courageous,
and not to suffer himself to be intimidated since he well knew that he
had the truth on his side, and that his faith was the true one, but
that it were impossible to follow it, or to suffer what he suffered;
whereupon the brother earnestly admonished him. Once it also happened
that his soul was kindled in God, and he sent for the actuary who had
apprehended him, that he should come to him in prison. The latter very
quickly came to him, sat down, and asked him what he wished, that he
had sent for him. The brother said: “The sole reason is, that I cannot
forbear showing you, that, as you well know, that you are the chief
cause of my imprisonment and miserable sufferings, though I have never
in all my life done you an injury.” The actuary sat there frightened
and dumb, saying not a word, save that he had to do it. The brother
said: “Yes, the judgment of God impelled you to it; because you were
so bloodthirsty against the pious, it also fell to your lot to fulfill
your judgment thereby. You have incurred a heavy judgment; God will
certainly find you for this, require it at your hands, and punish you
for your sins.” The actuary was dumbfounded and could not utter a
word; so frightened was he; and thus he went away. About a fortnight
afterwards he died very suddenly in the night, being both well and dead
within a quarter of an hour. God had smitten him with great fear, so
that he cried and moaned terribly, and lamented that he had done wrong
and sinned.

Thus it goes with those, who will serve the devil and his minions.
I say nothing of the fact that he was severely reprehended for this
by his master and his mistress, and reaped the devil’s thanks for it
from his own; for they said to him, so loud that the brother heard it
himself: “How came the devil so to possess you, that you would not let
this man go, though you might easily have done so?” and they wished
that the devil rather had carried him off, since he had committed this
deed, for which he at last had to pay so dearly.

In the same night that he died, a great joy came over the brother,
so that with praying and thanksgiving he could not praise God
sufficiently; for on that night it came into his mind that he should
yet return to the brethren and the church. In the morning a servant
came to him, and told him, that the actuary had died very terribly and
suddenly during the night. Ps. 73:18. This having transpired with the
actuary, the lord and his spouse were seized with great terror.

About eight days afterwards, the servant who attended to the tillage
of the land came into the castle, and, towards evening, came to the
brother, with the keys, and asked whether he hoped to get out. He
replied: “I will see what you will do with me.” The servant wanted to
open the stocks, but could not find the right key. The brother told him
not to do it, since it might go ill with him. But when he could not
find the right key, he told him that he could set him at liberty, but
it would probably not be at that time. The lady of the castle also sent
a servant before the prison, who called to the brother, and said: “The
gracious lady would have me tell you, that she will send for the judge
and the jurate, and if you will say but two words, that you will suffer
yourself to be instructed, and confess that you have erred, you will
be set at liberty, and she will take upon her the sin which you commit
by it, so that no guilt will fall upon you.” But he replied: “She has
sins enough already, let her desist from them; she needs no sins from
others. 1 Tim. 5:22,1. Hence he had to lie in prison and sorrow for
another winter.

Then an order came from Innsbruck, from the council, which the lords
came to read to him. It contained the following: Since he was so
obdurate, and would receive no instruction, he should be sent to sea;
and thither he should go the next morning; there he should find out,
how evildoers are stripped and scourged. But he replied that he would
trust in God his Lord, who was on sea as well as on the land, to help
him, and give him patience. 2 Cor. 1:9; Matt. 14:31.

They then let him out of prison, and walk about in the castle for two
days, that he should learn to walk again; for he was not well able to
walk, so greatly had he become impaired in the use of his limbs by
imprisonment, stocks, fetters and bonds, in which he had lain for two
years, less five weeks, having not seen the sun for about a year and a
half.

He was then given in the custody of one of the servants, who was
to take him to the sea. Hence he took leave from every one in the
castle, and exhorted them to repentance. The lady of the castle sent
word to him that he should come to her, which he did. She called him
into her study, where he took leave from her, and exhorted her also
to repentance, and entreated her not to molest the pious (who do no
hurt), in the exercise of their religion, and not to apprehend any
more of them, to which she consented, and began to weep, so that the
tears flowed down her cheeks, and said: “Never more in my life shall
I lay hands upon them.” She gave him some money for the journey, and
dismissed him.

This servant then took him away with him. The servant was a wicked man;
he called the brother a rogue on every occasion, or applied some other
opprobrious epithet to him.

Having led him two days, the servant so filled himself with wine, in
a tavern, at Niederdorf (for those present had so often drank his
health), that, instead of going to bed to sleep, he stretched himself
upon the table, and instantly falling asleep like a dumb beast, he
rolled off the table.

Seeing this, the brother opened the door of the room, and also that of
the house, locked them again, and went away.

Thus did God help him to make his escape that night, which took place
in the year 1559, and thus he returned in peace and with joy to the
church of the Lord, his brethren. Subsequently he again went up into
the country, several times, as the ministry of the divine word had been
committed to him.

From this it may be seen how God succors and helps his own, and how he
can give to those who cleave to him with a true heart, much strength
and patience in suffering, through their strong faith, which would
otherwise be impossible. 2 Tim. 4:17; Philip. 4:13; Matt. 17:20. And it
is also seen how he casts out his enemies and adversaries, and knows
where to find them; for not only did the actuary die a very dreadful
death, as has already been stated; but, while Hans Brael yet lay in
prison, the lord of the castle died suddenly; and the servant who was
to take Hans to the sea, also died miserably, even before the brother
left the country; and about two years afterwards also the Judge died,
yet not an ordinary, but a most miserable death. 2 Macc. 9:5.


JANNEKEN WALRAVEN BURNED, A. D. 1557.

In the year 1557, on Pentecost eve, there was burnt alive, at Antwerp,
in Brabant, for the immovable foundation of the truth, and the
testimony of Jesus Christ, Janneken Walraven, the mother of Jacques
Walraven, who was a minister of the word at Amsterdam, among the
Baptists, and, consequently, well known to many. His mother, though
one of the weaker vessels, 1 Pet. 3:7, was nevertheless not weak in
faith, but valiant and steadfast, and fought the good fight of faith,
and gained the victory, through the grace of God, who never forsakes
his own, but succors them, and goes with them through water and fire,
lest they should suffer detriment to the salvation of their souls.
Therefore, since she conquered with her bridegroom, by suffering and
dying for his holy name, her immortal soul is under the altar with all
the holy martyrs, and is patiently waiting for full salvation at the
coming of her Bridegroom, when he shall appear in the clouds of the
sky, to unite and glorify body and soul, and to make them like unto his
own glorious body, that she may rejoice with him forever.


JORIAEN SIMONS, CLEMENT DIRKS, AND A WOMAN NAMED MARY JORIS, A. D. 1557.

At this time three other pious witnesses of the truth fell into the
hands of the tyrants, at Haarlem, in Holland. They were Joriaen Simons,
Clement Dirks, and a woman named Mary Joris. They all, as faithful
servants, through the grace of God, steadfastly endured, at said place,
hard imprisonment and severe examinations for the truth of Christ,
and did not, with the slothful servant, hide the talent which they
had received, into the earth, but did very earnestly put it out upon
usury, and boldly proclaimed from the door of their prison the word
of the Lord to the edification of every one, and, moreover, through
a hymn composed by them, made known the cause of their imprisonment;
namely, that they did not suffer as thieves and murderers, or as such
as coveted other men’s property, but that they suffered only for the
faith of the truth, and a pure conscience; and that they, on the other
hand, because of the pure fear of God, could not follow falsehood. Of
this they set forth the principal points in a hymn, as follows:

1. That they with all true witnesses of God believe and confess, by
virtue of the holy Scriptures: That Jesus Christ, blessed forever, came
from above from heaven, and proceeded from God his heavenly Father,
and is therefore pure and spotless, and is not of Adam’s sinful and
corruptible nature.

2. Because they were baptized upon their faith, according to the
ordinance of Christ, and, on the contrary, confessed that infant
baptism was not of God, but contrary to his word; and that it is well
known, from Christ’s own words, that infants are fully in the grace of
God, and in a saved condition, without baptism or any other ceremony
having to be administered to them, they therefore hold, that all that
is done by such means, as being necessary for the salvation of infants
is nothing but vain human presumption.

3. Concerning the Lord’s Supper, they confess, that they also
observed it, according to the command of the Lord, and according to
the institution of Christ, as he, blessed forever, held it with his
apostles; in which each is to examine himself well, before he goes to
this table, and that Christ did not hold his supper with drunkards
and adulterers, or with such of whom evil things were known, as is
customary with the papists.

4. On the contrary, they emphatically rejected the papists’ little
piece of baked bread, or consecrated host, which they recommend to
people as the true, essential Son of God, from whom to entreat grace
and salvation in time of need; and confessed that they do grossly err,
who worship such bread, or put any divine confidence in it.

5. Because they could not recognize the Pope and the Roman church as
the church of God, but opposed it and all its ceremonies; neither could
they hold the traffic which they carry on therein, to be of God.

6. Because they recognized no other punishment of transgressors in the
church, than evangelical separation; by which the evil can be kept
away from the good, in order to present to the Lord a pure church, in
which none that are unclean or polluted may dwell, but from which they
are expelled. This church they confess to be the queen and bride of
Christ.

By this and the like the fire of the Gospel burned so mightily in
Haarlem, notwithstanding the violence of these tyrants, that in the
very night when they were thus accused, a glorious exhortation was
fearlessly preached to the edification of all, by the godfearing Bouwen
Lubberts, in Schouts’ street; which exhortation did much good.

When, on the 26th of April 1557, the abovementioned Joriaen and Clement
were brought forth to death, the common people greatly commiserated
them; but they said: “Weep not for us, but for your sins, and repent
truly.” After they had offered up their prayer to God with a fervent
heart, each was placed at a stake, and they said: “We suffer not for
evil-doing, but only for the obedience of the truth.” And having, with
a firm trust, commended their spirits or souls into the hands of God,
they courageously offered their necks for the truth, and were first
strangled, and then burnt; and thus they, to the consolation and joy of
many pious persons, continued steadfast unto the end in the accepted
truth of the holy Gospel.

When they had finished their tyranny by strangling and burning, they,
in order to quench their doctrine, also thought to burn their books
(for as old writers tell us, Joriaen Simons was engaged in selling
books); but when the books were perceived to be on fire, there arose
such an uproar among the people, that the lords took to flight,
whereupon the books were thrown among the multitude, who reached for
them with eagerness; so that, through divine providence, the truth,
instead of being quenched, as it was sought to do, was spread the more,
by the reading of so great a number of these books.

The abovementioned Mary Joris also remained faithful in this trial,
and likewise confessed her faith boldly before the lords, and was
ready to surrender her life, together with her brethren, for the name
of the Lord. But being pregnant, she had to wait until her delivery;
however, the Lord ordered it otherwise--she died in travail, and was
thus released from the flesh, so that these tyrants could not fulfill
their desire with her. And thus she fell asleep in the Lord, with her
brethren.

If any desire, let him read this account in the old hymn book, as put
into verse by these witnesses themselves, in prison, as also by the
pious Bouwen Lubberts.


A TESTAMENT LEFT BY JORIAEN SIMONS TO HIS SON SIMON, WHEN HE WAS
IMPRISONED FOR THE WORD OF THE LORD, AT HAARLEM, WHERE HE WAS
AFTERWARDS PUT TO DEATH, ON THE 26TH OF APRIL, IN THE YEAR 1557.

May God through his great mercy grant to my son Simon, to grow
up virtuously, and if the Lord permit him to reach the years of
understanding, to confess him, and having learned his will, to order
his life in accordance with it, in order to obtain eternal salvation,
through his beloved Son Jesus Christ, together with the Holy Ghost.
Amen.

My child and dear son, incline your ears to the admonition of your
father, and hearken to my account, how and in what manner he commenced
and finished his life.

The beginning of my life was unprofitable, proud, puffed-up, drunken,
selfish, deceitful, and full of all manner of idolatry. And when I
attained maturity, and began to be my own master, I sought nothing but
what pleased my flesh, an indolent and luxurious life. I was greedy of
filthy lucre; I sought to bring my neighbor’s daughter to fall, as,
alas! appears from my work; and what I did in secret, is too shameful
to mention; yea, I was a vessel full of iniquity. But, my dear child,
when I betook myself to the Scriptures, and searched and perused them,
I found that my life tended to eternal death, yea, that everlasting woe
was hanging over me, and that the fiery pool which burns with brimstone
and pitch was prepared for me. This, I say, was approaching me,
according to the words of Paul, who says: “They which do such things
shall not inherit the kingdom of God.” Gal. 5:21.

When I took this to heart, I began to be greatly alarmed and
frightened, and took the word of God for my counselor, as to which
should be the more advisable for me: to lead here, for a little while,
a voluptuous life, and to expect the everlasting pains of hell; or to
suffer here a little misery (if misery it can be called), and then to
enjoy eternal happiness. I found in the Scriptures: “What is a man
profited, if he shall gain the whole world, and lose his own soul? or,
what shall a man give in exchange for his soul?” Matt. 16:26. Hence,
my beloved son, I deemed it better, like Moses, to suffer affliction
with the children of God for a little while, than to live in every
luxury with the world, which will perish. Thus I abandoned my ease,
voluntarily and uncompelled, and entered upon the narrow way, to follow
Christ, my Head, well knowing that if I should follow him unto the end,
I should not walk in darkness. Now, when I had partly forsaken and
cast from me the old damnable practices, and wanted to be a new divine
creature, and to lead a pious, penitent, godly life, I was immediately,
like all the pious that had been before me, hated, yea, imprisoned in
Haarlem, in St. John’s gate.

This, my beloved son, was my life till the Lord enlightened me. First
of all, my dear child, I would affectionately warn, admonish and
entreat you, to beware of and shun all wickedness, and to walk from
infancy in the fear of the Lord, which is the beginning of wisdom; and
if God reveal his wisdom to you, hesitate not to walk in it, since
death pursues the young as well as the old. Improve the time given
you by God for repentance. Have your intercourse with the good, and
beware of the perverse. If sinners entice you, consent not, and have
no fellowship with them; refrain your foot from their path, for their
steps take hold on hell. Hence, touch not pitch, lest you be defiled;
for an evil end draws nigh to the wicked, which will bear the burden
everywhere. Of this and every evil, my dear son, beware, and remember
that Paul says, that we must all appear before the judgment seat
of Christ, that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad (2 Cor.
5:10), but the flesh will advise you to nothing good. Hence Paul may
well say: “To be carnally minded is death, yea, they that are in the
flesh, cannot please God.” Rom. 8:6,8. Therefore, mortify your carnal
members here on earth. Read Paul, or have him read to you; he will tell
you, which are the works of the flesh. Gal. 5:19. If you have time and
opportunity, use diligence to learn to read and write, that you may
learn and know the better, what the Lord requires of you.

Beloved son, my heart’s desire and prayer to the Lord for you is, that
your soul may be protected from the deluge of God’s wrath, that shall
come upon all the ungodly who did not care for the Lord, and walked
not in his commandments. This impending wrath of God you can escape in
no better way than by looking to Jesus Christ, the Son of the Almighty
and eternal Father, who is the head and pattern of all believers, yea,
the captain and finisher of the faith, that is, Jesus Christ. Ask him
for counsel, as to what is best and most necessary for you to do, and
he will tell you, knock at the door of his Holy Trinity, and worship
him; he will open to you, and give you what is needful for you. Have
a desire and appetite for the truth, and you shall be satisfied. Seek
not high temporal things; though they that obtain them, are called and
commended as happy by the common people; they are nevertheless unhappy
and rejected before God. Hence humble yourself under the mighty hand of
God, that you may be exalted in eternity. 1 Peter 5:5.

Behold how he fared, and likewise all the pious before and after him;
his birth was poor and miserable; immediately he had to flee from
Herod, who sought his life; when he suffered, he had not where to rest
his head, and the thanks for all his great and glorious benefits were
that they called him a deceiver, wine-bibber, Samaritan, and one who
had a devil, besides, he had to expect being stoned by them, until
they, when the time was fulfilled, condemned him to the most shameful
death. And previous to the law, pious Abel had to suffer from his
brother Cain, who killed him, out of pure hatred and envy, because
his brother’s works were good and acceptable to God, and his own evil
and rejected. And all the dear prophets, who practiced and maintained
the word of God, had likewise to suffer much, without any respect of
persons. Micaiah, who alone was found true among four hundred false
prophets, in the days of King Ahab, was beaten by Zedekiah, and
afterwards cast into prison. 1 Kings 22:24. Elijah, the only true
prophet among the four hundred and fifty false priests of Jezebel (1
Kings 18:19), also had to suffer much; so that Paul may well say (for
he had experienced it himself) that all that will live godly in Christ
Jesus, shall suffer persecution. 2 Tim. 3:11.

This also all other pious witnesses of Christ experienced, and remained
steadfast unto the end; wherefore, according to the Scriptures (James
1:12), the crown is prepared for them, since Christ’s own mouth
declares that he that shall endure unto the end, shall be saved; he
that overcometh shall inherit all things, shall be clothed in white,
and shall eat of the tree of life, which is in the midst of paradise.
Matt. 24:13; Rev. 21:7; 2:7.

Consider this, my beloved son; meditate night and day, how to die unto
the world, and to fulfill the will of Christ. In the first place, and
before everything else, beware of all false prophets and hypocrites,
which in my time were the priests and monks, and who, I apprehend,
will not be lacking in your time, so long as rich emoluments follow
them. Do not believe them, for they deceive men, and murder their
souls. My son, he that wrote you this, learned it by his own experience
and investigation; he drank of this cup himself. Neither live among
any sect, of whom there were many in my time already, as Lutherans,
Zuinglians, and others, who, though they have a good semblance, yet,
in fact, are evil and deadly poison. Look for the little flock, whose
entire rule of life agrees with God’s commandments, and whose ordinance
or sacrament is in conformity with the command of Christ and the
practice of the apostles; this is the true church of Christ, without
spot or wrinkle; this church is flesh of his flesh, and bone of his
bones. These also have teachers according to the teaching of Paul (1
Tim. 3:2), blameless in everything, who have obedient children and
believing wives, who are strangers to litigations and processes, to
cursing and swearing, to hatred and envy, to lying and cheating, to
lasciviousness and adultery. There everything is love, peace, unity and
truth, as Paul will teach you, which are the fruits of the Spirit.

My dear son and beloved child, this is my chief and last will, my
testament to you, which I desire you to read diligently, to meditate
well upon it, and to compare it to the Scriptures, in order to govern
your steps in accordance with it. Mark well, my son, what I write:
many will appear in the garb of good teachers, saying that they have
medicine for your sick soul; but the ones that will profit you, are
those who have the truth; adhere to them. Water and fire are set before
you: stretch forth your hand unto whether you will, unto death or life.
Sirach 15:16. This, my dear son, will at first be very hard for you
to hear, since it is contrary to your first birth, which is of the
flesh; but you must be born again, and converted, if you would enter
into the kingdom of God. You cannot understand this so long as you are
carnally-minded, yea, so long as you do not become the fool and enemy
of the world. Dearly beloved son, I entreat you again, as I did before,
to consider this, and to govern yourself in accordance with it. Out of
a faithful father’s heart I have left you this, when about to depart
from this world, and to die for the word of the Lord. May the Lord
grant you, and all who read this, or hear it read, that they may take
it to heart, act according to it, and be eternally saved.

My son’s testament, written in the year 1557, the first Monday in
April, and confirmed by death, the 26th day of the same month.


THREE OTHER BRIEF ADMONITORY LETTERS BY JORIAEN SIMONS AND HIS
FELLOW-PRISONERS.

May God grant peace, joy and consolation in all trouble and suffering
to all those who have to suffer for his word, through his beloved Son,
in the power of the Holy Ghost. Amen.

We would inform our most beloved brethren and sisters in the Lord, and
all who seek to fear the Lord with the whole heart, that we are all
(the Lord be praised forever) of very good cheer, and hope to adhere to
the word of the Lord, and not to depart from it, for any visible thing,
yea, neither for life nor death, since there is nothing, we trust,
which shall be able to separate us from the love of God; we shall be
able to do all things through him who strengthens us; we trust by our
God to leap over walls. Rom. 8:35; Philip. 4:13; Ps. 18:29.

Dear friends, rejoice with us; why should we fear, when there are so
many in the world, who, for a little gain, expose themselves to the
greatest danger, both of soul and body, on water and on the land,
not knowing withal, whether in case of success there will be gain or
loss? But we know that when we have completed this journey by the help
of the Lord, all is gain, and there can be no loss; for we run not
as uncertainly; we fight not as one that beats the air; but we are
assured by the grace of the Lord, that, if we fight through valiantly,
as we trust we shall do, we shall receive that which is promised us.
We intend to return to them four-fold; we shall not keep silence, but
proclaim aloud, what the Lord gives and reveals to us. Our sister
Mariken is also of very good cheer, and has rightfully confessed her
faith, to which she wants to adhere as long as there is breath in her;
she is of such courage and good cheer, that she delights and rejoices
us all. We exhort each other with the word of the Lord, as much as God
gives each to speak, now by words, now by hymns; yea, I have many hours
in which I never once think of it that I am a prisoner; such is the joy
which the Lord gives us. I thank you with all my heart, that you have
fulfilled my request, also for your affectionate exhortation. Do the
best you can as regards my H. F. I commend you to the Lord, and to the
word of his grace.


JORIAEN SIMONS IN BONDS.

_Our most beloved brethren and sisters in the Lord_, and all who desire
to fear and follow the Lord with all their heart, we, the prisoners
in the Lord, wish you a valiant and steadfast mind, and perseverance
in the truth, unto the end, through Jesus Christ our Lord, Savior and
Redeemer, in the power of the Holy Ghost. Amen.

Greatly beloved brethren and sisters in the Lord, be it known to your
love, that through the grace of the Lord we all strive for the best,
seeking it with the whole heart, so that we want to offer ourselves up
into the hands of the Lord, whether it bring us life or death. We also
seek with the whole heart, that the Lord will magnify his glorious
name through us, and we keep before our eyes the author and finisher
of our faith, Jesus. We know that the servant is not greater than his
lord. It is a faithful saying, and worthy of all acceptation, that if
we suffer with him, we shall also rejoice with him. To this all the
pious witnesses of Christ had respect, and unto his great promises,
which we have in the Old Testament, and which were given to the pious
fathers, who hoped for the grace that should come, and therefore
valiantly fought for the law of God, and would have no intercourse
with the surrounding nations, and therefore voluntarily surrendered
their lives, because they would not worship or honor their molten
or carved images; even as pious Eleazar, who would not eat swine’s
flesh, contrary to the law. 2 Macc. 6:18. By the grace of the Lord we
hope to take his salutary words for our pattern, namely, that it is
best to adhere to the Lord; for though through hypocrisy (from which
God preserve us) we should save our lives, yet should we not escape
the Almighty hand of God, neither alive nor dead. Therefore we will
surrender ourselves entirely into the hands of the Lord, as did the
pious Maccabean mother and her seven sons (2 Macc. 7:1); and as did all
the pious witnesses of Christ, who even rejoiced that they were counted
worthy to suffer for the name of Christ. Acts 5:41. Thus, beloved
brethren, we are minded in the Lord, and not otherwise. We trust by the
grace of the Lord to be unto the weak babes that still feed on milk, an
example of piety and steadfastness.

This was written by me on Monday, after I had been before the lords
twice, and been interrogated whether I would adhere to my confession.

_Our greatly beloved brethren and sisters in the Lord_, and all
who want to fear and follow the Lord with the whole heart, we, the
prisoners in the Lord, wish you that the gracious heavenly Father will
preserve you from all harm from within and without, through his dear,
beloved Son Christ Jesus, and the Holy Ghost. Amen.

Dearly beloved brethren in the Lord; faint not, though you now have to
wander from friends and kindred, house and home, not knowing whither
you shall go, since the heat of the sun now begins everywhere to scorch
the seed that has sprung up. Matthew 13:6. Brethren, be not cast down;
let the seed in you get and retain moisture; sit under the shadow of
the Scriptures, and they will be a glorious protection unto you. We
know that we must through much tribulation enter into the kingdom of
heaven. When the head suffers, all the members suffer with it; hence,
if we would be members of Christ, we must also be partakers of the
sufferings of the Head; if we, then, suffer with him, we shall also
rejoice with him.

Therefore, dear brethren, if the Lord suffer you to live for awhile
longer among this wicked generation, pass the time of your sojourning
here in fear; stand out as lights in this evil, wicked world, and let
your faith manifest itself in works, else it is dead. Keep your eyes
fixed on Jesus Christ, the captain and finisher of the faith; he is the
only corner-stone in Zion, and other foundation can no man lay, than
that is laid, which is Jesus Christ. Hold that fast which you have,
that no man take your crown. We commend you to the Lord; may he guide
you into all truth.

I, Joriaen Simons, your dear brother, and my dear fellow prisoners,
wish you every good thing, and we seek the best with all our heart.

As we, through the secretary of the city of Haarlem, have come into
possession of the sentence of death passed upon the aforementioned
friends Joriaen Simons and Clement Dirks, we deem it well, here to
adduce the same, so that every one may be fully assured with regard to
the foregoing account. It reads (except the title) as follows:


_Sentence of death of Joriaen Simons of Hallmen, and Clement Dirks of
Haarlem._

Whereas Joriaen Simons, of Hallmen, in Friesland, and Clement Dirks,
of Haarlem, both weavers, and now prisoners, have confessed, without
torture and iron bonds, to have been rebaptized, and to hold most
pernicious views with regard to the worthy, holy sacraments of the
altar and confession, and to the circumstances and ceremonies of
the holy church, and have also undertaken, said Joriaen to sell and
distribute divers false books, and Clement to read and teach them, and
since both continue stubborn, obstinate and hardened in said errors and
pernicious views, therefore, the lords of the court, having heard the
address and conclusion made by Pieter van Zouteland, Bailiff of this
city, against and concerning these persons, pursuant to the decrees
and edicts of his Royal Majesty, last confirmed by his Royal Majesty,
our gracious lord, have condemned said Joriaen Simons of Hallmen, and
Clement Dirks, as rebaptized heretics and disturbers of the common
peace and of the Christian religion, and hereby sentence them, each to
be placed at a stake, and executed with fire, pursuant to the aforesaid
decrees and edicts, and declare the entire property of said Joriaen,
and the property of said Clement Dirks to the sum of sixty pounds, and
no more, if it exceed said sum, confiscated and forfeited, according
to the privilege of this city, for the benefit of his Royal Majesty.
Thus resolved, the 26th of April, A. D. 1557, by Joost van Hitgem,
and Dirk van Berkerve, Burgomasters, Wilm Harmans Ramp, Jan Koninks,
Jan Matthijss, Jan Raet, and Adriaen Willems, Judges, and pronounced
in the court the same day, in the presence of the Bailiff and the
aforementioned Judges.

Extracted from the first book of criminal records, beginning the 29th
of November 1539, and ending the 27th of October 1582, in the keeping
of the secretary of the city of Haarlem, with which book this copy is
found to agree.

By me, the undersigned secretary of said city, the 10th of July, A. D.
1659.

  VOLL.


SIX BRETHREN STRANGLED AT THE STAKE IN VOLEWIJK, NEAR AMSTERDAM, A. D.
1555.

It occurred A. D. 1555, when the first separation took place among
the Anabaptists, because Gillis of Aix-la-Chapelle and others began
to introduce that to which the other brethren of Waterland could not
subscribe or consent, that these brethren maintained themselves as a
separate people, without, however having been separated or banished
from the others; but they became a forgotten, yea, a lost people: so
that the Waterland brethren, on account of the severe persecution,
could not live in houses, but had to keep themselves in boats and in
the field, because they knew not where to hide themselves from the
constables, who were looking for them everywhere, and sought their
lives. It was at this time that six brethren, who were together in
a boat, were apprehended in the Oostsaner field, and brought to
Amsterdam, where they were sentenced to death. It was in the beginning
of the winter when they were brought in the Volewijk, and all strangled
at the stake. There was freezing weather for thirteen weeks from
this time on, and, what is remarkable, during all these thirteen
weeks a light like a candle stood over each stake to which the bodies
of the six brethren were fastened, and burned all night. After the
expiration of the thirteen weeks, a violent storm and rain arose, and,
consequently, a great thaw ensued so that the water rose very high,
and the ice was rent asunder by the wind. Around the body of one of
the six brethren the water stood so high, that the stake, through the
force of the ice pressing against it, was broken in two, and fell down
upon the ice. His body drifted hither and thither on the ice, with
the tide, between Sparendam and Volewijk. In that neighborhood there
were two persons, each in a boat, who were both novices in the church.
Passing along there in the night, they saw the aforesaid light like a
candle on the ice. Looking sharply, they thought it stood on Jaapje
Maet (so they called this brother). As soon as it was daylight they
went to two sisters that were concealed in the city, which was known
to these two novices. To them they related what they had seen in the
night. Thereupon they suffered themselves to be barred out, and each
entering a boat, they rowed to the most northern point, where they
waited for the ice to come. In the meantime said light came drifting
on the ice. They rowed up to it and saw that it stood on Jaapje Maet.
They took him into their boat, and brought him to the other brethren
who also kept themselves in a boat in the field.[264] These took the
body into their own boat. But as soon as they touched it, in order to
take it to the place where they intended to bury it, the dried up and
frozen body, which had stood at the stake for thirteen weeks waiting to
be burned, burst, so that the blood flowed copiously into two or three
baskets which were at the bottom of the boat. The persons who saw all
this, and did as has been stated with his body, were his chief brethren
and associates, pious and credible persons, who related it to many, in
order that this miracle should never be forgotten, but be remembered,
to the edification of the pious.

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


MAERTEN ZAEYWEVER, JORIS OUDKLEERKOOPER, WILLEM DROOGSCHEERDER, VICTOR
AND PIETER DE BACKER, A. D. 1557.

The bloodthirsty constrainers of conscience, not yet satiated,
apprehended at Antwerp, in the year 1557, five pious Christians,
namely, Maerten Zaeywever, Joris Oudkleerkooper, Willem Droogsheerder,
Victor and Pieter de Backer, whom they assailed with many wiles,
threats and tortures, in order to rob them of their precious treasure,
which they so faithfully kept in earthen vessels, to the honor of God,
that it could not be taken from them; on which account the others were
so filled with envy, that they inflicted an ignominious death upon
them, publicly in the market place; but God will crown them, together
with his faithful servants, with great honor and joy, when the others
will have to go with shame into everlasting misery.


A LETTER BY WILLEM DROOGSCHEERDER, WRITTEN IN PRISON AT ANTWERP, WHERE
HE, WITH FIVE OTHERS, WAS PUT TO DEATH FOR THE TESTIMONY OF OUR LORD
JESUS CHRIST, AS ALREADY STATED, A. D. 1557.

Grace, peace, and mercy from God the Father, and our Lord Jesus Christ,
who has called us to his imperishable kingdom, and chosen us before the
foundation of the world, and cleansed us with the washing of water by
the word, in order that we should be blameless in his sight.

Written to you, my beloved brother N., and to my dear sister N.
Although I am here in fetters and bonds, for the testimony of Christ,
and am ready to seal it with my blood through the grace of the Lord,
yet I do not neglect or forget my fellow members in my prayers, which
I almost always offer with tears before the Lord, since you are still
traveling in the wilderness, among dragons, lions and bears, which
constantly run and seek to murder the innocent blood, which cries for
vengeance from the time of Abel. For they bring us to death, as the
Jews did Christ; for we are grievous unto them to behold; because we do
not conform to them; hence they counsel and say: “Let us condemn him
with a shameful death; for by his own sayings he shall be respected,”
Wis. 2:15.

Therefore, my chosen in the Lord, we will not be afraid of their
threats and blows, though they run like mad dogs. The Lord holds their
hearts in his hand; they cannot hurt a hair of our head without the
will of our Father. The Lord preserved the three young men in the fiery
furnace, Daniel in the den of lions, Hezekiah in Jerusalem, Moses in
Mesopotamia, Elijah in the mountains; yea, all that trusted in the
Lord, were never confounded; for his mighty hand, says the prophet,
is not shortened; and though a mother should forsake her own child,
yet will I not forget thee, saith the Lord; for he that toucheth you,
toucheth the apple of mine eye. Is. 59:1; 49:15; Zech. 2:8. Therefore
let us prepare our souls for temptation; our deliverance draweth
nigh, and the day of tribulation is at hand. 2 Esdr. 16:74. Hence let
us always sanctify and magnify our Lord, that we may inherit all the
beautiful promises which he has promised to the Christian people, so
that we may not become wearied or faint in our distress, but may be
fervent in spirit, rejoicing in hope, patient in tribulation, and
continuing instant in prayer. Heb. 13:3; Rom. 12:11,12. When Israel
left Egypt, they rejoiced greatly, that they were delivered from
bondage; but when they came into the wilderness, where it did not
please the flesh, they were very discontented, and murmured, so that
they wanted to return, to which they had no right, since they had taken
all their possessions with them, that they should have no cause to
return. For this reason they were not permitted to enter the promised
land except Caleb and Joshua; for these were of good courage, so that
they destroyed their enemies like a piece of bread.

The Lord was also with David, so that he slew the giant Goliath. They
girded a sword to his side to slay the giant with it; but David was not
accustomed to it, since he was a shepherd, and he laid aside the sword,
and took his sling, with which he smote the giant on the head, so that
the latter fell to the ground, whereupon David took the giant’s sword,
and cut off his head. Therefore, my chosen brethren and sisters in the
Lord, let us turn neither to the right, nor to the left, since we have
so great a king, who will not forsake us, if we remain faithful to him;
he is so faithful that has promised it that I cannot doubt it; for the
city into which we shall come is full of all good things, but it lies
in humility. 2 Esdr. 7:6.

Know, dear brother N., and sister N., that I give you a hymn for
remembrance, and will hereby commend you to the Lord, until we come
upon mount Zion, and there sing the new song with all God’s chosen. 2
Esdr. 2:42. Dear brother and sister, when I composed this hymn, a great
torment and temptation came upon me, so that I was very sorrowful, and
it seemed to me that the Lord had utterly forsaken me. I fell down upon
my knees, and wept bitterly before the Lord, and prayed for strength
and power. And the Lord heard my prayer and lifted me up again; for
he does not suffer us to be tempted above that we are able, and will
with the temptation make also a way to escape, that we may be able
to bear it. 1 Cor. 10:13. I then received such grace and joy, that
for joy I composed this hymn, to the edification of my fellow men.
Greet J. de H. much with the peace of the Lord, and you, N., greet
your master likewise much with the peace of the Lord, and say good
night to your wife; I cannot offer her peace, for it is written: “Woe
unto them that comfort men with a vain hope.” Know, dear friends,
that I greatly rejoiced when I went to the court, so that it seemed
to me that there could be no joy like this, that I should confess my
Lord and God, before the world. The Bailiff asked me whether I was
rebaptized. And the Holy Ghost spake through my mouth and said that I
was baptized according to the doctrine of Christ, and that they were
Anabaptists,[265] since they baptize against Christ, hence the name by
which you call us, belongs to you. And I asked them to let me go to
my brethren, since we had the same faith, but they gave me no answer.
Thus, my dear friends, we will await you under the altar.

  [265] The reader will understand this otherwise obscure assertion,
  when we state that it is based upon an ingenious application of
  the Dutch adverb _weder_, _weer_, the first part of the word
  _Weerdoopers_, (Anabaptists),--which may mean _against_ as well as
  _again_. _Translator._


JERONYMUS, LAURENS VAN GUELDERS, PIETER THE MILLER, JACOB VAN YPERES
AND MAERTEN THE WALLOON, A. D. 1557.

In the same year, 1557, there were also apprehended at Antwerp, five
brethren of Christ, named Jeronymus, Laurens van Guelders, Pieter the
miller, Jacob van Yperes, and Maerten the Walloon, who trusted so
firmly in the promises of God, and were so fervently united to the
love of Christ, that they were not to be drawn away therefrom by any
man, nay, not even by great promises, severe persecutions, perilous
temptations, or threatenings with the sword; for which reason all five
were beheaded in prison, for the testimony of their faith, and firm
adherence to the same; and even as they lost their heads for the truth,
so God shall set them as heads to convict and judge those who judged
them.


MARGRIETE, WIFE OF JERONYMUS, KLAERKEN AND JANNEKEN OF DEXTELAER, A. D.
1557.

In the year 1557, there were drowned in prison, at Antwerp, three
women, namely, Margriete, wife of the aforementioned Jeronymus, and
Klaerken and Janneken of Dextelaer, because they steadfastly adhered to
the truth, and would not depart from it. After being drowned, they were
ignominiously thrown naked into the Scheldt; but they shall be clothed,
and enter in honor, with their bridegroom, to the marriage of the Lamb,
where they, together with all the chosen of God, shall joyfully sing
the new song, and live in eternal, imperishable joy.


ALGERIUS, A YOUTH, A STUDENT OF PADUA, MISERABLY BURNED FOR THE
TESTIMONY OF JESUS, AT ROME, A. D. 1557. A CONSOLATORY LETTER FROM
HIM.[266] AN ACCOUNT OF HIS SACRIFICE.

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

To my beloved brethren and fellow-servants of Jesus Christ, who have
gone out of Babylon unto mount Zion, whose names I do not omit without
cause, grace, peace and mercy from God our Father, and the Lord Jesus
Christ, our Lord and Savior. Amen. In order somewhat to sweeten or
take away the pain which you suffer on my account, I would communicate
to you the sweetness which I experience, that you may rejoice with me,
and shout for joy with thanksgiving in the presence of the Lord.

I will tell to the world an incredible thing, namely, that I have found
infinite sweetness in the bowels of the lion. And who will in any wise
believe what I am going to relate here? who can believe it?

In a dark hole I have found pleasure; in a place of bitterness and
death, rest and hope of salvation; in the abyss or depths of hell, joy;
where others weep, I have laughed; where others fear, I have found
strength; who will believe this? In a state of misery I have had very
great delight; in a lonely corner I have had most glorious company, and
in the severest bond, great rest. All these things, my fellow-brethren
in Jesus Christ, the gracious hand of God has given me. Behold, he that
at first was far from me, is now with me, and him whom I knew but a
little, I now see clearly; to whom I once looked from afar, him I now
behold as present; he for whom I longed, now offers me his hand; he
comforts me; he fills me with joy; he drives from me bitterness, and
renews within me strength and sweetness; he makes me well; he sustains
me; he helps me up; he strengthens me. O how good is the Lord, who does
not suffer his servants to be tempted above that they are able! O how
easy, pleasant and sweet is his yoke! Is there any like God the Most
High? who sustains and refreshes those that are tempted; he heals them
that are bruised and wounded, and restores them all together. Is. 41;
43:20. None is like him. Learn, most beloved brethren, how sweet the
Lord is, how faithful and merciful; who visits his servants in trial
(Is. 43:2); who humbles himself and condescends to be with us in our
huts and humble abodes. He gives us a cheerful mind and peaceful heart.

But will the blind world believe these things? No; she will much rather
say (since she is unbelieving): You will not be able long to endure the
heat, cold and discomfort of this place. And how then will you be able
to bear the cross, the thousand-fold contempt, wrong, reproaches, and
undeserved ignominy? Will you not regard your dear native country, the
riches of this world, your parents, rank and honor at the court? Will
you be able entirely to dismiss from your mind your glorious learning,
which strengthens and recreates for all labor spent? Will you lose so
much for nothing, yea, all the labors you have undergone, your much
watching, laboring and assiduity? For what purpose have you labored and
studied so much, even from your very youth up?

But, last of all, have you then no fear at all of death, which awaits
you, though you are innocent? O what extreme folly and ignorance it is,
to be able with a single word to avoid all this, and to escape death,
and yet you will refuse to do it! O what a despicable thing it is to
be able to obtain something from such excellent, just, godfearing,
wise and good (or pious) councilors and illustrious men,[267] and
voluntarily to refuse to receive anything.

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

But hearken, ye blind and mortal men, what is hotter and more intense
than the fire which is prepared for you? What is colder than your own
heart, which is yet in darkness, and has no light at all? John 1:5.
What is harder and more confused and restless than your life? What
is more ignoble and repulsive than your age? Tell me, my dear, what
country or home is sweeter than the heavenly? 2 Cor. 5:1. What treasure
is greater than eternal life? And who are our parents and friends,
except those alone who keep the word of God? Where are greater joy,
riches, and honor than in heaven? Tell me, ye ignorant, is not all
learning given to know God, whom if we do not know in truth, all our
labor, watching and exertion, yea, all our undertakings are expended
to no purpose? Answer me, ye unhappy men: what comfort or balm can he
have, who misses God, who is the cure and refreshing of all? Ex. 15:26.
How can he say that I fear death, if he himself is dead in sins, and
thus prefers death to life? 1 Tim. 5:6. For if Christ is the way, the
truth, and the life, can life be found out of Christ? The heat is to
me a refreshing pleasure, and winter a joy in the Lord. I who do not
fear the burning of the fire, shall I be afraid of simple heat? Is he
tormented by ice, who consumes, melts, and falls asleep in the love of
God?

This place is indeed hard and severe for the guilty and evil-doers;
but to the innocent and righteous it is very pleasant and sweet; hence
issues honey; hence flows the heavenly drink; here wells up milk; here
springs forth the abundance of all good things.

It is true that this place is esteemed lonesome and base: yet it is to
me as a spacious valley, and one of the most excellent places in the
world.

Tell me, ye miserable men, whether I could have a pasture or meadow
more pleasant than this; for here I behold kings, princes, states and
nations; here I see war (or conflict); these cut in pieces, the others
victorious; some that have fallen into low estate, others who have
attained to great honors.

Here is Mount Zion; here I rise and enter into heaven; Jesus Christ
stands before my eyes; around me stand the fathers, prophets,
evangelists, apostles, and all the servants of God. He (the Lord)
embraces and nourishes me; these exhort me, those show me holy things;
these comfort me, others escort me with music and song.

Shall I now say that I am alone, among so many? For here I have whom I
may take for companions, comforters and examples, since I see some that
are crucified, some beheaded; some stoned; others cut in twain; some
roasted; others fried in pans, ovens, and chaldrons of oil; some whose
eyes are put out; others whose tongue is cut out; these with their skin
pulled over their head; others with hands and feet cut off; some that
are cast into fiery furnaces; others given as food to wild beasts; yea,
it would require too much time, were I to relate it all.  Finally, I
see still others, who have suffered manifold tortures and martyrdoms,
and this only because they now live and are free from all pain. And
for all these there is but one remedy, one medicine, which can cure
all their infirmities; and this remedy gives to me also strength, and
life, and cheerfulness to suffer all these fears and afflictions, which
are but momentary, and not worth speaking of: this is the hope which
I have placed in heaven. I do not fear those who unjustly revile and
persecute me, since he that dwells in heaven, will reject and extirpate
them, but will heal and restore these. I shall not be afraid if a
thousand surround me; for the Lord my God will always deliver me; he
is my shield and protector; he is my comfort; he is my head; he will
beat down those who oppose me without cause; he will break the teeth
of sinners: for salvation, blessing, might and dominion are his. The
reproach which we suffer for Christ’s sake gives us nothing but joy
and gladness; for it is written: If ye be reproached for the name of
Christ, happy are ye; for the Spirit of glory and of God resteth upon
you. 1 Pet. 4:14. If we, then, are so assured of our salvation, we are
not to regard the unjust reproaches of those who revile us.

On the earth I have no continuing city or place of rest; my home and
country are in heaven; I seek the new city of Jerusalem, which I see
before me, which comes to meet me. Behold, I am already on the way;
there is my sweet home, my riches, my parents and my friends, my
pleasure and my honor; I have no fear that I shall miss them.

All these earthly things are but shadows; they are all transient, and
a vanity of vanities to those who miss the hope and essence of eternal
life.

The accomplishments, arts, or gifts which God has given me, were at
first pleasant companions and recreations; now they yield me holy
fruits. It is true, I have sweated, suffered cold, and, as much as
I was able, watched night and day; but this my labor has tended and
redounded to make me more perfect; there never passed a day or hour
without some improvement. Behold, the true countenance of God has been
revealed over my life, and the Lord has caused me to experience great
joy in my heart. In him alone I shall rest in peace, 1 Pet. 1:8.

Who will now dare say that I have lost my age and years? Who will
say that I have lost my courage? For my soul has said: “The Lord is
my portion; therefore will I seek him.” Lam. 3:24. Hence since dying
in the Lord is no dying, but leading a blessed life, why then does a
reprobate to God oppose me, to prevent me from dying? All this will be
the greatest joy, if I only may taste the cup of the Lord. And what
surer pledge of my salvation could I find? Has he not said: “Men will
do unto you what they have done to me?” John 15:20. Therefore let this
fool keep silence, who has now so long deceived himself in the light
of the sun. Let the blind world cease, I say, to imagine such things.
For I will say with the apostle: Neither tribulation, nor distress,
nor famine, nor nakedness, nor care, nor persecution, nor sword shall
be able to separate us from the love in Christ. We are killed all the
day long: we are lead to death like sheep for the slaughter. Romans
8:35,36. Thus we are partakers with Christ, who has said that the
disciple is not greater than his master, and the servant not more than
his lord. He also left us the command, that each should take up his
cross and follow him.

Comfort yourselves, O most beloved fellow servants of God, comfort
yourselves, for we fall into manifold temptations. Let our patience
be perfect in every place, since these things are promised us here on
earth, for it is written that those who kill us will think that thereby
they are doing God a holy service and sacrifice. John 16:2. Hence fear
and death are only parts and things which teach us to understand our
calling, and we rejoice in a future life, and shout joyfully in the
Lord, since we are (far from all sin) beaten, and delivered unto death.
For it is better to suffer for righteousness’ sake (if thus it be the
will of the Lord) than for evil-doing. We have an example in Christ,
and the prophets, who spoke in the name of the Lord, and the children
of unrighteousness put them to death according to their manner and
custom. Behold what do we know? Blessed are they that have continued
steadfast! We rejoice in our innocence and (God-given) righteousness.
God will punish them that persecute us.

I have been called a fool, since I do not conceal the knowledge of God,
and do not care whether I speak in secret or openly; to which I could
reply with a single word. “O poor man, who or what are you, who do not
see the sun, and never once think of God’s words.”

My dear, remember the words of Christ: Ye are the light of the world.
A city that is set on a hill cannot be hid. Neither do men light a
candle, and put it under a bushel, but on a candlestick; and it giveth
light unto all that are in the house. Matthew 5:14,15. And in another
place he says: Ye shall be brought before governors and kings, and
others. Therefore, fear not them which kill the body; but much rather
him which is able to kill the soul. Whosoever therefore shall confess
me before men, him will I confess also before my Father which is in
heaven. Matt. 10:18,28,32.

Since then the Lord has spoken so plainly of this subject, by what
authority then do they advise and seek to persuade me? For I shall
never forsake the counsel of God, and follow the advice of men, since
it is written: “Blessed is the man that walketh not in the counsel of
the ungodly, nor standeth in the way of sinners, nor sitteth in the
seat of the scornful.” Ps. 1:1.

I shall never deny Christ, but will confess him whenever it is
necessary. I shall not esteem my life more highly than my soul; I
shall not exchange the future for the present. O how little does he
understand and know who thinks us to be in the way of folly. Wis. 5:4.

I do not deem it to be improper, though I do not please the so-called
most mighty, just, wise, merciful, good and illustrious senators of
this place, whose grace is offered me, if I apostatize.

But since we are instructed by the apostles of the Lord, that we must
obey God rather than men, etc., therefore I do not accept this grace of
them.

I wish that they were more perfect in the sight of the Lord; it is
true, they are mighty here, but they should also perfect themselves
in the Lord: they are indeed just, but they are still without Christ,
who is the foundation of righteousness; they are wise, but where
the beginning of wisdom is, there is also the fear of God; they
are called merciful, but I wish that they might be more patient or
subdued in Christian charity; they are good, but I wish them the
foundation of goodness, namely, the best and most high God; they are
called illustrious, but they have not accepted our Savior, the most
illustrious.

Hear, therefore, O ye kings, and understand; learn, ye that be judges
of the ends of the earth; serve the Lord with fear, and approach him
with trembling. Receive instruction, and understand it, lest the
Lord be angry, and ye perish from the right way. Why do ye rage, O
ye people; and ye nations, why do ye imagine vain things against the
Lord! Ye kings of the earth, and ye princes, why are ye united together
against Christ, the Holy One of God? How long will ye seek lies, and
hate truth. Be converted, and turn to the Lord our God, and harden
not your hearts. For one cannot but know that he who persecutes God’s
servants, persecutes God himself; since he has said: “Whatsoever men
shall do unto you, they shall do to me, and not to you.” Zech. 2:8.

But, my dear, pray tell me, in what manner I have deserved to be
condemned? Is it that I have not answered the most illustrious
senators, my lords, according to their pleasure? If I have said
anything, it was not I at all that said it, since the Lord says that
before the authorities it will not be us that speak, but the Spirit
of our Father which will be in us. Matt. 10:30. Now, if the Lord is
faithful and true, which he is in truth, I am innocent. It was he who
made me speak. And what am I, that I could withstand the will of God?
Acts 11:17. Therefore, he that would reprove such words, reproves the
word of the Lord, who worked in me. But if he thinks that the Lord is
not to be reproved, O then let him not accuse me any more, since I
am innocent of this work; for I did what I would not, I spoke what I
thought not. But if the things which I have spoken are not good and
true, and this is found and proven to me, then I will confess that they
proceeded from me alone, and not from God; but if I have said things
that are good and proved, and cannot with justice be reproved, whether
we will or not, it will have to be acknowledged that they proceeded
from the Lord. Now, if all this is so, who then will accuse me? The
most wise people? Who will condemn me? The most righteous judges? (who
are nevertheless unwise and unjust.)

Do what you will: shall the words of the Lord be made void? shall the
gospel be of account no longer? Certainly not; but the kingdom of God
shall be only the more precious and sweet to the true Israelites, and
come the sooner to the chosen of Jesus Christ. But they who do such
things, shall experience the great judgment of God. They that kill the
righteous shall not escape unpunished. 2 Thessalonians 1:6.

O most beloved, lift up your eyes, and take to heart the counsel of
God. Not long ago the Lord showed you a sign of pestilence, in order
to lead you to repentance; but if this will not be received, he will
unsheathe the sword entirely, and smite with the sword, pestilence
and famine the people which exalts the horn against Christ. May God,
through his mercy, avert this scourge from this place. To all believers
their most zealous servant, the imprisoned and bound Algerius.

Written in the most delightful pleasure garden of the prison, called
Leonia, the 12th of July, A. D. 1557.[268]

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


HOW ALGERIUS WAS OFFERED UP.

This Algerius,[269] though very young in years, was a student from the
kingdom of Naples, and studied at Padua, where a brother who spoke
his language came to him, of whom he diligently inquired the way and
the will of the Lord, listening very earnestly, and was forthwith
baptized into the Lord’s death, which he immediately afterwards
manfully and undauntedly as a bold hero and young soldier of Christ,
forcibly proved with the deed, and sealed with his blood, and thus
became like his master, since he was also, even as Christ, when he
came up out of Jordan, immediately assailed by the enemy, the tempter
and his instruments, and cast into prison, in which he went through
and endured many severe conflicts, but was always greatly strengthened
and comforted with great joy, by the Lord, whom he had set before his
eyes, as his present writing abundantly shows, which he wrote in prison
at Padua to the brethren in Italy, to strengthen and comfort them in
their sorrow, which had come upon them on his account, because they
were solicitous for him as being a novice in the faith. But the Lord
clothed him with great power, and hence, through him, as one of his
chief weapons, glorified his name. For after many temptations, he was
sent to Venice, where the entire Senate or nobility tried to prevail
upon him, as did the tempter finally try to do with Christ, and meant,
by solemn entreaties, flattery, and the offer of all manner of worldly
aid and friendship, certainly to catch and alienate him, which was not
one of the least darts; but, as an immovable pillar, he rejected it all
and despised it for Christ’s sake, in order that he might with Moses
and Paul win and keep Christ alone. Matt. 4:8; Eph. 6:16; Phil. 3:8;
Hebrews 11:26.

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

When they could not prevail upon him, though they tried for a long
time, he was therefore sent to Rome, and delivered to the Pope, where
he finally, after severe and hard imprisonment, offered up his life
in great steadfastness, as a sweet savor, to the Lord, very eagerly
and joyfully following in the footsteps of all his forefathers and
the glorious confessors of Christ; and thus he richly partook of the
sufferings of his Lord and Master; yea, his end was crowned with great
triumphant praise even also by all his despisers, and thus the desired
cup was drained.

Many different means having been tried with him, he was at last
sentenced to be burnt, but not in the same manner as others, who were,
also on account of the faith, with shortened pain, executed according
to the Italian or French custom of being first hanged and strangled,
and then burnt. But this pious Algerius was held in greater honor by
the Lord Christ, and for this reason also had to begin and bring to a
triumphant issue a far more exalted and honorable conflict.

Having been brought in a wagon to the place called Mercado, a
final attempt was made upon him. A Carthusian monk--in Rome called
Capadocines[270], and _holy people_--was appointed to take him in hand.
The same constantly held a crucifix before him, and admonished him, to
remember once more, before his departure, his Lord and Redeemer, and
not to die thus hardened and desperate in error. At the same time he
constantly held before his eyes the crucifix, which Algerius vigorously
pushed aside with his hands, which had not been bound, as I understand,
saying aloud in his language, with his eyes lifted up to heaven: “My
Lord and God lives above in heaven,” etc.

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

At this the spectators cried with a loud voice, and said; “O, he struck
it,” meaning the crucifix. “O away, away with him; he is utterly
hardened and blinded, all is lost on him.” For at Rome it is thought
something great, when these Carthusians cannot convert one; hence
they are generally reserved for the last. Thereupon he was stripped
to his waist, and boiling oil was first poured over his head and bare
body, which good and pious Algerius patiently suffered, but doubtless
severely felt. He rubbed his hand over his face, and pulled off the
skin and the hair. Thereupon only was he burnt to ashes, an unusual
thing in Italy, since I have seen it with my own eyes, that they were
only roasted and singed in the fire, whereupon the dead body was
carried to the grave. But as has been said, this blessed Algerius
had to glorify our Lord and God much more highly. To him and to the
Lord Jesus Christ, who wrought this through him, by the power of the
Holy Ghost, be praise and glory forever. May he help us poor and weak
mortals to follow him. Amen. Yes, O Lord Jesus, Amen.

Brother Da. Gr., who wrote this account, as the old copy shows, also
writes: “This was done with him in the year 1557, a little while before
I came to Rome, since at that time Algerius was still on everybody’s
tongue. I have also heard with my own ears, from the mouth of some
who counted themselves good papists and witnessed his execution, how
wonderfully steadfast he died; and that he truly believed in his heart
what he there in his severe martyrdom and pain confessed with his
mouth before all the people. Hence there is no doubt but he ascended
immediately to heaven, and was saved. Thus must the adversaries bear
testimony to the saints of God, even against their will. Deut. 32:31.

Shortly afterwards, the flood occurred at Rome, when the Tiber
overflowed, and did great damage, so that some Romans say that Rome
suffered as much damage as if it had been plundered with haste; which
I for my part, found to be true indeed, having never seen a greater
famine of bread. It is impossible for me to tell how fearful the sight
and distress was, especially among the poor people. But they do not
recognize that it was a just [recompense]. Wis. 19:13.


KONRAD SCHUMACHER, A. D. 1558.

In this year a young brother by the name of Konrad Schumacher left
Swabia with his people, and was apprehended at Stein, near Krems on
the Danube, taken to Vienna, and there delivered into the hands of the
authorities. There he lay in prison a year and several weeks, for the
faith and the divine truth. In the prison he suffered great want and
hunger among the thieves and other malefactors, of whom there were
several imprisoned with him. Nothing was given them, except what others
brought and gave to them. Besides, when these malefactors had been
tortured, as is customary, they treated him most shamefully, so that he
suffered great hunger, before he could get something to eat, when they
even had something. Thus he had to suffer much misery in prison, aside
from the tyranny.

About this time Emperor Ferdinand attended a great diet at Augsburg,
during which time the Bishop of Vienna had the brother brought before
him twice, each time in the early morning before daylight, and was
intending to have him executed in the house. The first time they
brought him forth, and briefly examined him, and wanted him to tell
whether he would desist from his faith or not. He briefly answered
and said that they should not expect such a thing, since he would die
in his belief; that it was the truth, and the way to eternal life,
and this he should confess with his mouth as long as there should
be strength enough in him. Now their intention was frustrated, so
that they could accomplish nothing that day, only that they disputed
with him from early morning until noon, whereupon they remanded him
to prison, saying that he should consider the matter for three days
longer, and then tell them what he would do. After three days they
again brought him forth, early in the morning, before daylight, and
led him before the Bishop and his monks and priests, before whom he
most faithfully defended the truth. The executioner was also at hand,
waiting without, thinking to behead him early, before any people should
come; for they feared lest the truth should come to light, and the
people learn that injustice was being done him. But the Lord again
hindered them, so that he was brought back to prison. In the meantime,
however, the priests disputed much with him, and gave him no rest.

After this they threatened to put him into a filthy tower, which had
not had an occupant for eight years, where he should end his life. He
said that he would bide it, and would put his trust in the Lord, who
was well able to deliver him out of the filthy tower, and from all
their power; he thought, however, that the Lord had accepted him for a
witness of the truth.

He showed himself so undaunted in everything that many of them were
astonished at him. Others said they would try something new with him,
whereby they should certainly frighten him enough. In the meantime King
Maximilian’s steward admonished the Bishop for the best, and also spoke
of the matter to the Lutheran preachers of the King, who then told it
to the King, and spoke most favorably of the matter, saying that he
was very young yet, and that it would be a pity to put him to death
on account of the faith. Thereupon King Maximilian concluded to free
him from further tyranny and suffering, whereupon he was released from
prison, and thus returned in peace to his brethren and his church.


EXAMINATION, TORTURE, AND SENTENCE OF ANNETGEN ANTHEUNIS, STIJNTGEN
JANS, EVERT NOUTS, AND PIETER VAN EYNOVEN, AT ROTTERDAM, IN THE YEAR
1558.[271]

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

_On the 20th of February, 1558 stilo coj., in presence of Adriaen
Fijck, Adriaen Adriaens, Adriaen Robberts, Pieter Hendricks, Cornelis
Joosten, and Willem Muylwijck, judges, there was orally examined,
Annetgen Antheunis, aged over thirty years, born at Buuren._

She says that she always lived at Buuren, except one year that she
resided here in the city, which she afterwards left, but returned about
last St. Victor’s day, and has since resided here until the present
time.

She says that she did not inquire the name of the people where she
formerly worked.

She says that she and another woman, named Stijntje van Ick, or Maurick
near Buuren, have lived here in the city since St. Victor’s day, and
that she came here with said woman, from Buuren.

She says that Evert is from Antwerp, and that he came to her yesterday,
at the house where she was apprehended.

She says that she learned to know said Evert only about two or three
months ago, and that he came in the daytime, to the house of Arent
Willems, in the wood-yard, to buy a cheese.

She says that she did not go to confession either at last Easter or
Christmas.

She says that she observes all that God has commanded.  She says
that she was baptized according to the command of the Lord, but does
not know the exact day; but that it took place at the house of the
aforesaid Arent Willems, in the Wood-yard, and that she did not inquire
the name of him that baptized her.


_On the 20th of February of said year, in the presence of the
abovementioned, there was orally examined, one Jan Hendricks, of
Utrecht, aged 28 or 29 years._

He says that he has lived here in the city since Bamessche, in the
house of Maritgen Jancheelen, in the Fish-market, and last in Willem
Reyer’s house, where he was apprehended.

He says that at Dordrecht he lived near Starke Neele.

He says that he does not want to tell where or from whom he heard the
doctrine.

He says that he thinks much of the sacrament, but nothing of the
sacrament of the priests, and that, since he embraced this doctrine, he
has never been to the sacrament.

He says that he was baptized since he believed, a certain time ago, and
that he does not wish to tell when, where, or by whom it was done.

He says that his child was washed a little by the priest, but does not
want to tell when.


_On the aforesaid day, in the presence of the aforesaid fudges, there
was orally examined, Stijntgen Jans, aged 40 years, from Maurik, in
Guelderland._

She says that she has been here in the city about two or three years,
with Annetgen Theunis, and that they lodged in the Wood-yard, and
afterwards resided in a house where lace is made, and which stands
behind a stable.

She says that she has no faith in the sacrament which the priests
administer, but esteems the sacrament as God has instituted it, and
that she cannot believe in the sacrament of the church, because she
cannot comprehend it.

She says that she was baptized at a certain time, not yet twelve years
ago, and not here in this city, but at Utrecht.


_On the same day, and in the presence of the above, there was orally
examined, one Evert Nouts of Antwerp, aged about 27 years._

He says that it is about three months since he came here into this
city, and that he lodged for a time in the Wood-yard, and wove lace
near the house called the Falcon.

He says that he believes in the sacrament so far as the Scriptures
speak of it, but does not believe that God is in the sacrament of the
altar, since the Scriptures do not assure him of this; but he believes
concerning it in this manner that it is so, as far as it goes.

He says that he was baptized according to the doctrine of Christ, a
little over three years ago, just outside of Antwerp, in a certain
place, by one Gillis of Aix-la-Chapelle, as he heard him called, who
was executed this summer at Antwerp.


_On the same day, and in presence of the abovementioned judges, there
was orally examined one Pieter van Eynoven, born at Antwerp, aged 28
years._

He says that he has worked here in the city, at his trade of
silk-weaving, since fourteen days before Christmas, in the house of one
Christian, whose wife is named Anneken.

He says that he believes on the foundation of the apostles and prophets.

He says that he believes that the administration of the sacrament in
the church is a great abomination before God.

He says that he was baptized according to the doctrine of Christ, about
two years ago, but does not want to tell by whom or where it was done.


_On the 19th of March, 1558, stilo coj. in the presence of Adriaen
Fijck Dirks van Hove, Adriaen Adriaens, Adriaen Robbertszoon, Pieter
van Neck Hendricks, Cornelis Joosten, Willem Corneliss Muylwijk, and
Dirk Dirks, judges, there was examined by torture, in the morning, at
six o’clock, in the city hall, Pieter van Eynoven, born at Antwerp,
aged about 28 years._

Pieter, when tortured on the rack, said that he was baptized at
Antwerp, about two years ago, by one Leendert, whose surname he does
not know, nor whence he is, and he had never seen him, except when he
baptized him.

He says that several others, whose names he does not know, were present
when he was baptized.

When asked concerning the women with whom he spoke at the time of his
apprehension, he said that he did not know where they were going, or
who they were.

He says that he who baptized them, is called a teacher among them.

He says that before he was baptized he had heard that he had to
live according to the command of Christ, and that he took a Bible
and Testament, and read therein, and found that it was as had been
told him; but he does not know the names of those who had previously
instructed him herein, because they often do not inquire the names of
others, nor want to know them, so as not to bring their brethren into
trouble.

He says that his master, Christian, and his wife, had the same faith as
he, but does not know whether they are baptized.


_Jan Hendricks of Utrecht, aged 29 years, severely tortured on the
rack._

He says that he was baptized by one Leenert, but does not know whence
he is, nor had he ever seen him previously, and that he was baptized by
him here in the city, in the Wood-yard, a year and a half ago.

He says that his child was baptized by the priest, at the font, at
Dortrecht, and that no others whom he knows were present when he was
baptized.


_Stijntgen Jans, aged about 40 years, of Utrecht._

Stijntgen says that he who baptized her is named Leenert, and that
it took place in Utrecht, five or six years ago, in the house of
one Gerrit, and that she does not know the surname of the aforesaid
Leenert, nor whence he is, because they do not inquire nor have much
desire to know the names or surnames of their fellow members, so as not
to bring them into trouble.

She says that others were baptized with her, but she did not know them.

The judges being all assembled, resolve to postpone the matter of the
aforesaid prisoners to a limited day, until the executioner’s return,
in order that said prisoners shall consider the matter, and that it may
be seen whether they can be induced by kind means: and that they shall
then comply with the wishes of the bailiff, by expediting the matter
and justice, if the judges are all at home.

_On the 28th of March._--The judges resolve, since Cornelis Joosten
and Dirk Dirks, judges, are not at home, to postpone the case of the
aforesaid prisoners, until the former return.

The Bailiff protests costs and interests, since the judges will not
consent to limit a day for said prisoners.

The judges protest and say that since Cornelis Joosten and Dirk Dirks,
of their number, are absent, and they have agreed together to be
present in full number to consider the case of said prisoners, they
adhere to their former decision.

_On the 26th of March_ all that they had orally confessed at torture
was read to the aforesaid five prisoners, who publicly, in front of the
city hall, acknowledged it to be true, in the sight of every one, and
a day, namely, Monday, the 28th of March, was limited for them, by the
Bailiff, Gerrardt van der Mersche. Done as stated above, in presence of
Adriaen Fijck, Adriaen Adriaens, Adriaen Robbrechts, Pieter Hendricks,
Cornelis Joosten, William Corneliss, and Dirk Dirks, judges.


_Sentence of Death, on the 28th of March, 1558, stilo coj._

According to the written laws pursuant to the decrees of his Imperial
Majesty, confirmed by his Royal Majesty, who will have them observed in
all their points and articles; and through the demand of the Bailiff,
and the confession of the prisoners, Evert Nouts, Pieter van Eynhoven,
both of Antwerp, and Jan Hendricks of Utrecht, said prisoners shall
be executed according to the decree. Done in the presence of Adriaen
Fijck, Adriaen Adriaens, Adriaen Robbrechts, Pieter Hendricks, Cornelis
Joosten, Willem Corneliss, and Dirk Dirks, judges, and Sir Roeland;
pensionary.

In regard to Stijntgen Jans and Annetgen Antheunis, decision of their
case is deferred for certain reasons, the judges moving postponement
until after Easter.

NOTE.--On the 28th of March, 1558, _stilo coj._, after the above
sentence had been pronounced by Matthijs Bark, the secretary, and the
aforesaid prisoners had been condemned to be executed with fire,
all the necessary preparations were made here before the city hall;
three large stakes were placed near together, at which to strangle
said prisoners first, before burning them; and the place having been
shut off with planks and stakes, it was proclaimed in the name of the
Bailiff, Magistrate, Burgomasters and judges, in front of the city
hall, with the striking of the bell, that every one should leave the
ring, on pain of forfeiting his upper garment; and that no one should
hinder or resist justice by word or act, on pain of life and property.
Between eleven and twelve o’clock, every preparation necessary for
the execution having been made, the aforesaid Jan Hendricks was first
brought out to be executed, and placed at the middle stake upon
a little stool, and a cord put around his neck, to strangle him.
Thereupon Master Aert, the young constable, as substitute for Master,
Jan van Haarlem, the executioner from behind, twisted said cord tight
with a stick, and then took away the little stool from under Jan
Hendricks’ feet, and while thus hanging pulled him with all his might
by his body and legs; whereupon said Master Jan came with a bundle of
oat straw, into which a quantity of gunpowder had been put, and held it
before his face, to singe it; but Master Aert had a pair of tongs with
a red-hot coal, to cast into the gunpowder. He threw it three or four
times, without being able to touch the gunpowder, so that the straw
smoked, but the powder was not ignited.

In consequence of this a great cry arose, one saying: “You throw the
fire badly;” another: “You inflict a thousand deaths upon the man;” and
finally, “Stone the constable to death,” and the like. Then a woman
threw a slipper, and others of the bystanders began to throw stones
at the constable. Master Hans was then pushed by the citizens, into
the house of Jan Sampel, in the Golden Waggon, opposite the City Hall
and concealed; while the young constable, called Master Aert, together
with the servants of the procurator-general, also of Schielandt, and
of this city, who had been summoned to the assistance of justice, fled
into the city hall, followed by Gerrit van der Mersche, the Bailiff;
leaving said Jan Hendricks still suspended by the cord. The Judges,
the Pensionary, and the Secretary, seeing the great tumult and uproar,
took refuge up in the square of the city hall tower. The first ones who
arrived there were Adriaen Robberts, the Judge, and Matthijs Bark, the
Secretary, who, from the square of the tower, saw Jan Hendricks still
hanging at the stake. With great violence the planks were torn off, and
the stakes pulled out, from the enclosure that had been erected to keep
the people from getting to the officers of justice. A lad then came and
passed the stake, intending to cut the cord by which said Jan had been
strangled; but he did not venture to do it, whereupon another came, who
cut the chord, so that Jan fell to the ground. And as the perpetrators
of this crime were mostly strangers, the citizens who lived in the
neighborhood, locked their doors. The bailiff, together with the
servants of the Procurator-General, and of Schielandt, barricaded the
front of the city hall with benches, planks, and other wood, in order
to keep the two others that had been sentenced, and the women. But as
the tumult and uproar increased more and more, the rioters pulled out
the stakes, and other stakes from the street, and came with violence
before the door of the city hall, in order to force it open. The door,
however, being firmly barricaded, they went with the stakes upon the
hospital stairs, and forced open the back door of the city hall, which
leads to the chamber of Schielandt, and the treasury. Hearing this,
the Bailiff and his servants, who were there with the prisoners, left
the two women behind, since Annetge was a cripple, and not able to
walk, and took the other two prisoners that had been sentenced, and
fled with them from the lower part of the city hall up into the tower.
The rioters thus forced open the front as well as the rear of the city
hall, broke the doors in pieces, and first took the aforesaid two
women, brought them without the city, and led them away. Thereupon
they returned into the front of the city hall, and smashed in the door
leading up into the tower, calling and crying aloud for the two men
prisoners; or they would kill them all, and set the tower on fire;
so that the servants released said prisoners, whom the rioters then
brought without the city.

After this they cried as loud as ever, and demanded the young
constable, and also the Bailiff and the members of the court. And as
the servants were in a story of the tower below the one occupied by the
lords of the court, they told the rioters aloud that the lords and the
constable had already left the city hall. Deeper silence could not have
reigned in a convent, than prevailed at this time among the lords; for
though some did not make an outward manifestation of the regret which
they felt in their hearts, he that had sharp eyes, could read it in
their face. And though it was past noon, and no one had eaten much that
day, yet I believe, if there had been an abundance of the most tempting
viands, none would have made very great inroads upon them.

But at last, God be praised for it, the tumult and uproar ceased; so
that through the faithfulness of Adriaen Jacobs Tromper, councilor of
said city, who had left the ark, but returned with an olive twig, and
informed the lords of the court, in their anxiety, that the uproar
had subsided, and that the rioters had all gone away. Thus, about two
o’clock in the afternoon, the lords left the tower; but the city was
still in great commotion, and Jan Hendricks, the prisoner that had been
cut down, was brought into the house of one Kers Goverts Brouwer, near
the city hall, where he remained until about five or six o’clock in the
evening, when he was openly put into a boat, and taken out of the city,
and it is said that he is still living.

That evening the arquebusiers were ordered on guard. The next day, the
29th of March, a delegation went in behalf of the city to the Hague,
to the lords of the council, where they reported the matter, presented
an excuse in behalf of the city, and requested that commissioners be
sent to inquire into the matter, that the city might be exculpated
from the uproar. Next day, Sir Guiljand Zeegers, Lord van Wassenhoven,
and Sir Christian de Waert, Procurator-General, arrived here, and
made some inquiries concerning the crime, and reported the information
obtained to the council. His Royal Majesty, having been informed that
full control had been gained over the city, speedily dispatched (since
my lord the margrave van Veere was sick) the count of Boussu and my
lord of Cruyningen, who passed through here secretly, on Easter eve, on
their way to the Hague, where they, on Easter-day, convened the whole
council. They wrote to the Bailiff, to close the gates and bars, and
to fetch those who had been designated and reported, from their beds,
in the night; which was done after the close of Easter-day, and there
was apprehended in the night, with the assistance of the arquebusiers,
and in presence of the burgomasters, one Chiele Pot. On the following
day, the second Easter-day, there arrived in the city the Count of
Boussu, my lord of Cruyningen, Sir Gerrit van Assendelft, President of
the Council, Guiljand Zeegers, lord of Wassenhoven, Sir Cornelis Zuys,
Aernoult Sasbout, Cornelis van Weldam, and Dominicus Boot.


_On the 21st of April, 1558, after Easter._

Whereas Jacob Theunis, _alias_ Mosselman, born at Rotterdam, at present
a prisoner, has confessed, without torture and iron bonds, before the
count of Boussu, Knight of the order of the Golden Fleece, the lord of
Cruyningen, as commissaries from his Royal Majesty, and the court of
Holland; that he, the prisoner, after the tumult and uproar in this
city of Rotterdam had taken place, went to the city hall, to see what
was going on there, and that as he ascended the steps of the city hall,
a crutch was thrown at his neck, whereupon he picked it up, went with
it into the city hall, where the servants were still in the tower,
and threw it up from below at the servants; all of which are things
of bad example, and must not go uncorrected, but must be punished, as
a warning example unto others; therefore, the aforesaid court, after
mature deliberation, in the name of the King of Spain, of England, of
France, etc., as Count of Holland, Zeeland and Vriesland, has condemned
and does sentence by these presents, the aforesaid prisoner Jacob
Theunis, to appear in audience, and there to ask, with uncovered head,
on his knees, the forgiveness of the court, on behalf of his Royal
Majesty and justice, and to declare that he is sincerely sorry that
he threw the crutch at the servants, in the city hall: and that after
this is done, he is to be brought upon the scaffold erected in front of
the city hall of this city, and to remain standing there until after
the execution of the rioters. Done at Rotterdam by Sir Geraerdt van
Assendelft, Emskerk, etc., first President of the council, Guiljand
Zeegers, lord of Wassenhoven, etc., Knight, Sir Cornelis Zuys, Aernout
Sassebout, Cornelis van Weldam, Dominicus Boot, Damas van Drogendijk,
Quintijn Weytszoon, and Aernout Nicolai, Councilors of Holland, and
pronounced on the 21st of April, 1558, after Easter.

Whereas Avicenna Jans, born at Delft, at present a prisoner, has
confessed, without torture and iron bonds, before the count of
Boussu, Knight of the Golden Fleece, and the lord of Cruyningen, as
commissaries of his Royal Majesty and the court of Holland, that he,
the prisoner, at the time of the tumult and uproar which recently
occurred in this city of Rotterdam, stood at the house of Kors Goverts
Brouwer, and that after said uproar was almost over, he, intending to
go home, in his consternation went eastward, and again passed the house
of the aforesaid Kors, and having seen that the condemned and strangled
man, who had been cut down from the stake at which he had been
strangled, was brought to the house of the aforesaid Kors Goverts, he,
the prisoner also went into the house; and that, while the strangled
man was yet lying in the street near the door, and because some of the
other bystanders had said to him: “Take the man (meaning the strangled
man) further back,” he, the prisoner, also seized hold of him; and that
after the strangled man had been lifted up and carried into the house,
he, since some had told him to see whether there was yet life in the
strangled man, tapped the soles of his feet, and afterwards, in the
evening, returned home from the aforesaid house--

Here the account in said book of criminal sentences abruptly ends; so
that it remains uncertain what was further done in the matter.


THOMAS VAN IMBROECK, THE 5TH OF MAY, IN THE YEAR 1558.

At Cologne, on the Rhine, a godfearing brother, named Thomas van
Imbroeck, a printer’s servant, was apprehended for the truth, in the
year 1557, and imprisoned in a tower. When afterwards examined in
regard to baptism and marriage, he met them with the word of God, in
such a manner that they desisted from examining him further and put him
into another tower. His wife wrote him a letter exhorting him to fight
valiantly, and to adhere firmly to the truth. For these comforting
words he affectionately thanked her, and showed by many Scriptures
that the righteous have always suffered, and that he stood with a good
conscience void of offense before God, to follow them, forsake wife,
children, and all visible things, and take up the cross of Christ, and
follow him, for which he prayed God that he might be found worthy.
Afterwards there came to him two priests, who disputed with him
concerning infant baptism; but they disagreed among themselves; for the
one would have that the infants that died unbaptized were damned, while
the other admitted that they were saved. They insisted that he should
become converted. But he said: “That which I maintain, the Scriptures
have taught me, and if any one will teach me a better way from the
Scriptures, I will gladly follow him.” They said: “You despise our
church, and refuse to be taught by us.” He replied: “That I contemn
your church and do not come under your communion, is for the reason
that you do not keep your church pure; for perjurers, whoremongers,
and the like are pious brethren among you.” They also asked him why
he did not have his children baptized. He answered: “The Scriptures
teach no infant baptism, and those that are to be baptized according
to the word of God, must first believe.” Then they said that he was
a heretic, but were not able to prove it. He was then brought to the
rack, where he was sharply examined, but not tortured, though the
executioner had everything ready for it; for the lords were not agreed
among themselves. This happened three different times. After this he
was brought into the house of the count, who would gladly have set him
at liberty had he not so greatly feared the imperial decree and the
displeasure of the bishop. Thomas, however, was bold, of good cheer,
and ready to lay down his life for the name of Christ, and to adhere
so firmly to the truth and the love of God, that neither fire, water,
sword, nor any other thing should move him therefrom. When they took
him away from the house of the count, he suffered much temptation all
night from the count’s people and others, who undertook to teach and
instruct him, but all in vain; for they were such as were themselves
not instructed or taught of God.

Finally he was brought before the high court, where he was condemned
to death, in presence of the count, who then; for the first time,
pronounced judgment, staining his staff with Christian blood. Thus he
was beheaded, as a pious witness of Jesus Christ, for his steadfast
continuance in the faith, on the 5th day of March, 1558, being
twenty-five years old.

From his prison he wrote letters to his wife and brethren, and also a
confession of his faith regarding baptism, of which a special book has
been published, all of which is very instructive and comforting for
the godfearing, as you shall see by the following part, which is here
presented to you.


_A letter by Thomas van Imbroeck, written from prison to his wife and
brethren._

Much grace and peace from God the heavenly Father, who is a true
Father; for he shows his fatherly faithfulness to all his children,
according to his promise, when he says: I will be a Father unto them,
and they shall be my sons and daughters. May this Father so speak to
your hearts, that you may believe me with a good conscience, that you
are his children, and it will not fail you.

This grace I wish you, my dear wife, and also the wife of my Lord (you
understand whom I mean), through the Author and Finisher of life,
Jesus, to whom alone we must take refuge, that we may become conformed
to him in this world, according to the words of the prophet, who says:
“He hath no form nor comeliness; and when we shall see him, there is no
beauty that we should desire him. He is despised and rejected of men;
a man of sorrows, and acquainted with grief, and we hid as it were our
faces from him.” Is. 53:23.

But what says the Scripture: “Wherefore God also hath highly exalted
him, and given him a name which is above every name ... and that every
tongue should confess that Jesus Christ is Lord to the glory of God the
Father.”

Hence I deem it necessary for us, O wife of the Lord, to reflect on
this; for though we are now the reproach of all men, yea, as the filth
and offscouring of every one, so that they say: “Away with him, for he
is not fit to live;” they shall in due time confess and say: “Behold,
how are they now numbered among the children of God, and their lot is
among the saints. We accounted their life madness, and their end to be
without honor.” Wis. 3:5,4. Now we sigh, but when he shall come for
whom we wait; then they shall sigh, and be distressed with great pain;
who shall be without hope; for their worm shall never die, and their
fire shall not be quenched.

Hence, there is a great difference between the pious and the ungodly;
for the souls of the righteous are in the hands of God, and there shall
no torment touch them, for their hope is full of immortality. Wis.
3:1,4.

This, my brethren, we are to consider well; for if we look back, we
still look upon deadly or mortal things, and there cannot apply to us
the comforting words of Paul, where he says: “Our light affliction,
which is but for a moment, worketh for us a far more exceeding and
eternal weight of glory; while we look not at the things which are
seen, but at the things which are not seen.” 2 Cor. 4:17,18.

Now I know that wife and children are visible, and though they are dear
to me, yet I will count them but dung, and say: “Henceforth know I no
man after the flesh; but the knowledge of the spirit abideth forever.”
Philip. 3:8; 2 Cor. 5:16. And thus I hope to know you all when we
shall appear together in the eternal joy, which is prepared from the
beginning for them that are not ashamed of Christ; but this is not to
be ashamed, when we, as malefactors, go without the gate, for Christ’s
sake, and help him bear his reproach, without the camp. Heb. 12:13.

Hence I desire that the rich seek no excuse, and say: “Yea, I cannot
forsake everything, it would create great wonderment and sensation
before the world, if I should so completely forsake my rank. Yea, they
should imagine that they were doing too much in this. Ah no! he who is
over all, God blessed forever, humbled himself much more than this;
for he was King over all, and Lord of the whole world, even as David
in spirit calls him Lord: he came not to be ministered unto, but to
minister unto all; for he became the servant of us all, that he might
make us free. Rom. 9:5; Philip. 2:7; 1 Tim. 6:15; Rev. 17:14; Matt.
20:28; John 8:36.

If we therefore have received freedom through him, let us be grateful,
and not cast it from us; for it has a great reward, though some say we
ought not to serve God for the reward. This view, I say, is not right;
for I say with Paul: “If in this life only we have hope in Christ, we
are of all men most miserable.” 1 Cor 15:19.

Yet, let no one think, that he shall be justified and saved by his good
works alone; for this we must wholly ascribe to the grace of God, and
to the merits and innocently shed blood of our Lord Jesus Christ, who
works the good in us.

Therefore, my dear brethren, beware of such spirits; for they would
experience greater perfection, but fail in those things which are
least. Adhere to the doctrine you have learned. One thing I desire and
request: that the simple may be better and more thoroughly instructed,
lest your labor be burned in the fire; for the scripture says not in
vain: “In that he himself hath suffered being tempted, he is able to
succor them that are tempted; for experience brings perfect wisdom,
even as Paul says: Blessed be ... the Father of mercies and the God of
all comfort, who comforteth us in all our tribulation, that we may be
able to comfort them which are in any trouble, by the comfort wherewith
we ourselves are comforted of God. For, as the sufferings of Christ
abound in us, so our consolation also aboundeth by Christ; yea, through
him, I say, we shall gain the victory; for he is our life, and to die
is gain for us, since he says: “Though you were dead, yet shall you
live.” Heb. 2:18; 2 Cor. 1:3–5; John 11:25; 2 Tim. 2:11.

Hence it is good to die with Christ; for he was raised up by the glory
of his Father, and, hence, will draw unto him all that the Father
has given him. Rom. 6:4; John 12:32. Therefore, my brethren, and my
dear wife, let us be valiant; for the apostle says: “My strength is
made perfect in weakness.” 2 Cor. 12:9. Hence I deem it good, to be
in weakness, (mark) if it be followed by being in reproach, distress,
persecution, and fear for Christ’s sake.

Yea, if the Lord should count me worthy to testify with my blood to his
name, how greatly would I thank him, for I hope not only to bear these
bonds with patience, but also to die for Christ’s sake, that I may
finish my course with joy; for I would rather be with the Lord, than
live again in this abominable, wicked world; however, his divine will
be done. Amen.

And if anything should be defective yet in my life, that I may not have
been diligent enough (which I confess), may the Lord blot it out and
purge it, through the fire of his love and mercy, in the blood of Jesus
Christ through which everything must be purified, and purged. 1 John
1:7.

Dear brethren, I desire that you will all pray to God for me, that he
will keep us, through Jesus Christ, our Lord and Savior. Amen.


_Another letter by Thomas van Imbroeck, written in prison to his wife._

May grace, peace and mercy from God the heavenly Father, and the pure
love of his Son Jesus Christ, be perfect in your heart, my dear wife,
that you may thereby be drawn from all visible things to the invisible
and eternal, through the help and co-operation of his Holy Spirit, who
is the Governor and Guide of the children of God; to him be glory and
praise forever and ever, Amen.

Blessed be the God and Father of our Lord Jesus Christ for his great
and unspeakable grace, which he has imparted to us through his gracious
goodness, and has drawn us into the kingdom of his Beloved Son, through
whom we have received redemption from all our sins, in his blood. Eph.
1:3.

Hence it is right and just that we ought not to cease constantly to
serve him with great humility as grateful and obedient children,
and not disesteem the grace which has been given us, but diligently
consider why and for what purpose it has been given us, namely, that
we should use it and get gain by it, that we may hear the sweet voice
which says: “Well done, thou good and faithful servant, thou hast been
faithful over a few things, I will make thee ruler over many things.”
Matt. 25:21.

Be admonished by this, that the merchant sold all that he had, and
bought the field in which lay the treasure. Matt. 13:44. Thus you
should also think now, that you willingly give your husband to the
Lord, like Jephtha, who offered up his daughter to the Lord; or
remember also Abraham, the pious father of all the faithful, who did
not become weak in faith, but willingly delivered up his son Isaac to
show obedience to the mighty God, who gives life and breath to all men,
Judg. 11:39; Heb. 11:17.

Remember also patient Job, who in his trial with all meekness said:
“Naked came I out of my mother’s womb, and naked shall I return
thither; the Lord gave, and the Lord hath taken away; blessed be the
name of the Lord.” Job 1:21.

O, James may well say: “Ye have heard of the patience of Job, and have
seen the end of the Lord.” Jas. 5:11. And also Paul says: “Consider him
that endured such contradiction of sinners against himself.” Heb. 12:3
He knew no sin; but we must confess that we deserve more punishment
than we suffer, though the same is profitable, as is written that he
chastises us for our benefit, and that all things work together for
good to us. Rom. 8:28.

Hence I desire of you, my dear friend, that you be of good cheer in the
Lord, and do not grieve, for I have well perceived that you have lost
flesh and become emaciated. Rejoice with me, and thank God that we are
not bastards, but that he receives us as a Father, yea, as children and
fellow heirs of his kingdom, who here on earth receive like reward with
his Son, and this for the sake of his testimony.

Why should we not suffer the evil, seeing we have received the good
from him? However, if we would sorrow, we have cause enough for it,
for godly sorrow I mean; for we may with truth lament, that we are
still very unfit; even as you write me, that you cannot pray well,
even as I also, alas! am imperfect. Jas. 4:3. But the reason of it,
in my opinion, is this, that we are not sufficiently displeased with
ourselves, and also, that we do not perceive the thorns that are in our
flesh.

May the Lord have compassion upon us, and open the eyes of our
understanding, so that we may hate sin, even as God himself hates it;
for then he takes pleasure in us, even as also holy David when he says:
“Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my
bones are vexed. My soul is also sore vexed; but thou, O Lord, how
long? Return, O Lord, deliver my soul: oh save me for thy mercies’
sake. I am weary with my groaning; all the night make I my bed to swim;
I water my couch with my tears.” Ps. 6:2–4,6.

But where are the tears which we have shed, my dear wife, over our past
sins, when our souls were wounded even unto death, yea, sunk in hell?
True, we sing: “I acknowledge my transgressions, and my sin is ever
before me:” but it were far better for us, to lament from deep distress
of heart, and to pray with a broken, contrite and fervent heart, if we
experience the same, now that tribulation and suffering happen to us in
the flesh.

Thus also Esther learned to pray, where she says: “O my Lord, thou
only art our King: help me, desolate woman, which have no helper but
thee; deliver us and help me; for thou knowest all things; O Lord, thou
knowest that I hate the glory of the unrighteous, and abhor the bed
of the uncircumcised, and that I abhor the sign of my high estate.” 2
Esther 14:3,15.

We must observe here that the pious woman had an aversion for the
costly apparel, and hated it more than she loved it. Do you also beware
of it, and reprove it sharply in those whom you see given to it: for it
proceeds not from a humble heart. The proverb says: “Don’t put moths
into the fur;” neither must we give the flesh occasion for sin, since
it is, alas! evil enough without that. Gal. 5:13.

Therefore, my dear sister, do not respect persons; for the faith of
Jesus does not suffer respect of persons (Deut. 1:17; Jas. 2:1); but
reprove that which is evil with all kindness and humility, out of love,
and show yourself in all things a pattern of good works and sobriety to
all women, with piety and silence; for he that bridles not his tongue,
deceives his own heart, and his religion is vain.

Hence I affectionately exhort you, while you have time now, that you
will use all diligence; for it is not enough, that we confess the name
of the Lord with the mouth in prison, but we must first demonstrate
our confession in power; for we know that he who transgresses out of
prison, sins just as much as he that sins in prison, though through
weakness, while the other, sins from wantonness.

Therefore take heed to yourselves, and be always prepared; for we know
not the hour. Watch therefore, and keep your garments clean, lest
you walk naked, and your shame become manifest. Be always ready for
conflict; for David says; “Many are the afflictions of the righteous:
but the Lord delivereth him out of them all. He keepeth all his bones:
not one of them is broken.” Ps. 34:19,20. “He saveth the poor from
the sword of the ungodly, and the needy from the hand of the mighty.”
Job 5:15. Job further says: “Happy is the man whom God correcteth:
therefore despise not thou the chastening of the Almighty: for he
maketh sore, and bindeth up: he woundeth, and his hands make whole.”
5:17,18.

Paul also says, that he wants to know Christ, and the power of his
resurrection, and the fellowship of his sufferings, being made
conformable unto his death; if by any means (he says) I might attain
unto the resurrection of the dead. Philippians 3:10,11. Hence we must
mourn with him, that we may also rejoice with him. Does not Christ say:
“Blessed are they that mourn and lament; for they shall be comforted;
yea, the tears shall be wiped away.” Matt. 5:4. And the Lord does not
forsake the widow that is oppressed, as it is written: “He hears the
prayer of the distressed and oppressed, and he does not despise the
prayer of the widows, if they pour it out before him with lamentation
and sighing; yea, their tears ascend to heaven, and the Lord will hear
them.” Sir. 35:24.

Therefore let us be resigned, and say within ourselves: O Lord,
Almighty King, all things are in thy power; if it is thy will to
restore unto me my husband, there is none that can resist thy will.
Thou hast made heaven and earth, and all that is contained in the
circuit of heaven. Thou art Lord of all things. Thou preservest us
as the apple of thine eye, and hast said through the mouth of David,
that we shall cast our burden upon thee; for thou wilt sustain us,
and never suffer the righteous to be moved. Ps. 55:22. Then will your
prayer be fulfilled, as you write me, that you cannot pray otherwise
than only: Lord, thy will be done. And I wish to God for you, that
this may be found in you in truth, and not as Israel cried to the
Lord, when they drew near him with their mouth, and magnified him with
their tongues; but their heart was not right with him, and they were
not found faithful in his covenant. Is. 29:13. But they that keep his
commandment, shall pray, and whatsoever they shall ask (in accordance
with his will) shall be granted unto them. John 15:16.

Hence be of good courage, and bring up your children in good manners,
and in the fear of God, that their natural propensities may be
mortified; and take an example from yourself, how you bring them up in
their weakness, with great labor and trouble, and give the breast to
them to whom the Lord has commanded milk to be given.

You are also to give them the rod, according to the command of the
Lord, when they transgress and are obstinate: for this is also food for
the soul, and drives out the folly which is bound up in their hearts.
Prov. 23:13,14. Remember the words of Sirach, where he says (Sir.
7:26): “Shew not thyself cheerful to thy daughter, nor laugh with her,
lest she become bold against thee, and thou have to bear shame on her
account in the end. But teach her the law of our God, that she may
put her hope in the Almighty and Most High, and may never forget the
benefits bestowed upon us through Christ.

I also pray you, that they, as far as possible, be kept away from
intractable children; do not allow them to run about in the streets,
but keep them with you as much as possible, that you may have joy and
sorrow with them; and forget not the kind of widow mentioned by Paul in
his letter to Timothy (1 Tim. 5:4); but place your hope firmly in the
Lord, and wait for him with patience.

Now I understand that you would gladly die; but when I was still with
you, and we lived together in peace, then life was no cross for you.
Remember therefore now what I often told you, namely, that it is good
for the believer to have tribulation and distress, that we may learn to
say with Paul: “We groan, earnestly desiring to be clothed upon with
our house which is from heaven: if so be that being clothed we shall
not be found naked. For we that are in this body, are burdened, and
willing rather to be absent from the body, and to be present with the
Lord, than to walk in his absence in much affliction.” 2 Cor. 5:2.
Alas! friend, how few there are that say this; I mean among those who
enjoy peace and rest.

Therefore thank the Lord, that he has given this grace, and perhaps
removed me from your sight for the best; for he is a jealous God; he
will be loved the most, and have sole possession of the human heart.
And you have also asked him to remove from your path everything that
might be in the way of your salvation. Hence think that he is proving
us both, and let us willingly take the yoke upon us, and count it all
joy. Jas. 1:2. For what are the sufferings of this world? Nothing but
a dream, as David says: “When the Lord turned again the captivity of
Zion, we were like them that dream. Then was our mouth filled with
laughter.” Psalm 126:1.

Thus it is with us as with a woman in travail; when the child is
brought forth, she would not surrender it, because of the former pain.
So also we, when we have been delivered from the child, we would not
take the whole world for it.

Hence take good heed, that you be not startled or frightened, that
the child may be born in due time. Take food and nourishment from the
husband Christ, that you may have strength for labor; and neglect not
to receive the true food, the word of God. Remember Israel, who were
satiated with bread from heaven. May the Lord give you a sound soul,
and a fervent stomach of love, so that the food may be well digested.
Amen.

May the grace of the Lord be increased unto you, my dear wife. Be
always subject to the godfearing, and associate with the pious, and
pray God to keep me in the truth; for truth abides and is strong
forever; it lives, and will forever prevail.

Greet all the saints with the kiss of love, and all who love the Lord
Jesus, and tell them to be kind; for God is the Hero and Captain, who
so faithfully succors in time of need. He is like a shower upon the
parched earth in a dry summer. Thus he refreshes the afflicted souls,
that thirst for him; he is a shadow from the heat of the sun. Matt.
11:28; Is. 55:1; 25:4.

Tell the brethren to take care of the novices, and to pray earnestly
for me. I will also pray for them, as much as is in my power. Remember
my bonds. The Lord be with your spirit. Amen.

  Your dear husband, _Thomas van Imbroeck_, imprisoned for the
  testimony of Jesus Christ.

_P. S._ This Thomas van Imbroeck composed an excellent confession of
baptism, as also a defense against the adversaries, in regard to the
same matter, and delivered it all to the lords of justice of the city
of Cologne. Concerning this, see our Account of Holy Baptism, for the
year 1558.


GOVERT JASPERS, PUT TO DEATH A. D. 1558.

About this time a lay brother by the name of Govert Jaspers, with two
others, left the monastery of the Cross-brethren at Goes. However, they
did not continue together long; for one of them utterly forsook the
good way, and accepted the love of this world; the other, from fear
of persecution, went to Friesland, where he became a brother in the
church, and died a pious man; but this Govert Jaspers was apprehended
by the bailiff, soon after he left the monastery, as he was sitting
in the field, reading in a Testament. He was brought to the city
of Brussels, in Brabant, where he had to suffer much, yea, finally
even death, for the testimony of the truth, in which he steadfastly
persevered, and thus, as a valiant soldier of Jesus Christ, pressed
through the strait gate, in order to take by force the kingdom of God,
which he had preferred far above all the kingdoms of this world.


MAERTEN BOSSIER SUFFERED, A. D. 1558.

About the same time there was apprehended at Werwijck, in Flanders,
for the truth, one brother Maerten Bossier, who, after much temptation
and trial, also had to suffer temporal death (by burning); but now the
second death shall have no power over him.


ABSALOM VAN TOMME, OR THE SINGER, A. D. 1558.

All that would follow Christ, must take his cross upon them; this was
experienced by one brother Absalom van Tomme, or the Singer, who was
apprehended for the truth, at Kortrijck, in Flanders, in the year 1558.
After he had been examined, and had made confession of his faith, he
was severely assailed with threats and tortures, in order to cause him
to apostatize; but he remained steadfast in everything, and firmly
trusted in God, so that he was sentenced to death, and burned, showing
himself a good disciple or servant of Christ, who did not wish to be
above his Master, but like him, namely, to suffer with him, in order to
enter into the kingdom of God, even as Christ had to suffer, to enter
into his glory.


WILLEM VAN HAVERBEKE, A. D. 1558.

Willem van Haverbeke also not only suffered persecution for the name
of the Lord, but also suffered himself to be apprehended, and to be
led before lords and princes, where he freely confessed his faith, and
steadfastly continued in the same, no amount of suffering, pain or
torment being sufficient to cause him to apostatize, so great was the
love of God shed abroad in his heart; hence he was finally condemned,
and confirmed the same with his death, at Kortrijck, in Flanders, in
the year 1558.


DANIEL VERKAMPT, A. D. 1558.

About this time, also a young man named Daniel Verkampt, after
suffering much persecution, was apprehended at Kortrijck, in Flanders,
for living truly according to the word of God. Being sharply examined
by the deans of Ronse and Polet, he willingly and freely confessed his
faith, and said that he would firmly adhere to it even unto death; but
of his fellow-believers he would betray no one.

Thereupon Ronse and Polet summoned the mother of this young man before
them. She was a little old woman, and walked with a staff. When she
appeared before them, they told her with severe words, that according
to the imperial decree she had forfeited life and property, for having
harbored her son, whom they had found to be a heretic.

To this she meekly replied: “My lords, shall I forfeit life and
property, for having now and then given shelter to my own son in his
distress--whom I carried under my heart, brought forth in pain, and
nourished in affliction--when he is neither a thief nor a rogue, but
is called the most excellent young man of our village; and this merely
because you say that he is a heretic? I think that if the Emperor
were present, from whom you say you have a decree, he would say that
you abuse his decree against me, and he would commend me, that the
mother’s heart was moved with compassion for her child, that has never
merited anything else. Truly, my lords, this is contrary to your proper
wisdom and urbanity; for, know, that if in that hour when you came
to apprehend him, I could have concealed him from you in my body, by
carrying him again for nine months, giving him birth, and raising him,
as I have done once, God knows how gladly I would have done it.” This
she said with such pathos, that all the lords who were present and
sat in court declared her innocent, and said that she had not acted
contrary to the nature of a true mother’s heart; and hence the mother
was set at liberty, but the son had to purchase with fire the constancy
of his faith, and the love of God, with which he was inflamed, and was
burnt for the testimony of Jesus Christ, who will make him free forever.


MARCUS DE LEDERSNIJDER, A. D. 1558.

Not long after the above, also a brother named Marcus de Ledersnijder
was apprehended for the truth, at Kortrijck, in Flanders, who, having
been much importuned and tortured, yet constantly remaining steadfast,
was condemned to death, and burned with fire, thus offering up his soul
to God, who also most graciously accepted it.


JACOB DE MELSELAER, A. D. 1558.

In the year 1558, Jacob de Melselaer, a brother, was apprehended
at Antwerp, for living according to and keeping the word of God;
who, after much examination and torment, as he would not renounce
or apostatize, was condemned to death, and brought forth into the
market place, with a gag in his mouth, to prevent him from speaking.
Nevertheless, he went to death with boldness, and valiantly testified
with his blood to the faith he had confessed.


LOUWIJS DE WEVER, A. D. 1558.

In this same year brother Louwijs de Wever was beheaded in prison at
Antwerp, for the confession of and steadfast adherence to his faith.


FRANS TIBAN AND LITTLE DIRK, A. D. 1558.

A short time after this, also two brethren named Frans Tiban and Little
Dirk, were apprehended for their faith, at Antwerp, examined, tortured,
afflicted with much torment, and, finally, as they would in no wise
apostatize, condemned to death, and beheaded in prison.


HENDERICK LEERVERKOOPER, ANTHONIS AND DIRK DE SCHILDER, A. D. 1558.

Three brethren, namely, Henderick Leerverkooper, Anthonis and Dirk de
Schilder, were also apprehended at Antwerp, for the truth; who, as
diligent followers and true sheep of Christ, had to taste death for his
sake, being executed with the sword.


WAECHLING DIRKS, MAERTEN SCHOENMAECKER, AND ADRIAEN PIETERS, A. D. 1558.

In the year 1558, Waechling Dirks, Maerten Schoenmaecker, and Adriaen
Peters, all three of them natives of Wijnckel, were apprehended for the
Gospel and the divine truth, and as they steadfastly adhered to the
same, without departing therefrom, all three were finally condemned at
Gravenhage, in Holland, and put to death, as pious witnesses of Jesus
Christ, and are now awaiting the crown of life.


WOUTER VAN HONSCHOTEN, A. D. 1558.

In this year, a young brother named Wouter van Honschoten was
apprehended, at Honschoten, in Flanders, for following the word of God,
and as he freely confessed his faith, and would in no wise depart from
it, he was finally sentenced to death and to the fire, and was burnt as
a pious witness of God.


JACOB DE SWARTE, HANSKEN VAN DEN BROECKE, AND OTHERS, A. D. 1558.

In the year 1558, a brother named Jacob de Swarte (son of Jan de
Swarte), and Hanscken van den Broecke, went from Ostende to Bruges,
to hear the preaching of the word of God, and were apprehended there,
together with others. No sufferings being sufficient to deter or
separate them from the love of God, they were finally sentenced to
death, and thus valiantly ended their lives for the testimony of the
Gospel, about St. John’s day, in midsummer.


HANS DEN DUYTSCH, A. D. 1558.

About this time, also a brother named Hans den Duytsch was apprehended
at Antwerp; who freely confessed his faith, and would firmly adhere
to it; for he chose rather to die a temporal death for the truth, and
thus gain eternal life, than to purchase a short wicked life with
everlasting death. They had him beheaded in the prison, whereupon they,
like madmen, threw his body into the Scheldt.


SANDER HENDRICKS, HANS DE SMIT, HANS VAN BURCULO, PIETER IN DE
VETTEWARIJE, ARENT AND GERAERT PASSEMENTWERKER, IN THE YEAR 1558.

Very soon after, also six brethren, namely, Sander Hendricks, Hans de
Smit, Hans van Burculo, Pieter in de Vettewarije, Arent and Geraert
Passementwerker, were publicly put to death for the truth, in the
market place, in the presence of all the people. They all valiantly
confessed the name of Christ, and are now waiting for the crown of
glory, which is promised to all heroes of the Lord.


GRIETGEN, TANNEKEN, LIJNTGEN, AND STIJNTGEN OF AIX-LA-CHAPELLE, A. D.
1558.

Not long after the above, also four sisters, named Grietgen, Tanneken,
Lijntgen and Stijntgen of Aix-la-Chapelle were apprehended at Antwerp,
on account of their faith, and severely examined; but as they could
in no wise be moved therefrom, and fought as heroines for the name of
Christ, always firmly adhering to the truth, they were finally tied
crooked and drowned in prison.


JANNEKEN AND NOELE, A. D. 1558.

There was also a young maiden named Janneken apprehended for her faith,
at Antwerp; who, when she appeared before the lords, freely confessed
her faith. The Margrave said: “Janneken, if you will renounce, I will
show you favor; do according to my will, and I will give you your
life.” But she replied: “The life that you would give me, I desire not;
for your promises are vain and as wavering as a reed, and would only
bring me into greater sorrow: cursed is every one that trusts in man.”
Jer. 17:5.

There was a preacher named Balthazar, who endeavored to make her
believe that God was in the sacrament; however, she would not confess
it, but said: “You thus disgrace God in your body; but read the Lord’s
Prayer once.” And when he read it, she said: “There, you see, you read
that he is in heaven, and how dare you say then, that he is in the
sacrament?”

In the court she was asked by the Bailiff, whether she was rebaptized.
She said: “Question me in regard to my faith, and I will freely confess
it to you; or are you ashamed of it? I confess one baptism, which must
follow faith, and does not pertain to infants, but requires previous
amendment of life.” The Bailiff said: “We have done enough to gain you;
if you had suffered yourself to be prevailed upon to recant, you should
have done well.” She replied: “You have loved my flesh, but not my
soul, which you would have gladly devoured; but God will receive it as
a child, and make it an heir. And though you are now a Bailiff in your
glory, you will deplore it in the judgment of God, and wish that you
had rather been a herdsman[272] in the fear of God”. Thereupon she was
sentenced to death, and, having commended her spirit into the hands of
God, was drowned in a tub, together with another woman, named Noele.

  [272] See note in a former page.


ADRIAEN VAN HEE, JOOS MEEUWENS, WILLEM, GOOSSEN AND EGBERT DE
HOEDEMAECKER, AND LAMBERT VAN DOORNICK, A. D. 1558.

As the Jews in the time of the apostles envied the assemblies of the
Christians, and disturbed them wherever they could, so have also
their successors, the ministers of antichrist, universally done,
which appeared also in the year 1558, near Doornick, where some
Christians and faithful children of God had assembled, in order to be
refreshed, edified and bettered by the preaching of the word of God.
They were also spied out, dispersed, partly scattered, and six of them
apprehended, namely, Adriaen van Hee, cutler, Joos Meeuwens, Willem
de Hoedemaecker, Goossen de Hoedemaecker, Egbert de Hoedemaecker, and
Lambert van Doornick. They were together brought to Doornick, and
having been imprisoned there a fortnight, they were condemned to death
for their steadfast adherence to the true faith in God, and taken
without Doornick, into a forest belonging under the jurisdiction of
Hainault, and there burnt, as pious witnesses of God, who shall not
taste the fire of hell, but shall live in joy with all the chosen of
the Lord.


JORIS WIPPE, JOOSTEN’S SON, PUT TO DEATH AT DORTRECHT, A. D. 1558.

Joris Wippe, when he still lived in the darkness of popery, was a
burgomaster at Meenen in Flanders, his native place; but having
subsequently come to the knowledge of the Gospel, he had to flee
the country, and went to live at Dortrecht, in Holland, where he
established himself as cloth-dyer. When he had lived there for a while,
and was becoming known, he, through the instigation of the enemies
of the truth, was summoned to appear before the lords in the large
church. Somewhat alarmed on this account, Joris consulted with several
drapers, for whom he dyed, and who were men of influence, as to what he
should do. They, placing entire confidence in the magistracy, deemed it
advisable that he should appear before them, and hear what they had to
say to him.

When he came there, and the lords saw him, they were filled with
consternation, and would have preferred that he had taken their summons
as a warning to secretly make his escape, since they did not thirst
much for innocent blood; but as he had appeared, the Bailiff, when
Joris was about to leave the church, seized him as one who, according
to the imperial decree, had forfeited life and property. This happened
on the 28th of April, 1558.

After his apprehension, the lords tried every means to save him from
death; he was sent to Gravenhage (that is, to the court of Holland),
and there examined; but as he was a resident of Dordrecht, and had been
apprehended there, he was sent back thither, and ultimately put to
death there.

He left behind him a good testimony as regards his liberality to the
poor; for when he was sentenced to death, the executioner lamented with
tears in his eyes, that he had to put to death a man who had so often
fed his wife and children, and would rather forego his office, than put
to death this man, who had done so much good to him and others, and had
never harmed any one. Hence he was finally drowned, in the night, in
a wine cask filled with water, by one of the thief-catchers, who, at
the command of the lords, performed the executioner’s office on him,
pushing him backward into the water. Thus he offered up his life to
the Lord, on the first of October, being forty-one years old. The next
day he was hung by his feet to the gallows, in the place of execution,
as an object of derision to the people, being thus, like his Master,
numbered among the malefactors. The day following, several criminals
were scourged and banished; whereupon the executioner, after he had
executed this punishment, still lamenting the death of Joris Wippe,
said: “They have crucified Christ, and released Barabbas.”

He wrote several letters in prison, three of which have come into
our possession. He doubtless would have written more; but great
watchfulness was exercised that he should have no ink, so that he wrote
his last letter (to his children) with mulberry juice.

NOTE.--Inasmuch as we, after long search in the archives of this city,
found the sentence of death of this friend of God, Joris Wippe, and
copied it ourselves from the criminal records of this city, we deem it
well to add it here, so that the truth of the above account concerning
the death of this man may appear the more clearly and incontrovertibly.


_Sentence of death of Joris Wippe done and pronounced in the chamber
(of justice), the 4th of August, 1558._

Whereas Joris Wippe, Joosten’s son, born at Meenen, in Flanders, has
dared to have himself rebaptized, and has held[273] pernicious views
concerning baptism, according to testimony and truth, and all the
evidence which the Judges and the council have seen and heard with
regard to it, and according to his own confession, therefore, he
shall, to the honor of God,[274] and the edification of the lords and
the city,[275] be drowned in a cask, and his body then be brought to
the place of execution, and there be hung to the gallows, and his
property shall be confiscated, and placed in the lord’s exchequer.

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

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

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


_Extracted from the book of criminal records of the city of Dortrecht,
commenced on the last of October, 1554, and ended on the 16th of June,
1573._

This is the first sentence of death publicly pronounced upon any one
with regard to matters of faith, which we found in this book. As to
whether it was pronounced in the chamber of justice, in the presence
of the lords alone, or publicly proclaimed in court, before all men,
is not expressed; nor is it of much importance to know. This much is
certain, that his death resulted in consequence.

But since, according to the testimony of old writers, the executioner
was not willing to execute this man, and the lords of justice
themselves were not a little troubled in this matter, though they
had allowed themselves to be persuaded by the priests and monks, the
execution of the sentence pronounced was postponed for over seven
weeks, namely, from the 4th of August until the first of October, A. D.
1558.

The following night, having commended his soul into the hands of God,
he was drowned in a wine cask, by one of the thief-catchers, as related
above, in the Vuylgate at Dortrecht, where he was imprisoned.


_Further Observation._--According to John van Beverwijck’s account of
the government of the city of Dortrecht, the following persons sat in
court when sentence of death was passed upon this pious man:

Adriaen van Blyenberg Adriaens (who also sat in court when sentence was
passed upon Digna Pieters), Bailiff of Dortrecht; together with nine
judges: Mr. T. Schoock Sir Pieters; Cornelis Krooswijck Jans; Frans
Anthoniss; Mr. Aert van der Lede Sir Staess; Willem Boucquet Blasiuss;
Adriaen van Nispen Gerrits; Frans Adriaens; Heyman van Bleyenbergh
Adriaens; Cornelis van Beveren Claess.

But whether they all unanimously passed this sentence, is not stated;
however, it appears that the majority concurred therein, which can not
have taken place without grief and compunction of conscience on their
part, since but a short time before they had sought to get rid of the
doomed man, and for this purpose had sent him to the Hague, to the
court of Holland, that he might be judged there; but when he returned
they sentenced him to death--certainly a lamentable matter on their
part; but on the part of the martyr a matter of rejoicing, since death
was for him the entrance to an eternal and blissful life.

 _The first letter of Joris Wippe, written to his wife, when he was
sent from Dortrecht to the Hague._

The eternal joy and gladness which ear has not heard, nor eye seen, nor
has entered into the heart of man, this same joy and gladness I wish
you my dearest wife and sister, whom I love in God, for a heartfelt
salutation. Amen.

My most beloved wife and sister in the Lord, I wish you the joy of the
Holy Ghost in your heart, for a heartfelt greeting in God our Savior
and Lord; which joy of the Spirit is love, joy, peace, long suffering,
gentleness, goodness, faith, meekness, temperance: against such there
is no law; and they that are Christ’s have crucified the flesh with the
affections and lusts. Gal. 5:22–24.

Therefore my dear wife in the Lord, take heed to yourself, that you
abound with this precious Spirit; for of that with which one is filled
he will bring forth. Regard not the joy and pleasure of this world; for
whatsoever a man soweth, that shall he also reap. For he that soweth to
his flesh shall of the flesh reap corruption: but he that soweth to the
Spirit shall of the Spirit reap life everlasting.” Galatians 6:7,8. O
dear sister in the Lord, let us “not be weary in well doing; for in due
season we shall reap if we faint not. As we have therefore opportunity,
let us do good unto all men, especially unto them who are of the
household of faith.” Gal. 6:9. Hence, pray always with all prayer,
watching and supplication in the Spirit, in all your requests to the
Lord (Eph. 6:18), and let your modesty and obedience, and your love to
God, be an example and pattern to all our dear obedient children, whom
the holy Lord has given us, to the praise and glory of his Father. And
use diligence in teaching and admonishing them; and chastise them, lest
the Lord requires them at your hands. Do your very best, so that I may
see you all again at the resurrection of the just. Luke 14:14. Be well
content, and always fix your heart and mind upon the living God; for he
will not forsake the widow and the fatherless; but his eyes behold the
afflicted widows and fatherless, and his ear is open unto their prayer.
Hence, be patient, and commit all your concerns to the Lord; he will
be a kind Protector to you. If you remain faithful to him, he will be
faithful to you; he will not be wanting on his part.

I further let you know, that my mind and heart are still fixed upon the
living God, and I trust by his great mercy not to separate from him,
and I daily wait for my redemption. I thought that your sister had just
come in time to witness my offering. I knew nothing to the contrary for
a time; but my hour had not come yet: the Lord knows how to reserve
his own for the proper time. O dear wife, pray the Lord for me as long
as I am in this poor, weak flesh. I trust to remember you also in my
prayers, and I most affectionately thank you in the Lord for sending me
so kind an exhortation, which is food for the soul; I also thank you
for the temporal things.

Herewith I commend you to Almighty God, and to the word of his grace.
Amen. Greet all the brethren and sisters much in the Lord.

Written by me, Joris Wippe, your husband and brother in the Lord,
imprisoned at the Hague, in Holland, for the testimony of Jesus Christ.


_The second letter of Joris Wippe, written to his wife, when he,
through those of Dordrecht, lay imprisoned at the Hague._

Everlasting joy, grace and peace from God our heavenly Father, through
Jesus Christ our Lord and Savior, and the joy of the Holy Ghost in your
heart and conscience, be with you, my most beloved wife and sister in
the Lord; I wish it to you as an affectionate salutation in the Lord,
and to all our dear children, whom God has given us; to him be praise
forever and ever. Amen.

My most dearly beloved wife and sister in the Lord, I salute you with a
loving heart in the Lord with the salutation of Christ, and also all my
dear obedient children, whom the holy Lord has given us to the praise
and glory of his Father. My most beloved wife in the Lord, I also
inform you with joy that my mind, heart and soul are still fixed upon
the living God and Father, through Jesus Christ his dear, beloved Son,
our Savior; and I trust, through his fatherly love, which he shows to
me poor, unprofitable servant, through his great mercy, not to separate
from him and his holy word; for his word is truth, and his commandment,
life everlasting. He went before us with much misery and tribulation;
we must follow his footsteps, since the servant is not above his Lord.
For he has so kindly admonished us with regard to this, saying: If
they have persecuted me, they will also persecute you, if they have
excommunicated me, they will also excommunicate you; and all these
things will they do unto you, because they have known neither me nor my
Father. John 15:20,21.

Hence, my dear wife, whom I love in God, be well content, and fix your
whole heart and hope upon the living God; he will not leave you an
afflicted widow, with all your fatherless children; for his eyes are
upon the righteous, and his ears are open unto their cry, and he will
succor the cause of the widow and the fatherless. Ps. 34:15.

Therefore, my dearly beloved wife, take the Almighty God for your
Protector, and plant a valiant spirit into your heart, like the
Maccabean mother with her seven sons. 2 Macc. 7. Pray the holy Lord
for wisdom and understanding, and in all your concerns pray God with
supplication in the Spirit, that you may bring up all our olive plants
(Ps. 128:3) to his honor and the magnifying of his holy name, so that
they may not be required at your hands. So far you have done your best
with admonishing and chastising; keep them thus with the Lord’s help.
Always submit yourself to the elders of the church; for they watch
for your souls [as they that must give account,] that they may do it
with joy. Heb. 13:17. And if you need counsel or help in any matter,
consult with the elders, as we have hitherto done. Use hospitality and
forget not to communicate. 1 Peter 4:9; Heb. 13:16. Think often of
the poor, afflicted widow (Matthew 12:42,43), who threw but two mites
into the treasury;--Verily, said Christ, she hath cast more in, than
they all--that you may be found a true widow before the Lord, who has
washed the saints’ feet, relieved the afflicted, brought up children in
the fear of God, and diligently followed every good work. 1 Tim. 5:10.
Pray the Lord diligently to rule you with his divine Spirit, since he
is the true Comforter of all the children of God; that you may live
your widowhood to his praise and honor, as long as it is his pleasure.
I sincerely thank you people much for the love you have shown me in the
kind exhortation you have sent me. I have also very earnestly prayed
the Lord for you, and hope to do so as long as I shall be in this
temporal life. Remember me also in your prayers, until I have put off
this mortal clothing. 2 Esdras 2:45.

Herewith I commend you people to Almighty God, and to the word of his
grace, and take leave forever until at the resurrection of the just.
Then, I trust, we shall meet in one fold. Then shall we hear the sweet
voice of our Bridegroom: “Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world.” Matt.
25:34. Blessed and holy is he that hath part in the first resurrection;
on such the second death hath no power. But we shall be priests of God
and of Christ, and shall reign with him a thousand years; for Christ is
the resurrection and the life, and we must be partakers of him, if we
are to hear that voice. Rev. 20:6; Rom. 8:11.

Salute me the friends much in the Lord, especially those of Meenen,
and Claes Moykaert and Janneken his wife; and greet Victor Martens--I
saw him at Dordrecht, when I lay in the den of lions--and greet all
that fear the Lord, and exhort them to diligence, that we may all
meet together in the new Jerusalem. The God of peace be with you.
Philippians 4:9. Greet your sister much and all that are with her.

  _Written by me, Joris Wippe, your husband and brother in the Lord, in
  bonds at the Hague, in Holland._


THE THIRD LETTER OF JORIS WIPPE, TO HIS CHILDREN, WHEN HE WAS RETURNED
FROM THE HAGUE TO DORDRECHT.

My dearly beloved and obedient children, I wish you an honorable,
virtuous and godly life in the fear of God, all the days of your life,
to the praise of the Father, and the salvation of your souls, as an
affectionate greeting. Amen.

My most beloved sons, all three of you, you are well aware now, I
trust, that I am in bonds here for the testimony of Christ our Savior,
to the praise of his Almighty Father, and wait with patience daily,
when it pleases him, to offer up my body and soul to the magnifying of
his holy name. I entreat you, my dear sons, with aged Tobias, that you
will honor your poor bereaved mother, who is deprived of everything
for the name of the Lord, all the days of your life; for she brought
you forth with great suffering and pain, which I well know, and has
with great care and diligence helped to bring you so far with the
help of the Lord. Tob. 4:3. I have also been your protector hitherto,
with great care and diligence to bring you up in the fear of God, to
his honor. Now it is the will of the Lord, that we must part; but let
it not grieve you. For if you pursue virtue, and walk in the fear of
God, and keep his commandments all the days of your life, we shall
hereafter meet in one fold (John 10:16) with all God’s chosen children,
at the resurrection of the just. And I admonish you with Tobias, that
you will fear God all the days of your life, never consent to sin,
nor transgress God’s commandments; and that you will eat your bread
with the hungry, and give alms of that which the Lord gives you. In
short, I give you the same testament which Tobias gave his son; you
are able to read. I pray that you will often read it. And all that
our holy fathers commanded their children, I also leave unto you; may
you diligently observe it. And I now bless you all my obedient, most
dearly beloved children, with that God with whom Abraham, Isaac and
Jacob and all God’s chosen friends, blessed their children. Further, I
admonish you Joos, as my eldest son, that you and Hansken, my second
son, will be the protectors of your poor mother, in the fear of God,
all the days of your life. And I also charge you, Barbertgen, my dear
daughter, to be obedient to your mother, and to help care for all your
little sisters, and for Pierken. Learn also to read, and be diligent in
every good work, that you may spend your life in holiness and in all
the fear of God, like Sarah, the wife of young Tobias (Tobit 3:15), and
associate not with the wanton and frivolous daughters of this world,
whose end will be destruction; but be sober, honorable and just in all
your dealings, so that you may be prudent, being adorned with every
virtue, and that when Christ our Bridegroom comes you may be ready with
the five wise virgins, to enter with the Bridegroom into the kingdom
of his Father. And now I charge you, Joos and Hansken, that together
with Barbertgen, your obedient sister, you will care for your three
little sisters, and for Pierken, and teach them to read and to work,
so that they may grow up in all righteousness, to the honor of God and
the salvation of their souls. Be diligent to work with your hands that
which is honorable, remembering the words of the apostle: “It is more
blessed to give than to receive;” so that you may not be burdensome to
any through idleness. Eph. 4:28; Acts 20:35. Remain with your mother as
long as it please the Lord, and in all things show yourselves a pattern
of good works. Tit. 2:7. But if ye be servants, I exhort you, to be
obedient to your lord or master, and to please them in all things,
not answering again, not purloining, but showing good fidelity in
all things; that you may adorn the doctrine of God our Savior in all
things. For the grace of God [that bringeth salvation] hath appeared
to all men, teaching us that, denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly in this present world;
looking for that blessed hope and the glorious appearing of the great
God and our Savior Jesus Christ; who gave himself for us, that he
might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works. Tit. 2:9–14. I admonish you all, my dear
children, that you will do this; and comfort your mother, and often,
when you have time, read to her a chapter or two. And spend the time
which God gives you, in all sobriety and righteousness, with prayer
and supplication to God, that he would keep you from the evil. Have no
fellowship with the children of this world, that you may not become
partakers of their evil deeds; always walk with wise men, and you shall
become wise, namely, strong and very bold, so that you may eschew evil.
Do all things according to the law of God, and depart neither to the
right nor to the left; neither add nor take away therefrom, so that
you may walk wisely whithersoever you go. Be not terrified; for the
Lord your God is with you wherever you go, and will be your Protector.
Always speak the truth, and let not your mouth become accustomed to
lying, for the mouth that belieth, slayeth the soul; but when you
speak, speak the word of God, and the Lord your God will bring you from
righteousness to righteousness; for nothing is hid before him; his eyes
are as a flame of fire. Zech. 8:16; Lev. 19:11; Rev. 1:14.

Herewith I take leave from you forever, my dear children, until at
the resurrection, and commend you all to Almighty God and to the word
of his grace. Amen. And may God’s Spirit ever be present with you, to
comfort and strengthen you in all righteousness.

  _Written by me, Joris Wippe, your father, imprisoned at Dordrecht, in
  the Vuylgate, for the testimony of Jesus Christ._


HANS SMIT, HENDRICK ADAMS, HANS BECK, MATTHIJS SMIT, DILEMAN SNIJDER,
AND SEVEN OTHERS, A. D. 1558.

In the year 1558, brother Hans Smit, a minister of the word of God,
was sent forth by the church to seek and gather those that were
eager for the truth. Acts 13:3. When he therefore, being divinely
called, undertook to travel through the Netherlands, he, together
with five brethren and six sisters, was apprehended in the city of
Aix-la-Chapelle, on the ninth of January. While they were assembled
there in a house, to speak of the word of God, and were engaged in
prayer, many servants and children of Pilate came there in the night
through treachery, with spears, halberds, and bare swords, and well
provided with ropes and bonds, and surrounded the house, and bound and
apprehended these children of God. They even took with them a mother
with her infant that lay in the cradle. But the prisoners were valiant
and comforted one another, to be undismayed, since they were imprisoned
for the truth of God; and being thus of good cheer, they began to
sing for joy. They were very soon separately confined, in which the
sisters rejoiced, and sang, so that the people were astonished. In
the morning they were brought before the Judge, who talked with each
separately, and then remanded them to prison, when he perceived their
steadfastness. However, the next day the minister was again summoned
before the lords, that he should tell them, how many he had baptized,
who they were and where the church held their meetings. But he told
them, that they should know that he would rather lose his life (John
15:13) than by telling this become a traitor, whereupon he was tortured
and racked for about a quarter of an hour, to which he willingly
submitted, himself taking off his clothes, and going to the rack. When
they could accomplish nothing by it, they went away, but soon returned,
and said: “You must tell us what we have asked you, or we shall torture
you so as to rack your limbs asunder.” They also questioned him with
regard to infant baptism. He replied that infant baptism was a human
institution, and that as such he regarded it, and not as the true
Christian baptism.

They also asked him what he thought of the sacrament. He replied: “I
think much of it; but that which the priests use is not at all the true
supper of Christ, but a piece of idolatry.”

Thereupon they bound him hand and foot, and tied to his feet a large
stone weighing little less than a hundred pounds, and thus drew him
up, so that the ring on the stone broke, and the stone remained on the
ground. But they took a rope, fastened it to the stone, in place of the
broken ring, and hung the stone to his foot, and left him suspended
thus for some time; however, they could not accomplish their purpose.
Hence they let him down, and put him in prison until Sunday morning,
when the lords came from the city with seven priests, who asked him
concerning his calling; whereupon he said that he had not put himself
into the ministry, but God and his Spirit in his church: for as God
sent his Son, and the Son the apostles into all the world, so he
still sends his ministers through his Spirit, that they should first
preach the word of God, and then baptize such as hear, understand and
believe it, but not young infants. They also asked him concerning the
magistracy, whether he regarded it as Christian or not. He replied
that in the first place he regarded them as ministers of God, but
that they were deceived and wrongly taught by the priests, and not
incorporated into the Christian church. They also inquired of him the
origin of the magistracy. He replied that office and power are of God.
They then asked him, whether they were Christians. He answered that if
they denied and forsook themselves, took up the cross, abandoned their
tyranny and pomp, and followed Christ, they could be Christians, not
otherwise. They also interrogated him with regard to swearing. He said
that Christ had forbidden it. And much more, which it would take too
long to write.

Finally they asked him concerning the incarnation of Christ. He said
that he believed that Christ was true God and true man, sin alone
excepted. At last they told him, that if he would renounce his baptism,
and confess that he had erred, they would show him favor. But he
replied that he had taught the pure truth, so he would adhere to it.
Thereupon they said that he was in their city, and that he could not
do so there; and that if they did not punish this, the King or the
new Emperor should punish them on their bodies; thus they defended
themselves like Pilate. But the brother said that it would go hard
with them for this; for though God forgave every sin, yet he should
judge the innocent blood, and they should not think that they should
escape punishment, if they killed him, since the matter should come
before Christ, who should judge it, and take care of it, at his day.
After this they put him back into prison, where they left him until
Monday evening, when the Judge came again, with several others, and
also a monk, to dispute with him. But they did not accomplish much,
for he put the monk to utter confusion, so that the latter was glad
to get away. Many other monks and priests were sent yet, to dispute
with him; but they were all put to shame and derision, and were not
able to cause this pious man to apostatize. Shortly after they were
brought forth again and examined; but God continually gave them bold
utterance, and wisdom, so that they could find no fault, or cause of
death in him, save only that they did not sufficiently esteem the
Emperor. At one time they brought to brother Henderick alone a subtle
serpent and blasphemer, and said: “You don’t want any ecclesiastics
(monks and priests); hence we have brought to you a learned layman, to
instruct you.” But Henderick said that he did not want to be instructed
by him, unless he were sufficiently instructed by God and his word,
since he did not want to seek life from the dead. This learned man
then wanted to prove infant baptism, asserting that the apostles had
ordained it. But Henderick replied and spoke to him in such a manner
that he had to confess openly, that no infants were baptized in the
days of the apostles, and that they had no faith during their infancy.
This, Henry wrote upon the table with a piece of chalk, and called
upon the obstinate lords to bear witness to it, and also how he had
been silenced. He further said: “Thus will all your learned men be
confounded before the word of the Lord.”

Several of the lords said that if these should be put to death, they
should leave home. Once the brethren and sisters were all twelve left
together from four o’clock in the morning until ten in the evening.
They were joyful and of good cheer, and conversed with one another from
the word of God, and began to pray and praise God.

Brother Hans, as the minister, led them in prayer, as loud as he could,
so that the people ran together and listened. But when the lords
heard of this, they sent the Bailiff thither, who asked them why they
had made such a loud noise. They replied that they had been praying;
however, they had concluded just before he came. Brother Matthias said:
“We will call upon God whether anybody opposes or not.” In the evening
about ten o’clock they were separated again, and led away. On their
way through the city, they joyfully sang, and made known their faith.
Some of the councilors were blood-thirsty, and desired to put them to
death; but others were opposed to it; for they felt persuaded, and
confessed, that they were innocent. The executioner came at least five
times, expecting to execute them, but his intention was frustrated each
time. They intended to execute the minister and brother Henderick (who
had defended themselves and contradicted the most) first, if perhaps
the others might be deterred thereby. When the minister heard that he
was to die, he commenced to sing joyfully and thanked God for it, and
earnestly besought him to count him acceptable.

The 23d of August was the day fixed for the execution of the minister,
Hans, and brother Henderick. They were brought before the court into
the vault near the pillory. Much people flocked together, also some
who were their friends, and had sent them food and drink. They went
smilingly through the people to the place of execution, and seeing the
great concourse of people coming from every direction, the minister
said: “O what a beautiful feast-day we shall have, since so much people
are coming.” They were very joyful, and hoped to get into paradise the
same day, to their brethren and sisters that had preceded them, and
to all the pious, of whom he had known very many. Revelation 6:11.
There also came two monks, who sought to mislead them with false
doctrine. For a while the minister contradicted them, showing them
how deceitfully they dealt; but finally he refused to speak with them
any longer, and said: “I will adhere to the truth, and the hour of my
departure is at hand; I have something else to attend to now, than to
talk with you.” When the time had come that sentence was to be passed
upon them, the seven judges could not agree in the sentence, and sent
word to them, that they would send them another learned man to instruct
them, whom if they should hear, they would defer the matter for their
best; otherwise they would have to put them to death, though they did
not like to do it. But Hans and Henderick boldly said that they would
remain steadfast, and depart from the truth neither to the right nor
to the left, and that on their account they need not spare them or
delay any longer, but might pass sentence; but if they thereby sought
more accusation against them, they acquiesced in what it pleased the
Lord to do. The lords put their heads together, and dismissed the
people assembled. When the two men perceived that sentence was not
passed, they were sorry, since they had completely resigned themselves
to death, and thought that they had contended long enough against the
wiles of the serpent. Thus the multitude dispersed, each going to his
own, like people that had lost a battle. When evening came, they had to
go back to prison, which caused them sorrow, since they had hoped now
to seal the truth with their blood; but they had to wait for another
time. Their being taken back to prison, caused much thought among the
people; some said that God opposed the matter, and had frustrated it.

One of the councilors had firmly resolved that their execution should
take place at the end of eight days, and not be deferred any longer;
however, this also proved futile; for they remained in prison until in
autumn, and had to suffer and be tempted much yet; after which they
were condemned and executed.

Hans Smit, as the minister, was first executed. When being led through
the city, he sang joyfully; he did not speak much afterwards, but
went briskly to the place of execution, as a patient, dumb lamb.
There he was strangled at the stake with a rope, and then bound fast
with a chain, and singed with fire. Thus he offered his sacrifice, on
the 19th of October, A. D. 1558. Three days after, the others were
brought forth, and sentenced to death, namely, Henderick Adams and
his brother-in-law, Hans Beck. There was one among the councilors at
Aix-la-Chapelle, who was always violently opposed to the brethren,
and hence it happened on one occasion, when they were disputing with
Henderick, and the latter would not be moved, that this councilor
became angry, and said: “Away with them, away with them, to death and
the fire; for all is lost on them; no pardon should be offered them
any more,” etc. But brother Henderick said to him: “You will not live
to see my death;” which was verified, for he died three days before
Henderick, on the same day that the minister Hans Smit was executed.
When on his death-bed, and near his end, he fell into great despair,
plucked out his beard, and cried out most dreadfully, declaring that
he had judged many persons, and had certainly sinned therein, and that
God would punish him for his blood-thirstiness. He also said many other
things of a similar character. Ps. 55:23.

Now when brother Henderick Adams and the other brother were led to
death, the executioner bound his hands so tightly, that his fingers
turned black; but he lifted up his hands to God, praising him, that he
was counted worthy to suffer this. In the mean time the bonds on his
hands became loose. They were tied again, just as hard as before; but
it was of no avail; for when he lifted up his hands again, the bonds
fell off as before, which occurred several times, so that the Judge
became angry, and said to the executioner, that he should bind them
fast; but the executioner replied: “You can easily see that binding is
of no use here.” The last time Henderick flung the bond away among the
people, so that he was not bound any more, and said; “It is not God’s
will, that I should be bound.” He also said that such violence was
contrary to God, and continued to speak boldly unto the end. Thereupon
these two brethren, Henderick Adams and his brother-in-law were (like
previously the minister) strangled at the stake, with a rope, and then
bound to the stake with a chain, and singed with fire; which took place
on the 22d day of the month of October, A. D. 1558. A great number of
people were present on this occasion, as was also the case afterwards
when the brethren Matthijs Smit and Dileman Snijder were executed, on
the fourth of January, 1559. Thus all five valiantly and steadfastly
testified with their blood to the divine truth, though some of them had
not yet become united with the church.

The sixth brother that had been apprehended with the others, through
much disputation with the ungodly, apostatized from his faith; but
after he was released he sincerely bewailed his apostasy, earnestly
and truly repented, and again joined the church. The six sisters that
had been apprehended at the same time, were severely scourged with
rods, and then allowed to go their way, and thus returned joyful in the
Lord, and constant in faith, to their fellow-believers that were known
to them.


GOTTHARD OF NONENBERG AND PETER KRAMER, A. D. 1558.

Gotthard of Nonenberg and Peter Kramer were both of them faithful men,
who walked to edification among the brethren in the duchy of Berg,
where the truth of the gospel began to shine again at that time, and
very many came to the faith and knowledge of the truth. Thus these
two men were called and chosen ministers of the church and providers
for the poor [Deacons], which office they assumed, and for a time
faithfully discharged, and as they sought to live godly in Christ
Jesus, the consequence was that they had to suffer persecution, as also
appeared, since both were apprehended in one night, and brought to
Winnick. There the steward took them, to vent upon them his arrogance,
and to treat them with contumely. But they firmly resolved in their
hearts, to adhere to the truth.

They lay there in prison a long time, and had to endure many
temptations and conflicts in order to make them forsake the truth, in
which case they should be free to return to their wives and children;
and their lives should be spared. But the love which they had for
their Lord would not permit them to abandon the truth, and turn to the
doctrines of men. They much rather forsook their wives and children,
and their temporal possessions, yea, finally, even their lives, flesh
and blood, which they would rather give for a spoil, that they might
enjoy the crown, and that their names might be found in the book
of life. When the time for their trial had come, they were brought
before the learned, who employed many subtle stratagems against them.
But these men, with the divine help, repelled all their subtle and
insidious wiles undauntedly and fearlessly, and sought no other counsel
or way; but as Christ had gone before, so they endeavored to bear his
cross after him; whereupon they were sentenced to be executed with the
sword.

When brought forth from prison, to be taken to the place of execution,
these men were and remained firm and immovable as a wall, and
determined to adhere to the truth, and not to separate from the faith.
When all saw their boldness, and perceived that they were upright,
pious persons, and had to die simply on account of their faith, nearly
every one wept; the steward, the judges, deputy, and executioner as
well as the common people. But the hearts of these people were full
of gladness, and they joyfully sang with a cheerful mind. Again they
were approached with various wiles, the comfort of life being held
out to them, in order to bring them into despondency. This continued
for a long time, until two o’clock in the afternoon; so long did the
steward delay the matter, thinking to intimidate them, in hopes that
they should turn. For this reason he made strenuous efforts to bring
them over to his views, so as to induce them to go to church, and hear
the doctrine of the priests. But when the steward did not succeed
in bringing them over to his views, he called the executioner, into
whose hands the prisoners were delivered. The executioner acted with
reluctance, and received them with tears; for his heart misgave him.
But Gotthard said to him: “How I have longed for this day; why do you
delay so long?” When the executioner began to bind them, he said to
them: “Dear men, be not afraid; for Christ also was bound innocently.”
When the steward heard these words he said to the executioner: “You
must not speak in this manner.” Then Peter said: “We will adhere firmly
to the covenant of the Lord, which we trust we shall not break.”
Thereupon Gotthard began to speak, and said: “Here we must suffer
tribulation. He that would hereafter be crowned, must fight valiantly
now. As the bridegroom went before, so the bride must enter into joy
through much suffering and tribulation. This we are taught by the words
of Christ. The fact that the Lord was executed between two murderers,
lightens the cross and affliction; hence we fear neither slaying nor
killing. For if they have done this in the green tree, what shall
be done in the dry? Luke 23:31. The servants of God must drink the
sour wine now here upon earth; but when we get to Christ, we shall
drink new and sweet wine with him. Matt. 26:29. We must first bear
affliction.” With this, they reached forth their hands, and willingly
suffered themselves to be bound, which astonished many. Yea, the common
people were amazed, and said: “What marvelous thing behold we here!
these men so willing to go to death, when they could easily obtain
their liberty.” Gotthard said: “We do not die, but pass through death
into life eternal, to God and to all his dear children; of this we
have a sure hope; hence accept this death with joy, and trust that we
shall please God. When the time had come for them to die, they rose
to their feet, called upon God in heaven, and, as brethren in Christ,
and as a token of brotherly love and unity, kissed each other with
the sweet kiss of peace, as those that were united with God, and were
thus beheaded standing. But since they were executed unjustly, the
executioner said with great fear and trepidation, that he should never
execute such men again.

After their heads had been severed from their bodies, the common people
began to go home; but the steward called out to them, saying: “Don’t
be in such a hurry, but help bury these pious men first; they did not
die for any crime; they are neither thieves nor murderers; they were
pious of life and conduct; they embraced a faith which the lords and
princes could not understand, and hence they had to suffer.” Thus these
pious witnesses of God were buried, and the seed of their blood did not
remain without fruit in that place. To God be all the glory. Amen. This
happened about the year 1558.


JACQUES D’AUCHY, IMPRISONED A. D. 1558, BUT PUT TO DEATH AT LEEUWARDEN,
FOR THE TESTIMONY OF JESUS CHRIST, IN THE YEAR OF OUR LORD 1559.

_A Confession of faith of Jacques d’Auchy, made when in prison in the
city of Leeuwarden, in Friesland; which confession he afterwards sealed
with his death._

I believe in one only God, the Father Almighty, Creator of heaven and
earth, as is written, in whom Abraham, Isaac, Jacob, Moses, and all the
prophets believed. Gen. 1:1; Heb. 11.

I believe in Jesus Christ, the only Son of the Father, who was from
the beginning with God. And when the time which God had promised was
fulfilled, this Word became flesh, and was born of the house of David,
of a pure virgin espoused to a man named Joseph, of the house of David;
which virgin is blessed among women. I believe that this true Son of
God proclaimed the word of his Father through many signs and wonders.
And after this he was delivered unto death under Pontius Pilate, and
crucified and buried. I believe that this same Jesus Christ suffered
for us. When we were his enemies, he suffered death for us, that those
who believe in him should not perish, but have everlasting life. I
believe that this our Savior was raised up from the dead, as he had
predicted, and sits on the right hand of God his Father. John 1:14;
Micah 5:2; Gal. 4:4; Rom. 1:3; Matt. 1:18; Luke 1:42; John 15:24; Matt.
27:2; Is. 53:7; Rom. 5:10; John 3:16; Matt. 28:6; Mark 16:9,19; Acts
7:56.

I also believe in the Holy Ghost, as testified by John in his first
epistle, 5th chapter, and 7th verse, where he says: “There are three
that bear record in heaven, the Father, the Word, and the Holy Ghost:
and these three are one.” I also believe in the communion of the
saints, whose prayer avails much. Jas. 5:16.

I also believe in the holy church, in which are those who believe in
Jesus Christ, who by one Spirit are baptized into one body, as Paul
says; and Christ Jesus is the Head thereof, namely, of the holy church,
as is written. 1 Cor. 12:13; Eph. 5:23; Col. 1:18.

I believe that this holy church has power to open and to shut, to
bind and to loose; and whatsoever they bind on earth is also bound in
heaven, and whatsoever they loose on earth is also loosed in heaven. I
believe that God has ordained in this holy church, apostles, prophets,
teachers, bishops and deacons. Matt. 16:19; 1 Cor. 12:28.

I also believe and confess a baptism in the name of the Father, the
Son, and the Holy Ghost, even as commanded and ordained by our Lord
Jesus Christ, and practiced and written of by the apostles. And I also
believe that all who have received this baptism are members of the
body of Jesus Christ, in the holy church. Eph. 4:5; Matt. 28:19; Acts
2:38,41; 16:31; Rom. 6:4; Col. 2:12; 1 Corinthians 12:13.

With regard to the holy supper of Jesus Christ, I believe and confess
what Christ has said concerning it, as is written: As they were eating
the supper, Jesus took bread, and blessed it, and brake it, and gave it
to the disciples, and said, Take, eat; this is my body. And he took the
cup, and gave thanks, and gave it to them, saying, Drink, and divide
it among yourselves; for this is my blood of the new testament, which
is shed for many for the remission of sins: this do in remembrance of
me. I believe this according to the declaration of Paul, who says: The
cup of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body
of Christ? Whoso eateth my flesh, and drinketh my blood, hath eternal
life; and I will raise him up at the last day. Matt. 26:26; Luke 22:14;
1 Cor. 10:16; John 6:54.

I confess marriage to be an ordinance of God; namely, a man and a woman
united in the name of the Lord, in the holy church. For this cause
shall a man leave father and mother, and shall cleave to his wife: and
the twain shall be one flesh. Wherefore they are no more twain, but
one flesh. What therefore God hath joined together, let not man put
asunder. The bed is undefiled; but whoremongers and adulterers God will
judge. Gen. 2:24; 1 Corinthians 7; Matt. 19:5,6; 1 Cor. 6:16; Heb. 13:4.

I also confess that fasting and praying is very profitable, as
practiced by the apostles. Matt. 6:16; Acts 13:2.

I regard the words of St. James as good and true, where he says:
Confess your faults one to another, and pray one for another that ye
may be healed. Jas. 5:16. I believe that this must be done with an
upright heart.

I also confess that the higher powers are ordained of God, for the
punishment of the evil, and the protection of the good; for they bear
not the sword in vain; to which powers the Scriptures command us to be
subject, and instruct us to pray for them, in order that, as Paul says,
we may lead a quiet and peaceable life. Paul also calls the power the
minister of God. Therefore since he is the minister of God, I would
pray him that he would be pleased to be merciful to me, even as God is
merciful. I hereby disclaim all fellowship with those who would resist
the power with the sword and violence, which I regard as a doctrine of
devils. Wis. 6:3; 1 Pet. 2:13; Rom. 13:1,4; 1 Tim. 2:2.

I also believe in the resurrection of the dead, as it is written, that
all men shall rise from the dead in their own bodies, when the Lord
shall come in the clouds, with his angels; then he shall judge every
one according to his works. Dan. 12:2; Job 19:25; Matt. 25:31; 16:27.

In short, I believe all that a true Christian is bound to believe of
the holy church; and I believe with my whole heart in the articles of
the faith, and will live and die therein. I hereby renounce all false
doctrines, heresies and sects, which are not in accordance with God and
his word. And if I have erred in any respect through false doctrine, I
pray the Almighty God, to forgive me through his great love and mercy.

Also, if I have sinned in any matter against the Emperor, the King, or
others, I pray them to forgive me through the great love and mercy of
God.


CONFESSION OF JACQUES D’AUCHY, MADE BEFORE THE COMMISSARY AND THE
INQUISITOR.

When I had been in prison ten weeks, my first examination took place.
On the third day of January, A. D. 1558, reckoning the beginning of
the year from New Year’s day, the jailer came to me in the afternoon,
saying that I had to appear before the commissary, in order to be
examined concerning my faith. I was ready with a glad heart, and went
thither with the jailer. When I entered the room where the commissary
sat, I humbly saluted him. He returned my salutation, and said:
“Jacques, is your name Jacques d’Auchy?”

_Jacques._ “Yes, my lord.”

_Com._ “Jacques, I have come here commissioned by the King, and the
Procurator General, to examine you with regard to the articles of
faith.”

_Jacques._ “Well, my lord, be it done then in the name of the Lord.”

After we had had many words together concerning the faith, he began to
ask me regarding the place of my nativity, my residence, and my life
from my youth up to the present time; all of which I confessed to him.
Thereupon I was led back to prison by the jailer.

In the afternoon of the next day, namely, the fourth of January of
the same year, I was again brought before the same commissary. As I
stood before him, he commenced to revile, vituperate and blaspheme the
pastors and the flock of Christ, saying: “Is it not a pity that we
suffer ourselves to be so deceived?”

_Jacques._ “Yes, my lord.”

_Com._ “I speak of you and others, who forsake our mother the holy
church, and suffer yourselves to be deceived by a set of mischievous
idlers and vagabonds.”

_Jac._ “I have not suffered myself to be deceived by such.”

_Com._ “No! when you believe such accursed villains and beggars as
Menno, Leenaert, Henderick van Vreden, Frans de Kuyper, Jelis of
Aix-la-Chapelle, and other such rascals, and forsake us and the true
word of God, do you not then suffer yourselves to be deceived?”

_Jac._ “I have not forsaken the word of God; for my faith is founded
upon the word of God, and not upon men, nor upon the doctrines of men,
since the prophet Jeremiah exclaims: “Cursed be the man that trusteth
in man, and maketh flesh his arm.” Jer. 17:5.

A little after this the commissary cried out, saying: “O the
miscreants, such as Menno and Leenaert, how many have they deceived and
led to all the devils and into perdition.”

_Jac._ “My lord, I entreat you not to say such words; for it would be
difficult and hard for you to prove that they are such as you assert
them to be. And, again: They have not deceived, but have clearly
taught the word of God. And I do not believe that those who have
believed in the word of God, will go into perdition; but the Lord shall
judge all things well.”

_Com._ “I will not dispute; for I myself receive instruction from those
that are taught in the holy church. But I well know the character of
you people, and of your doctrine: had you but the power, you should
gladly cut our throats, which, as has been seen, you people have done
at Munster, Amsterdam, and other places.”

_Jac._ “O my lord, don’t say such words against your own conscience;
for I am persuaded that you know much better, since you have been in
the council here for twenty years, as you say (this he had told me
before); hence it seems to me that you know us better; for if we had
such wicked hearts as to intend murdering people, we should not thus
deliver ourselves into your hands; for were we only to speak against
our conscience, and conceal the truth from you, you would have no power
over us, since you can find no one that can accuse us with truth of
having wronged or injured any one.”

_Com._ “Whence then originate so many sects and heresies? whence
springs so much uproar and mutiny?”

_Jac._ “As far as the sects and heresies that are in the world are
concerned; as those of Munster or Amsterdam, or elsewhere, we have
in no manner fellowship or part with their works, nor with their
doctrines, but we regard them as doctrines of devils. All these things
cannot prevent the truth from being truth, and the Christians from
being true Christians, any more than could in the days of the apostles
all the sects and heresies that were round about them, and had some
semblance of the word of God.”

       *       *       *       *       *

After these and many other words which we had together, he began to get
milder in his manner, and said to me: “You must not study so high, but
suffer yourself to be instructed by those who are more learned and wise
than you, and you must believe in the word of God.”

_Jac._ “O my lord, how should I not believe in the word of God? For
this same word I am imprisoned here, and stand now before you, to give
answer concerning it.”

_Com._ “You are not imprisoned for the word of God, but for your evil
deeds.”

_Jac._ “My lord, have you heard of any one complaining that I wronged
or injured him in any way?”

_Com._ “No; I have not heard that any complaint has been made against
you.”

_Jac._ “The Lord be praised, that it is not for my iniquity, but for
the testimony of the true faith.”

_Com._ “Not so; but for your crimes, since you have offended against
his Imperial Majesty, and transgressed the command of the King our
lord.”

_Jac._ “If I have transgressed the King’s command, it is a small
matter, since I have fulfilled the command of that King who is the true
God and eternal King.”

_Com._ “You have also transgressed the command of God, and of our
mother the holy church.”

_Jac._ “My lord, you cannot prove to me by the holy Scriptures, nor can
any one else, that herein I have transgressed God’s command.”

_Com._ “It shall be proven to you. Well then, let us begin to finish
the articles in which I have been charged to examine you.”

We had many more words, which it would take me too long to relate here,
besides that I do not remember them well. The commissary was somewhat
discouraged, and listened attentively to whatever I wished to say.

Thereupon he asked me when I came to Emden, and where I had taken up
residence, and whether I had been directed to these people, I answered:
“Yes.” _Com._ “Who directed you?” _Jac._ “A good friend.” _Com._ “In
whose house were you?” _Jac._ “I do not know the house in which I
was.” _Com._ “Who was it that brought you to Leenaert?” _Jac._ “They
were men and youths, women and maidens.” _Com._ “What were their
names?” _Jac._ “As to their surnames, I should have had much to do,
to know them all by their names and surnames, since I was not there
long enough to learn them all.” _Com._ “When you came into the house,
where was Leenaert? what did he preach about?” _Jac._ “He preached
the pure word of God.” _Com._ “Of what, and of which articles did he
preach?” _Jac._ “He taught amendment of life, and that we must put off
the old man, and put on the new; he forcibly showed by the Scriptures
that those who walk after the flesh, and after their lusts, have no
part in the kingdom of God.” _Com._ “Did he not speak of some other
things?” _Jac._ “My lord, I should have much to do, to retain all,
even as it would cost you, I think, much trouble and labor to retain
a sermon that was preached eighteen months or two years ago.” _Com._
“Did you there receive your second baptism?” _Jac._ “I have received
but one baptism, and that according to the ordinance of Christ.” _Com._
“Did you not also receive a baptism in your infancy?” _Jac._ “I do
not know what was done to me in my infancy, I have no remembrance of
it.” _Com._ “Did not your father or your mother tell you that you were
baptized, and did you not have sponsors?” _Jac._ “Yes, I think they
told me, and I have also called some persons godfather and godmother,
but this was not in accordance with the Scriptures.” _Com._ “Well, was
that not enough? have you besides this received something more from
Leenaert, namely, water or baptism according to your notion?” _Jac._
“I received from him baptism according to the word of God.” _Com._ “Do
you not consider the baptism good which you received in your infancy?”
_Jac._ “Had I considered it good, and a baptism, I should not have
received another; for it is written that there is one Lord, one faith,
and one baptism, and not _many_ baptisms.” Eph. 4:5. _Com._ “Did you
receive the baptism which Leenaert administered to you in the house
in which you were assembled?” _Jac._ “Yes.” _Com._ “Was it after or
before preaching?” _Jac._ “After preaching.” _Com._ “Did he not speak
of baptism?” _Jac._ “Yes and he showed by the holy Scriptures, what it
was, and what baptism signified; he humbly admonished the applicants
for baptism, to observe well and take good heed what they accepted,
and showed the cross and persecution which result to them that have
come so far; and many other demonstrations from the holy Scriptures.”
_Com._ “Were you not afraid of the decree of the Emperor?” _Jac._ “No;
_neither am I now_.” _Com._ “Jacques, it will go hard with you, unless
you submit to mercy for your misdeed.” _Jac._ “My lord, I expect mercy
from the Lord; but I am not aware that I have offended against the
Emperor or the King, for which I should look for mercy. And if the
decree is contrary to the word of God, it does not appear to me that
in fulfilling the command of God, I offend against any one whoever he
be!” _Com._ “Jacques, Jacques, think what the decree says.” _Jac._ “My
lord, I well know that it has more authority in this world than the
word of God, to put to death those who believe on his name and depart
from unrighteousness, as is written that it should be so. (Is. 59:15;
Matt. 10:17). But what will it signify when you shall have done with me
according to the decree, and shall have put me to death? You will have
nothing but a vile and mortal body, which is subject to corruption; but
as regards the soul, you cannot touch it, and when you appear before
God’s judgment, you shall know what you have done.” Matt. 10:28. _Com._
“Jacques, I do not seek your death, God knows; I should be sorry to
see you suffer in the least.” _Jac._ “My lord, this will be seen in
the end, how comes it then that you thus shed the innocent blood here,
when you do not understand the faith as you have told me? Why do you
not ordain then that those who cannot recognize your faith to be true
and good, be banished from the country, with retention of their life
and property, as is done throughout Germany, and also in Oostland,[276]
which countries do not judge the word of God, to shed blood?”

  [276] _East country_, probably Austria or the Orient is meant
  here.--TRANS.

       *       *       *       *       *

After many other words he asked: “What do you think and believe of the
sacrament of the altar?” _Jac._ “Do you mean the breaking of bread?”
_Com._ “Yes.” _Jac._ “I confess and believe as Christ ordained it, as
the apostles practiced it, and as Paul writes concerning it to the
Corinthians,” _Com._ “How do you understand it?” _Jac._ “Just as it is
written; I do not want to comment on the word of God.” This satisfied
him, and he so wrote it down on his paper. _Com._ “What do you think of
the mass, confession, and absolution of the priest?” _Jac._ “As regards
the mass, I know it not, nor do the Scriptures; I have never read this
name in the word of God.” _Com._ “What shall I write then in regard to
this?” _Jac._ “I do not know; whatever you please, my lord.” _Com._
“Will you not confess simply that you believe in the ordinances of the
true and holy church, according to the teaching of the Scriptures and
as a good Christian is bound to believe?” _Jac._ “Yes, my lord, with
all my heart.” He wrote this down. _Com._ “Who were your instructors
in this doctrine, and with whom did you converse in the beginning, and
in what place?” _Jac._ “I had my conversation at Antwerp, speaking of
the Scriptures with many, but my principal instruction and foundations
I derived from reading the holy word of the Lord.” He also wrote this
down.

_Com._ “Now, see here is an important article, namely, whether you have
not been a minister, or a deacon over the poor, or an exhorter, or have
held some other office in the assemblies of the brethren?” Thus it was
written on his paper as well as I could perceive or see. I did not
know at first what he meant by calling this so important an article:
I answered thereupon: “No; I do not feel myself qualified for it, but
am a humble member in the congregation.” _Com._ “Were you never in a
meeting, before you received baptism?” _Jac._ “Yes, two or three times
at least.” _Com._ “In what place was it, and in what houses?” _Jac._
“As regards the houses, I do not know to whom they belong.” _Com._
“What kind of houses were they, large or small?” _Jac._ “We assemble
wherever we best can, as opportunity offers itself, and I remember to
have been in very poor little houses, that resembled stables more than
houses.” He thus wrote this down on his paper. _Com._ “Did you also
attend the meeting with the brethren, after you received baptism?”
_Jac._ “My lord, this answers for itself; you may well suppose that
if I was there before, I was there still more afterwards.” _Com._ “Is
your wife of the same doctrine as you are, and is she also rebaptized?”
_Jac._ “I have enough to do to answer for myself without answering
for my wife; and if she were here, she could answer for herself; but
nevertheless, I regard her as a woman that fears the Lord.” This
satisfied him.

On Saturday morning, the 8th of January of said year 1558, I was
brought into the same room, before the inquisitor, who had lately been
appointed here by the King of Spain, with full power from him to bind
or to loose, to release or to put to death. When I came before him, I
humbly saluted him; he returned my salutation and said to me: “Jacques,
I am very glad of one thing, namely, at what the Procurator General has
told me, that you are ready to confess your guilt, if it can be proven
to you by the Scriptures that you have transgressed the commandment
of God; and are in error; are you still of the same intention, and
will you accept the Scriptures?” _Jac._ “Yes; and I am ready to listen
to all good instruction according to the word of God.” He had the
confession which I had made before the commissary, and asked me: “Will
you still confess that you received baptism from Leenaert?” _Jac._ “My
word is not yea and nay, but yea, yea, and as I confessed, so I still
confess openly?” _Inquisitor._ “Was not the baptism which you received
in your infancy enough for you, without receiving another?” _Jac._ “I
do not regard the baptism which I received in my infancy as baptism
according to the word and ordinance of God.” _Inq._ “I shall prove it
to you; but do you not believe that infants are born in original sin?”
_Jac._ “David indeed says that he was conceived in sin, even as all
infants are; but sin is not imputed unto them, since Christ has died
to take away sin, as Paul testifies everywhere in his epistles. And as
by one man sin entered into the world, and death by sin, so grace has
abounded through Jesus Christ.” Rom. 5:12,15. _Inq._ “How are infants
purified, if it is not done through baptism?” _Jac._ “They are purified
through the blood of Christ, since he is the Lamb which taketh away the
sin of the world.” _Inq._ “How are they purified from original sin?”
_Jac._ “My lord, I have told you, namely, through the blood of the Son
of God, who died for us when we were yet enemies, and unbelieving.”
_Inq._ “Do you not believe that infants bear their sin from Adam, till
they are purified through baptism.”

_Jac._ “This must be proven to me by the Scriptures; I believe the
word of the prophet, who says: ‘The son shall not bear the iniquity of
the father, neither shall the father bear the iniquity of the son; but
the soul that sinneth it shall die.’” Ezekiel 18:20. _Inq._ “It is not
to be understood thus; but the child is impure until it has received
baptism.” _Jac._ “Are the infants purified through the external sign
of the water?” _Inq._ “No; but they must be purified with water, and
then with the Holy Ghost.” _Jac._ “Which washing precedes; the external
or the internal?” _Inq._ “The external; and after these words: In the
name of the Father, and of the Son, and of the Holy Ghost have been
spoken, they ape purified internally.” _Jac._ “My lord, you say this
without warrant of Scripture; for Christ says that those are hypocrites
who first make clean the outside; but that first, that which is
within shall be cleansed, and the outside will be clean also. Matthew
23:25,26. _Inq._ “You err, and do not understand the Scriptures,
and have suffered yourself to be deceived by a set of vagabonds.”
_Jac._ “My lord, I rely not upon men; but it has not been given me to
understand it differently, and men can not give me the faith; for it is
written in the prophets: ‘They shall all be taught of God.’ Is. 54:13.
And Jesus Christ says that no man can come to him, except it be given
him of the Father. John 6:44. But now, my Lord, prove to me exclusively
by the Scriptures, that the baptism of little infants is a planting
and ordinance of God, and that it was practiced by the apostles, and I
shall believe it.”

_Inq._ “The ordinance was made by Jesus Christ, when he said: ‘Except
a man be born of water and of the Spirit, he cannot enter into the
kingdom of God.’” John 3:5. _Jac._ “Christ is not speaking to infants,
but to a doctor in the law; nor does he speak of little infants that
have just been born; for he says afterwards in the same chapter: ‘That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit. Marvel not that I said unto thee, Ye must be born
again. The wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it goeth: so
is every one that is born of the Spirit.’” Verses 6–8.

After I had read this in his German testament, printed at Zurich, I
said: “My lord, if the external baptism of infants is the new birth, we
know whence it comes, for we can see it with our eyes.” _Inq._ “How do
you understand it then?” _Jac._ “I understand it to be the new birth
of him that was in the old Adam, in the body of sin; that we must put
him off, and mortify and crucify the body of sin, together with all
its lusts and affections, in order to be born again unto newness of
life, after the new man Christ Jesus, as Paul testifies at length.”
_Inq._ “This is to be understood with reference to adult persons; but
the little infants that are impure, must be cleansed with water, that
they may obtain salvation.” _Jac._ “What do you believe concerning
infants that do not receive baptism here, according to the faith which
you hold, namely, from the Pope?” _Inq._ “They all go to the devils.”
_Jac._ “O my lord, it is written: ‘If you Judge, judge righteously.’
And Christ says: ‘With what judgment ye judge, ye shall be judged.’
Matt. 7:2. You condemn innocent infants, notwithstanding Christ says
that theirs is the kingdom of heaven.” Matthew 18:3. _Inq._ “Those
children were baptized or at least had received circumcision, which
served them instead of baptism.” _Jac._ “The Scripture does not state
that they were circumcised, and you cannot show whether they were
Jewish or gentile children.” _Inq._ “The inhabitants of Jerusalem and
thereabouts in Judea, were all Jews.” _Jac._ “Luke makes a different
statement, saying (Acts 2:5) that at Jerusalem, in Judea, every kind
of tongue under heaven was represented.” _Inq._ “Is it not a sad thing
of you people, that you thus err in the Scriptures? Does not Paul
say that he [Christ] cleansed his church with the washing of water?”
_Jac._ “Paul says: ‘With the washing of water by the Word.’ Eph. 5:26.
Now, then, can you cleanse infants by the Word? or only by the washing
of water? for they cannot believe the Word.” _Inq._ “Then they are
damned, since they do not believe.” _Jac._ “Don’t speak thus; for
they are innocent and poor in spirit, and to such belongs the kingdom
of heaven.” Matt. 5:3. He said as before: “First of all they must be
purified by water baptism, in order to attain salvation.” _Jac._ “The
apostle Peter clearly declares that as the ark which Noah had made
preserved from death and the wrath of God those who had forsaken the
company of the wicked and of the world, and had entered into it, so
baptism is to us for salvation; but the apostle does not at all esteem
the baptism which takes away the filth of the flesh, unless there be a
good testimony of a good conscience before God; and I do not believe
that infants have the testimony of a good conscience, since they know
neither good nor evil.” 1 Peter 3:21.

He made no reply to this, but looked at me sharply, and, after a
few moments said: “Is it Calvin who writes: ‘Attestation (that is,
testimony) of a good conscience?’ These are the false prophets that
deceive you, people; but the genuine text does not read so.” _Jac._ “I
am not imprisoned for the doctrine of Calvin.” I begged him again and
again to let me read in his book, how the apostle wrote it, namely,
in his own testament which he had before him, or in his Latin Bible,
which was of very small size, and translated and printed by Rombertus
Stephanus, at Paris. But however I prayed him, he would not let me
read; hence I said to him: “My lord, you ought not prevent me from
proving the word, since you contradict it.” After additional words he
said to me: “Since you will not believe in the holy teachers, such as
St. Ambrose and St. Augustine (and a host of other saints whom he named
to me), and in the ordinances instituted by the holy church, what then
will you believe?” _Jac._ “I believe only in the ordinance of Christ;
or prove to me that the apostles baptized little infants, and I shall
believe it.”

He attempted to do this by the households that were baptized, in which,
he said, infants might well have been included. I replied that the
Scriptures said nothing about there having been any infants there,
but that they clearly prove that those households heard and believed
the word, as is written of the jailer, and also of Cornelius, the
centurion, and all that were of his house, who received the Holy Ghost
as well as the apostles; namely, those who heard the word. Acts 16:34;
10:45. Hence, my lord, you cannot prove to me, that there were infants
there.” _Inq._ “I will not insist upon it that there were infants
there, or that there were none there, since it admits of doubt; but
you must believe what the fathers and the holy doctors have ordained
concerning it in the church, and practiced until the present time.”
_Jac._ “Did those teachers institute this ordinance with a good
intention; or did they institute it because it was an ordinance of God,
contained in the Scriptures?” _Inq._ “They did it according to the word
of God, with a good intention.” _Jac._ “My lord, you well know how
strictly the people of Israel were forbidden to do anything according
to their own opinion, but that they were only to do what the Lord
commanded them. Deuteronomy 4:2. For Saul was rejected of God, because
he had not acted truly according to the word of the Lord which had been
commanded him, but had followed his own opinion.” 1 Sam. 15:23.

After many other words, which we had together, he went away from me,
saying: “Jacques, I beg you, that you will well consider this matter;
for you are in error and deceived.” _Jac._ “I am neither in error or
deceived, and I have already considered the matter: since you cannot
prove to me by the Scriptures that the baptism of infants is an
ordinance of God, hence I do not believe it.” _Inq._ “Why do you want
me to prove it, since you do not believe in the holy teachers of the
Catholic church, nor their ordinance.” _Jac._ “My lord, it is written:
‘Every plant which my heavenly Father hath not planted shall be rooted
up.’” Matt. 5:13. After many other words he went away, saying to me:
“Farewell, Jacques; consider the matter well and pray diligently to
God.” I also bade him adieu, and said that I did indeed hope always to
call upon the name of the Lord for help. Ps. 116:4.

There were many other words that we had together, which I have not
written, because I do not remember them well, and I was seized with
an attack of fever. I have forgotten to write his allegations with
which he sought to prove that circumcision was a figure of baptism,
and hence, it [the latter] had to be used in like manner; whereupon
I proved to him by the Scriptures, that circumcision was a figure of
the covenant, and signified nothing but that they were included in the
covenant, and children to whom belonged the promise. Genesis 17:11.
But Paul shows us that he is not a Jew or child of Abraham, who is one
outwardly, or according to the flesh of his seed; but he that is one in
the heart, as Christ says, that they are Abraham’s children, who do the
works of Abraham, though they be Gentiles according to the seed of the
flesh. Rom. 2:28,29; John 8:39. And I showed him that baptism signifies
the true regeneration, even as Christ showed Nicodemus, and the putting
off of the old man, in newness of life, and that hence we had to be
regenerated, and not born anew, as they would assert; and that where
there was no regeneration, there was no need of a sign, since this were
only mocking God. John 3:5; Rom. 6:4. He said to me: “Shall the infants
have no part then in this sacrament?” I told him that the sacraments
had been left to be used in the holy church, for those who have ears
to hear, and hearts to comprehend, and to understand the sacraments;
and not for infants. We conversed much more yet on this article, and
I showed to him the abuse which they have in their baptism, contrary
to the Scriptures, and concerning the baptism of prudent midwives, how
that they regard it as good, and yet rebaptize the recipients of it; I
therefore told him that they were Anabaptists.

On Monday, the 10th of January of the same year, I was again brought
before the same inquisitor, who, after a few words, asked me: “Have
you made up your mind with regard to baptism?” _Jac._ “I have nothing
else to say, than what I have told you already: since you cannot prove
to me with the Scriptures, that the baptizing of little infants is an
ordinance of Christ, I do not believe in it, but hold to the baptism
which Jesus Christ ordained, and which he commanded his apostles.”
_Inq._ “This the false prophets have taught you, of whom the Scripture
says that they shall come, and who have gone out from us.” _Jac._ “Such
false prophets shall be known by their fruits, says the Lord. And as
regards your remark that they went out from you. Paul, when at Miletus,
showed to the elders of Ephesus (Acts 20:30), that among them, and
out from the flock, there should arise wicked men, teaching perverse
things--is it not so, my lord?” _Inq._ “Yes.” _Jac._ “Is not, then, my
lord, the baptism which you people practice, a perverse and utterly
contrary thing, since Christ commanded to baptize those who believed
and were instructed and taught. And the apostles baptized only those
who received the word; but you people baptize only those that do not
believe, and cannot be instructed or taught, nor receive the word,
since they are infants: which appears to me utterly contrary, and like
putting the cart before the horse.” _Inq._ “This is because you are in
heresy, my child, and do not believe the holy teachers; see how it will
go with you. Well then, let us speak of another article.” And having
seen and read the confession which I had read before the commissary,
as I said before, he asked me: “What do you believe of the eucharist?”
_Jac._ “What is that?” _Inq._ “Of the sacrament of the altar.” _Jac._
“Do you mean the Lord’s Supper, or breaking of bread?” _Inq._ “Yes, it
is the same thing, eucharist, sacrament or supper.” _Jac._ “My lord,
it is not the same name; for, see, how the apostles named it: Luke says
that they brake bread from house to house, and not the body of Christ.”
Acts 2:46. _Inq._ “That which Luke speaks of there, is the word of God,
which they distributed to every one.” _Jac._ “My lord, so say also
David Joris and other heretics, who abolish the breaking of bread. But
observe, when Paul was at Troas and they had gathered together in the
night, so that a young man fell down from the high loft, Luke says that
Paul continued his speech until midnight, so that the young man fell
through a window; and when they had come up again, Paul having raised
him up, they brake bread and eat it--they did not eat the word; after
which Paul talked till break of day, and then departed.” Acts 20:7.

When he heard this he looked at me sharply, and did not know what to
say. “Do you not believe,” said he “that when the priest has pronounced
the words, our Lord is in the bread, in flesh and blood, just as the
Jews had it in their hands, and crucified it?” This question he asked
me very many times, and as I did not seek to dispute with him, I said:
“My lord, if you can prove it to me by the Scriptures, I will believe
it.” He urged me, saying: “Say yes or no, what do you believe of it?”
_Jac._ “That which the Scriptures testify with regard to it.” _Inq._
“I ask you whether you do not believe that he is in the sacrament, in
the flesh and blood, just as he was on the cross?” Perceiving that he
became heated, I delayed a little with my answer. _Inq._ “Well, what
do you say?” _Jac._ “Nothing, my lord.” _Inq._ “That I hear, but why
do you wait so long with answering, yes or no?” _Jac._ “My lord, it
is written: ‘Be swift to hear and slow to speak.’” James 1:19. _Inq._
“Well then, Jacques, say but yes or no; if you believe that he is in
the bread, in flesh and blood, say yes.” _Jac._ “My lord, if I were to
say yes to you, how could I prove it to you by the Scriptures, that he
is there in flesh and blood, after the priest has pronounced the words?
for I have never read it in the Scriptures, and since I could not prove
it to you, therefore I will not say that it is so.” _Inq._ “Then you
do not believe it, do I hear, No?” _Jac._ “I believe nothing further
concerning it than what the Scriptures testify, and how should he be in
the bread, my lord? since it is written, that he ascended into heaven,
and sits on the right hand of his Father, until he shall have made his
enemies his footstool.” Mark 16:19; _Inq._ “Do you not believe that
he is able to sit on the right hand of his Father, and also to be in
the bread?” _Jac._ “I believe that he is the Almighty; but he cannot
do contrary to his word: for he must be true, and he is the only truth
himself.” John 14:6. _Inq._ “Will you not believe this Scripture: Take,
eat; this is my body, which is given for you? do you not believe then
that it is his body?” _Jac._ “Which do you believe to be his body,
that which was delivered and suffered for us, and sat at the table,
and spoke, or that which he held in his hand, namely, the bread? was
this delivered for us, and did the bread die on the cross for our sins?
and did not the bread represent his body?” _Inq._ “Both.” _Jac._ “I
have never read that there are two Christs, but only one only Son of
God.” This I had often told him before. _Inq._ “These two are but one;
and the wine, too, is his blood, after the priest has pronounced the
words.” _Jac._ “Does the wine become his blood, after the word has been
spoken, and does it always remain blood, and not wine?” _Inq._ “After
the word has been spoken, the bread is his true flesh, and the wine
is the true blood of Christ, and they remain flesh and blood.” _Jac._
“What then did Christ mean to indicate to his disciples, when he said:
‘This is my blood of the new testament, which is shed for many for the
remission of sins. But I say unto you, I will not drink henceforth of
this fruit of the vine.’ Matt. 26:29, etc. My lord, Christ calls it his
blood of the New Testament, and yet he indicates to his apostles, that
it is still a fruit of the vine, seeing he still calls it so, after he
has said that it is his blood.” _Inq._ “Where do we find this written?”

I then took his German testament, which he had before him, and read
the passage to him. After I had showed and read it to him, he said to
me: “You must not govern yourself according to your own understanding,
but according to the exposition of the holy teachers, such as St.
Augustine, Ambrose, and others of the ancient church.” _Jac._ “I am
well satisfied with St. Paul’s exposition, without seeking for many
other expositions.” _Inq._ “Where has Paul expounded the sacrament
of the altar?” _Jac._ “Paul has expounded and indicated to the
Corinthians, what the Lord’s supper and the breaking of the bread is.”
_Inq._ “Show it to me?” I still had his testament, and read to him the
tenth chapter of the first epistle to the Corinthians, where Paul says:
“I speak as to wise men; judge ye what I say. The cup of blessing which
we bless, is it not the communion of the blood of Christ? The bread
which we break, is it not the communion of the body of Christ?” Verses
15,16.

I had scarcely read this when he hastily replied: “This is against you,
for the apostle there clearly proves that there is flesh and blood in
the bread and wine, and that we are partakers of the body of Christ.”
_Jac._ “My lord, if you please, let me read a little further, and you
shall see that Paul is not speaking of the body of Christ in flesh and
blood, as it hung on the cross; but of his church, which is his body;
for when he says that we have communion, and are partakers of the body
of Christ, he says: ‘For we being many, are one bread, and one body:
for we are all partakers of that one bread.’” Verse 17. _Inq._ “The
apostle speaks here of another body, namely, of his church.” _Jac._ “I
do not find that Paul makes any distinction between two bodies, but
that he speaks of but one body of Christ.” _Inq._ “What then do you
understand by eating his body and drinking his blood?” _Jac._ “Just
what Paul indicates, that it is the communion or partaking of the body
of Christ.” _Inq._ “My child, how deceived you are! do you understand
then, that you can by communion be a partaker of the body and blood of
Christ, without eating and drinking thereof?” _Jac._ “My lord, I am not
deceived, but my foundation is the word of God.” _Inq._ “Well then,
what do you understand by this communion?” _Jac._ “The apostle tells
us this, when he says, in the same chapter: Behold Israel after the
flesh: are not they which eat of the sacrifices partakers of the altar?
Verse 18. Behold, my lord, here is the simile by which Paul indicates
it to the Corinthians; do you not also understand it so, my lord?”
_Inq._ “Yes.” _Jac._ “My lord, I do not think that you mean that those
who were partakers of the altar, therefore ate the altar, but only the
sacrifices which lay on the altar.” _Inq._ “Do you think that the same
obtains with the sacrament?” _Jac._ “My lord, it seems to me, that when
we eat the bread, we thereby signify that we have part in the body of
Christ; and yet we eat only the bread, and not Christ, just as Israel
did not eat the altar, but only the sacrifices, and yet, by eating the
sacrifices, indicated that they were partakers of the altar.”

Looking sharply at me, he said: “What an error! and do you not believe
that in eating the consecrated bread we eat the body of Christ?” _Jac._
“Paul does not teach this, neither do I understand it so.” _Inq._ “Is
it not a sad thing of you people, Jacques, that you do not believe the
word of God, which says: This is my body; this is my blood; do this in
remembrance of me?” _Jac._ “I believe the word of God; Christ clearly
indicated that he should not be there bodily, since he said that it
should be done in remembrance of him. Paul also says: ‘As often as
ye eat this bread, and drink this cup, ye do shew the Lord’s death
till he come.’ 1 Cor. 11:26. Hence he is not there bodily, seeing he
has not come yet.” _Inq._ “He is certainly there bodily, according
to to the word of Christ, and all the holy teachers expound it so.”
_Jac._ “I think more of Paul singly, than of all the other teachers,
and I hold only to Paul’s exposition.” _Inq._ “You must also believe
the holy teachers of the Catholic church.” _Jac._ “I believe the holy
Scriptures, and only the word of God.” _Inq._ “If you believe the word
of God, you must believe that he that (when the bread is consecrated,
and the words have been pronounced), receives it bodily, receives the
body and blood of Christ, since Christ says so, and he does not lie,
but speaks the truth.” _Jac._ “I know full well that Christ speaks the
truth, but we must understand how he speaks when he says: ‘I am the
bread which came down from heaven, and the bread that I will give is my
flesh’ (John 6:51); do you believe this?” _Inq._ “No, do you believe
it?” _Jac._ “I shall not tell you, neither do we now dispute about
it; but because you say that we must believe as Christ says; behold,
when he says: ‘I am the vine and my Father is the husbandman.’ John
15:1. Paul also says that the Rock of which the children of Israel
drank was Christ.” 1 Cor. 10:4. _Inq._ “No, no, all these words are
not to be believed thus; they are only types of Christ.” _Jac._ “So is
this expression.” _Inq._ “But this is a sacrament, which is left us
as a memorial of the body of Christ.” _Jac._ “My lord, behold Israel
after the flesh; the lamb which they ate was called the passover and a
perpetual memorial, that through the mighty hand of God they had gone
out of Egypt, out of the house of bondage; and so is also the bread
which we break, a memorial of Christ, who has redeemed us from sin
and eternal death, delivering us from the bondage of the devil and the
enemy.” _Inq._ “Yes, according to the opinion of your pastors, Calvin
and Zuinglius, and like heretics, who have introduced new doctrines;
but we have been in this faith over fourteen hundred years; why do you
not believe us?” _Jac._ “My lord, should I believe because of the long
time? there were many heretics, such as the Sadducees, Nicolaitans,
Gentiles, and many others, who erred much longer yet. Turn to the
Scriptures alone, according to the example of the good King Josiah.” 2
Kings 22:11. _Inq._ “Do you think so my son? No, no.” _Jac._ “My lord,
so did the children say to Jeremiah, when they were out of the way.
Jer. 18:18. You also well know how they abused the grace of God, making
a golden calf, praising it and saying: ‘This is the god which brought
us up and delivered us out of Egypt.’ Ex. 32:4. Thus your people now
say of the bread. It is Christ who died for us.”

He became angry, and asked me: “Are we idolaters, because we worship
Christ?” _Jac._ “No, if he is in the bread; but if he is not in it,
what else are you?” _Inq._ “Well then, what do you believe concerning
it? say but a word, yes or no.” _Jac._ “My lord, you have heard that I
believe that he sits on the right hand of his Father in heaven.” _Inq._
“But in the bread?” _Jac._ “My lord, I have told you that I believe in
regard to this according to the testimony of Paul.” _Inq._ “Then you do
not believe, I perceive, that the holy flesh of Christ is eaten as a
sacrament?” _Jac._ “Do all who receive the bread, also receive the body
of Christ?” _Inq._ “Yes, completely, whoever they may be.” _Jac._ “Does
a robber, murderer, rogue, or other person who is full of treachery,
deceit and wickedness, and who feels no sorrow or grief for his evil
deeds, but does still intend to lead such a wicked life, does such an
one receive the body and blood of Christ?” _Inq._ “Though he were the
worst man in the world, yea, even a Turk or heathen, if he came to the
sacrament, he would receive the body and blood of Christ, as well as
any other person, yea, what is more yet, if he were a beast.” _Jac._
“How, my lord, could it be possible, that the unbelieving, ungodly and
unrighteous, to whom eternal damnation is promised, should receive the
body and blood of Christ? It would necessarily follow, contrary to all
Scripture, God willing or not, that they would have eternal life, and
the beasts as well as we, because the Lord has promised that whosoever
eats his flesh, and drinks his blood, has eternal life; and thus the
ungodly would have part in the body of Christ and of Belial, in light
and in darkness, which is impossible, as Paul says.” John 6:54; 2 Cor.
6:15. _Inq._ “How? do you not understand what Paul says, that he that
eats this body, receives his judgment?” _Jac._ “Hold on, my lord; do
not break the Scriptures, for Paul says: _this bread_; and not: _this
body_.” 1 Cor. 11:27. _Inq._ “Well then, whosoever eats of this body,
or this bread, and drinks this cup, unworthily, receives damnation to
himself.” _Jac._ “My lord, he that receives his judgment is far from
receiving the body of Christ; but it is the sentence of his death
that he receives.” _Inq._ “Well then, you certainly acknowledge these
words of Jesus Christ: ‘Whoso eateth my flesh, and drinketh my blood,
hath eternal life’ (Jn. 6:54); hence you must certainly believe that
we can eat and drink him, as he says.” _Jac._ “I believe the words of
Jesus Christ, but not in the manner the Jews did, who were offended
at him, and said: ‘How can this man give us his blood to drink, and
his flesh to eat?’ yea, even his disciples.” _Inq._ “This was because
they did not understand it well.” _Jac._ “This I readily believe; for
if they had understood it well, they would not have said it, and his
disciples would not have forsaken him because of these words, as they
did.” _Inq._ “Understand well, my son, this was because they understood
that his flesh had to be eaten roasted or boiled, like other meat; but
he spoke of the sacramental eating; otherwise the eating would not
have availed anything. But do you not believe that we eat his flesh
sacramentally, which is a sacrament, which he left us under the form of
bread and wine, into which he has transformed himself?” _Jac._ “Then
he left behind him things that are good for nothing.” _Inq._ “How so?”
_Jac._ “For this reason, my lord, when his disciples understood it so
grossly, as you and others do, he said to them that the flesh profited
nothing, but the Spirit that quickeneth; and my words, said he, are
spirit and life (Jn. 6:63); hence, what profit is it, if we eat his
flesh?” _Inq._ “This was because they did not understand it well, as I
have already told you.” _Jac._ “My lord, I indeed believe that if they
had understood it well, it would not have been necessary for him to
indicate to them that he had allusion to his word.” _Inq._ “How do you
know that he was speaking of his word?” _Jac._ “My lord, I know that it
was of his word, even as it is written that man shall not live by bread
alone, but by the word that proceedeth out of the mouth of God, which
alone quickens us in God unto eternal life.” Matt. 4:4. _Inq._ “Behold,
how your deceivers have instructed you in their new doctrines.” _Jac._
“My foundation does not rest upon men, but upon the word of God.”
_Inq._ “Why then will you not believe, like your mother the holy
church, that after the words are pronounced, the bread and the wine are
changed?” _Jac._ “My lord, I have already told you that it is because
there is nothing of this kind written in the Scriptures, for neither
the bread nor the wine which Christ gave were changed.” _Inq._ “O,
certainly it was.” _Jac._ “My lord, I have proven to you, that he still
calls it a fruit of the vine, after the words were spoken.” _Inq._ “Do
you not believe then, Jacques, that Jesus Christ is Almighty? and that
he had power to give his disciples his blood to drink?” _Jac._ “I know,
my lord, that he is Almighty, and that he was able to do it; and even
if he had done it, my lord, has he promised you, that you people should
also perform such a work?” _Inq._ “But is Jesus Christ not able to
leave us this in his sacrament, for a testament?” _Jac._ “Yes, my lord,
had he said so; for he had power over the winds, and the devils, to
change water into wine, and to make himself invisible. Matt. 8:26; John
2:9; Luke 4:30. In short, I believe that he is Almighty in all things;
but a sinful man does not have this power.” _Inq._ “Not! if he utters
the same words of Christ?” _Jac._ “The power does not lie in the words:
this would be the same as sorcery. And if any one were to say to a sick
man: ‘Be thou whole,’ in the same manner in which Christ said it, it
would not heal him.” _Inq._ “Then you do not believe that Christ Jesus
is in the bread?” _Jac._ “My lord, I think you have heard my resolution
as to what I believe with regard to it. Christ said that we should do
it in remembrance of him: now, if he were present, how could it be
done in remembrance of him?” _Inq._ “O how these villains, Zuinglius
and Calvin, have deceived you; those profaners of the sacrament, who
pervert all Scripture into the contrary.” _Jac._ “My faith is not
founded upon the doctrine of either Calvin or Zuinglius.” _Inq._ “Upon
what then?” _Jac._ “Upon the word of God, and the foundation of the
apostles.” _Inq._ “How? you do not believe the word of God.” _Jac._ “My
lord, how should I not believe the word of God? For this same word I
am a prisoner, and stand here in chains before you, to bear witness to
it.” _Inq._ “My son, it is for the word of Satan, and not for the word
of God.” _Jac._ “My lord, take care what you say, lest you blaspheme;
for I have not quoted the word of Satan for my doctrine and faith,
but the pure word of God; but you quote to me the word and exposition
of men.” _Inq._ “It is the word of the holy teachers of the church,
whom you reject; behold here the cause of your error.” _Jac._ “I do
not reject them, but I leave them undisturbed; for I find material
enough in the word of God, to lay a good foundation, and water of life
enough to drink in the pure fountain, without running to the brooks or
pools, which are mostly filthy and turpid.” _Inq._ “Well, this does not
bring us any further; it is late already; since you will not believe
as our mother the holy church instructs you, take heed and consider
the matter well; for you are in such error, that if you die in this
state, you will be damned to all the devils, in the depths of hell.”
_Jac._ “My lord, it is written that judgment belongs to God alone;
how then do you so presumptuously usurp God’s place? God will judge
me.” _Inq._ “Jacques, this is all clear; for you do not believe, and
he that believeth not is damned, says Christ.” Mark 16:16. _Jac._ “It
is written: Judge not according to appearance, but judge righteous
judgment. John 7:24. If I did not believe it, I would not quote the
word of God in my defense.” _Inq._ “All heretics do this. Well then,
pray earnestly to God, that you may return to the holy church.” _Jac._
“I trust through the grace of God, that I have become a member of the
true and holy church, which has been cleansed and purchased with the
blood of Jesus Christ.”

       *       *       *       *       *

Thereupon he arose, and said to me: “Adieu, Jacques, see that you come
to a good conclusion; for your time is short; consider the matter
well.” I also bade him adieu, and told him that I was ready always to
follow that which was best, in what should be proven to me by the holy
Scriptures, and nothing else.

We had many other words yet concerning this matter, for about two
hours; but I have forgotten them. He listens attentively, and does not
easily become heated; we spoke sometimes in Flemish, and sometimes in
French; for the most part, however, I spoke in Flemish, because of the
listeners whom I heard before the door.

Behold here the two articles in regard to which one is most tormented
by them. Every time that he returned to me, he brought some subtle
scripture with which to catch me; but, the Lord be praised, I was
always victorious. I have been before them full eighteen or twenty
times, and were I to write all the discourses which I had with them
in regard to these two articles, I should require a ream of paper, so
great was the number of unscriptural comparisons and similes which
they adduced to me; but I always referred them to the Scriptures. If
there be anything in my hymns, which does not accord with this writing,
it need surprise no one; for though I were to write never so much, I
should not be able to write all that was spoken between us. Thus they
tormented me.

On Friday afternoon, the 14th of January 1558, I was again brought
before the inquisitor. I appeared before him, and he saluted me
cheerfully, for, as much as I could perceive, wine had made him very
merry; he brought no books with him. After we had exchanged a few words
with each other, he said to me: “Jacques, the reason why I have come
here, is simply to learn your decision: for I will no more dispute
with you about the articles of faith, such as the mass, confession,
indulgences, purgatory, and invocation of the saints, or other
ordinances of our mother the holy church.” _Jac._ “My lord, I am well
satisfied; I also do not seek to dispute, but simply to believe what we
are bound to believe, as far as the articles of faith are concerned.”
_Inq._ “Yes, we have not much to do with disputing; for Paul says: A
man that is a heretic, after the first and second admonition, avoid.”
Tit. 3:10. _Jac._ “My lord, how can you reprove me for heresy, seeing
you have not yet convicted me of being a heretic.” _Inq._ “Not? are you
not a heretic, since you contradict the Christian faith?” _Jac._ “I do
not contradict the faith, for all my purpose tends to it; but you take
one view of the Scriptures, and I another, and no one can judge which
is right, and which is wrong, except spiritual men through the Spirit
of God.” 1 Cor. 2:15.

He laughingly asked me: “Have you the Spirit of God?” _Jac._ “My
lord, you must not ask me this in jest; for I do not boast of it;
nevertheless, I trust through the grace of God, that I am not actuated
by the spirit of Satan.” _Inq._ “Nevertheless, you are deceived and
in error, and Paul says that such shall be avoided after the first or
second admonition.” _Jac._ “Since then you regard us as heretics, O
that God would give, that you would at least use Paul’s advice, that
is shun us, and withdraw from us, and not persecute us unto death, and
shed our blood in every corner.” _Inq._ “Jacques, I do not seek your
death, God knows.” _Jac._ “My lord, my God truly knows it well, and it
will be seen in the end.” _Inq._ “Yes, we only do what we have been
charged with and commanded to do.” _Jac._ “By whom, my lord, by God
or by men?” _Inq._ “We are commanded by God to avoid false prophets.”
_Jac._ “It is indeed true, my lord, that Christ admonishes us to beware
of false prophets, but he gives us a sign whereby to know them, namely,
like a tree is known by its fruits. What fruits have you seen on us,
by which you could judge that we are false prophets?” _Inq._ “Enough
everyday.” _Jac._ “Wherein?” _Inq._ “In this that you have a false
doctrine, which teaches men amiss, and leads them into damnation.”
_Jac._ “My lord, that our doctrine is false, is merely your opinion;
nevertheless, you cannot know that we are false prophets, except by
the fruit of the works, by which it may be known whether we are false
prophets or not; for Christ says: Ye shall know them by their works
(Matt. 7:16); but he does not say, by their faith.” _Inq._ “You people
justify yourselves by your works.” _Jac._ “No; but it is impossible
to gather grapes of thorns, or figs of thistles, or that a corrupt
tree should bring forth good fruit, according to the testimony of the
Lord.” _Inq._ “Well, Jacques, as I told you, I have not come here
for the purpose of disputing, but simply to learn your decision.”
_Jac._ “I do not wish to dispute either; but I want to reply to you,
that you unjustly accuse us of heresy and deception.” _Inq._ “Well,
let us dismiss that; to what conclusion have you come in regard to
your confession? do you still hold to the views which you confessed
before the commissary?” _Jac._ “Yes.” _Inq._ “Will you not then suffer
yourself to be instructed?” _Jac._ “I seek nothing else, but always to
follow that which is best, most righteous and most virtuous, and I am
not so obstinate in my faith; if I would know a better way to eternal
life, than the one which I now have, I would accept it.” _Inq._ “Well
then, concerning baptism and the sacrament, of which we spoke together,
what do you think in regard to it?” _Jac._ “Only that, my lord, which
shall be proven to me by the Scriptures; that shall I believe, and
nothing else.” _Inq._ “Then you do not believe the holy teachers of
the Catholic church, do I hear no?” _Jac._ “I believe only the holy
Scriptures.” _Inq._ “This is the reason why you are in heresy; that
you think more of yourself than of the holy teachers.” _Jac._ “I glory
not, save in the cross of Christ; but I will not trust in any man; for
it is written: ‘Cursed be the man that trusteth in man.’” Jer. 17:5.
_Inq._ “I know that; but you do not believe the word of God either.”
_Jac._ “My lord, do not say this; for it is not so.” _Inq._ “Not? if
our Savior, taking the bread, says: This is my body; and, taking the
cup: This is my blood; why then do you not yet believe him? why do you
doubt it?” _Jac._ “My lord, I believe Christ’s words, and do not doubt
them.” _Inq._ “Yes, according to your own opinion, and with a different
meaning.” _Jac._ “My lord, I trust that I do not understand it
differently from what the apostles understand it, even as Paul expounds
it.” 1 Corinthians 10. _Inq._ “You say so.”

We had many more words yet about this article, also about baptism, and
a little afterwards about purgatory, and the decree, in all for about
an hour and a half; whereupon he left me, showing me a very nice and
friendly countenance, whether it came from the heart, I do not know.

On the 20th of January of said year, I was again brought before the
same inquisitor. He asked me: “To what conclusion have you come in
regard to what I laid before you concerning baptism and the sacrament,
and what are your views in the matter?” _Jac._ “I have nothing to tell
you than that you have already heard from me.” _Inq._ “Then, if I
hear right, you remain opinionated and obstinate?” _Jac._ “My lord, I
should be sorry to be obstinate against my own conscience; but as you
cannot prove to me by the Scriptures that which you believe, namely,
that the baptism of infants is an ordinance of God, and an apostolical
practice, and also, that the bread and the wine are changed into flesh
and blood, when the priest has pronounced the words over the bread,
this seems to me sorcery, and I cannot understand it so.” _Inq._ “You
may not doubt that the change takes place through the power of God,
for I have sufficiently proven it to you by the Scriptures of God; but
you will not believe.” _Jac._ “My lord, do not say so; for if you had
proven it to me by the Scriptures, I should gladly believe it; for all
my salvation lies in God’s holy word.” _Inq._ “I have quoted to you the
word of God; but you believe nothing but your fanaticism and opinion.”
_Jac._ “My lord, I beg you not to think this; if I knew better, or
understood it differently, I should not wish to resist the word of
God against my conscience, being in the state in which I am, namely,
imprisoned for my life, in daily expectation of death; or it might
well be said that I was the most miserable and unfortunate man that
ever lived upon earth, that I should voluntarily and premeditatedly
seek pain and suffering here until death, in order to obtain eternal
damnation.” _Inq._ “Yes, my child, take good heed what you do; for if
you die in this evil faith and doctrine you have, you are damned to all
the devils.” _Jac._ “O my lord, how dare you speak so? It is written:
‘Judge not, that ye be not judged; for with what judgment ye judge
(says the Lord), ye shall be judged.’” Matt. 7:1,2. _Inq._ “I judge you
according to truth.” _Jac._ “My lord, do not say that; for you know
not what you judge.” _Inq._ “O yes, I do.” And taking up an inkstand,
which stood on the table, he said to me: “As sure as I know that I
hold this inkstand, so assured am I, that if you continue in this
doctrine, and die thus, you will never see the face of God, but will
be eternally damned.” _Jac._ “My lord, do not judge so; for you usurp
God’s place, and rob him of his honor; for judgment belongs unto him
alone.” _Inq._ “Do you think that I do not know what I am saying? and
that I do not see that you are in error? no heretics shall enter into
paradise.” _Jac._ “My lord, you think that we are in error; but as you
people think of us, so we think of you.” _Inq._ “O it is easy to know
through the word of God, who are in error and heresy.” _Jac._ “True,
it is easy to know for those to whom the Lord has given the grace and
wisdom. And for this reason I beg you, my lord, not to take it amiss,
if I speak somewhat boldly with you, and open my heart to you.” _Inq._
“No indeed.” _Jac._ “My lord, as you people think that we are false
prophets and deceivers, so we think that you are; as you think that we
err, so we think that you err; as you think that we deceive the people,
so we think that you deceive them, and upon this we forsake life and
all that we have in the world, to show to you people, and to seal with
our blood, the faith which we have in God.” _Inq._ “Nevertheless, this
only tends to your damnation.” _Jac._ “If it tends to our damnation,
we are of all men under heaven the most miserable (1 Cor. 15:19);
for we are cast out, despised and rejected as abominable before all
the world (1 Corinthians 4:9), and flee from place to place, so that
we suffer continually in the flesh, and have no rest, and, according
to what you say, we are also to suffer after this life: no, no, my
lord, we feel quite a different witness and promise through the word
of God.” _Inq._ “This arises from the fact that you are deceived; but
it will avail you nothing.” _Jac._ “Where then is the people who must
follow their Master through suffering and affliction to eternal life,
as Christ has said that they should be hated for his name’s sake.”
Matt. 10:22. _Inq._ “This was spoken to the apostles only.” _Jac._ “How
comes it then that Paul says that all that will live godly in Christ
Jesus, shall suffer persecution? 2 Tim. 3:12. And the prophet says
that the afflictions of the righteous shall be many, but that the Lord
delivers them out of all evil.” Ps. 34:10. _Inq._ “This means that the
devil will always cause them enough temptation and affliction.” _Jac._
“Paul speaks of persecution, and not of temptation; nor can I conceive
that Christ spoke of temptation, when he said: They will scourge you
in their synagogues, and persecute you unto death, and will think
that they do God service thereby; and ye shall be hated of father and
mother, brethren and friends, and some of you they shall put to death.”
Matt. 10:17,21; John 16:2. _Inq._ “Well, this was spoken only to the
apostles.” _Jac._ “Does not Christ speak there of all that believed in
his name?” _Inq._ “He spoke to the apostles only, who should suffer
when going about proclaiming the gospel; but that afterwards they
should cease to persecute them.” _Jac._ “How came it that the churches
suffered such cruel persecution? and yet they were not all apostles.”
_Inq._ “How so?” _Jac._ “Even as Luke testifies, Acts 17:13, and
Paul 1 Thess. 2:14. Yea, you yourself, my lord, know full well what
Eusebius, one of the ancient teachers, writes in the eighth chapter of
his fourth book. In writing of the primitive church, in what suffering
and contempt they were, does he not say that the people regarded them
as robbers, murderers, infanticides, and abominable men, and said that
they committed incest with their mothers and sisters, shed human blood
in their worship, and sacrificed their children unto idols; they were
also considered seditious persons, accursed villians, and enemies of
God and every creature, and were charged with many other wickednesses
imputed to them by the world, is it not so, my lord? as also the
ancient writers Cyprian and Tertullian write.” _Inq._ “It is so; this
is all very true; but it was done by those who had no knowledge of
the gospel.” _Jac._ “I indeed believe that if they had believed the
Gospel, they would not have persecuted them, nor uttered such slanders
against them; but it has always been so, that even those who boasted of
having the word of God persecuted them that sought to fear the Lord,
and to serve God with all their heart, even as you see in Israel, those
who ought to have confirmed the honor and law of God, put to death the
prophets that were sent to them, and those who knew the Lord from a
pure heart.” Jer. 18:18. _Inq._ “For this reason the wicked are always
among the good, and the chaff remains with the good grain to the end.”

We had much more conversation yet in regard to this matter; finally he
asked me my decision concerning baptism and the sacrament, to which I
replied as I had done at other times. He then left me, enjoining me to
ask God to give me understanding to return, as he said, to the holy
Catholic church.

On the 27th of January of the aforementioned year I was again brought
before the same inquisitor. After a few words he asked me to what
conclusion I had come with regard to what he had said, namely, with
reference to baptism and the sacrament. Thereupon I replied to him as
I had done at other times, that I knew nothing better than to adhere
to my first confession, seeing I could not find in the Scriptures
that which he laid before me, and which he would constrain me to
believe. _Inq._ “Will you then remain obstinate herein, and not
believe otherwise?” _Jac._ “I am not obstinate, but I do not find in
the Scriptures that which you say I must believe.” _Inq._ “Not? do
you not find in the Scriptures what you must believe concerning the
sacrament?” _Jac._ “Yes, but not in the manner in which you believe;
for I cannot understand it so.” _Inq._ “The reason is you do not want
to understand it.” _Jac._ “How, my lord, do you mean that I want to
resist God against my conscience? in this case I should be worse than
an irrational beast.” _Inq._ “Why then do you not understand it?”
_Jac._ “Because it is not given me to understand it differently; and
be not surprised at this, for it is written in the prophets, where
the Lord says: ‘They shall all be taught of God.’” Is. 54:13. _Inq._
“Nevertheless, it seems to me, that if I lay it before you with the
Scriptures, it is nothing but opinionativeness and obstinacy, if you
do not want to believe it.” _Jac._ “I cannot understand it so; think
not that if I understood it differently, I should want to find my
pleasure and amusement here in being imprisoned and chained day after
day, having forsaken my wife and family, to my great damage, expecting
death from day to day, for this were contrary to human nature.” _Inq._
“Well then, believe only in the word of God as it is written there, and
I will be satisfied, namely, that when we eat the bread, we partake of
the body of Christ, and when we drink the wine, we have part in his
blood, as Paul testifies to the Corinthians.” 1 Cor. 10:16. _Jac._ “Be
satisfied then; I believe as Paul testifies there.” _Inq._ “Do you
believe then that there is a communion of the body of Christ?” _Jac._
“Yes.” _Inq._ “Well then, you cannot be a partaker of the body without
eating of it; hence you must certainly say that it is the body of
Christ which you eat.” _Jac._ “Paul does not say this.” _Inq._ “How
can you be a partaker of the body without eating of it?” _Jac._ “How
did Israel become partakers of the altar, who did not eat the altar,
but only the sacrifices?” 1 Cor. 10:18. _Inq._ “Ha ha! see how Calvin
or Zuinglius has instructed you.” _Jac._ “I do not hold the doctrine
of Calvin or Zuinglius.” _Inq._ “Whose then, Menno Simon’s?” _Jac._
“My doctrine and faith are not founded upon men, but upon the word of
God.” _Inq._ “Who then is the head and captain of you people?” _Jac._
“Christ.” _Inq._ “But who is it that instructs you here upon earth, who
is your teacher?” _Jac._ “The word of God.”

When I perceived that he did not know to what church I belonged, I did
not want to tell or indicate it to him.

_Inq._ “Nevertheless, you must be instructed herein by some men.”
_Jac._ “We are not founded upon men, but upon the living Rock.” _Inq._
“Have you then no pastor or bishop?” _Jac._ “Yes.” _Inq._ “Who is it?”
_Jac._ “Christ the Son of God.” _Inq._ “You know very well what I mean;
but you do not want to answer; however, have you any adherents of
Calvin or Zuinglius? are you opposed to Menno Simon?” _Jac._ “I believe
that there is not much difference between my faith and Menno Simon’s”
_Inq._ “Do you then believe like Menno, that Christ did not assume our
flesh in the virgin Mary?” _Jac._ “My lord, you said that you would not
dispute about the matter; have you changed your mind?” _Inq._ “Well
then tell me simply what you believe concerning it.” _Jac._ “I believe
that he is the Son of God in every respect, in flesh and spirit; but as
to whence he took his flesh, this I leave in the mystery of God; the
apostles did not dispute concerning it.” _Inq._ “Yes, yes.” We had also
many other words yet, which I have not written here.

On Monday, the 1st of February of the same year 1558, I was again
brought before the same inquisitor. After we had exchanged a few words,
he asked me. “Have you not prayed the Lord for wisdom?” _Jac._ “Yes,
and I need to pray to him daily.” _Inq._ “How is your conscience at
ease?” _Jac._ “Very well; the Lord be praised for it.” _Inq._ “What
are your views concerning baptism and the sacrament, about which we
spoke?” _Jac._ “I hold the same views which I clearly stated to you
before.” _Inq._ “Will you not believe differently?” _Jac._ “I would
believe differently, were it given me to understand differently; but
I will not speak as a hypocrite against my heart and conscience; for
it is written that the Spirit of God fleeth all deceit.” Wis. 1:5.
_Inq._ “Then, as I perceive, you have come to a full determination
in regard to it.” _Jac._ “Yes, until I am instructed differently. My
lord, do you suppose that these, namely, baptism and the sacrament,
are the only objectionable things to me in your church?” _Inq._
“Well, what else is there objectionable to you?” _Jac._ “Many of the
ordinances and institutions in your church, concerning which I do not
find a word in the holy Scriptures.” _Inq._ “Yet we have no ordinance
or institution, which I could not prove to you by the Scriptures.”
_Jac._ “Where is the word _mass_ recorded, or _purgatory_, or _praying
for the dead_?” _Inq._ “I will prove it to you, namely, purgatory, and
that we must pray for the dead.” _Jac._ “Where is it written in the
holy Scriptures?” _Inq._ “Will you receive the books of the Maccabees?”
_Jac._ “Yes indeed, for apocryphical books.” _Inq._ “What does
_apocryphical_ mean?” _Jac._ “The ancients used this name, to indicate
that they are not authentic books, from which rules or ordinances may
be taken.” _Inq._ “It is true that the doctors had some difficulty
therein, but you may therefore not reject them.” _Jac._ “Yes, my lord,
the reason why I will not receive them, is not only this, that I will
not trust in what men have said, but also because I do not find that
Christ or his apostles received them, or quoted any testimony from
them.” _Inq._ “Yes, yes, where have you found that Christ or his
apostles quoted anything from the books of the Kings?” _Jac._ “Enough.”
_Inq._ “Where then?” _Jac._ “My lord, in the first place it is written
in Matthew (12:1), that the Pharisees censured Christ, because his
disciples plucked the ears of corn on the Sabbath. And Christ answered
them: ‘Have ye not read what David did when he was a-hungered and they
that were with him; how he entered into the house of God, and did eat
the shewbread, which was not lawful for him to eat?’ Hence I say, that
since Christ refers them to that which is written in the books of
the Kings, he thereby shows that he receives them as authentic”[277]
_Inq._ “Well, do you find anything in the book of Joshua?” _Jac._ “Yes,
my lord.” _Inq._ “What is that?” _Jac._ “My lord, you well know that
James in his epistle (2:25) adduces a testimony or example from the
book of Joshua, namely, the second chapter, when he speaks of Rahab
the harlot, who was saved by her works in faith.” _Inq._ “Then you
will not receive the books of the Maccabees, because Christ and his
apostles have not quoted any testimony from them?” _Jac._ “No, and
this for the reason, that they contain a doctrine which is contrary to
all Scripture, namely, that of sacrificing and praying for the dead.”
Deuteronomy 13:1. _Inq._ “If I would take the trouble, I could prove
all our ordinances with the Scriptures, such as mass, confession, image
worship, invocation of the saints, and others.” _Jac._ “I think not,
and even if we were agreed, my lord, in every article, I should yet not
want to unite with you, unless you should prove to me by the Scriptures
that it is Christian-like to shed innocent blood on account of the
faith, as you do.” _Inq._ “This is on account of errors.” _Jac._ “And
even though it were because the Scriptures were understood amiss, yet
I do not find in the Scriptures, that we may put any one to death on
account of his faith.”

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

_Inq._ “O I can soon prove that heretics may be put to death; for it is
written that if any heretics or false prophets should arise, they shall
be put to death.”

_Jac._ “Yes, I have read the 13th chapter of Deuteronomy, where it is
written that if a false prophet, or other person among them, should
arise and teach them to go after other gods, which they had not known,
that false prophet should be put to death, and stoned with stones.”
_Inq._ “Well then, see here a testimony that heretics may be put to
death.” _Jac._ “My lord, we are no more under the law, but under the
gospel; and even if we were under the law, we would not teach you to
go after other gods, but after him who created heaven and earth, and
his Son Jesus Christ.” _Inq._ “You certainly do it by your ordinances.”
_Jac._ “The Israelites were not all allowed to put any one to death
because of difference in the use of the ordinances, since they believed
in the same God: but all this does not answer our purpose; for what was
commanded in the law is not commanded in the gospel of Christ.” _Inq._
“Not, how so?” _Jac._ “Because, my lord, in the law it was commanded,
Eye for eye, tooth for tooth, and to love one’s neighbor, and to hate
one’s enemy; but through Christ we are commanded quite the contrary,
not to resist evil, and to love our enemies.” Matt. 5:38; Lev. 24:20;
19:18. _Inq._ “True, but he did not command that heretics should not be
put to death.” _Jac._ “What does Christ mean then, when he says that we
must not root up the tares which are among the good grain, fearing that
in rooting up the tares, we might also pull up the wheat; wherefore he
commands, to let both grow until harvest; but the harvest is not come
yet.” Mat. 13:29, etc. _Inq._ “You do not understand this very well;
for it is easy to see whether they are tares or wheat.” _Jac_ “Yes,
for him that knows the seed.” _Inq._ “Yes, that is true.” _Jac._ “My
lord, it is written that carnal men know only carnal things; but the
things that are spiritual knoweth no man, but the Spirit of God.” 1
Cor. 2:11, etc. _Inq._ “This is very true.” _Jac._ “For this reason, my
lord, I should like to ask you something.” _Inq._ “What is it?” _Jac._
“Have you the Spirit of God, or has the council received the Spirit
of God?” _Inq._ “No, I will not answer this.” _Jac._ “How then shall
you or those of the council be able to judge spiritual things? for the
matter of which we speak is spiritual, and must be judged by the Spirit
of God.” _Inq._ “You are judged only because you have transgressed the
decree of the prince.” _Jac._ “If his command had not been contrary to
God’s command, I should not have transgressed it.” _Inq._ “It is not
contrary to the command of God.” _Jac._ “I wish you would prove to me
by the Scriptures that the decree of the Emperor or King is upright and
just?”

_Inq._ “I believe you think that all our fathers were deceived, and
that your sect is saved. What will you say? it is full twelve or
thirteen hundred years since Emperor Theodosius caused the proclamation
of an edict or mandate, to put to death the heretics, namely, those who
were then rebaptized, like your sect.”

_Jac._ “Yes; my lord, you say that our sect has existed only twenty or
thirty years, but it has always been the case that those who would live
godly in Christ Jesus, have had to suffer persecution, according to the
words of Paul.” _Inq._ “Thus speak all heretics.” _Jac._ “Paul said it
first; yet he was not a heretic.” _Inq._ “I am well aware that he was
no heretic; but they all use the words of Paul; but I tell you, decrees
and mandates for the putting to death of heretics are not a recent
invention, but this has obtained for fourteen hundred years already.”
_Jac._ “But it remains to be seen whether Emperor Theodosius, of whom
you spoke, did well, and a good work according to the will of God, in
issuing such a mandate.” _Inq._ “Yes, he certainly did, since he well
knew that they were heretics.” _Jac._ “My lord, in his opinion they
were heretics: but in the opinion of those who gave their lives for the
testimony of their faith, he himself was a heretic and tyrant.” _Inq._
“How do you know that?” _Jac._ “This is self-evident; for those who
put us to death for our faith, we esteem no better than heretics and
tyrants, as may easily be presumed that also they did who were put to
death by Emperor Theodosius. Hence, this matter cannot be judged save
by the Spirit of God.” _Inq._ “No, no, you must not think that so many
learned doctors as were then in the Catholic church, would have then
permitted it, if it had been wrong to put heretics to death.” _Jac._
“I will not rely upon the ordinances or wisdom of men; for I adhere to
the instruction of Christ and his apostles, who constantly admonish
us to separate from false prophets, and to shun heretics; but not to
pursue them, or to persecute them unto death.” Matthew 7:15; Tit. 3:10.
_Inq._ “My son, do you know why they did not put them to death?” _Jac._
“I believe it was because it was not pleasing to God.” _Inq._ “No, no,
Jacques, it was because they were not powerful enough, and had neither
king, nor prince, nor magistrate.” _Jac._ “Christ had power enough to
call to his aid more than twelve legions of angels, and the apostles
had power enough through the Holy Spirit, but they were called to be
a flock of sheep and lambs, as harmless as doves, and so changed as
to be like little children.” Matthew 26:53; 10:16; John 10:27. _Inq._
“It is true, it was so at that time.” _Jac._ “And shall now, my lord,
the children of God be of a different nature from what they were then,
shall they have the nature of wolves?” _Inq._ “Certainly not; I do not
say that.” _Jac._ “Yet it appears to me, my lord, that those who now
boast of being children of God, have the genuine nature of ravening
wolves.”

He looked at me sharply and said to me: “Why do you think so?” _Jac._
“Because, my lord, Christ calls his people sheep and lambs; and it is
the nature of a flock of sheep, that if they see any beast approaching,
and perceive that it is a wolf, they all flee, yea, though they were
a thousand of them against one wolf, and they do not pursue the wolf,
to devour him, and to shed his blood; but they who boast of being the
flock of Christ, do the very opposite; whence do they get this nature?”
_Inq._ “This comparison is good for nothing, and the allegations are
useless: for it does not obtain with the flock of Christ, as with a
flock of sheep.”

Seeing that he rejected this, I asked him: “Is it not necessary that
the children of God should be born of God, as John testifies? (John
1:13) and must they not be of such a nature and disposition as their
Father and Lord?” _Inq._ “Yes, but why?” _Jac._ “Because it is written
that the Son of God was led as a lamb or sheep to the slaughter, and
opened not his mouth; hence his children must be of such a nature,
since they are born of God.” Isaiah 53:7; Luke 8:32. _Inq._ “This! it
had to come so.” _Jac._ “Why?” _Inq._ “That the Scriptures might be
fulfilled.” _Jac._ “Thus it must also be with regard to his children,
in order that the Scripture may be fulfilled.” _Inq._ “What Scripture?”
_Jac._ “This: ‘If they have persecuted me, they will also persecute
you; remember the word that I said unto you, the servant is not greater
than his lord.’” _Inq._ “This he said to his apostles.” _Jac._ “I
understand it as having been spoken by him of all his children, and as
having been written for our instruction.” _Inq._ “No, no, my son; you
must understand that the apostles were sent to proclaim and preach the
gospel to every creature, and the Lord predicted that much suffering
should come upon them, and that they should be put to death; but after
they had gained a prince to the faith, they had rest, and might well
put to death the heretics in their country.” _Jac._ “My lord, the
Scriptures do not say this, nor can I conceive that it can be the
nature of a lamb, to kill and devour a wolf; for you people say that
you are the flock of Christ, and that we are ravening wolves, and you
put us to death; this does not seem right to me.”

Thereupon he laughingly asked me: “Jacques, was not Peter also a
sheep of Christ?” _Jac._ “My lord, if he was chosen of God, he also
belonged to the flock.” Matt. 10:1. _Inq._ “Answer, yes or no.” _Jac._
“I believe that he was not only a sheep of the flock of Christ, but
even a shepherd.” _Inq._ “Well then, he, who was a sheep, killed two
persons.” _Jac._ “Whom?” _Inq._ “Ananias and his wife Sapphira.” _Jac._
“How did he kill them, seeing he had neither stick nor sword? was it
not the Spirit of the Lord?” _Inq._ “Nevertheless, he did it.” _Jac._
“My lord, do not give the glory to men, as though they could do this by
their own power; for they were killed through the Spirit of the Lord:
moreover, it was not for such a cause as that for which you put people
to death: but it was because they lied against the Holy Ghost.” Acts
3:12; 5:3. _Inq._ “Well, Jacques, my son, this brings us no further;
see that you consider the matter well, reform, and become converted to
the faith of your fathers, for you are in error; hence believe as a
good Christian is bound to believe, and do not attempt so many things.”
_Jac._ “Faith is the gift of God, says Paul.” Eph. 2:8; Rom. 12:3; 1
Cor. 12:9. _Inq._ “Yes, it is truly the gift of God.” _Jac._ “Hence men
cannot give it.” _Inq._ “Certainly not; we must pray to God for it.”
_Jac._ “How comes it then, that they want to compel me to believe, by
threats of death?” _Inq._ “Time is given you, to become converted.”
_Jac._ “My lord, how much time? six, seven, or eight days, as I have
seen in Brabant; can one change his faith so speedily?” _Inq._ “I know
nothing about Brabant, but here we give people six weeks at least, to
see whether they will believe, when the word of God has been presented
to them.” _Jac._ “Why do you say, my lord, if they will believe it? You
talk as though they could believe of their own accord, and yet you say
that faith is the gift of God. The apostles had heard the Lord Jesus,
who was full of wisdom and truth, for two or three years, and yet they
could not comprehend well, as you may gather from the two disciples
who went to Emmaus. Luke 24:13. Paul also had heard the apostles and
disciples; yet he could not comprehend, but cast them into prison.
Acts 9:1. But when it pleased God, he made manifest his will to them,
at the time which he had prepared, and not at any man-appointed time.”
_Inq._ “That was because they had not yet this doctrine, and as it was
in the beginning, they could not comprehend it.” _Jac._ “It was because
it was not given them, or because they were not drawn by the Father
(John 6:44). Why do you not also wait until God does his will with us?”
_Inq._ “You have heard for a long time, and time is still given you
for consideration; you have three weeks yet from this day, to consider
the matter.” _Jac._ “My lord, do you not mean that after three weeks
I shall be put to death?” _Inq._ “You may turn yet in the meantime.”
_Jac._ “But if it be not given me, to understand differently, and I
cannot comprehend otherwise, how shall I turn?” Inq. “For this reason
time is given you, in order to see whether God will not show you mercy
that you may become converted.” Jac. “My lord, I have in mind just now
the children of Israel, who were besieged in the city of Bethulia,
and suffered from scarcity of water, so that their wives and children
died for thirst, and they said: There is no hope from God for us any
more; let us deliver the city into the hands of the enemies. Judith
7:23, etc. Thus you people also say: There is no more hope that he
will turn; let us deliver him to death. And as Ozias, the ruler of the
city, thinking to give good counsel, said to the inhabitants: Let us
yet wait five days, and if within these five days there come no help
from the Lord, we will deliver the city to our enemies. My lord, were
they not sharply rebuked by a widow named Judith, who said to them: Who
are ye that have tempted God this day, and stand instead of God among
the children of men, and would comprehend his purpose,” etc. Judith
8:12, etc. _Inq._ “This cannot be compared to your case.” _Jac._ “My
lord, it appears to me to be the same thing; for you people say that
if no help comes from God within the time appointed us by you, we must
be delivered to death, and according to what you say, we are damned to
all the devils.” _Inq._ “Jacques, there is no doubt about it.” _Jac._
“But how do you expect, my lord, to escape God’s judgment, since you
thus send us away to damnation? why do you not leave us in the hand
of God until the end? for as long as we live here, hope may always be
entertained of reformation, seeing you think that we are damned; but
after death there is no longer any hope.” _Inq._ “I do not drive you to
damnation; for I am not the one that judges you; nor will I be guilty
of your death.”

_Jac._ “My lord, when Susanna was unjustly condemned to death, who bore
the punishment, the judges, or the witnesses?”

_Inq._ “They that were guilty.”

_Jac._ “My lord, the judges were rebuked by Daniel; but the witnesses
were rebuked and punished.” _Inq._ “Do you think that I am witness in
your case? I have come here simply to instruct you.” _Jac._ “My lord,
yet I regard you as the principal witness; for upon your testimony
will the judges sentence me to death, or release me, since for this
purpose you have been sent here, and appointed by the King.” _Inq._
“I do not wish them to condemn you upon my testimony; nor do I want
to judge.” _Jac._ “My lord, when the judges will ask you in regard
to me, what will you answer? will you not say that I am a heretic,
and have deserved death?” _Inq._ “No.” _Jac._ “My lord, I pray you,
what will you say?” _Inq._ “That you are deceived, and seduced from
the right way.” _Jac._ “To be seduced, to err, or to be a heretic,
my lord, appears to me to be all the same thing.” _Inq._ “Well, my
son, think not that I have come here to condemn you to death; for you
will be sentenced only upon the confession which you made before the
commissary; for, as regards myself, I do not wish them to sentence you
upon my word, nor would I have anything to do with it.” _Jac._ “My
lord, I have not followed my business so long, and sat in the council
for seven or eight years, so that I should not know what this amounts
to; but the reason why I tell you this, is to warn you not to stain
your hands with my blood; for I well know for what purpose you have
been sent here.” He now arose, and went away. The words just related we
frequently had together afterwards.

On Monday, the 7th of February, 1558. I was again summoned before the
same inquisitor. When I appeared before him, he saluted me, and asked:
“How are you; have you the fever yet?” _Jac._ “I am well, the Lord be
praised for it; the fever left me three weeks ago, or thereabouts.”
_Inq._ “How are you at ease in your conscience?” _Jac._ “Very well, the
Lord be praised for it.”

He then made a long speech, too long to be briefly related, the sum
and substance of which was, that he entreated me very much, that I
should return to the holy Catholic church, and believe as becomes a
good Christian, without investigating such high things, and wanting to
be so wise. Thereupon I replied: “I investigate nothing but what I am
permitted to believe; and I am well content, simply to believe that
which a good Christian is bound to believe.” Sir. 3:21. _Inq._ “You
indeed say that you want to believe as a good Christian, and yet you
have a heretical faith.” _Jac._ “I have no such faith; but my faith is
founded only upon the pure word of God; and if you were content with
the word of God, you would also be satisfied with my faith.” _Inq._
“True, you quote the word of God; but in your heart you understand
differently.” _Jac._ “As we believe, so speak we; and since we adduce
to you the Scriptures, which are the word of God, for a testimony
of our faith, why are you not; satisfied with it? for it belongs to
God alone, and not to men to search the heart.” _Inq._ “What then do
you believe concerning Jesus Christ; whence did he take his flesh?”
_Jac._ “Do the Scriptures teach you that you must ask me this?” _Inq._
“Because Menno says that he brought his flesh from heaven.” _Jac._
“I have not heard him say this.” _Inq._ “Yet he believes it.” _Jac._
“Menno’s belief is that the Word was made flesh, according to the
testimony of John 1:14, or as the text in your Testament reads: _became
flesh_.” _Inq._ “What do you believe concerning it?” _Jac._ “I believe
that Christ is the Son of the living God.” _Inq._ “Whence did he take
his flesh?” _Jac._ “I do not know, except that he is born of the
Father.” _Inq._ “Do you not believe that he took his flesh in the womb
of the virgin Mary?” _Jac._ “My lord, if you can prove to me that Jesus
and his apostles compelled any one to confess this, I will also confess
it to you; for when Peter confessed Christ, that he was the Son of the
living God, Christ did not ask him, of whom he was made, but said that
upon this rock he should build his church. Matt. 16:18. Again, when
Candace’s eunuch said to Philip, that he believed that Jesus Christ was
the Son of God, and desired to be baptized upon this faith, Philip was
satisfied, without inquiring as to whence he had taken his flesh.” Acts
8:36. _Inq._ “It was not necessary at that time to make such inquiry,
since no difficulty existed yet concerning the matter.” _Jac._ “What
need is there now?” _Inq._ “Because there are so many heretics.” _Jac._
“There were enough heretics also in the days of the apostles; but the
reason is this, that Satan always causes some vain controversy, to
corrupt men’s understanding, and to draw them into error.” _Inq._ “Then
you will not confess that he took his flesh and blood in the virgin?”
_Jac._ “I will not investigate that which is above my understanding,
namely, whereof the Son of God was made; for this was a miraculous
work. However, that you may not think me a heretic, I confess him to be
the Son of God in every manner, in power and might, in spirit, in flesh
and blood, begotten of the own substance of one only Father, namely,
the eternal God, as the Scriptures testify to us; who was with the
Father from eternity; and when the time of the promise was fulfilled,
the eternal Word became flesh, and was conceived in a virgin, of the
Holy Ghost, and born of said virgin Mary.” _Inq._ “He assumed his flesh
from, and was made of, our flesh; will you say nothing with regard to
this?” _Jac._ “I am satisfied with believing in regard to it according
to the Scriptures, without further investigation.” _Inq._ “Do not
the Scriptures say that he took upon him our flesh?” _Jac._ “I have
never read it, and I do not wish to dispute further; besides, you said
that you would not dispute about it; why then do you ask me so much
concerning it?” _Inq._ “In order to see whether your faith is not like
the faith of Menno Simon.” _Jac._ “You have heard that I do not receive
the testimony of men, as a foundation for my faith.”

Perceiving that he could get nothing else out of me, he asked me: “What
is your determination?” _Jac._ “I have declared my faith to you, and
thereupon I have made my determination, until the contrary be proven
to me.” _Inq._ “I have proven it to you sufficiently; but you will
believe nothing but your fancy and obstinacy, and have forsaken the
holy church.” _Jac._ “My lord, I have not forsaken the holy church; for
if I had recognized your church as the holy church, I should not have
forsaken it, to join another.” _Inq._ “Nevertheless, though Satan has
thus deceived you, and you think that we are not the holy church, yet
it is the same that it has always been from the times of the apostles,
and been maintained through the holy teachers until the present time.”
_Jac._ “If it is the same church which existed at the time of the
apostles, it must have the same or like bishops and pastors as were
then.” _Inq._ “Yes, and so we have.” _Jac._ “Well then, my lord, show
me in your whole church only one bishop or pastor who is blameless
in doctrine and life, even as Paul, or Timothy, or Titus, and I will
follow him with all my heart.” _Inq._ “Have you such pastors among
you?” _Jac._ “My lord, you say that we are Satan’s congregation, and
that your church is the same which was in the time of the apostles;
hence show me those people, whereby I may know them.” _Inq._ “Where do
you think to find such? for they had the Holy Ghost, who is not given
now.” _Jac._ “Not! How comes it then, that Paul says that he that has
not the Spirit of God, is none of his?” Rom. 8:9. _Inq._ “This has
another meaning.” _Jac._ “My lord, what meaning?” _Inq._ “He there
speaks of those who do not walk after the Spirit.” _Jac._ “Well, for
what else do I ask you, than for bishops and pastors who walk and are
led by the Spirit of God, who are holy, just, vigilant, and blameless
in the doctrine, in life and conversation, as Paul teaches that they
must be.” _Inq._ “I could easily name; such bishops or pastors as are
blameless, but you do not know them.” _Jac._ “Where are they?” _Inq._
“In Italy and in Spain.” _Jac._ “Is the church of God there, and not
here?” _Inq._ “There is also a cardinal or bishop in England, who truly
is a man blameless in doctrine and conversation.” _Jac._ “My lord,
pray release me from these chains, and let me go, and I shall use all
diligence to get to him, to see whether it is true.”

He laughingly replied: “No, no; you must believe what is told you.”
_Jac._ “My lord, it is written: Cursed be the man that trusteth in man.
Jer. 17:5. Shall I depend upon your word alone?” _Inq._ “Do you think
that I lie?” _Jac._ “I do not say that: but I want to see it first
before I believe it.” Inq. “Yes, yes, but you cannot now.” Jac. “Since
I cannot see it, I cannot believe it either.” _Inq._ “Why will you pay
so much attention to their conversation, seeing they have the doctrine
of the apostles?” _Jac._ “This is yet to be proven to me, and it would
be difficult for you to prove to me by the Scriptures, that they have
the doctrine of the apostles.” _Inq._ “Nevertheless they have it; but
you are hardened, and cannot comprehend it.” _Jac._ “This assertion
lacks the support of the Scriptures, and if they are trees from the
roots of the apostles, show me the fruits, that I may know them.”
_Inq._ “Can you then know the faith by the works, whether it is good or
bad.” _Jac._ “My lord, our Master has taught us that we shall know the
false prophets by their fruits (Matt. 7:16); for when we find grapes
on the vine, we dare not say, like you people do, that we have plucked
them from thorns.”

He laughingly said to me: “Do we say that?” _Jac._ “Do you not? do you
not say we are evil, vile and useless trees, that must be cast into the
fire? And yet you have confessed to me, that our fruits are good, but
that it is our faith.” _Inq._ “It is true, you do good works before
men; but the inward is good for nothing, for your faith is not good.”
_Jac._ “Our works spring from our faith; the vessel cannot give forth
anything but what is in it; hence the Lord calls those a generation of
vipers, who confessed that the fruit was good, and the tree corrupt,
saying: ‘Either make the tree good, and his fruit good; or else make
the tree corrupt, and his fruit corrupt.’ Luke 6:45; Matt. 12:34.
_Inq._ “Therefore you would say that our bishops and pastors can have
no good faith, unless their works are good.” _Jac._ “My lord, I can
answer with Paul: ‘They profess that they know God; but in works they
deny him, being abominable, and disobedient, and unto every good work
reprobate’ (Tit. 1:16); and such pastors I will not follow.” _Inq._
“No, no, Jacques, they are not so abominable as you think, though they
are also sinners, even as we all are.” _Jac._ “My lord, you know better
than you say; for I should be ashamed to discover the shameful acts of
this people, who boast of being the light and salt of the earth, and
the leaders of the blind and ignorant.” _Inq._ “What shameful acts?
tell me freely.” _Jac._ “My lord, since you desire me to tell you,
you know very well yourself, what unnatural whoredom, too shameful to
mention, such as was committed by Sodom and Gomorrah, those of Rome
commit, namely, the Pope, who boasts of being a holy man, and God upon
earth, and the cardinals and bishops that are there; to say nothing of
the pride, pomp and wickedness of which these holy people are guilty.”
_Inq._ “It is true, that there are some who commit great abomination
before God, so that it is abominable of some; but, Jacques, we must
not condemn the good on account of the bad; they are not all bad;
there are also some that are righteous.” _Jac._ “I believe that the
righteous are thinly sown; for from my youth I have lived mostly among
priests, canons and monks, and it were a shame to relate the abounding
wickedness which I have seen there.” _Inq._ “My son, not all, not
all.” _Jac._ “My lord, so far as I have ever seen and known, I do not
know that I have seen a single one walk after the rule prescribed to a
bishop or pastor, even as you know better yourself what occurred two or
three weeks ago in this city of N. in the convent of the Jacobines.”

The monks or Jacobines had driven their prior out of the convent,
because he had reproved them for their licentiousness and wickedness.

_Inq._ “Jacques, though there have been wicked popes, cardinals,
bishops, priests, and monks, there have, on the other hand, also been
good ones; do you not know that the good grain is not without chaff?
No, no, there are good grains and good pastors, though you do not know
them.” _Jac._ “Show me then but a single upright pastor, such as I
demanded of you, according to the Scriptures, and I will follow him.”
_Inq._ “Though I should name them to you, you do not know them any
way, and will not believe me; but even if it were true, namely, that
they are wicked, yet they have the true faith.” _Jac._ “I hold to the
testimony of Paul, that light has no communion with darkness.” 2 Cor.
6:14. _Inq._ “Do you mean to say then, that a man who commits evil
works cannot have the true faith?” _Jac._ “If a man that has received
knowledge, yield himself to the commission of wickedness, his faith
will not last long, or will soon be darkened.” _Inq._ “Who has told
you this?” _Jac._ “Paul writes to the Romans, that some held the truth
in unrighteousness, since that which might be known of God, God had
showed them; and though they knew God, they glorified him not as God,
neither were thankful; wherefore God gave them up to the lusts of their
hearts, filled with darkness.” Romans 1:18. _Inq._ “Paul speaks there
of the philosophers, who turned to the heavens, stars, planets, etc.,
for guidance.” _Jac._ “That is all the same to me, of whom he speaks,
philosophers or others; but Paul shows that through their works and
ingratitude their hearts were filled with darkness. Moreover, he also
says: ‘Because they received not the love of the truth, that they might
be saved,... for this cause God shall send them strong delusion;’ which
also came to pass.” 2 Thess. 2:10,11. _Inq._ “Did not Judas Iscariot
commit a wicked work in delivering up the Son of God?” _Jac._ “The
Scripture says that it would have been better, if he had not been
born.” Matt. 26:24. _Inq._ “Yet he had a true faith; what do you say
to this?” _Jac._ “Had he a true faith before or afterwards?” _Inq._
“Before and also afterwards, though he was a thief.” _Jac._ “Though
his heart was wicked, yet his walk was good, so that they did not dare
think that it was he who should commit the deed, but all asked: ‘Is it
I? is it I?’” Mark 14:19. _Inq._ “Look also at Demas, did he not have
the true faith? Yet his heart was bound up in things of this world;
nevertheless, Paul regarded him as a brother.” Col. 4:14. _Jac._ “It is
true that Paul regarded him for a time as a brother and companion in
the work of the Lord; but after he said that Demas had forsaken him,
having loved this present world, and no longer calls him a brother or
companion.” 2 Tim. 4:10. _Inq._ “That you do not know.” _Jac._ “The
Scriptures say nothing about it.” _Inq._ “That proves nothing either
way; you must believe that a sinful man can have the faith and the
Gospel; do you think that we must therefore not hear him, and believe
his word?” _Jac._ “My lord, wherein do you reprove Paul of sin, after
he had received the knowledge of the truth?” _Inq._ “Is it not written:
‘He that saith that he hath no sin, maketh God a liar?’” 1 John 1:10.
_Jac._ “True, but it is also written in the same epistle: ‘Whosoever
is born of God doth not commit sin; for his seed remaineth in him:
and he cannot sin because he is born of God.’ 1 John 3:9. And Paul
said: ‘How shall we, that are dead to sin, live unto sin’” Rom. 6:2.
_Inq._ “Paul there simply asks a question; but do you therefore think
that he did not sin?” _Jac._ “You know that Paul said that Christ was
living in him; did Christ then commit sin? Gal. 2:20. He also exhorts
the Corinthians, to follow him, even as he had followed Christ, and
calls God and men to witnesses, how holily and justly, and unblamably
he had walked among them, 1 Cor. 11:1; 1 Thess. 2:10. Of what sin
then, my lord, will you accuse Paul?” _Inq._ “Nevertheless, he was a
sinner; this you certainly cannot deny.” _Jac._ “I do not want to deny
it; for he says himself, that he was the chief of sinners, blasphemers
and persecutors while in unbelief, but not after he had received the
knowledge [of the truth]. 1 Timothy 1:15. Well then; but what I ask you
for, are pastors that are blameless in life, doctrine and conversation;
for I well know that all men are born in sin; but he that abideth in
sin, hath not known God.” Ps. 51:5; 1 John 3:6. _Inq._ “You must not
thus understand the passage; for a sinful man does have knowledge of
God.” _Jac._ “Yes, with the mouth, or it would not be true what the
apostle Peter has said, that he that has not the fear of God, and
brotherly and living love, is blind, and gropes with the hand for the
way. Tit. 1:16; 2 Pet. 1:9. _Inq._ “No, he says that he is like the
blind.” _Jac._ “My lord, with your permission, he says that such a
blind man gropes for the way, which is a sign that he has not found it;
now, shall I follow such people?” _Inq._ “Your Menno, is he so just,
holy and blameless?” _Jac._ “I have not had sufficient intercourse
with him, to find anything blamable in him.” _Inq._ “With whom then
have you had your intercourse? can nothing be said of your teacher?
is he unblamable?” _Jac._ “My lord, can you produce anything against
him, or accuse him of anything?” _Inq._ “I do not know the rascal.”
_Jac._ “Then do not defame him; for you would find it a difficult task
to prove that he is what you call him.” _Inq._ “This would not be
difficult for me to do; for he has seduced enough people to be called
this.” _Jac._ “My lord, take care that you are not yourself one who
seduces the people.” _Inq._ “Is he not a native of a certain village
in Zealand?” He named the village, but I have forgotten it. _Jac._ “I
do not know where he was born.” _Inq._ “What kind of a looking man was
he? what sort of beard and clothes did he have?” _Jac._ “My lord, you
are certainly inquiring very diligently for him; I think you would like
to betray him; do you know no other way, my lord?” _Inq._ “I wish him
no harm.” _Jac._ “I hear that you say so; nevertheless, you would like
to have him here in my place, would you not, my lord?” _Inq._ “Yes, if
he would become converted.” _Jac._ “And if he would not be converted
to your views, would you not place him to the stake?” _Inq._ “I should
leave this to the Judge.” _Jac._ “Well, would you not then wish him
harm? would you want to have this done to you?”

Perceiving that he could not answer me, and that two or three persons
were listening at the door, besides the jailer, who is always with the
prisoners, he commenced to give me a long talk, saying that I must
not inquire so deeply into the Scriptures, but suffer myself to be
instructed by those more learned than I, and that I must believe that
a sinful man, of wicked life could have the faith as well as another,
and that I must hear his words, but not do after his works. _Jac._
“Must I believe this by the Scriptures, or without the Scriptures?”
_Inq._ “I have proven it to you by the Scriptures.” _Jac._ “By what
Scriptures?” _Inq._ “By the cases of Judas and Demas, who had faith,
and yet were wicked of life.” _Jac._ “My lord, it appears to me that
our words are mere child’s play; have I not replied to this, and proven
to you, that it becomes us not to take those who have apostatized
from the faith for leaders and pastors?” _Inq._ “Where do you expect
to find blameless pastors such as you demand? do you not see that the
world is full of knavery?” _Jac._ “If you do not know any, I know
some, and such I will follow.” _Inq._ “Where are they?” _Jac._ “They
are unknown to you; do you not know that when the prophet thought that
all the righteous in Israel had been slain by Ahab and Jezebel, the
Lord said that there were seven thousand left yet, who had not bowed
their knees unto the idol Baal.” 1 Kings 19:10. _Inq._ “It was because
of the persecution raging at that time, that they were so scattered.”
_Jac._ “Thus it is yet at the present day on account of persecution,
that they are scattered, and unknown to the world. _Inq._ “But must
you for a Menno, or any other single individual, who seem to lead a
good life, must you therefore follow him, and forsake all the other
bishops and pastors, who do not walk just as uprightly?” _Jac._ “My
lord, do you think that if Ahab, the King of Israel had forsaken the
counsel of the four hundred prophets, and followed the single advice
of poor Micaiah, he would have done amiss?” _Inq._ “Certainly not; for
Micaiah was a prophet of God.” _Jac._ “Did not the others say that they
were too? and did they not smite poor Micaiah on the cheek, because he
prophesied against them, and say to him: ‘Do you think that the Spirit
of God has departed from us?’” _Inq._ “They boasted of the Holy Spirit,
but falsely; for they did not have him?” _Jac._ “Ahab did not know
that; for because Micaiah had alone prophesied against the four hundred
prophets, the poor man of God was cast into prison on scanty bread
and water, till Ahab should return from the battle at Ramoth-gilead;
but he found that the counsel of the four hundred prophets cost him
his life, as Micaiah had foretold him.” _Inq._ “The events recorded
in these passages occurred in former times.” _Jac._ “Paul says that
all was written for our learning; and the same things still happen at
the present day.” Rom, 15:4. _Inq._ “Well then, then you will not hear
or follow any pastors, except they practice what they teach?” _Jac._
“No; for it is written: ‘The light of the body is the eye; if thine
eye be evil, thy whole body shall be full of darkness.’” Matt. 6:22.
_Inq._ “Then you will not follow the advice of Jesus Christ, namely,
to do after their words, and not after their works.” _Jac._ “To whom
does he say this?” _Inq._ “To his disciples.” _Jac._ “Of whom does he
say it?” _Inq._ “Jesus Christ says: ‘The scribes and the Pharisees sit
on Moses’ seat: all therefore whatsoever they bid you observe, that
observe and do; but do not ye after their works.’” Matt. 23:1,2. _Jac._
“What kind of a seat was it, wooden or stone?” _Inq._ “It was the seat
that was there.” _Jac._ “How could so many people sit in one seat?
was it so large? or was it not the law Christ alluded to?” _Inq._ “It
is the same thing, the law which they proclaimed.” _Jac._ “The law
was a command of God, and not of men, and when Christ said this, he
did not choose them to feed or lead his flock.” _Inq._ “When he said:
Do after their words, and not after their works, did he not appoint
them pastors?” _Jac._ “Have you not read what the Lord says: ‘Except
your righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven.’ Matt.
5:20. Behold, here they are already excluded; how then shall they lead
others?” _Inq._ “Do only after their words.” _Jac._ “Have you no other
pastors among you, to proclaim the word of God, than such scribes and
Pharisees, whom God has threatened with so many curses? Does not the
prophet say: Blessed is the man that has not sat among the ungodly? Ps.
1:1. And Christ admonishes us to beware of their leaven.” Matt. 16:6.
_Inq._ “You must not understand it thus, but believe that an ungodly
man can indeed speak good things.” _Jac._ “It is written: ‘Praise is
not seemly in the mouth of the ungodly, because they are not sent of
God.’ Sir. 15:9. ‘And how shall they preach, except they be sent?’”
Romans 10:15. _Inq._ “It is true, it is not seemly, but he does not
say that it is not good.” _Jac._ “If it is not seemly, then it is not
acceptable; for what repentance can an impenitent man proclaim? For,
if a thief admonish his companion not to steal any more, will his
word have any effect? will not his companion say: If it is wrong to
do it, why do you do it yourself. Rom. 2:21. Ye hypocrites, cast out
the beam out of your own eyes, and then shall you see clearly the dust
in my eyes.” Matt. 7:5. _Inq._ “You pervert every Scripture into the
contrary, according to your own notion and understanding; you must not
build upon yourself so much, but subject your understanding to the
understanding of those that are wiser than you are.” _Jac._ “My lord, I
always speak, with your permission, that if anything better is proven
to me, I will follow it.”

He arose and said: “It is time for me to go; see that you consider the
matter well, and pray diligently to God.” _Jac._ “I know of nothing
to consider, since you cannot prove to me anything different.” _Inq._
“What should I prove to you?” _Jac._ “I have asked you to show to me
what pastors I must follow, and whether they are such as the Scriptures
decree that they ought to be in life, doctrine and conversation.”
_Inq._ “Follow those whom your parents followed.” Thereupon he left me.

Here I finished writing, because I was finally surprised by many
persons and gainsayers.

This confession of Jacques was translated from the French into the
Dutch.

       *       *       *       *       *

Blessed are they which are persecuted for righteousness’ sake: for
theirs is the kingdom of heaven. Blessed are ye, when men shall revile
you, and persecute you, and shall say all manner of evil against you
falsely, for my sake. Rejoice, and be exceeding glad; for great is your
reward in heaven; for so persecuted they the prophets which were before
you. Matt. 5:11,12.


HOW JACQUES D’AUCHY WAS BETRAYED, APPREHENDED, AND FELL INTO THE HANDS
OF THE TYRANTS, AND WITH WHAT PUNISHMENT THE RIGHTEOUS GOD VISITED THIS
TYRANT AND TRAITOR--A MEMORABLE AND INSTRUCTIVE EXAMPLE TO ALL TYRANTS
AND TRAITORS.

There was a councilor at Harlingen, by the name of Mr. de Wael, who
very diligently sought Jacques, addressed him in a friendly manner,
and invited him to his house, saying that he had a letter for him.
When Jacques arrived there, he cordially welcomed him, and urged him
much to be his guest, seeming to be kindled with great love for old
acquaintance’ sake. When he learned that Jacques could not stay, he,
with friendly words, but the heart of a Judas, asked him to come again,
and bring of his wares and work with him, ostensibly for the purpose
of buying of him, Jacques being a peddler. In the meantime he secretly
sent a messenger to Leeuwarden, to the council, for a commissary and
a bailiff. When Jacques came again to him, he affably greeted him,
sending in the meantime for the bailiff. When the latter arrived, the
traitor malignantly said: “Apprehend him, behold, this is the man.”
Thus they handled him with great severity, saying: “Hold still,” and
searched him all over.

Then Jacques said: “O my lord, what have you done, that you have thus
betrayed me, who trusted you with my life and all my property? Why
do you seek my life, and thirst thus for my blood?” He replied: “Be
content and suffer yourself to be bound: you must go with me to the
prison.” He said he had to do this, to fulfill his oath, and read to
Jacques his cruel, tyrannous mandate. He also made very strict inquiry
for four other men. Jacques replied that he would not betray or deceive
any one, but if he had aught against him, or had heard any one complain
of him, he should tell him of it. The traitor replied that he had
not heard anything of the kind, and that he was not apprehended on
account of any crime, but simply because he had adhered to heresy; he,
moreover, asked him whether he was not an Anabaptist. Jacques denied
having adhered to heresy, and being an Anabaptist, saying that he had
received but one baptism, according to the word of the Lord, upon his
faith. When asked concerning the Roman church, Jacques replied that
it was not of God. Upon this the traitor was seen to sigh deeply,
his countenance simulating great sorrow as he said: “Oh! Jacques,
must you fall into my hands?” Jacques replied: “My lord, I had placed
confidence in you, on account of our old acquaintance, and because I
had intercourse with you so long; but I will gladly and from my heart
forgive you for this, and it is my earnest desire that the Lord may
have mercy upon you.” He thanked Jacques for this favor, opining that
in this he had not sinned before God, since he had to act according to
his oath. Jacques said: “Do you consider this transaction right before
God and men? the time will come when you will find it otherwise.”
Wisdom 5:2. He then sent Jacques into the room and said to him: “You
will be examined at Leeuwarden concerning your faith and doctrine.”
While Jacques was imprisoned there, his wife came to him, upon which
this friend of God was filled with great sorrow and anxiety, beholding
her in such exceeding grief since she was also pregnant. The turnkey
thrust her from him with great cruelty, but many of the bystanders
most heartily wept with her, and entreated the turnkey, saying: “O let
her go to him;” but it could not last long. Jacques said to her: “O my
beloved, go home, and comfort yourself in the Lord; for I am imprisoned
here for the word of God; and it will tend neither to your shame
nor disgrace, since I have injured no one.” She said: “May the Lord
strengthen you in the truth; for after this conflict there is prepared
for you an eternal crown. O that I could die with you, and inherit that
blissful life with you, then my heart would rejoice.” Jacques said: “O
sister in the Lord, let not this grieve you, though I must go a little
before you; it is the Lord’s will.” The turnkey could not bear this,
but said: “Begone, quick!” Thereupon Jacques entreated him, saying:
“O let us alone with God for a little while.” And thus these two dear
lambs were separated, but hope to meet again at the resurrection of the
just, where wailing and parting will be heard no more forever. Philip.
3:11; Rev. 7:17; 21:4; Is. 25:8.

Having, through the grace of God, undergone and endured manifold
assaults, by way of numerous examinations and threats from the
bloodthirsty, he died in great steadfastness for the testimony of
Jesus. He was not put to death at the place of execution, but secretly
murdered by night. Until quite recently trustworthy persons were still
living, who early in the morning, after the night in the forepart of
which he had been murdered, saw him in his leather clothes, lying dead
in his blood. He now rests under the altar of Jesus, awaiting, with
God’s chosen, a blessed resurrection and eternal life.

The abovementioned traitor, Mr. de Wael, was not long after this deed
most severely smitten by God in punishment for his murderous treachery,
in consequence of which he departed out of this world in a most awful
manner, as a solemn and significant warning to all that are inclined
to follow his example in this respect; for he was soon driven from
Leeuwarden, with great reproach and ignominy from the common people, so
that the boatman, who was to convey him away, was with him in danger
of his life, so that he begged most urgently that his life might be
spared; for the traitor was most unmercifully pelted with stones by the
common people and the children, and ignominiously reproached for his
treachery, being called a Judas, rogue, miscreant and arch-heretic. To
his great disgrace and reproach they sang of him the following verses,
which had been composed by Jacques:

    “He said: I had to find you--
      Now from my oath I’m free;
    Submit and let us bind you;
      To prison go with me.”

And also:

    “And is it right your dealing,
      Before the Lord and men?
    The time is surely coming
      When you will doubtless ken,” etc.

God the Lord had also punished him with severe leprosy, with which
he was likewise most ignominiously taunted. Whenever they had sang a
stanza of said hymn, they would derisively exclaim: “You leprous Judas
and treacherous rogue, do you ken it now?” The stones increased the
longer the more, so that the boatman who was to convey him away, saw
his own life imperiled, and cried out that he had to convey him off
by order of the lord. Thus he was driven from Leeuwarden with great
disgrace and ignominy, and had to roam about from place to place, an
object of scorn and contempt, until he was finally consumed by leprosy,
and, like Antioch and Herod, died a terrible and premature death, an
example to all his followers. 2 Macc. 9:9; Acts 12:23. The reports
among the common people concerning this matter, are of a still much
more horrible nature, than the account we have given here.


CONFESSION OF A WOMAN CALLED CLAESKEN, WHO LAID DOWN HER LIFE FOR THE
TESTIMONY OF JESUS, A. D. 1559.

_Questions and answers between the commissary and Claesken._

The commissary first interrogated me concerning my name, the place I
was from, my age, and other like things. He then asked me: “Are you
baptized?” Claesken. “Yes.” _Com._ “Who baptized you?” _Cl._ “Jelis of
Aix-la-Chapelle.” _Com._ “The deceiver; he himself has renounced his
belief. How did he do when he baptized you?” _Cl._ “He baptized me in
the name of the Father, the Son, and the Holy Ghost.” _Com._ “Where did
you receive baptism?” _Cl._ “At Workum, in the field.” _Com._ “Were
there others present?” _Cl._ “Yes.” _Com._ “Who were they?” _Cl._
“I have forgotten.” _Com._ “What brought you there?” _Cl._ “I have
forgotten.”

I could truthfully give this answer both times.

_Com._ “Are your children not baptized?” _Cl._ “My youngest two are
not.” _Com._ “Why did you not have your children baptized?” _Cl._
“Because I was satisfied with them as the Lord had given them to me.”
_Com._ “Why were you so satisfied with Abraham and Sicke, and not with
Douwe; you had Douwe baptized?” _Cl._ “I did not know it then.” _Com._
“What did you not know then?” _Cl._ “What I know now.” _Com._ “What do
you know now?” _Cl._ “What the Lord has given me to know.” _Com._ “What
has the Lord given you to know?” _Cl._ “That I cannot find it in the
Scriptures, that this ought to be.” _Com._ “How long have you not been
to church?” _Cl._ “Not for nine or ten years.”

These are the questions which he put to me; but he used far more words,
and when I did not readily answer him, he said that I had a dumb devil
in me, that the devil transformed himself into an angel of light in
us, and that we were all heretics. He then read to me the articles I
had confessed, and said it should come before the lords, and that if
I desired it, he would write it differently. I replied: “You need not
change anything.”


_Questions and answers between the inquisitor and Claesken._

_Inquisitor._ “Why did you have yourself baptized?” _Claesken._ “The
Scriptures speak of a new life. John first calls to repentance, Christ
himself also, and afterwards the apostles; they taught the people to
repent and reform, and then to be baptized. Thus did I repent and
reform, and was baptized.” Against this he did not say much. _Inq._
“Why did you not have your children baptized?” Cl. “I cannot find in
the Scriptures that this ought to be.” _Inq._ “David says: ‘I was
shapen in iniquity, and in sin did my mother conceive me.’ Ps. 51:5.
Since children are born with original sin, they must be baptized, if
they are to be saved.” Cl. “If a man can be saved by an external sign,
then Christ has died in vain.” _Inq._ “It is written, John 3:5, that we
must be born again, of water and of the Spirit; hence, children must be
baptized.” Cl. “Christ does not say this to children, but to the adult;
therefore did I become regenerated. We know that the children are in
the hands of the Lord. The Lord said: ‘Suffer little children to come
unto me; for of such is the kingdom of heaven.’” Matthew 19:14. _Inq._
“The household of Stephanas was baptized, which probably also included
children.” 1 Cor. 1:16. _Cl._ “We do not depend on probabilities; we
have the certain assurance.” He did not say much against this either.
_Inq._ “What do you think of the holy church?” _Cl._ “I think much of
it.” Inq. “Why then do you not go to church?” _Cl._ “I think nothing of
your church-going.” _Inq._ “Do you believe that God is Almighty?” _Cl._
“Yes, I believe this.” _Inq._ “Do you then also believe that Christ
consecrates himself, and is present in the bread? Paul says: ‘The bread
which we break, is it not the communion of the body of Christ? And the
cup which we bless, is it not the communion of the blood of Christ?’”
1 Cor. 10:16. _Cl._ “I well know what Paul says, and believe it, too.”
_Inq._ “Christ said: ‘Take, eat; this is my body;’ and Paul likewise.”
Matt. 26:26; 1 Cor. 11:24. _Cl._ “I well know what Christ and Paul say,
and thus I believe.” _Inq._ “Do you believe that Christ consecrates
himself, and is present in the bread?” _Cl._ “Christ sitteth at the
right hand of his Father; he does not come under men’s teeth.” _Inq._
“If you continue in this belief, you will have to go into the abyss of
hell forever. It is what all heretics say. Jelis of Aix-la-Chapelle
has deceived you; he himself has renounced his belief, because he saw
that he had erred.” _Cl._ “I do not depend on Jelis, or any other man,
but only on Christ; he is our foundation, upon whom we have built
ourselves, even as Christ teaches us in his Gospel: Whosoever heareth
my words, and doeth them, I will liken him unto a wise man, who built
his house upon a rock; and though storms come, and beat against the
house, yet it will not fall. Matt. 7:24. These now are the storms that
beat against our house; but Christ is our stronghold, and he will
preserve us.” _Inq._ “You do not understand it; there are many other
writings, of which you know nothing.” _Cl._ “We need no other writings
than the holy Gospel, which Christ himself, with his blessed mouth, has
spoken to us, and sealed with his blood; if we can observe that, we
shall be saved.” _Inq._ “You should suffer yourself to be instructed;
the holy fathers instituted churching[278] fifteen hundred years ago.”
_Cl._ “The holy fathers did not have this holiness; these are human
commandments and institutions. Neither did the apostles practice
this holiness; I never read it.” _Inq._ “Are you wiser than the holy
church?” _Cl._ “I do not wish to do anything against the holy church; I
have yielded myself to the obedience of the holy church.” _Inq._ “You
should think: Do I know better than the holy fathers fifteen hundred
years ago? You should think that you are simple.” _Cl._ “Though I am
simple before men, I am not simple in the knowledge of the Lord. Do you
not know that the Lord thanked his Father, that he had hid these things
from the wise and prudent, and had revealed them to the simple and unto
babes?” Matt. 11:25.

  [278] Den Kerck-gang.

At one time there were also two monks with him, who were to instruct
me. They had but little to say, only that we were people of corrupt
minds, reprobate concerning the faith, ever learning, and never able
to come to the knowledge of the truth. 1 Tim. 6:5; 2 Tim. 3:7,8. I
replied: “When the day of the Lord will come, you will find it to be
otherwise; take heed lest you then be of those who will say: ‘These
are they whom we had in derision; behold, how they are now numbered
among the children of God, and their lot is among the saints.’ Wis.
5:3,5. Then they said: “Behold, she judges us.” I replied: “I do not
judge you; but I tell you to take heed unto yourselves. Now our life is
accounted madness, and our end to be without honor; but when the day
of the Lord comes, it will be found quite different.” The sum of the
matter was, that I had a devil, and was deceived. I said: “Is Christ
then a deceiver?” He replied: “No; Christ is no deceiver.” I said:
“Then I am not deceived; I neither seek nor desire anything else than
to fear the Lord with all my heart, and (knowingly) not to transgress
one tittle of his commandments.” After he had talked to me still
further, he said: “I can tell you nothing else; you may consider the
matter.” I replied: “I need not consider it otherwise; I know full well
that I hold the truth.”

When I came before him again, he said: “Claesken, to what conclusion
have you come?” _Cl._ “I have concluded to adhere to that to which the
Lord has called me.” Matt. 20:1. _Inq._ “The devil has called you, who
transforms himself into an angel of light in you people.”  When he
examined me the sixth time, he asked me: “When Christ held his supper
with his apostles, did he not give them his flesh to eat, and his blood
to drink.” _Cl._ “He gave them bread and wine, and he gave them his
body for redemption.” _Inq._ “Christ certainly clearly says: ‘Take,
eat; this is my flesh;’ you certainly cannot contradict this.” _Cl._
“Paul says: ‘I have received of the Lord that which also I delivered
unto you, That the Lord Jesus, the same night in which he was betrayed,
took bread: and when he had given thanks, he brake it, and gave it to
his apostles, and said, Take, eat; this is my body, which is broken
for you; this do in remembrance of me. After the same manner also he
took the cup, when he had supped, saying, This cup is the new testament
in my blood: this do ye, as oft as ye drink it, in remembrance of me.
For as often as ye eat this bread, and drink this cup, ye do shew the
Lord’s death till he come.’ 1 Cor. 11:23–26. Thus Christ left us his
supper, that we should remember his death by it, that he gave his body
and shed his blood for us. This supper I want to hold with the people
of God, and no other.”

He held to his twaddle: that we must eat Christ’s flesh, and drink his
blood, since this were clearly implied by the words of Christ and of
Paul.

_Cl._ “Since the words are so plain, I can well understand them; but
it is as Paul says: that those who do not turn to the Lord, have a
vail before their hearts; but those who turn to the Lord, from their
hearts the vail is taken away. 2 Cor. 3:14–16. We have turned to the
Lord; nothing is hid to us.” _Inq._ “In the 6th chapter of John (verse
53) Christ also clearly says that we must eat his flesh, and drink his
blood.” _Cl._ “It is also written there: ‘Then the Jews murmured, and
said: How can this man give us his flesh to eat? Then Christ said:
Except ye eat the flesh of the Son of man, ye have no life in you.’
Again, he says: ‘Whoso eateth my flesh, and drinketh my blood, hath
eternal life.’ He also said: ‘Flesh and blood profit nothing: the words
that I speak unto you, they are spirit, and they are life.’ Those who
believe in God, and walk in all righteousness, they are temples of God,
in whom God will dwell and walk, as Paul testifies.” 2 Cor. 6:16.

When he examined me the seventh time, he said: “Do you not believe that
the apostles ate the flesh of Christ?” _Cl._ “Christ took the bread,
gave thanks, brake it, and gave it to his disciples, and his body he
gave for their redemption.” _Inq._ “Do you not believe otherwise?”
_Cl._ “I do not believe otherwise than Christ has spoken.” _Inq._ “Then
I declare unto you, that I am clear of your blood; your blood be upon
your own head.” _Cl._ “I am well satisfied with this.” _Inq._ “Herewith
I commit you to the lord.”

He afterwards examined me once more, and asked me: “Do you not yet
believe that the apostles ate the flesh of Christ?” _Cl._ “I have told
you.” _Inq._ “Tell it now.” _Cl._ “I will not tell it again.” _Inq._
“Do you still persist in your views respecting baptism?” _Cl._ “You
certainly well know that the penitent ought to be baptized.” _Inq._
“This is true enough, if for instance a Jew comes, who is not baptized
yet. Are you still of the same opinion in regard to infant baptism?”
_Cl._ “Yes.” _Inq._ “Do you not believe otherwise?” _Cl._ “I do not
believe otherwise than Christ has commanded.” _Inq._ “Then I declare
unto you, that you will be tormented forever in the abyss of hell.”
_Cl._ “How dare you judge me so awfully, seeing judgment belongs to the
Lord alone? Acts 17:31. I am not terrified by this; I know better, when
the day of the Lord comes, it will be found different.”

I then asked him: “What does my husband say?” _Inq._ “Your husband also
still persists in his views; may the Lord enlighten you.” _Cl._ “We are
already enlightened, the Lord be praised.”

Concerning my baptism he did not say much, nor about infant baptism;
but the whole of his talk was that we must eat the flesh of Christ,
and drink his blood, and that this had been instituted fifteen hundred
years ago, and that I was simple and had hardly once read the Testament
through. I said: “Do you think that we run on uncertainties? We are
not ignorant of the contents of the New Testament. We forsake our dear
children, whom I would not forsake for the whole world, and we stake
upon it all that we have--should we run on uncertainties yet? we seek
nothing but our salvation; you certainly cannot prove to us by the
Scriptures, that we practice and believe one tittle against the word of
the Lord.” But he only said that we had all from the devil, and that we
were possessed of the devil of pride. I said: “We know that the proud
are cast down from their seats.” Luke 1:52. He talked so long, that he
sometimes already fancied that I would heed him; hence I had to speak
now and then, because I did not want him to think this; I could not
bear to hear him speak so awfully against the truth.


_A letter by Claesken to her friends according to the flesh, and also
according to the spirit, written in prison, the 14th of March, A. D.
1559, at which time, or thereabouts, she, her dear husband, and her
brother Jacques, were put to death for the testimony of Jesus._

The Lord, through his great grace and mercy, grant that all those who
hunger and thirst after righteousness may be filled.

My dearly beloved friends, N., my heartfelt prayer and request of you
is once more, that you will peruse and search the holy Scriptures, and
learn to fear the Lord from the heart; for “the fear of the Lord is the
beginning of wisdom.” Prov. 9:10. Wisdom crieth without; she uttereth
her voice in the streets; she crieth in the chief place of concourse,
in the openings of the gates: in the city she uttereth her words,
saying, How long, ye simple ones, will ye love simplicity? and the
scorners delight in their scorning, and fools hate knowledge? Turn you
at my reproof: behold, I will pour out my spirit unto you, I will make
known my words unto you. Because I have called, and ye refused: I have
stretched out my hand, and no man regarded; but ye have set at nought
all my counsel and would none of my reproof: I also will laugh at your
calamity; I will mock when your fear cometh; when your fear cometh as
desolation, and your destruction cometh as a whirlwind; when distress
and anguish cometh upon you. Then shall they call upon me, but I will
not answer; they shall seek me early, but they shall not find me: for
that they hated knowledge, and did not choose the fear of the Lord:
they would none of my counsel: they despised all my reproof. Therefore
shall they eat of the fruit of their own way and be filled with their
own devices ... but whoso hearkeneth unto me shall dwell safely, and
shall be quiet from fear of evil. Prov. 1:20–31, 33; Isaiah 65:12; Ps.
2:4; Job 27:6.

Behold, my dear friends, lay this to heart, that the Lord will not hear
those who do not fear him now (John 9:31); and how precious the fear of
the Lord is to him that will choose it; for nothing is to be compared
to her. The fear of the Lord is honor, and glory, and gladness, and
a crown of rejoicing. The fear of the Lord maketh a merry heart, and
giveth joy, and gladness and a long life. Whoso feareth the Lord, it
shall go well with him at the last, and he shall find favor in the
day of his death. The love of God is honorable. Those to whom wisdom
showeth her face, love her through seeing her, and in the knowledge of
her benefits. The fear of God is the beginning of wisdom; and the fear
of the Lord is true religion. The knowledge of religion shall keep the
heart, and justify it; it shall give joy and gladness. The godfearing
shall prosper in the day of life, and at his end he shall be blessed.
To fear the Lord is fullness of wisdom. The fear of God is a crown
of wisdom, making peace and perfect health to flourish. The root of
wisdom is to fear the Lord: but unto the sinner wisdom is a curse. The
fear of the Lord driveth out sin; for he that is without fear cannot
be justified. Sir. 1:11. Be not faithless; for into a malicious soul
wisdom shall not enter, nor dwell in the body that is subject unto sin.
John 20:27; Wis. 1:4.

My beloved friends, lay it to heart, how great a difference there is
between those who fear the Lord, and them that do not fear him. Mal.
3:18. Search well the Scriptures, that you will not be like the cities
concerning which Christ says in the gospel, that because they did not
lay to heart his mighty works, which were done in their presence, it
should be more tolerable for those of Sodom and Gomorrah at the day of
judgment, than for them. Matthew 11:20. Therefore dear friends, the
Lord does yet even now show such mighty works through us before your
eyes; let it strengthen you, as Paul says that many of the brethren
waxed confident in the Lord by his bonds, and were much more bold to
speak the word without fear. Philip. 1:14. My dear friends, consider
well, when the Lord did his mighty works, he did not do them for the
sake of a single individual, as we read in John, when he raised Lazarus
from the dead (John 11:42), but that the people should see his mighty
deeds, and believe in him, though only some believed in him, and some
were offended at him, and said: Could not this man, which opened the
eyes of the blind, have caused that even this man should not have died?
Thus it is also at the present day with those who do not believe; for
though they well see how strong and mighty the Lord is with us, yet
they are offended at it, and say that we do this from stubbornness.
And when we say that the righteous must suffer persecution, they say
that we are persecuted for anabaptism. Thus it is to them a cause of
offense; but those who believe God well know that we must suffer for
righteousness sake; these, I hope, it will strengthen, and to us, be
a trial unto our eternal salvation, through the grace of God. 1 Pet.
2:6,8; Matthew 5:10.

My dear friends, lay to heart how great glory is promised to those who
fear the Lord with the whole heart, and what great anguish shall come
upon every soul of man that has not obeyed the gospel; these shall be
punished with everlasting destruction from the presence of the Lord.
2 Thessalonians 1:8,9. Therefore become obedient to the truth, and be
transformed in your mind, that you may prove what is that acceptable
and perfect will of God. 1 Pet. 1:22; Rom. 12:2. Meditate day and night
in the law of the Lord, and do not suffer yourselves to be prevented
from praying without ceasing, as the Scriptures teach us in many
places; He that asketh receiveth: to him that knocketh it shall be
opened. Ps. 1:2; 1 Thess. 5:17; Matt. 7:8. Hence, my dear friends, have
your hearts transformed, and the Lord will give you even before you ask
him; for blessed are those who are of a good will. Luke 2:14. “Blessed
are they which do hunger and thirst after righteousness: for they shall
be filled.” Matt. 5:6.

Therefore desire with a sorrowful heart for the Lord, and say: Shew me
thy ways, O Lord; teach me thy paths. Lead me in thy truth, and teach
me: for thou art the God of my salvation; on thee do I wait all the
day. Remember, O Lord, thy tender mercies and thy lovingkindnesses;
for they have been ever of old. Remember not the sins of my youth, nor
my transgressions: according to thy mercy remember thou me for thy
goodness’ sake. Good and upright is the Lord: therefore will he teach
sinners in the way. The meek will he guide in judgment: and the meek
will he teach his way. Ps. 25:4–9. Therefore, my dear friends, repent
sincerely, and confess your sins before the Lord with all your heart;
the Lord is found of them that are of a broken heart and a contrite
spirit. Is. 66:2. Humble yourselves therefore under the mighty hand
of God; that you may be exalted in eternity. 1 Pet. 5:6. Herewith I
commend you to the Lord; may he guide you into all truth.

My dearly beloved friends, lay it to heart, for it is done out of
sincere, ardent love, which I have for your souls, because I am certain
and assured, that there is no other way by which we can be saved;
hence I warn you out of a pure heart, and it will never be found
otherwise. Therefore, though some have much to talk or say, they do
this because they do not want to take upon them the cross of Christ,
and be persecuted for it, as Paul says (Gal. 6:12); but [let us] take
for an example, that we are to follow Christ’s steps, and that all
the Scriptures constrain us, to submit ourselves to and prepare for
suffering, even as also Paul says: “If we suffer with him, we shall
also rejoice with him; and as the sufferings of Christ abound in us, so
our consolation also aboundeth by Christ; and we also read that all the
holy men of God were tried by many tribulations and sufferings (Judith
8:25), and how that they would joyfully receive sufferings; yea, that
they greatly rejoiced that they were counted worthy to suffer for
the name of God; but those who do not truly love the Lord want to be
exempt from suffering, and love this temporal life more than their Lord
and God, although Christ says: Whosoever shall seek to save his life
shall lose it; but whosoever shall lose his life for my sake and the
gospel’s, the same shall save it forever. Mark 8:35. Not that we must
all die for the word of the Lord; but the mind must be in such a state,
that we would rather die, than once knowingly and willingly transgress
one of the Lord’s commandments; hence Christ says: “He that loveth
aught more than me is not worthy of me.” Matt. 10:37.

Therefore, my dearest friends, whom I love with all my heart, do not
regard what men say, but look only to Christ Jesus, how he went before
us in tribulation and suffering. Love the Lord your God with all your
heart, and with all your power and strength; yea, though the whole
world should rise up against and assail you, no one can harm you, if
you have God for your Father, and if you have true love to God and his
saints; for love can do all things (1 Cor. 13:7); but where there is no
true love, there will soon be confusion, when persecution and distress
come (Matt. 13:21); but for him that commits himself to the Lord, and
is possessed of love, nothing is difficult; had I not experienced this
myself, it were impossible for me to know that it is so easy. Hence
Christ says: “My yoke is easy, and my burden is light.” Matt. 11:30.
Yes, dear friends, thus I am still minded, and I so love my Lord and
God, that if I could save my life by a thought, and would know that it
did not please the Lord, I would rather die than think such thought.
Not that I am boasting; the Lord well knows how vile I have shown
myself before him; but it is through the great grace and mercy and
love shown us that we are elected to his heavenly kingdom. Eph. 2:7.
Now only do I feel within me the inexpressible grace and mercy of God,
and his love, and how we therefore ought to love him in return (1 John
4:19); yea, this grace and love are so great before my eyes, that my
sorrow is turned into joy.

I must further relate to you something of the sorrow which I had before
I was apprehended. Now I remember the words of the apostle, that I
have had godly sorrow, and that godly sorrow worketh repentance to
salvation. 2 Cor. 7:10. Yea, I had such sorrow at times, that I did
not know whither to turn, and sometimes cried to the Lord with a loud
voice, saying: “O Lord, crush my old heart, and give me a new heart
and mind, that I may be found upright before thine eyes.” Ezek. 36:26.
I said to my dear husband: When I apply the rule of the Scriptures to
my life, it seems to me as though I must perish. Well may I say with
David: “Mine iniquities are gone over mine head: as a heavy burden
they are too heavy for me.” Ps. 38:4. I said: “My dear husband, pray
the Lord for me; I am so harassed--the more I direct my thoughts to
the Lord, the more the tempter assails me with other thoughts.” 1 Pet.
5:8. Thus I cried to the Lord, and said: “O Lord, thou surely knowest
that I desire nothing but to fear thee.” My husband would comfort me
sometimes; it seemed to him that I did nothing but what could stand in
the sight of the Lord. I said: “I have not my first love” (Rev. 2:4);
therefore I grieve, so that I cannot sleep. There is no hope to die
unto sin, I apprehend to live a long time yet; though I strive never so
much to reform, yet I remain as vile as ever: “O wretched man that I
am, whither shall I go?” Rom. 7:24.

I should have written more to you, but the messenger came and informed
me that we were to go [die]. My dearly beloved friends, such was the
joyful sentence my husband, and I, and our brother heard: we showed
each other such love, and had such a glad heart. I thanked the Lord
so greatly, that the lords all heard it. They bade me keep silence,
but I spoke fearlessly. When we had heard our sentence, all three of
us spoke, and said that they had condemned righteous blood, and other
words. My dear husband spoke so friendly, and said so often, with a
glad countenance, that all the people beheld it: “Yes, we thank the
Lord!”

Herewith I commend you to the Lord. Hasten to come to us, and that we
may live with each other in eternity.


_Another letter or confession of Claesken._

When we were before the full council, we were addressed by the
Procurator General of the council, who presented to the lords a general
statement of what we had confessed before the commissary, and made
a long speech, how long we had not been to church, that we had not
had our children baptized, and that we were Anabaptists, and said
that according to the decree we had forfeited our lives, and that our
property had lapsed into the hands of the King. Thus he accused us
before the lords, and harangued us upon life and property, and when
he had related how and where we had received our baptism, he asked us
whether we would adhere to our baptism. We boldly and fearlessly said
with a glad heart, that we had received one baptism according to the
command of the Lord. Our brother Jacques said that if the contrary
could be proven to him with the word of the Lord, he did not want to
act contrary to his word.

My husband said that he would adhere to his baptism. And I said, as
our brother had said, that we had received one baptism according to
the word of the Lord. Every time he said: “Just as you think.” He then
asked us, whether we did not wish an advocate. Our brother said: “The
Lord is our Advocate.” 1 John 2:1. With this we went away. We went from
the council glad and joyful, though it was to cost our lives. Acts 5:41.

Since that time, my husband and our brother appeared once before the
pastor of the Old Court, and on Sunday in Lent all three of us were
before the steward, our brother first; he had a long conversation with
him; and proved it to him with the Scriptures, so that he could not
say a word against it, except that it was from the devil, since there
were many in hell, and that ours were the worst; thereupon my husband
was brought before him, and then I. When I appeared before him, he
began to speak of infant baptism, of my baptism, the necessity of
eating the flesh of Christ, and many other things. I said: “You need
not bring these matters up; it is not given me to dispute with you. I
tell you flatly, I will adhere to that wherein the Lord has called me.”
He replied that the devil had called me. I said: “Is it the nature of
the devil now, to desist from evil, and do good? It is with us as the
prophet says: He that departeth from evil maketh himself a prey. Is.
59:15. Thus it has gone with us; from the first day that we forsook
our vain, wicked life, we were hated of every one, as Christ says:
‘Ye shall be hated of all men for my name’s sake.’” Matt. 10:22. He
says: Be not afraid of them that kill the body, and after that have
no more that they can do; but fear him which hath power to cast soul
and body into hell. Luke 12:4,5; Is. 51:7. Yes, him alone we fear. He
insisted that I should express myself with regard to infant baptism,
and the eating of the flesh of Christ. I said: “It is not worth while
for me to answer your questions; they are so useless. I have told it
to you enough; I shall tell you no more;. we have had enough of it.”
I said: “Wake up, and give heed; you certainly see that it is not in
human power what the Lord enables us to do, that we can leave our dear
children, yea, joyfully resign our lives, for the honor of God.” I
said: “Take heed what you do, we are God’s holy people, his chosen.
Though all your learned men in the whole world should agree, they
cannot prove to us with the word of the Lord, that we believe or act
contrary to the Word.” He said that we at least did not believe that
the apostles ate the flesh of Christ, and drank his blood, and Christ
says: “Take, eat, this is my body.” I said: “Christ took the bread,
gave thanks, brake it, and gave it to his apostles. When he took the
bread, brake it, and gave it to them, the bread was certainly no flesh;
he surely did not give them his living body to eat, when he stood alive
among them; but he gave his body for redemption, not for them alone,
but for all who should believe in him.” However, he was not to be
convinced, but held to his old tune.

Our brother had proved everything to him so clearly with the
Scriptures, that he could not say a single word against it. Our brother
spoke very loud in order that those who stood without the chancery
should hear how clearly he proved it to him. I also spoke as loud as I
could, with a glad heart; whatever the Lord gave me to utter I spoke
fearlessly; to relate all of which would take too long. He constantly
reiterated that we had the devil in us, that the devil transformed
himself into an angel of light in us, that we were possessed of the
devil of pride, and that we must forever go into the abyss of hell.
Thus he did every time we were before him. I said: “As lightly as you
consign us to the abyss of hell, so highly are we exalted with the
Lord.”

As regards infant baptism he knew nothing to say, except Christ says:
You must be born again of water and of the Spirit. John 3:5. I said:
“Children cannot understand the new birth; Christ said this to the
adult; hence we have put off our old life, and put on a new life. We
well know that our children are saved before the Lord.” He then cited
David, how he was born in sin. Ps. 51:7. Our brother had explained it
to him clearly, yet he remained as ignorant as ever. When we had ended
our conversation, I asked him what my husband said. He replied: “Your
husband also persists in his views.” I said: “What will you do with my
poor husband, who cannot read a word?” He replied: “Your damnation will
be greater than that of your husband; because you can read, and have
seduced him.” With this I left him. Afterwards Claesken, her husband,
and brother Jacques were drowned, for the testimony of the truth, at
Leeuwarden, in Friesland, in March 1559.


JELIS DE GROOT, AND MAHIEU VAN HALEWIJN, A. D. 1559.

At Kortrijck, in Flanders, there were two godfearing and simple
brethren, one named Jelis de Groot, the other Mahieu van Halewijn,
who would much rather suffer affliction with the people of God, than
enjoy every vain pleasure with the wicked world; which affliction they
also could not escape; for in the year 1559 they were apprehended,
and immediately examined concerning their faith, which they freely
confessed, and adhered to unto the end, notwithstanding the threats
made against, and the torments inflicted upon, them on this account,
so that they were finally sentenced to death for their steadfastness,
and, as valiant heroes of God, publicly, in the sight of many, passed
through temporal death, to await, with their fellow-brethren, gone
before, under the altar, the day of their avenging. Rev. 6:9.


KAREL VAN TIEGEM, A. D. 1559.

About the same time there was also apprehended at Kortrijck, for the
love of God, and living according to his word, a brother named Karel
van Tiegem, who was not ashamed freely to confess Christ his Lord
before men, and to make a good confession of his faith, in which he
also persevered unto the end; but however greatly he was tormented,
he would not implicate others; hence the rulers of this world seizing
occasion against him, as Pilate, instigated by the priests to remain
Caesar’s friend, did against Christ, condemned him to death, and caused
him to be burnt with fire; wherefore they must expect the sentence of
eternal fire, which shall have no power over him.


WOLFGANG MAIR, AND WOLFGANG HUEBER, IN THE YEAR 1559.

In this year 1559, two brethren, named Wolfgang Mair and Wolfgang
Hueber, were apprehended for the faith, in the district of Lutzenburg,
and taken to Titmain, whence they were brought to Saltzburg, in both
of which places they had to suffer and experience great torment and
tyranny. Wolfgang Mair was twice brought to the rack, stripped each
time, and severely tortured; but he could not be induced to say aught
that was contrary to his faith. The secretary said: “You must tell who
took you into his house or lodged you; or you will have to die upon
the rack.” He replied: “If I die, I die; I will nevertheless not say
aught against my conscience, nor betray those that have done me good.”
Then they left off torturing, and priests came to them with manifold
allurements, and labored long and much with them; they also sought to
turn them with many threats and entreaties, and denied all hope to
them, with many blasphemies, all of which they earnestly contradicted,
defending the truth with great zeal, since the Lord gave them such
strength, that they had already surrendered their lives for the truth.

After this there was much consultation concerning them, especially
among the priests; once it was resolved to imprison them for life; but
God brought to nought this purpose. Afterwards they were much tempted
yet by one and the other, of those who wanted to make them renounce
their faith; but it was in vain, they put them all to shame with the
Word of God, and freely declared to them, that their faith was the way
of divine truth in Jesus Christ, to which they would steadfastly adhere
by the help of God, no matter what anybody should say or undertake
against it. Thereupon they were taken back from Saltzburg to Titmain,
to be sentenced to death. When their sentence was read they vigorously
contradicted it, saying that it was not true, and that their faith
was profitable unto all things, and that it was neither heresy nor
deception.

When they were led out of the city, some women wept for compassion,
that they were thus to be put to death on account of the faith; but
they said: “You need not weep on our account; but weep for yourselves,
and for your sins.” They also sang for joy that their end and
redemption were so near at hand.

When they were at the place of execution, brother Wolfgang Mair cried
to the people: “Today I will offer unto my God a true burnt sacrifice,
pay my vows, and testify with my blood to the divine truth.” Thus they
were executed with the sword, and then burnt with fire, cheerfully,
valiantly and boldly resigning their temporal life, to inherit eternal
life.

Some who were the principal cause of their imprisonment and death were
signally smitten by the judgment of God, so that some of them died soon
after, while others did not meet with a natural death, but were so
touched by God, that it was easy to see that they were visited by the
wrath of God.


JAN JANS BRANT, A. D. 1559.

In the year 1559, on the 9th of November, it happened that a brother
by the name of Jan Jans Brant, was apprehended for following Christ
and the gospel, at Geervliet, in South Holland. When he was examined
by the learned, he steadfastly adhered to his faith, and confessed it
freely, saying further: “This is the true way to eternal life, which
is found by so few, and walked by a still smaller number; for it is
too narrow for them, and would cause their flesh too much pain.” On
account of these and like words, they became embittered against him
more than against any malefactor, so that they would have made away
with him in a fortnight, had not his life, through the intercession of
certain persons, been spared a little longer, so that in all, he lay
in prison one month. Afterwards they sentenced him to be drowned in a
sack, for which he was well prepared. The executioner tied him into
a sack, and cast them from the high Hofbrugh.[279] The sack bursting
open, the executioner struck him with a stick on his body, so that he
called from the water: “O how you murder me!” Many were moved to pity,
that he had to die so miserably. Thus he offered up his sacrifice, and
rests now from his labor, and is awaiting the glorious Sabbath spoken
of in Isaiah, yea, the rest with Christ in Paradise. Philip. 2:17; Rev.
14:13; Luke 23:42.

  [279] Name of a bridge.


TRIJNKEN KEUTS, A. D. 1559.

Trijnken Keuts was a widow who lived in the city of Maestricht. Having
come to the knowledge of the divine truth through the holy gospel, she
in her simplicity laid the matter to heart, and continued day and night
in earnest prayer, until the Lord further enlightened her with the
clear, shining light of his divine grace, and endowed her with power
of faith, so that she, believing and penitent, had herself baptized,
upon the true faith, in the name of Jesus Christ, a member of the body
and church of Jesus Christ; and as she lived according to her faith and
no longer resorted to the papal idolatries, but abstained from every
abomination, and entered upon a new life, the venomous beast could not
endure this, and she was therefore accused and reported as a heretic
to the authorities of said city. Thereupon the burgomasters cited her
to appear in the Landtskroon (the house in which the burgomasters
and the council hold their court). When she received this summons,
through a servant of the burgomasters, she went to the Landtskroon.
Arriving there, she was asked and examined by the burgomasters, in
regard to what had been reported to them, as to whether it was so with
her; and when she frankly answered them, and confessed the truth,
they imprisoned her there. Having been confined for a time, in the
meanwhile undergoing many importunities and conflicts, she was finally
caused to be rigorously examined by the priests (one of whom was a
Dominican monk), before whom she freely confessed her faith. When asked
whether she was rebaptized, she replied: “I was baptized upon my faith
according to the doctrine of Christ;” in regard to which they had yet
many more words together; but she adhered to the truth. The priests
also questioned her concerning the sacrament, whether she did not
believe that when the priest had pronounced five words over the bread,
Christ was present in it, essentially with flesh and blood, just as
he had hung on the cross. Trijne said that she believed that Christ
had ascended to heaven, and was sitting on the right hand of God, his
heavenly Father. And she asked, saying: “How should he come into the
bread?”

When she thus steadfastly adhered to the truth, these priests condemned
her to be burnt to ashes here, and to burn forever in hell. Trijne
said: “When you, in a few days, will follow me before the judgment seat
of God, you will find it to be otherwise.” Upon this judgment, Trijne
was delivered to the Bailiff and the Judges, by whom she was sentenced,
that she should be led forth, according to the imperial mandate, and be
burnt to ashes; which Trijne gratefully received, willingly submitting
to it. She was therefore, with her mouth gagged, led to the Vrijthof,
where she put off her tabernacle, and was burnt to ashes, having
commended her soul into the hands of God. 1 Pet. 1:14. This occurred in
the year 1559, on Palm-eve, in Lent.

It was currently reported as true, that one of the aforementioned
priests, namely, the Dominican monk, three days after Trijnken was
offered up and burnt, was unexpectedly (he not having been known to be
sick), and secretly found dead in his cell, and that he was being eaten
up by lice; but what part God had in this matter, this we leave to his
righteous judgment, who will give to every one his merited reward.


FRANSKEN VROEVROUWE, NAENTGEN LEERVERKOOPSTER AND PLEUNTGEN VAN DER
GOES, A. D. 1559.

There were also at Antwerp three sisters, namely, Fransken Vroevrouwe,
Naentgen Leerverkoopster, and Pleuntgen van der Goes, who were kindled
with the love of God, and, as lambs and sheep of Christ, heard and
followed the voice of their Shepherd, so that, having been apprehended
on this account in the year 1559, they steadfastly adhered to the truth
amidst all solicitations, tortures and sufferings; hence all of them
finally died for the name of Christ, being drowned in a vat, in the
prison.

But those who condemned them to death, must therefore expect from the
Lord the severe judgment that shall come upon them on this account.
Matt. 7:2.


BETGEN, NEELKEN, AND MARIKEN FRANSS, IN THE YEAR 1559.

In this year also three other sisters, namely, Betgen, Neelken, and
Mariken Franss, were apprehended at Antwerp, for living according to
their faith in God, and as they, with a firm confidence, as those that
were born of God, steadfastly contended for the accepted truth, they
were finally sentenced to death and drowned. Thus they had to press
their way through the strait gate, this temporal death, in order to
enter in, and inherit, together with all the valiant witnesses of God,
his eternal and imperishable kingdom.


ADRIAEN PAN AND HIS WIFE, A. D. 1559.

In the year 1559, also Adriaen Pan, the faithful friend of Christ, and
his wife, were in the claws of the wolves, at Antwerp, in Brabant,
where they, through the grace of God, endured severe imprisonment and
cruel examinations; but through true faith and living hope they were
so firmly united to their Captain, Christ Jesus, that they could by
no means be brought to apostatize. Hence they were condemned to death
by the rulers of darkness, who knew not the light of truth; and thus
Adriaen Pan was most miserably put to death with the sword, his wife,
who was pregnant, bearing it all for Christ’s sake, however much it
pained her. After she had given birth to her child, she was drowned,
suffering it with great steadfastness. And thus they entered into
eternal rest with the Lord.


_A letter by Adriaen Pan, written in prison, in the year 1559._

Grace and peace from Gd our heavenly Father, through the merits of
Jesus Christ his beloved Son, with the true illumination of the Holy
Ghost, we wish all lovers of the eternal truth. Amen.

My dearly beloved and longed-for brethren, whom we love from the bottom
of our hearts, and bear in our hearts, as those with whom we are one
soul and one body, though we are now apparently deprived of you, you
are nevertheless the more in our hearts, and we entreat you, that no
one will faint at our tribulations to which we are now subjected;
for we hope that you will be rejoiced to hear it, since we know for
certain, that it is for the truth. 2 John 1:1; Acts 4:32; Eph. 3:13; 1
Thess. 3:3.

Peter says: Let none of you suffer as an evil-doer, or as a thief; but
if you suffer as a Christian, happy are you; for the glory and Spirit
of God rest upon you; but on their part he is evil spoken of. Paul
says that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us; yea, that eye
hath not seen, neither have entered into the heart of man, the things
which God hath prepared for them that love him. As the sufferings of
Christ abound in us, so our consolation also aboundeth by Christ. My
dear brethren, how should we not be of good courage, when we hear such
comforting words! My dear friends, the more tribulation there is to try
us, the more we are comforted. This we experienced at the start, when
we were apprehended, when they assailed the house, as though they meant
to destroy it with all that was in it. Then was my heart strengthened,
as though I was a different person. True, my wife was somewhat
distressed before they laid hands on us; but when she saw that it had
to be, fear left her, as a garment put off, and she began to sing:

“_Dus weest bedacht, ende op hem wacht; Want by sal komen als een dief
in der nacht._”[280]

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

For we had not expected them yet, and had packed our things, intending
to depart soon; but the Lord ordered it otherwise, praised be he
forever. As they were busily engaged in plundering, I would fain
have sung: _Noyt meerder vreught in my en was, dan nu is in desen
tijden._[281] But I restrained myself from singing, because I thought
that many more trials were awaiting me yet; but the Lord be praised,
who does not suffer us to be ashamed. Ps. 25:3. They began to upbraid
us much concerning Munster and Amsterdam; but I told them that I was
innocent in the matter, and that it was for the truth that we suffered.
I also said: “I am not yet thirty-three years old; how then could I
have been there?” Some railed, others lamented: but I said: “Weep not
for us, but weep for yourselves, and for your children.” Methinks, we
could well have said with David: “Though I were compassed about by ten
thousands of people, who should come upon me, I should not fear them;
yea, they have compassed me about; they compass me about like bees, but
in the name of the Lord I will destroy them.” Psalm 3:6; 118:12.

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

My dear brethren, we do not say this, to boast, but for joy, and to
thank God for the great power and strength which he grants us; and
for the joy of all lovers for the truth, who may hear this. Pray for
us that we may continue steadfast unto the end. We beg you to receive
our few lines in good part. The 15th day of our imprisonment, and the
9th of May. My wife and I salute you much, and all with whom we are
acquainted, or who may inquire after us.


_Another letter by Adriaen Pan, written after he was sentenced._

Grace and peace from God our heavenly Father, through the merits of
Jesus Christ, with the true illumination of the Holy Ghost, we wish all
lovers of the eternal truth. Amen.

My dear N., I still remember you at the end of my life, and pray
Almighty God to comfort you with his Spirit, and instruct you with all
spiritual wisdom and understanding that may conduce to your salvation.
Col. 1:9. I further inform you, that I was on the rack the 2d of June,
and on the 16th day I was brought into court, where they asked me
whether I was baptized, or rebaptized. I asked whether I was permitted
to speak. They consented. I said that I believed all that was written
in the law and in the prophets, and would live and die by what Jesus
Christ and his apostles taught and commanded; and that I was baptized
upon acknowledgment of my sins, that I was sorry for them, and upon
confession of my faith, in the name of the Father, the Son, and the
Holy Ghost. Thereupon they sentenced me; hence I expect nothing else
than that they will do their will with the body; may the Lord receive
the spirit. I am quite ready to live and die for the name of the Lord.
I cannot sufficiently praise and thank God, that he has called me to
suffer for his name. O my dear N., I am of good cheer; the Lord, I
trust, will give me strength unto the end. I cannot say that I ever had
a happier day in prison, than when I was apprehended, and when I was
sentenced. My dear N., be of good cheer; it will soon be over here; and
let us not fear them that kill the body; but Christ tells us whom we
shall fear. I and my wife salute you most affectionately with the peace
of the Lord. Receive my brief letter in good part; I would fain have
written you more, but I am not much gifted for it; however, I thank the
Lord for all that he has given me.

Greet the dear friends much, with whom we are acquainted, or who
inquire after us. Farewell!

Written by me,

  ADRIAEN PAN.


HANS DE VETTE, AND ELEVEN OTHERS, PUT TO DEATH FOR THE TESTIMONY OF
JESUS CHRIST, AT GHENT, IN FLANDERS, A. D. 1559.

_A confession written by Hans de Vette, at Ghent, where he was
imprisoned with eleven others, in the year 1559, touching his
examination._

On the first Friday after Whitsuntide there were imprisoned at Ghent
for the word of the Lord, the following named persons: Pieter Coerten
of Meenen, Kaerle Tanckreet of Nipkerck, with Proentken, his wife,
of Belle, Jacob Spillebout, Abraham Tanckreet, and Maeyken Floris of
Nipkerck, Anthonis van Cassel, Hans de Smit, Marcus his brother, Hans
de Vette, with Maritgen, his wife, of Waesten, and Tanneken, the wife
of J. de S. These had been delivered by treachery to the Procurator
General, who, with three thief-catchers, took them away prisoners from
their lodging place, in the evening.

The next day we were visited by the authorities, who asked us, each
separately, for our names, and where we came from, which we told them.
They then asked us whether we confessed another baptism than infant
baptism, and whether we had also received another. We all renounced
idolatrous infant baptism, and confessed that we had received Christian
baptism, except Marcus de Smit, who confessed that he had not yet
received it, but that if he had opportunity, he wished to receive it
with all his heart. They then asked us whether we desired learned men
to instruct us; that they would send us some, and just such as we
wanted, ecclesiastics or secular men; they also said that they should
not hurry us. But since they almost always asked us separately the same
questions, I, the writer of this, said that by the grace of the Lord I
wanted no other instruction than I had received, though an angel should
come from heaven. Gal. 1:8.

Besides this, they nevertheless, about eight days afterwards, sent one
Friar Peter de Backer (who had partly spied us out), with one of his
companions,--two false prophets, called Jacobines, as I believe. After
we had appeared before them, and exchanged a few words, we came to
infant baptism, which he declared to be a divinely instituted doctrine,
saying that circumcision was a figure of it; also, that the apostles
had baptized entire households, and that Christ had commanded it, John
3. But when I had proven to him, that he had not spoken the truth,
and that the apostles had baptized none without faith, as is clearly
found in the Acts of the Apostles, he endeavored to speak about another
article, saying that we should not be able to agree. But I told him
that I desired to see the first finished before proceeding further, and
begged him to repent, proving to him, that their worship was a rotten
and putrid idolatry, contrary to all the commandments of God, and a
human plant; and that God’s commandments were sufficient for us, that
no lies need be added to them, and that it availed nothing to regard
what God has not commanded. Then he said that I was deceived, and had
looked too much at their abuses: that it was true there were some
abuses in their church, but that the principal of what was observed in
it, was good. After many words we parted.

A few days afterwards the Dean of Ronse, an inquisitor in the country
of Flanders, came, and with him, said Peter de Backer, who had visited
us first, and other false prophets. When I appeared before them, the
Dean asked my name. I replied that my name was Hans de Vette. Then he
asked me whether I was married. I replied: “Yes.” He then asked me
whether my wife was also of Waesten. I replied: “Yes.” He asked me
how long I had been married. I said: “Not very long.” He asked me, in
what church and by what parish priest I had been married. I asked him
whether we found anything said in the Scriptures, that a parish priest
was required for it. He said that in the world whores and knaves come
together without parish priests. Then I said that I had done this
according to the direction of the Scriptures, as permitted by Paul,
in order to avoid fornication, it being better to marry than to burn
(1 Cor. 7:2,9); whores and knaves on the contrary will much rather
burn than marry, as is abundantly seen and heard in this wicked world
in many thousands of instances. He then said that this was a small
matter, and that if I had done nothing more, it could easily have
been arranged; however, I should only tell him where it took place. I
told him that I did not intend to tell him. Then he adjured me by the
living God, that I should tell him; but I made no reply. Thereupon he
asked me why I had not continued in the faith of the Roman church,
and in her worship. My reply was, that I had separated from her so as
not to become a partaker of her plagues, since darkness can have no
communion with light, nor Christ with Belial, nor the righteous with
the unrighteous, etc. Hence we must come out from among her. Rev. 18:4;
2 Corinthians 6:14,17.

He then asked me what I thought of the seven sacraments, part of which
he named to me. I replied that I considered them utterly worthless,
because of all the abominable idolatry observed by them; but since the
Lord has commanded us to confess his name before men, I said that I
would confess my faith to him. He said that I should. I then began
to make my confession; as that I believed in one God, the Creator of
heaven and earth, sea and waters, and all there is therein; and who
created man after his image. Him alone we must serve, honor, worship,
and love with all our soul, with all our strength, and with all our
thoughts, since he alone is good; forsaking all idols, whether of
gold, silver, stone, metal, wood, bread, or of whatever other make or
substance they may be, even as they are rejected and prohibited in the
holy Scriptures; for we know that an idol is nothing in the world, 1
Cor. 8:4.

As I continued to speak, the Dean of Ronse said to me that I was making
it too long, to write it all down. “You would make us too much work,”
he said, “if you should thus confess your faith from the beginning of
the Bible.” “I also believe,” said he, “what you have said here; but
what do you say of the sacrament of baptism as used in our church; to
which every one must come, in order to be saved?” I replied that I
considered infant baptism worthless, since it was not commanded of God.
He said that circumcision was a figure of it, and that all the children
that were not circumcised in the Old Testament, or are not baptized
in the New Testament, must be damned. I then said, in accordance with
his own words: “Then the female children in the Old Testament must all
be damned.” He became angry, and said that what I advanced was only
sophistry. I told him that he should be ashamed to say that children
were damned, to whom as the Lord says, the kingdom of heaven belongs.
He said that I lied in this. And another priest told me that one of
Paul’s disciples writes that he had learned infant baptism from his
teacher, Paul. Thereupon I said that Paul writes that we should not
be shaken in mind, neither by spirit nor by word, nor by letter, as
sent from them; or even though an angel from heaven should come, and
teach us anything different from what is written in the holy Gospel, he
should be accursed. 2 Thess. 2:2. I also asked him to show me where the
Lord had commanded to baptize children, or to prove that the apostles
baptized infants; which he could not do.

Again, he asked me how long ago I had been baptized. I replied: “Not
yet a year.” He asked me where and by whom I had been baptized; but I
did not tell him. He then adjured me three times by the living God,
and by the baptism which I had received, that I should tell him. I
said that Caiaphas so adjured Christ. He replied that Christ spoke. I
said that Christ spoke for himself; but that when he was questioned
concerning his disciples, he did not speak.

He then asked me what I held concerning the sacrament of the altar. I
told him that I considered it nothing less than an unclean, rotten,
putrid idolatry, and an abomination before God. He asked: “How? Do you
not believe that he is present in it in flesh and blood, just as he
walked upon the earth, or as he hung upon the tree of the cross?” “Far
be it from me,” said I, “that I should believe that Christ’s flesh and
blood are here upon earth; for Christ himself said to his apostles,
that we should always have the poor with us, but that we should not
always have him.” Matt. 26:11.

He thereupon told me that he was not thus present in the sacrament,
but that it was in spiritual substance, and that I did not understand
the matter; but that this argument had been established many centuries
before my time; for when Christ held his supper he said, he took the
bread and gave it to his disciples, and said: “Take, eat; this is my
body.” I replied that the bread which Christ gave to his disciples,
he gave them as an emblem of his body which was to be broken for
them; even as he has represented himself by figures in many places of
Scripture. In John (15:1) he says: “I am the true vine;” yet in reality
he was no vine, but he compared himself to a vine. Thus the bread which
Christ brake for his disciples, was spiritually a figure of his body;
for he says in John 6; “Flesh and blood profit nothing; but the words
that I speak are spirit and life.” He said that this was irrelevant;
“for if Christ were not present,” said he, “how could we eat damnation
thereby?” But I replied: “If it were the flesh and blood of Christ;
we would not eat damnation thereby: for Christ says himself; ‘Whoso
eateth my flesh, and drinketh my blood, hath eternal life.’ John 6:54.
Hence these words must not be understood literally, but spiritually,
namely, that if one who was still a drunkard, or covetous, or an
idolater, or the like, should go to the Lord’s Supper with the church
of Christ, whose head is Christ, such an one would be unfit to break
bread with the members of Christ, not discerning Christ’s body.” 1 Cor.
11:29. Then he said that there were many among us, who were drunkards,
adulterers, and the like, and that they were well known to him. I then
asked him: “Who are they?” He said: “J. de R.” I then asked him where
he lived. He replied: “I shall not tell you.” I said that I well knew
if there were such in our church, and were known, they would, according
to the Scriptures, be put away and excluded. 1 Cor. 5:11.

He then asked me, who had baptized me. And when he could not learn it
from me, he adjured me, but I did not tell him. Then his secretary
said: “I will wager you a pot of wine, that you will tell it before a
fortnight has passed;” but I would not bet. He then asked me how often
I had observed the Supper. I replied that I had sometimes observed
it, when opportunity offered itself, with many dear brethren and
sisters. He asked: “With whom? what are their names?” I gave him the
name of one of them, whom he specially named in his question. He then
inquired concerning others, whether I regarded them as my brethren, or
whether they were only friends or novices; “for I have learned all this
Flemish,” said he, “about novices [_aencomelingen_, i. e. newcomers],
friends and brethren.” I said: “I thought you were from Brabant; do
you understand so much Flemish?” “I hardly know what I am.” he said;
“perhaps I am a foundling.” “Yes,” said I, “John’s Revelation (13:1)
speaks of a beast, which rose up out of the sea; you may belong to that
race.”

He then asked me whether I did not believe that Jesus Christ had
assumed flesh and blood from Mary. I replied that I believed that the
Word which was in the beginning with God, and by which the world was
created, became flesh. Then he said that according to the flesh he was
David’s son. I replied: “If he is David’s son, Christ himself says: How
then doth David call him Lord?” He said that Christ only adduced this
to the Pharisees by way of argument; but Matthew, said he, describes
his generation from Abraham to Mary. I replied, that Matthew traces
the generation of Christ only to Joseph, the husband of Mary of whom
Christ was born; and Luke says that Jesus was supposed to be the son of
Joseph. “But,” said he, “do you not believe that Mary is the mother of
Christ?” I said: “Yes; Christ says: ‘Whosoever shall do the will of my
Father, the same is my mother, sister and brother.’” Matt. 12:50.

He then said that Christ was of the seed of the woman. But I told him,
that women had no seed themselves: for as the woman is of the man,
even so is the man also by the woman. 1 Cor. 11:12. Then he said that
he was of Mary’s substance and blood. But I replied that Christ said
to the Jews, that he was from above, but they from beneath; “ye are of
this world,” he said; “I am not of this world.” John 8:23. Moreover,
the apostle says: “The first man is of the earth, earthy: the second
man is the Lord from heaven.” 1 Cor. 15:47. I then told them that
they should repent of their unrighteousness, persecution, and false,
idolatrous doctrine. They said: “We have the true doctrine.” I said
that Paul nevertheless commands us to avoid such as command to abstain
from meats, which God has created for the use of them that believe; and
who forbid to marry, and have their conscience seared with a hot iron;
for it is better to marry than to burn; but you people, contrary to the
Scriptures, command to abstain from meats, and forbid to marry, and
will rather burn than marry. 1 Tim. 4:2,3; 1 Cor. 7:9.

_Dean._ “We do not forbid to marry.”

_Hans._ “Certainly you do; you know that because of your commandment a
person may neither eat meat nor marry, in Lent, and on many other days;
and you have entered into a covenant that restrains you from marrying;
but you commit such fornication that it is a shame to speak of it,
as is daily seen from the bastards that are brought to your houses,
and Paul says that we shall not eat with such, namely, fornicators,
drunkards, etc., but that they are to be delivered unto Satan, for the
destruction of their flesh.” 1 Cor. 5:5.

_Dean._ “We are not so bad; we do not want to deliver them to Satan, we
are so much the better.”

_Hans._ “Poor man, would you be better than Paul? But all that is told
you is of no avail; for you will not repent; but if you want to dispute
with us in the market or any other public place, we are ready, in hopes
that some of the ignorant might be drawn thereby.”

_Dean._ “This shall not be; who should judge there? boatmen,
fish-mongers, and the like? That would be just the way to excite a
tumult; but we are fools that we dispute so much with you; the proper
way to do would be, simply to tell you our faith, and if you will not
believe it, pass sentence.”

We had many other words yet as about the worshiping of saints, the
Pope of Rome, confession, fasting, purgatory, and the sleeping of the
saints, which it would take much too long to write. The foregoing I
have written down from memory, even as they often occurred; but since
it happened long ago, I should not be able to write it down word
for word. But since I well know that it is of no avail to tell them
anything, and that they are arrogant and shameless, I sometimes give
them very brief answers, offering to dispute with them in public, which
they refused. They often put the same questions repeatedly to our
brethren and sisters that are in bonds with us, who are all still of
good cheer, the Lord be praised; for we feared the false prophets much
more before we spoke with them, than afterwards. But the Lord knows how
to give his chosen a mouth in such hours as he has promised, better
than we can imagine; for those who seemed weak when not in bonds, are
so courageous, that it is astonishing to see and hear it. The Lord
alone be praised forever and ever. Amen.

The Dean also asked me whether we did not pray for him. I said: “Yes.”
“What do you people call me?” said he; “Do you call me Saul?” I
replied: “I have sometimes heard you called the Inquisitor (they all
laughed); sometimes the Dean of Ronse.” He said: “That is my name.” We
had many more words yet; however partly from lack of paper, I forbear
writing more; but I beg all who see this, to receive it in good part,
And if possible, let a copy of this be sent to our acquaintances at
Antwerp, and one to our acquaintances in the West.

Thereupon these twelve friends (whose names are mentioned in the
beginning of Hans de Vette’s letter) all courageously laid down their
lives for the truth. First four valiantly passed through the conflict,
who offered up their burnt-sacrifice in the name of our Lord Jesus
Christ, and a short time afterwards, six others, who, after steadfast
confession of their faith, were also brought forth, and being asked
whether they would not yet recant, they answered: “No,” but if they had
committed any crime, they should be dealt with accordingly. They were
speedily sentenced to death as heretics, and when they were taken out
to death in two wagons, two monks sat beside them, who prevented them
from speaking much, so that they could only with great difficulty speak
a word or two, namely: “Fear not them that kill the body; for after
that they have no more that they can do;” but, O men, repent, for the
apostle says that he that lives after the flesh shall die. Rom. 8:13.

When they were led into a hut of wood and straw in which they were
to be burnt, they manifested great joy, and commending their souls
into the hands of God, they put off the corruptible, to put on the
incorruptible.

There remained yet two pregnant women, who, after giving birth to their
children, and lying in, were both secretly beheaded in the count’s
castle. Thus all these, continuing steadfast unto the end, went to rest
with the Lord and shall also enter into eternal joy with him, in the
company of all the dear children of God. Matt. 25:21; John 1:12.


MAEYKEN KATS, OF WERVICK IN FLANDERS, MAGDALEENTKEN, AECHTKEN OF
ZIERICKZEE, OLD MAEYKEN, GRIETGEN BONAVENTUERS, AND MAEYKEN DE KORTE,
A. D., 1559.

On the 20th of May 1559, the Margrave of Antwerp, seeking one upon
whose head a price of three hundred guilders was set, went forth with
many servants, and surrounded and entered two houses, in which they
found six sisters, namely, Maeyken Kats, Magdaleentken, Aechtken of
Zierickzee, Old Maeyken, Grietgen Bonaventuers, and Maeyken de Korte.
But however much they searched the houses they could not find the one
whom they sought. Then the Margrave wished these women in Hoboken
Heath. But nevertheless, when he could not accomplish his purpose, he
took all six with him, and shut them in a dark prison. Afterwards they
were examined. They freely confessed their faith, and could not be
brought to recant, neither by the imperial decree, nor by threats or
torture; nor did they betray any one. Hence, on the 18th of June; the
first three were sentenced to death, and drowned in prison by night.

Afterwards, on the 11th of October, the other three were also condemned
to death; old Maeyken, the honorable widow, who was worthy of double
honor, was drowned, while Grietken Bonaventuers and Maeyken de Korte
had to taste death by the sword (unusual with women) for the truth, for
which their Lord, whom they loved and did not forget, will likewise
not forget them, but gladly receive them into his kingdom and joyfully
feast in paradise.


A LETTER FROM MAEYKEN DE KORTE.

My dear sister, pray for us, that the word of the Lord may have free
course, and be fruitful in all longsuffering and holiness, to wait for
him with patience; for he shall come quickly, and bring his reward
with him; he is faithful that promised, who also will do it. 2 Thess.
3:1; Rev. 22:12; 1 Thessalonians 5:25. It is as I say: our life is
a continual conflict upon earth. Know that I am of tolerably good
cheer; the flesh is pretty well, the Lord be praised. We are here
indeed as the filth of the world, and constantly long to get home,
and for a building not made with hands, eternal in the heavens. We,
according to his promise, look for new heavens and a new earth, wherein
dwelleth righteousness. 1 Cor. 4:13. How ought we to be prepared with
a godly life! I often find myself cast down; I also discover so many
shortcomings in me, and that there is so much yet to die unto; I have
to commit it all to the Lord, with an humble heart, and trembling,
contrite spirit, asking him for grace, and not for justice. I feel that
the more I humble myself, the more the mighty God works in me, and
pours his grace into me. Then I cry most bitterly, fall upon my knees,
and thank my God, and say: “O my Lord and God, what am I, child of
Adam, that thou art mindful of him;[282] thou hast given him dominion
over all thy works. Whence is it that thou dost visit us so abundantly,
and dost so graciously open unto us thy treasures, and causest the
bright morning star to arise and shine in our hearts, and hast drawn
us out of this dark night to the imperishable light?” What shall we
render unto him, my dear sister, but a penitent and contrite heart, and
a broken spirit, with love and great gratitude; there rests the spirit
of the Lord, says David. Let us love one another fervently, for God is
love, and constantly exhort each other, lest we wax cold through the
deceitfulness of sin; so that God may be glorified in us, and we may be
delivered from pride, and from unreasonable and wicked men; for all men
have not faith. The Lord is faithful; he will strengthen and keep us. 1
John 4:8; Heb. 3:13; 2 Thess. 3:2. Know, that my sisters were here, and
desired to have a word of comfort from me. The Lord gained the victory.
I do not know how it is with me, I do not feel drawn to them, just as
though they were not related to me; I cannot rejoice, though I see
them, and it seems to me that they are afraid of me. They caused me so
much cross. They had sent a monk named Balten here, to examine me, and
were willing to give him three caps, if he should be able to convert
me. He came with fine words, but I would not speak, being sick at the
time. Then my sisters said: “Why do you not speak?” I replied: “I have
no desire at present; we have talked with him so often; he well knows
our intention.”

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

This irritated Balten, and he complained greatly of me, that I
had strongly resisted the Scriptures, that I maintained salvation
erroneously, and that I had no hope. Then they wept greatly, but it
was all the same to me, whether he kept silence or spoke. He made
all leave the room, only my two sisters; he and I remaining. He then
entreated me much, saying: “My dear Maeyken, have compassion upon your
poor soul.” I boldly replied: “This I hope to do.” “Say that you are
sorry, and that you have erred; it is sufficient, and you need say no
more; an instrument shall immediately be drawn up for you, according
to my direction, and I myself and your two brothers-in-law will sign
it. It shall remain a secret, and all shall be done for you that is
possible; give your consent to it, my dear sister.” Then I was moved
in my spirit, and said: “You may give your head rest, yours is all
lost labor; I am not at all inclined to say that I am sorry. I am so
sorry for it, that if I had not done it, I should yet do what I have
in mind. I want to abide in it by the help of God, neither entreaties,
nor tortures, nor death, nor life shall turn me, and I want to die
therein; hence do not torment me.” Phil. 4:13. I wish I could speak
with Lauwerens Huysmaeker, and see all of you; but I must be patient.

I commend you to the Lord, and to the word of his grace; greet Andries,
and Mattheus. I greet you both; greet Lauwerens, and Hans; greet
Adriaen much, and Lauwerens’ wife, and the wife of Lauwerens the
broom-maker, and Hansken’s wife.


A TESTAMENT WRITTEN BY JELIS BERNAERTS TO HIS WIFE, WHEN HE LAY IN
PRISON AT ANTWERP, WHERE HE WAS PUT TO DEATH FOR THE WORD OF THE LORD,
A. D. 1559.

Grace and peace be multiplied unto you, my dear and most beloved wife
and sister in the Lord, according as his divine power hath given
unto us all things that pertain unto life and godliness, through the
knowledge of him that hath called us to glory and virtue: whereby are
given unto us exceeding great and precious promises. 2 Pet. 1:2,3.

Thus, my most beloved, that by these you are a partaker of the divine
nature, if you flee the corruptible lusts of this world, as you have
also done, and by renouncing the same, and accepting regeneration,
faith, and manifestation of obedience, which you proved by baptism,
in which you put on Christ, and thereby became a partaker of the
divine nature. And this was not done for works of righteousness which
you did, but according to his mercy he saved you, by the washing of
regeneration, and renewing of the Holy Ghost. Tit. 3:5. If you continue
herein unto the end, and are patient in whatever befalls you, you
shall inherit what is promised you. Praise God, and thank him for
all his glorious benefits which you have received; and bless God the
Father through Jesus Christ, though tribulation has now come upon you,
through my departure for the Lord’s sake; and know that according to
his abundant mercy he hath begotten you again unto a lively hope by
the resurrection of Jesus Christ from the dead, to an inheritance
incorruptible, and undefiled, and that fadeth not away, reserved for
you and all that are in the same faith, who are kept by the power of
God through faith unto salvation ready to be revealed in the last
time, wherein you, my dear and beloved wife, greatly rejoice, though
now for a season, if need be, you are in heaviness through manifold
temptations: for, know, my most beloved, we are tried in manifold ways,
in order that it may become manifest whether we truly love the Lord. 1
Pet. 1:3.

Hence be of good cheer, my most beloved, even though still much more
tribulation should come upon you; for know that we must through much
tribulation and suffering enter into the kingdom of God. And as also
Ecclesiasticus says, in the second chapter, first verse: “My son, if
thou come to serve the Lord, prepare thy soul for temptation. Set thy
heart aright, and constantly endure, and make not haste in time of
trouble. Cleave unto him, and depart not away.... For gold is tried in
the fire, and acceptable men in the furnace of adversity.”

But, my most beloved, even as James writes in his first chapter: “My
brethren, count it all joy when ye fall into divers temptations,
knowing this that the trying of your faith worketh patience. But let
patience have her perfect work, that ye may be perfect and entire,
wanting nothing;” for when we are in tribulation, we need patience.
Hence I entreat you from the bottom of my heart, and from my inmost
soul, to be of good cheer, and with patience to let the trial of
your faith become manifest, as Peter says, that the trial of your
faith, being much more precious than of gold that perisheth, though
it be tried with fire, might be found unto praise and honor and glory
at the appearing of Jesus Christ: whom having not seen, ye love;
in whom, though now ye see him not, yet believing, ye rejoice with
joy unspeakable and full of glory: receiving the end of your faith,
even the salvation of your souls. 1 Pet. 1:7–9. Then all suffering,
tribulation, reproach, persecution, sighing, weeping, and lamenting
will have an end. Rev. 21:4. Therefore be of good cheer, and consider
that the suffering which may happen to us here, will all pass away, and
all the glory and pleasure of this world must also perish and come to
naught; but look constantly to the future glorious promises that have
been made us, and which shall be fulfilled to us that believe, if we
remain steadfast, since he is faithful that promised, for the Lord is
not slack concerning his promise. Matt. 24:13; Heb. 10:23; 2 Peter 3:9.
But be of good cheer, and trust in him, for he will not forsake you;
and cast your care upon him, for he careth for you; for he that has
called and chosen you hereto is a God of all grace, as Paul says.

But the God of all grace, who hath called us unto his eternal glory by
Christ Jesus, after that ye have suffered a [little] while, (mark, he
says: A little while) make you perfect, stablish, strengthen, settle
you in that which you have accepted, namely, the faith in him, and his
only begotten Son, Jesus Christ our Lord, unto whom be praise, honor
and glory, now and forever. Amen. 1 Pet. 5:10.

After all heartfelt and affectionate greetings to you, my dearest,
chosen and most beloved wife and dear sister in the Lord, I have
received your letter, in which you write me to write you a testament,
which I will not refuse to do, if the Lord gives me time; for if I
could help you with my blood, I would do it. But now I cannot help you,
save by writing, which I do to your comfort, out of true brotherly
love, and from the bottom of my heart, intending to finish this, by the
help and grace of the Lord, with the same mind with which I commenced
it. Know therefore, my dear wife and sister in the Lord, how that God
visited his people in former times, when they were in Egypt, in the
bondage of King Pharaoh, whom they had to serve for about five hundred
years. And when it was his will to deliver them, he raised up Moses for
their leader, through whom God delivered them out of Egypt’s bondage,
and led them through the Red Sea, in which he drowned and brought to
nought King Pharaoh and all his host--with which the latter pursued
them--thus delivering them out of his hands. Thus they came into the
wilderness, to go on to the land which was promised them; and the Lord
God, through Moses their Leader, gave them laws and customs after which
they were to walk. But they did not continue in his law; wherefore God
became angry, and sware in his wrath, that they should not enter into
his rest. Concerning whom did he swear, but concerning unbelievers?
And we see that they did not enter therein, and this because of their
unbelief. This having thus happened, the Lord spoke through the
prophet, and said: “Behold, the days come, saith the Lord, that I will
make a new covenant with the house of Israel, and with the house of
Judah: not according to the covenant that I made with their fathers,
in the day that I took them by the hand to bring them out of the land
of Egypt; which my covenant they brake, although I was a husband unto
them, saith the Lord: but this shall be the covenant that I will make
with the house of Israel; After those days, saith the Lord, I will put
my law in their inward parts, and write it in their hearts; and will
be their God, and they shall be my people. And they shall teach no
more every man his neighbor, and every man his brother, saying, Know
the Lord: for they shall all know me, from the least of them unto the
greatest of them, saith the Lord: for I will forgive their iniquity,
and I will remember their sins no more.” Now in these last days he
has revealed this covenant, given through his Son Jesus Christ our
Lord, who is the true Moses, who has taken us by the hand, and led us
out of Egypt, wherein we all sat and served the hellish King Pharaoh,
under whom we were captive by sin; from which bonds and slavery we are
redeemed through Christ, who through his death and the shedding of his
blood redeemed and reconciled us, and delivered us from the hellish
King Pharaoh, whom he destroyed and suffocated in his blood, thereby
fulfilling the Old Testament; for all had to be fulfilled that was
written in the law and in the prophets. Heb. 1:2; Matt. 5:17; Luke
24:44. Thus the fulfillment was accomplished, and the new testament
confirmed with his blood; which, as already stated, he had promised
through the prophets, and which is proclaimed to us through the Gospel,
and confirmed with signs and wonders by him and his holy apostles,
whom after his resurrection he sent out to preach to all nations,
that whosoever should believe and be baptized, should be saved, also
commanding them to teach them to observe all things whatsoever he had
commanded them. Heb. 2:4; Matt. 28:20.

And now, my most beloved, are we the people which God chose before the
foundation of the world, and made a better testament with us, than he
made with Israel, who daily had to offer up sacrifice for sins, by
which they could nevertheless not atone? Eph. 1:4; Heb. 7:22,27. For
burnt offerings and offering for sin he would not, neither did God have
pleasure therein, which were offered by the law; then said he (namely
Christ), Lo, I come to do thy will, O God. He taketh away the former,
that he may establish the second. By the which will we are sanctified
through the offering of the body of Jesus Christ once for all. And
every priest then stood daily ministering and offering oftentimes the
same sacrifices, which can never take away sins: but this man, after
he had offered one sacrifice for sins forever, sat down on the right
hand of God; from henceforth expecting till his enemies be made his
footstool. For by one offering he hath perfected forever them that
are sanctified. Whereof the Holy Ghost also is a witness to us: for
after that he had said before (as is written Jer. 31:31). This is the
covenant that I will make with them after those days, saith the Lord;
I will put my laws into their hearts, and in their minds will I write
them; and their sins and iniquities will I remember no more. Now where
remission of these is, there is no more offering for sin, as Paul
writes. Heb. 10:8–18.

Therefore, my dear and beloved wife, we have (verse 19) a free and
secure entrance into the holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us, through the vail, that
is to say, his flesh; and we have a high priest over the house of God,
which is the church, which he cleansed with his blood, that it might
be holy, without spot or wrinkle; of which you are a member, for it is
the body of Christ, and we the members of that same body, and Christ
the head and priest of the house of God, as stated. Eph. 5:26,27; 1:22.
Hence, my most beloved, adhere to it diligently, and let us always,
draw near with a true heart, in full assurance of faith, having our
hearts sprinkled from an evil conscience, and let us wash our bodies
with pure water, that is, put off all uncleanness of the heart and the
flesh, and perfect all righteousness and holiness; and hold fast the
profession of your faith without wavering, for he is faithful that
promised; and always consider yourself--this I entreat you, my most
beloved--to provoke unto love and to good works. Hebrews 10:22–24; 2
Cor. 7:1.

Since you are a child of the New Testament, I write you this for a
testament according to your request. Hence it is my request of you,
my dear lamb, despised of men, but chosen of God, and called to his
Testament, since he left us the Testament, that we should thereby
remember his death; namely the breaking of the bread, showing by it
that he was broken for us on the tree of the cross, and that we should
also remember thereby, that we are delivered through him from the
hand of our enemies. This he left us for an everlasting Testament, to
observe it, even as the children of Israel were commanded to eat the
passover, and to observe it yearly for a memorial of their having been
delivered from King Pharaoh; all of which was a figure and shadow,
of which we now have the true substance, in the true observance of
our redemption through the true passover Christ, and his communion,
in which you are certainly included, since it is but a short time
ago that we showed it among the others by the breaking of bread, and
drinking of wine, that you are a partaker of the New Testament, and of
all the glorious promises which are promised the children of the New
Testament. Hence it is my request that you will faithfully continue
therein unto the end, so that you may inherit all the promises, for he
that overcometh shall inherit all things; to him that overcometh will
I grant to sit with me in my throne; he that overcometh, the same shall
be clothed in white raiment; he that overcometh, him will I confess in
heaven before my Father, and will write his name in the book of life;
and other beautiful promises that, as you well know, are promised to
all that overcome. Revelation 21:7; 3:5,21.

Therefore, my most beloved, see that you remain faithful; for you are
still in the wilderness, where you must be proved yet, even as Israel
was proved in the wilderness forty years, that God might make manifest
thereby, what was in their hearts. Hence know that all perished who did
not remain steadfast, and that they could not inherit the promises, as
stated before. But now we have a better testament, which is for ever,
and not as Israel, a law written in tables of stone, but written in the
tables of our hearts. Heb. 8:6.

Hence, my most beloved, since we have a better testament, walk the
better in it, and continue steadfast in the faith, and let this be
manifested by the fruits of faith, and the law which is now written in
your heart, by the Spirit of God; let him be read from you, and this
by fulfilling the works of the Spirit, that you may thus be an epistle
of Christ, which may be read by all to whom you are manifest, as Paul
testifies of the Corinthians (2 Cor. 3:3), that they were the epistle
of Christ ministered by them, written not with ink, but with the Spirit
of the living God; not in tables of stone, but in fleshy tables in
their hearts; for Christ also says (Matthew 5:16): “Let your light so
shine before men, that they may see your good works, and glorify your
Father”. For if we now have a new testament given by Christ, who is our
Leader and Lawgiver, we must keep his commandments, follow him (as I
wrote to you in the other two letters), and show forth his image, even
as the image of the Father was shown forth through him, as he said to
Philip: “Philip, he that hath seen me hath seen the Father; and how
sayest thou then, Shew us the Father? Believest thou not that I am in
the Father, and the Father in me? the words that I speak unto you I
speak not of myself: but the Father that dwelleth in me, he doeth the
works.” John 14:9,10.

Now, my most beloved, since through the grace of God you have heard
the Gospel, which has been preached in all the world (Rom. 8:18),
and believe in it, and have been obedient to it, and are yet, as I
trust through the grace of the Lord, and have put on Christ, let him
therefore be shown forth in you, even as the image of the Father is
shown forth in Christ, through words and miracles, as you have also
always shown him forth by a pure Christian conversation; and thus truly
follow Christ, since he is the true Moses, who went before us. Follow
him valiantly, no matter what you meet with in this wilderness, whether
it be tribulation or affliction, suffering or persecution; be of good
courage, Christ is gone before; follow him boldly, for the servant is
not better than his lord, nor the disciple above his master, nor the
wife above her husband, nor the maid above her mistress; but it is
enough for the disciple that he be as his master, the servant as his
lord, the wife as her husband, the maid as her mistress.

Therefore, dear sister in the Lord, be of good cheer, and consider the
long suffering and patience of Christ, and all the pious witnesses
who from the beginning until now have followed Christ. Jas. 5:10. He
did not leave them without comfort, nor does he leave us, who are
imprisoned here for the same testimony’s sake, without comfort, but
wonderfully comforts and strengthens us through the power of the Holy
Ghost, eternal praise to him for it.

Hence be of good courage, continue without ceasing in prayer and
supplication, and thus show that you are a child of the New Testament,
that the law of the Lord is written in your heart, and is thus read.
May the merciful Father strengthen you to this end, through his
Son, and the power of his Holy Spirit. Herewith (since my paper is
exhausted) I commend you, my dear wife, to the Lord, and to the word of
his grace.

  Written in my bonds, on Monday, by me, Jelis Bernaerts, your dear
  husband.


A LETTER WRITTEN BY JELIS BERNAERTS TO HIS WIFE.

Grace and peace from God the Father, which has come to us through Jesus
Christ his only begotten Son, our Lord. May he comfort you in all
your tribulation by the power of the Holy Spirit, which spirit is the
comforter of all the afflicted, and is sent us from the Father through
Jesus Christ his Son, as the teacher of all believers, and comforter
of all the afflicted, who are in godly sorrow, which sorrow worketh
repentance to salvation. 2 Cor. 7:10. This same only, undivided,
unchangeable, eternal almighty, strong God, expressed in three names,
namely, Father, Son, and Holy Ghost, in one Being, as is written. John
5:7. There are three that bear record in heaven, the Father, the Word,
and the Holy Ghost: and these three are one; may he be your Comforter
unto the end; this I pray from the bottom of my heart, through his dear
Son Jesus Christ our Lord. Amen.

After all heartfelt and affectionate greetings which I have written
you, my dearest and beloved wife, and sister in the Lord, whom I love
as my own soul, according to the spirit and the flesh, since you are
flesh of my flesh, and I with you, I cannot (perceiving your sorrow)
omit or neglect always to comfort you by my writing, as long as I
have time. And know, my most beloved, that my parting from you is
hard for me; but I console myself with the word of the Lord, who has
said that we must hate and forsake everything: father, mother, wife,
children; and that he who does not take up his cross daily, cannot be
his disciple. Luke 14:26; Matt. 16:24. And when I also consider that
the union of the flesh which we have formed together, cannot last
forever, and as the parting does thus take place according to the will
of the Lord, I renounce my own will herein, and submit myself to the
will of the Lord. Thus you also, my most beloved, I entreat you, give
yourself over to the Lord, for he is your life and your death, as we
read Rom. 14:8: Whether we live, we live unto the Lord; and whether
we die, we die unto the Lord; for we are the Lord’s. And when I, my
dearest, contemplate the unity in which we still stand, namely, in the
spiritual body of Christ, since by one Spirit we are all baptized into
one body, then I rejoice that you also stand in communion with me, and
have become a partaker of the divine nature, yea, that we have become
branches on the vine, which is Christ, sheep of the true Shepherd,
children of the promise, born of the free woman, heirs of God’s
kingdom, with Christ in the kingdom of his Father, since we are born of
God through him, by the incorruptible seed, the word of truth, which
he is, since he is the Word of the Father, and the Word became flesh,
through which Word and Spirit we came into this communion, and became
flesh of his flesh, and bone of his bone, and are members of his body,
namely, of his church, of which he is the Head; and when I contemplate
that we both stand herein, I rejoice, as also you, my most beloved,
this I pray you; for this union shall endure forever, if we remain
faithful to him with whom we are united herein, and do not commit
adultery, and we shall enjoy hereafter all the glorious riches with
him in his Father’s kingdom. But know, my dear lamb, that Christ, when
he had forsaken the glory of his Father, and came upon earth, had to
take it again by much tribulation and suffering; and if he, who is the
Head, went thus before, we, the members, must follow; and as there is
but one way, and one door, the members must follow in and through the
same--the body cannot enter the house divided. Hence, my most beloved,
if we would be members with the Head, namely, enter with Christ into
his Father’s house, and enjoy the glorious riches, we must enter by the
same way, and accept all that may befall us; for if we would reign with
him, we must suffer with him.

If we are children, we are also heirs, heirs of God, and joint heirs
with Christ; if so be that we suffer with him, that we may be also
glorified together. For I reckon that the sufferings of the present
time are not worthy to be compared with the glory which shall be
revealed in us. Rom. 8:17,18. And Christ says: “Verily, verily, I say
unto you, that ye shall weep and lament, but the world shall rejoice;
and ye shall be sorrowful, but your sorrow shall be turned into joy.”
A woman when she is in travail hath sorrow, because her hour is come:
but as soon as she is delivered of the child, she remembereth no more
the anguish, for joy that a man is born into the world. John 16:20,21.
Thus, my most beloved, take these words of Christ, for an example, that
it must be thus with us until we have born Christ.

Therefore, my most beloved, consider well the Scriptures, how he
constantly speaks of tribulation and suffering in this present time,
always, however, adding comfort, even as he says: “Blessed are ye
that mourn; for ye shall be comforted.” Matt. 5:4. Again: “In the
world ye shall have tribulation: but be of good cheer; I have overcome
the world.” John 16:33. And again: “Fear not, I will not leave you
orphans.” John 14:18. And even as he speaks through the prophet Isaiah:
“Can a woman forget her sucking child, that she should not have
compassion on the son of her womb? yea, they may forget, yet will I not
forget thee.” Is. 49:15.

Hence, my most beloved, be comforted by these words, and by all the
glorious riches of which you have become a partaker through faith,
and you need not be astonished that you now weep, since you certainly
well know, that in this present time nothing is promised us, but
tribulation, suffering, persecution, and weeping, but it is written:
“Blessed are ye that weep now: for ye shall laugh. Woe unto you that
laugh now! for ye shall weep.” Luke 6:21,25. Hence it is better to
weep now, than afterwards, since the time is coming which will endure
forever; and the things which now are must soon perish. Therefore, my
most beloved, cast your care upon the Lord, for he cares for you: and
be strengthened with all might, according to his glorious power, unto
all patience and long-suffering with joyfulness: giving thanks unto the
Father, which hath made us meet to be partakers of the inheritance of
the saints in light: who hath delivered us from the power of darkness,
through his beloved Son Jesus Christ our Lord, unto whom be praise,
honor and glory, now and forever. Amen. Colossians 1:11–13.

Herewith, I your faithful husband, commend you, my most beloved
wife, to the Lord, and to the word of his grace. Amen. May the Lord
strengthen and stablish you by his Spirit, that you may keep unto the
end that which you have and thus receive the crown of life, and wait
with patience for the time of your redemption. The peace of the Lord
be with you, and with all that fear and love the Lord, and keep his
commandments.


ANOTHER LETTER OF JELIS BERNAERTS TO HIS WIFE.

The grace and peace from God the Father, and the merits of our Lord
Jesus Christ, and the communion of the Holy Spirit, by which Spirit we
are all baptized into one body, of which Christ is the Head, and we
members together, flesh of his flesh, and bone of his bone, and he is
the Savior of his body, and the gates of hell cannot prevail against
or withstand it, if we remain firmly united in love among ourselves,
and do not suffer ourselves to be deceived, but hold fast the faith
in Christ Jesus, and do not neglect the grace given us of God through
Christ Jesus, his only begotten Son, our Lord, unto whom be praise,
honor, glory, and thanksgiving now and forever. Amen.

After all heartfelt greeting written to you my beloved wife and sister
in the Lord, of whom I am now deprived through the bonds in which I
now am for the testimony of our Lord Jesus Christ, and the faith in
God, which I hope to seal with my blood and death, and thus to enter
into rest with all the saints of God under the altar--which altar is
Christ--and wait for all my fellow-brethren and sisters, where we
shall be gathered together and remain forever and ever, and thus be
in everlasting joy, where parting will be heard no more, but we shall
reign forever with God and the Lamb, and all the saints. There neither
sighing nor weeping shall be heard any more, but all tears shall be
wiped away from our eyes; our tribulation shall be turned into joy
and gladness, our weeping into laughing, our parting into eternal
gathering, where there will be nothing but joy and gladness. “For eye
hath not seen, nor ear heard, neither have entered into the heart of
man, the things which God hath prepared for them that love him. But
God hath revealed them unto us by his Spirit.” 1 Cor. 2:9. Therefore
let us be of good cheer, and patient in tribulation, knowing that we
must through much tribulation and suffering enter into the kingdom of
heaven; and let us continue instant in prayer, and firmly persevere
with prayer and supplication in the Spirit, that he will always
comfort, strengthen and stablish us, so that we may always be steadfast
in all tribulation and suffering that may befall us; in which suffering
he will not leave us without comfort; for as the sufferings of Christ
abound in us, so our consolation aboundeth by Christ. 2 Cor. 1:5.

Now, my most beloved, we may be of good cheer, and have good courage,
and rejoice in hope, that we have obtained such glorious promises, and
expect so un-hoped for a salvation. For we who sometime were far off,
are now come nigh; yea, we who sometime were strangers and foreigners,
are now become fellow-citizens with the household of God; and are built
upon the foundation of the apostles and prophets, Jesus Christ himself
being the chief corner stone, and are thus framed together unto a holy
temple, even as Peter says (1 Peter 2:5): Ye also, as lively stones,
be ye built up a spiritual house, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ; for he loved us, and washed us from
our sins in his own blood, and hath made us kings and priests unto
God and his Father (Revelation 1:5,6); even as Peter also writes in
his first epistle, second chapter: “But ye are a chosen generation, a
royal priesthood, a holy nation, a peculiar people; that ye should show
forth the virtues of him who hath called you out of darkness into his
marvellous light: which in time past were not a people, but are now
the people of God: which had not obtained mercy, but now have obtained
mercy.” Verses 9 and 10. For we must know that we were without God in
the world, when we served the lusts of our flesh, and walked according
to the course of this world, whose friend we were, yea, what is more,
we were praised by the world; but, alas! despised by God; for, even
as James says: Whosoever will be a friend of the world is the enemy
of God. James 4:4. Then we were of those who had not obtained mercy
of God; for, even as Christ says: Ye cannot serve two masters: ye
must hate the one, and love the other. Matt. 6:24. And if we renounce
the world, and forsake our own life, to live no longer according to
the will of our flesh, but according to the will of God, he will have
mercy upon us; and turn us from lies to the truth, from darkness to
the light, from the serving of idols to the worship of the living God.
Then we who were not a people, become the people of God, and can
proclaim all the virtues and glorious benefits which the Lord has shown
us, having also adopted us as his children; for it was such a people,
converted and changed into newness of life, to whom the apostle Peter
wrote: “Ye are a chosen generation,” etc. And observe, my beloved,
that he commences his epistle as to a people who were scattered abroad
every where for the faith in Christ Jesus; hence it need not surprise
us, though we are dispersed, scattered, apprehended and put to death;
for thus, as you may hear and read, it has been from the beginning, and
will be made unto the end, since darkness does not love the light.

Thus, my most beloved, let us not fear; God is our Leader; and if God
be for us, who can be against us? He that spared not his own Son, but
delivered him up for us all, how shall he not with him also freely give
us all things? It is God that justifieth. Who is he that condemneth?
It is Christ that died, yea, rather, that is arisen again, who is even
at the right hand of God, who also maketh intercession for us. This we
know, yea, what is more, we know that he preserves us as the apple of
his eye, and has said: “I will never leave thee, nor forsake thee.”
So that we may boldly say: “The Lord is my helper, and I will not
fear what man shall do unto me,” (Heb. 13:5,6), even as he has also
admonished us, not to fear them that can kill the body; since after
that they can do no more. But let us fear him who has power to cast
soul and body into hell. Even as he also says through the prophet: “Who
art thou, that thou shouldest be afraid of a man that shall die, and of
the son of man which shall be made as grass?” Isaiah 51:12.

Hence, my most beloved, fear not that which may befall you yet: neither
be without comfort: but be of good cheer out of bonds, and be patient
in tribulation, even as I am by the help of the Lord, in my bonds;
and let us firmly continue in faith and love, and say with St. Paul:
“Who shall separate us from the love of Christ? shall tribulation, or
distress, or persecution, or famine, or nakedness, or peril, or sword?
As it is written; for thy sake we are killed all the day long: we are
accounted as sheep for the slaughter. Nay, in all these things we are
more than conquerors through him that loved us.” Rom. 8:35–37.

Therefore, my most beloved, have good courage, and be of good cheer and
patient in all your tribulation, and stand firm in the faith, steadfast
unto the end, so that, even as we are now separated from each other by
much tribulation and suffering, we may meet in the day of resurrection,
and thus rejoice forever with one another, and reign with the Lord and
all the saints, and all the angels of God, forever and ever. Amen.

To this end, may the Almighty God and Father of our Lord Jesus Christ
strengthen you, and me (and all that love the Lord and keep his
commandments) through the power of his Holy Spirit. Amen. Herewith I
commend you to the Lord, and to the word of his grace. Amen. The peace
of the Lord be with you.


A LETTER WRITTEN BY JELIS BERNAERTS TO BRETHREN AND SISTERS, AFTER HE
WAS SENTENCED.

Grace and peace from God our heavenly Father, and his Son Jesus Christ
our Lord, who gave himself for our sins, that he might deliver us from
this present evil world, according to the will of his Father; to him be
praise, honor, glory and thanksgiving, now and forever. Amen Gal. 1:4;
Revelation 5:13.

My most beloved wife and sister in the Lord, and all dear brethren and
sisters of the church at Gh., after I was sentenced to death, my heart
felt inclined to write something to you, and to my beloved wife, whom
I commend to you and to the word of God, out of a true, affectionate
heart, and genuine, unfeigned brotherly love, which I have to you even
unto death. Hence it is my brotherly exhortation and epistle to you
all, not to fear those who can kill the body; since after that they can
do no more. And, as Peter says: “Be not afraid of their terror, neither
be troubled; but sanctify the Lord God in your hearts.” 1 Pet. 3:14,15.
And as he further says (dear brethren and sisters in the Lord): “Think
it not strange concerning the fiery trial which is to try you, as
though some strange thing happened unto you: but rejoice, inasmuch as
ye are partakers of Christ’s sufferings; that when his glory shall be
revealed, ye may be glad also with exceeding joy.” 1 Pet. 4:12,13.
Well might the apostle exhort us to rejoice; for I can write it with
truth, since every thing has now befallen me, except death; however,
sentence has been passed upon me. In the first place I had great joy
according to the spirit when I was delivered into bonds; though many
thoughts and misgivings came to the flesh, yet I rejoiced according to
the spirit, that I had been chosen of God, to suffer for his name. In
the second place, when I had confessed my faith before the authorities,
and was then greatly tortured, I felt that God was with me; for he gave
me such strength, that no matter what sufferings and tortures they
inflicted upon me, they could get nothing out of me, but what tended
to the praise of the Lord, and to my salvation; wherefore they became
angry, and asked me whether I would not yet tell; for, said they, “We
have power to torture you thus every day.” I said: “My body is before
you; do with it as you please.” After all this had taken place, my joy
was still greater; I could not express the praise of the Lord, nor
sufficiently thank him for the grace he gave me, that I was counted
worthy to suffer for his name, and to seal his word with my blood; for
the marks which I then received, and the pain, remained in my members
unto the last day; the Lord be praised forever, since I well deserved
to be chastised for my sins and transgressions. Afterwards I was twice
brought before a monk. The first time he wanted to know my faith. I
said: “Ask the authorities before whom I confessed it.” He thereupon
commenced to talk a great deal about incarnation, and baptism. When
he had finished speaking, I asked him whether he meant thereby to
maintain his ground; or he meant, that I should interrogate him, and
prove the contrary to him; but he would not hear my defense, and began
to rail greatly against Menno and his books, which, as he said, he had
read much, and found many lies in them. I said: “Bring them all here,
and let us discuss them for a week.” He replied: “You are not the man;
so much trouble will not be taken with you.” We had many other words
yet about his doctrine and church, which it would take too long to
write. And thus I left him.

Afterwards I was brought before him again, when another was with him.
He wanted to dispute much about the sacrament, baptism and incarnation.
But I said: “You would not let me defend it, when I was with you the
last time; hence I do not want to speak with you now.” He was not
satisfied with this, and said he should compel me to speak, with the
instruments of the Margrave; he also asked me whether I was ashamed
of my faith. I replied: “I was not ashamed to confess it before the
authorities; but I do not want to have anything to do with you people.”
We resolved among ourselves that we would all do so; and I would advise
everyone, to observe this; for it profits nothing to dispute with them,
since they are carnal men. I was then sentenced to death, when my joy
became complete, so that I could not express it, since my deliverance
was so nigh, and I considered the words of the apostle, where he says:
“Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that,
when his glory should be revealed, I might be glad with exceeding joy;”
and what he further says: “If ye be reproached for the name of Christ,
happy are ye; for the Spirit of glory and of God resteth upon you; on
their part he is evil spoken of, but on your part he is glorified.”
1 Pet. 4:13,14. When I thought upon this, and other passages of
Scripture, and when I saw how transient tribulation and suffering were,
and what beautiful promises were given me, and that I was to enter into
rest with my dear brethren and sisters who went before and are under
the altar, and wait for all our fellow brethren and sisters that must
yet follow us, then all tribulation had to flee from me, when I beheld
this with the spirit.

Therefore, my dear brethren, I do not write you this out of vain glory,
but for the consolation and strengthening of your hearts, so that you
may not be afraid of those who can kill the body, since after that they
can do no more; but that you, dear brethren and sisters, may always
be manful, and ever remember your leaders, who have spoken unto you
the word of God, even as Paul says: “Remember them which have the rule
over you, who have spoken unto you the word of God: whose faith follow,
considering the end of their conversation.” Heb. 13:7. Hence, my most
beloved, give attendance always among yourselves, to exhortation, to
reading, to praying; and do not forsake the assembling of yourselves
together, but exhort one another to love and good works, and be firmly
united in love, and use hospitality one to another; always be of one
heart and of one soul among yourselves, so that when you get into bonds
(if this be the will of the Lord) your heart may be unencumbered.

Herewith I commend you to the Lord, and to the word of his grace. Amen.
Farewell, farewell to you all, my dear brethren and sisters in the Lord.

Written by me, Jelis Bernaerts, to you, my dear brethren and sisters in
the Lord, from the bottom of my heart, and out of true love. Amen.


JAN BOSCH OF BERGH, OR JAN DURPS, A. D. 1559.

This Jan Bosch, commonly called Jan Durps, was a pious, honorable
man, and a linen-weaver by trade. He lived at Maestricht, and though
the divine knowledge of the truth was greatly estranged and obscured,
the light of divine grace appeared unto him, and the true evangelical
truth was presented to him, and he thus joined the church of the Lord,
fulfilling the obedience instituted and commanded by Christ, the Son of
God (Mark 16:16); and as he for a time gave good heed to his calling,
it was entrusted him of the church, and he was ordained, that he should
take the oversight somewhat of the church, and minister to her with
the word of the Lord, by reading as well as exhorting; which, when he,
though with much reluctance, had consented, he faithfully did, putting
his talent to usury, to the best of his ability.

As this tended to the glory of God, and to the edification of the
church, Satan, who is ever the enemy of everything that is good and
God-pleasing, sought to destroy this good work, and to this end
inspired his ministers to report this good man to the authorities, as
a heretic and Anabaptist. The authorities, deceived by this spirit,
thought they were doing God service, and proceeded with rashness. One
of the burgomasters, in broad daylight, went with his constables to
the place where Jan Durps, under his master, was working at the loom:
he apprehended him, and, leading him through the city, brought him
to the Landtskroon (the city hall), and imprisoned him there. He was
immediately examined by priests and monks, who approached him in many
ways. He plainly confessed his faith to them, and that he was baptized
upon faith in Christ Jesus; also, what he thought of the sacrament. All
this he confessed according to the Scriptures, reproving the idolatry
which they committed therewith.

When this petty council and the priests had examined him, and he had
confessed his faith, and immovably adhered to it, they deemed the case
so grave as to be criminal in its nature; hence they delivered him to
the lords through the Bailiff. These took him, and put him in prison,
in which Jan remained for a time in confinement. In the meantime his
wife sent him a letter, in which she exhorted him, to be of good cheer
in his sufferings, and to adhere faithfully to the truth unto death;
which he very thankfully received, comforting, in return, his wife, and
exhorting her, and the friends together, that they should adhere to the
truth, and continue therein unto the end; he also earnestly requested
the prayers of the faithful. He suffered many tortures, because they
sought to extort from him who, in the city, were his brethren and
fellow-believers. But the Lord kept his lips, so that not a single
name could be obtained from him, however greatly he was tortured for it.

The time having arrived, sentence was pronounced upon him, namely, that
he should, according to the imperial decree, be burnt alive to ashes;
to which he listened with good cheer, and submitted to it, suffering
himself to be bound, and led between many sergeants armed with sticks
and halberds, which now and then descended upon the head of some
individual approaching Jan too closely, in order to hear his words;
for on his way from the prison to the _Vrijthof_, Jan spoke much to
the people, telling them to remember that a man had been among them,
who had told them the truth. He urged them hard to repent, amend their
life, and seek God’s grace. When he arrived in the _Vrijthof_, where
the scaffold had been erected, said place was found to be filled with
arquebusiers fully armed, all the four companies of arquebusiers of
the city having been commanded to appear there with their arms. Jan
artlessly ascended the scaffold too, and was led into a hut by the
executioner, who then set fire to the same in several places. As Jan
stood in the flames, he cried aloud several times: “O Lord, into thy
hands I commend my spirit”: and was thus burnt to ashes as a faithful
witness of Jesus Christ. This took place on the 23d of September, in
the year 1559.


HANS VERMEERSCH, ALSO CALLED HANS VAN MAES, PUT TO DEATH AT WAESTEN, IN
FLANDERS, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 1559.

_Confession of Hans Vermeersch, written by him while imprisoned at
Waesten in Flanders A. D. 1559._

In October A. D. 1559, I was brought before the inquisitor to confess
my faith before him. He demanded to know my age, my name, and where I
had been; he then asked me whether I was rebaptized. I said: “I know
but one baptism, as is written in Ephesians (4:5); which is the baptism
of believers, as is stated by Matthew and Mark in their gospels.
And also as Peter said (Acts 2:38,41) to the people that heard it:
Repent, and be baptized every one of you in the name of Jesus Christ
for the remission of sins. Then they that gladly received his word
were baptized. Mark, in the same chapter, and read with attention:
They brake bread; fear came upon them; they were all of one soul, and
had all things common; all of which an infant cannot do.” Verses 42,
43; and 4:32. He then asked me why I believed that the Gospel was
true. I replied: “Because every word is established in the mouth of
two or three witnesses. Deut. 17:6; Matt. 18:16. Now there are four
evangelists, as Matthew, Mark, Luke and John, who all together testify
and speak of one Christ and Messiah, who is the Son of God, and God
is his Father. That there is a God, is also clearly seen from the
creation of the world, and the signs and wonders which we daily behold,
as causing corn, grass, apples, cherries, nuts, etc., to grow as may
be seen. That the Gospel is true may further be seen from this: I have
read that Christ says: Blessed are ye, when men shall revile you, and
shall say all manner of evil against you falsely, for my name’s sake.
Matt. 5:11 Christ also says: Ye shall be hated of all men for my name’s
sake, 10:22. When I read this, I believed it, and now I find it to be
true in me and in others, and believe that the Gospel is true. Now
every one may know, see and understand that it is as Paul says: All
that will live godly shall suffer persecution. 2 Tim 3:12. Hence I say:
By all these witnesses, who cannot lie, we may boldly say that the
Gospel is true, let every one take good heed.” With this they tormented
me greatly.

They then asked me concerning the Roman church, whether I did not
believe that it was the true church, which is built upon the rock which
is Christ. I said: “No.” Then he asked me which church I believed to be
the true church. I replied: “The congregation of believers in the name
of Christ, as Christ said to Peter: Thou art Peter, and upon this rock
I will build my church (Matthew 16:18); that is to say: those who have
such a faith as Peter had, as can easily be seen in the second epistle
to the Corinthians, (6:16), where Paul says: What agreement hath the
temple of God with idols? for ye are the temple of the living God; as
God hath said, I will be their God, and they shall be my people. Thus,
all believers who assemble in Christ’s name are the true church.”

They also asked me whether the sacrament used by the church in the mass
is not flesh and blood after the consecration by the priest--whether it
is not the body of Christ in flesh and blood. I replied: “How should
this be possible; for it is written in Acts (1:9), that he ascended
to heaven; and in the seventh chapter (v. 56) Stephen says: I see the
heavens opened, and the Son of man standing on the right hand of God.
And Peter, in his first epistle, third chapter, says that he is risen,
and gone into heaven, and is on the right hand of God; hence he is
not here.” He then asked me, whether he was not able to be here by
his divine power. I said: “He can do nothing contrary to his word; he
is Almighty, I know; but he does not act contrary to his word.” They
further said that when he held his supper with his disciples, he gave
them his body as is written in the text, since he said: “Take, eat,
this is my body.” Matt. 26:26. But I replied that he did not give his
body, but a morsel of bread; for it is obvious that it [the body] was
immediately delivered into the hands of the Jews, and suffered, and
was hung on the cross; hence he certainly could not give his body to
eat, as he says himself: I will not henceforth drink of this fruit of
the vine, namely, the wine which he before called his blood. Read the
tenth and eleventh chapters of the first epistle to the Corinthians,
where you can obtain a fuller understanding. Hence he did not give his
apostles his body; but it represented his body. He then asked me what
I thought of the service performed in the church. I said I regarded
it as a great and abominable idolatry. Thereupon he said: “Then you
consider her the whore of Babylon?” I replied: “Yes, as is written
Rev. 13:4, of the beast that caused himself to be worshiped; hence,
as many as would not worship him, or receive the mark in their hand,
or in their foreheads, etc., who opposeth himself against God in his
elect. He then told me that we could not show that our church, namely,
that of the Anabaptists (as they called it) had been in existence forty
years ago; and that their church had continued, etc. I replied: “We
do not keep a register for our church, as does the Roman church; she
would soon be discovered; for every one seeks to destroy or kill her,
and she has not (as has the Roman church) the Emperor or the King for
her helper, but Emperor, King or Prince diligently seek to destroy her.
But I will show you that she is fifteen hundred and fifty-nine years
old. For Christ is the foundation stone and it is that long since he
was crucified.” They rejoined: “Yes, the Roman church; for she was
instituted by Peter; he was the first; after him all the holy popes,
and all the holy doctors [teachers], as Jerome, Augustine, Ambrose,
Bernard, who are the four doctors of the holy church, will you not
believe these, who were such learned men?” I said: “I believe only the
word of God.”

They also asked me whether I did not believe in God the Father, God
the Son, God the Holy Ghost: three persons, and one true God. I said:
“I find but one person in the Scriptures.” They asked me who it was.
I said: “Christ, who was seen and heard; but the Father no one has
ever seen. Who then can say what person it is? for he is invisible.
John 9:37; 1:18. Neither has any one ever seen the Holy Ghost. True,
he has been seen to descend as a dove upon Christ, but a dove cannot
be a person.” Then they said: “You do not believe that there are three
persons?” I replied: “No, unless it be shown me by the Scriptures; but
I confess that they are three in essence, yet only one true God. The
Father is not the Son, nor the Son the Holy Ghost. The Father I confess
as the Father; Jesus Christ as his Son, who proceeded from him; and
the Holy Ghost, as proceeded from both the Father and the son; yet,
inseparably one true God.” John 17:8; 15:26.

He then asked me whether Christ did not assume his flesh and blood from
Mary. I replied: “This will have to be shown to me.” They said: “He is
of the seed of David.” I said: “That he assumed his flesh and blood
from Mary, this the Scriptures do not say. Read Luke, first chapter,
where the angel said: ‘Thou shalt conceive in thy womb;’ and, further
on, when Mary said: ‘How shall this be, seeing I know not a man? The
angel answered and said unto her, The Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee: therefore also
that holy thing which shall be born of thee shall be called the Son of
God.’ Consider these words; he says: ‘that holy thing.’ And Paul says
that the first Adam is of the earth, earthy; but the second is the Lord
from heaven. Read in the first epistle to the Corinthians, in the
fifteenth chapter (verse 47), where you can see it clearly. Also, Heb.
10:5, where Paul says: ‘Wherefore, when he cometh into the world, he
saith, Sacrifice and offering thou wouldest not, but a body hast thou
prepared me.’ Again, John 16:28, where Christ says that he came forth
from the Father, and came into the world; and many other places, as in
chapters eight and nine. Examine the Scriptures, John’s Gospel, and the
epistles.” He then asked me, whether he took no substance from Mary, in
the way of nursing, etc. I replied that she offered him up; when he had
been brought forth she wrapped him in swaddling clothes, and laid him
in a manger. We further find that she cared for him; as when at the age
of twelve years he was lost, they sought him, when they returned from
Jerusalem. It says that they sought him diligently, and sorrowing (Luke
2:48). He then asked, whether she did not suckle him. _Ans._ “Christ
spake (when the woman said: ‘Blessed are the paps which thou hast
sucked): Yea, woman, blessed is he that heareth my word, and keepeth
it.” Luke 11:27,28. _Ques._ “What do you think; tell us your opinion?”
_Ans._ “I must not speak of that concerning which the Scriptures give
me no information; suppositions are of no value.” He also asked me,
whether Christ! was not of the seed of David. I said: “How should he be
of the seed of David; for Christ said himself (when the Pharisees asked
whose son he was, whether he was not the son of David): How then doth
David call him Lord, saying, The Lord said unto my Lord, Sit thou on my
right hand, till I make thine enemies thy footstool? If David then call
him Lord, how is he his son?” Matt. 22:42,45. They did not know what to
say. I then said: “I know that he is born out of the seed of David, but
not of the seed of David.” Rom. 1:3.[283] They replied: “Gal. 4:4 it
is written that he was made of a woman.” I said; “It is preposterous,
that a woman should make a child. Do not all the other Scriptures say:
‘Born of a woman?’” He said: “I could show in forty places, that he is
of the seed of David.” But he would not show it. I then said: “If she
conceived him of the Holy Ghost, he cannot be of the seed of David.”

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

He also asked me, where men went to, when they leave this world. I
replied: “They fall asleep in the Lord, as the Scriptures testify,
namely, the believers.” Acts 7:60. He asked whither the souls went. I
replied: “Paul said that he was willing to fall asleep according to
the flesh, and to be present with the Lord; and thus am I minded.” 2
Cor. 5:8. He then asked where the other souls went to. _Ans._ “The
Scriptures say nothing about it; neither can I say whither they go.”
_Ques._ “What do you think about it? they go somewhere.” _Ans._ “I
leave this to Divine Providence.”

He then asked what I thought of the resurrection of the dead. I
replied: “As is written 1 Corinthians 15:53, where Paul says that this
mortal shall put on immortality, and this corruptible, incorruption,
and that this same body shall rise.” He was unable to reply to this.
He then asked me whither children went that died without baptism. I
said: “Where it pleases God.” He asked whether they were saved. _Ans._
“Christ blessed the children, and said: Of such is the kingdom of
heaven.” Matthew 19:14. _Ques._ “Then you say that they are saved?”
_Ans._ “If they have the kingdom of heaven, they are happy enough.”
_Ques._ “Behold, they are damned, this is clear.” _Ans._ “Read Romans
5:17–19, where it says that as by one man’s disobedience death comes,
so by the obedience of one life comes upon all men.” He further asked
me whether I would not be obedient to the magistracy. _Ans._ “Yes, my
lords, so far as it is not contrary to the command of God; for Peter
says we ought to obey God rather than men.” Acts 5:29. He then asked me
whether I would not swear before the lords. _Ans._ “No.” _Ques._ “We
must obey the magistracy; Paul and Peter teach this.” _Ans._ “Christ
says: ‘Swear not at all; neither by thy head, etc.; but let your yea
be yea; and your nay, nay; for whatsoever is more than these cometh
of evil.” Matt. 5:34; Jas. 5:12. Also 2 Cor. 1:17. He then asked me
whether we were not bound to tell the truth. _Ans._ “Yes.” _Ques._
“Tell me who your accomplices are?” _Ans._ “To accuse our neighbor is
not the truth; Christ does not teach that.” He then adjured me by Jesus
Christ, the Son of the living God, that I should tell him. I said:
“I care not for your adjuring; it is sorcery.” Then he said that we
were bound to act contrary to the command of God, on account of the
adjuration.

They greatly tormented me with those who brought the man that was sick
of the palsy; they said that his sins were forgiven through the faith
of those who brought him; and that thus it was, through the faith of
father and mother, with infants, in baptism. But he does not say:
through the faith of those who brought him; it simply says: seeing
their faith. Matt. 9:2; Mark 2:5.

I have written this much out of love; if I have not written you truly,
bear with me; but I think I have written according to the Scriptures;
receive it kindly. Farewell. I must affectionately greet the friends
everywhere, requesting that they pray for me. Know that I am of good
cheer, the Lord be praised. The grace of the Lord be with you all. Amen.


ANDRIES LANGEDUL, MATTHEUS POTTEBACKER, AND LAUWERENS VAN DER LEYEN, A.
D. 1559.

[Illustration: APPREHENSION OF ANDRIES LANGEDUL.]

At Antwerp three brethren, named Andries Langedul, Mattheus Pottebacker
and Lauwerens van der Leyen, were apprehended for the truth. Andries
Langedul was apprehended at a time when a meeting had just been held
in his house for the preaching of the word of God. Some one had spied
it out, and thus the Margrave came there just after the congregation
had dispersed, and while Andries was sitting on his porch, reading the
Bible. He arrested him on the spot.

His wife was confined at the time, which the Margrave discovered when
he walked towards the chamber, and saw that the midwife had the child
on her lap; for the woman had just been delivered. Perceiving this, the
Margrave withdrew from the chamber, but apprehended also the women who
had come to assist the woman in her distress, and caused the lying-in
woman to be guarded by some of his servants. But the nurse, vexed at
this, prevented the apprehension of the woman, by entertaining them
very liberally, and plying them with wine, so that the sick woman was,
without their knowledge, conducted, on planks, across a well belonging
to the two neighbors in common, and thus went from her neighbor’s house
to the house of Christian Langedul, her husband’s brother, whose wife
was also confined at that time.

It has not come to our knowledge, on what particular day Andries
Langedul was apprehended, but he offered up his sacrifice with Mattheus
Pottebacker and Lauwerens van der Leyen on Thursday, November the 9th,
A. D. 1559, and this not publicly, but they were beheaded in prison,
in a place where the other prisoners, of whom there were many at that
time, could see it from the windows of their cells.

When Andries knelt down to submit to the sword, he folded his hands,
saying: “Father, into thy hands I commend”--but: “I commend my spirit”
was not finished, the rapid descent of the sword preventing it. Thus
all three were put to death as lambs of Christ for the slaughter.

Lauwerens van der Leyen wrote several letters in prison, the following
of which have come to our hands.


THE FIRST LETTER OF LAUWERENS VAN DER LEYEN.

Grace and peace be unto all the brethren residing at Emden, especially
to my two brothers, and Tonijntgen, Lieven’s wife. May the Lord Jesus
Christ strengthen you and us all, through his divine Spirit. Amen.

I, Lauwerens van der Leyen, imprisoned for the testimony of Jesus
Christ on the 21st of May. On the 22d I confessed my faith before the
_Prometeur_, Mr. Claes; for he came alone, in hopes that I should say
what he wanted to hear; but the Lord kept my lips. Asked, before whom
I had been to confession and to the sacrament on Easter, I replied:
“Before Mr. Lieven Biestman, but not last Easter; for he has been dead
for two or three years.” I was asked: “Do you not believe that God is
in the sacrament in flesh and blood?” I said: “No.” What then do you
think the sacrament to be? “An idol,” I replied. I was asked whether
I did not believe in the Roman church, of which the Pope is the head.
I replied: “No; for I loathe the Roman church, for she is utterly
contrary to the truth; but I believe in the apostolical church, of
which Christ is the head.” What do you think of infant baptism? “I
regard it as worthless and an abuse; for I renounce my first baptism.”
“Then you are not baptized?” I said: “No.” “Is baptism not necessary,
then?” I replied: “Yes, it is necessary to perfection.”

“Why then are you not baptized?” I replied: “I was not good enough
yet.” “Why?” “Because I was too much involved in this world; for I
was, and am still, greatly in debt, and I thought that if I should
be apprehended, people would say that I was a cheat, and thus many
should be offended; for this reason I forbore to receive baptism. But I
consider it good and right, and want to live and die herein; and though
I have not been baptized, the Lord in his mercy will save me, through
his sufferings and precious blood; for I believe all that a Christian
is bound to believe; and herein I will abide, you may do with me what
you please; for I am now in your power.”

I was further asked what I believed concerning the incarnation; whether
I did not believe that Christ came from Mary’s flesh and blood. I said:
“I believe as the Scriptures testify concerning it, John 1 and Luke 1.”
And I stated it at length. Thus it remained, and I had to note it down.
This was the severest assault; it lasted two or three hours.

On the 24th of May the Dean of Ronse and two others came. He approached
me with many fine words, and said: “Lauwerens, you must suffer yourself
to be instructed; it will not do for you to depend upon a few lay men,
who have made stockings for thirty or forty years.” I replied: “Do you
think that I depend upon men? he that trusteth in man is cursed, as the
Scripture says. I put my trust in God alone, and in his living word;
and herein I will abide as long as God grants me life.” Jer. 17:5; 1
Tim. 6:17. But they wanted with many words to show me, that God was in
the sacrament; however, I would not believe it at all. With these words
we parted, having been together at least two hours.

Written in haste, by me, Lauwerens van der Leyen, the 25th of May, A.
D. 1559.


THE SECOND LETTER OF LAUWERENS VAN DER LEYEN.

Grace and peace be multiplied unto you, my most beloved brethren and
sisters in the Lord. Know that I was examined, and that the Margrave
wanted to know much from me. I said I wanted to tell him all that
concerned my faith. He said: “You shall tell me all.” I said: “What do
you wish to know?” He asked me: “What do you think of the baptism you
received in your infancy?” I said: “Nothing at all.” He then wanted to
know where it was written that infants should not be baptized. I said:
“Mark 16:16; Matt. 28:19.” Much incensed at me, he asked me: “What
do you think of the seven sacraments?” I replied: “I have never read
anything about it.” This question he repeated twice or three times. I
said: “I have never read about it; but I believe that Christ is sitting
on the right hand of his Father, where I hope to be with him, when the
time will be fulfilled.”

He then asked me concerning auricular confession. I said: “I
acknowledge a confession; but I think nothing of auricular confession;
but I confess daily before my heavenly Father.” This enraged the
Margrave, and he said that he should have me placed to the stake, or
thrown into the water. I told him to do with me as he pleased, since
my flesh was at his disposal. He then told me, that he should send
other learned men. I replied that I already had the faith I wanted
to believe. He said: “You must hearken to them.” I answered: “Though
you cut me limb from limb, I trust I shall not deny the Lord my God.”
Then the Margrave and his Judges were very angry at me; for one of the
latter said, that he should put me on a galley; but I replied: “Do with
me as you please.” Then the Margrave said: “I shall not be so lenient
to him; but we will have him placed to the stake.” I said: “I remind
you of my sentence;” and told him, how, when I was apprehended the last
time, I had been prohibited, on pain of decapitation or the stake, from
singing any hymns, and that I should take care not to be one of such
people. “But” [said I] “I do not say this because I am therefore now
the bolder; for even if I had never previously been prohibited from it,
I should not want to deny my Lord and God.”

The Margrave then asked me: “Does your mother also belong to them?” I
replied: “I wish she did.” And I said: “When I used to gamble and get
drunk, and to follow the world, I was left unmolested; but now that
I truly confess the name of God, I am persecuted; but it is as the
prophet Isaiah says: ‘Truth is fallen in the street, and equity cannot
enter; and he that departeth from evil maketh himself a prey.’” Isa.
59:14,15.

One of the Judges then said to me: “Have you also stolen?” I asked him
twice or three times: “Did you ever hear that I did?” but he made no
reply. They then began to speak very suavely to me, and said: “If you
will renounce all that you have said here, we shall tear this paper
in pieces, and show you mercy.” And the Margrave said: “You certainly
know, how your sister fared on this account, whom I caused to be thrown
into the Scheldt.” But I replied that she had died for the truth; and
as regards myself: “I do not want to deny my Lord and God, who created
and made me; I will rather let you do with me whatever you please.”
Then the Margrave said: “Do you think we cannot also read? we, too,
daily read the Scriptures; but these cobblers and tailors want to be
wiser than we are. I am very glad that you have fallen into my hands;
for, doubtless God the Lord sent you into that house, that I might
punish you, so that others should take an example from you.” And he
applied many ugly epithets to me, and said: “You have often eaten
and drank in my house; I am sorry I did not tie up your throat.” And
he asked me: “If you were not a prisoner, would you have yourself
rebaptized?” I said: “If you will release me to-morrow, I will use
diligence to have myself baptized; for this behooves believers.”

He then asked me: Will you confess nothing else?” and interrogated me
concerning princes and lords, and the Pope of Rome. I said: “I hold
God Almighty to be my Supreme Creator, and my King.” Then the Margrave
said: “I have at home a little book, covered with chamois.” I said:
“My lord, that book belonged to me, and if you will read it, you will
therein find what our faith is.” He replied: “They were first published
by the Pope of Rome.” I said: “I do not regard them thus; but it is the
Testament, left us by God for a memorial.” He was enraged at me, and
said: “I wish I had never seen you;” and irefully said: “Begone; for I
and these lords, the judges, came to instruct you; but we shall send
you other learned men.” I thanked him much for the trouble they had
taken.

My dear friends, I did not fear them, no matter however they threatened
me. Luke and Matthew say: Whosoever shall seek to save his life shall
lose it; but he that loseth it for my name’s sake shall find it. Luke
17:33; Matt. 10:39. They thought they were afflicting me greatly;
but I was not afraid of them at all. I hope soon to be released from
this flesh. My dear friends, do not fear them that kill the body, but
fear him who created and made you, and has power to cast you into the
eternal fire of hell. Luke 12:5.

Herewith I commend you to the Lord; and may the mighty hand of God
guide and keep you, my dear brethren and sisters in the Lord. They
also asked me, whether I should be saved, because I had not received
baptism. I replied: “Yes, for I trust that the Lord will have respect
to my willingness, since he had respect to Abraham’s willingness.” Gen.
22:12. Brethren and sisters, pray for me, that with the help of God I
may remain steadfast unto the end. I trust that you regard me as your
brother, though I have not attained to perfection.[284]

  [284] Apparently an allusion to the fact of his not having been
  baptized.--_Translator._

Written by me, Lauwerens van der Leyen, July the 10th, 1559, at Antwerp.


A BRIEF CONFESSION OF FAITH, AND PART OF THE DISPUTATION WHICH I,
LAUWERENS VAN DER LEYEN, HAD ON THE FOURTH OF JULY, 1559, WITH THE
LORDS OF THE LAW, AT ANTWERP, AND THE DEAN OF RONSE.

(_To relate it all would require too much time._)

A confession of faith, and a confession of the eternal God, who is from
everlasting, and who will abide forever, without beginning and without
end, who is and was; this same only One is an eternal God; and there
is no other; him I confess to be an eternal God, namely, an eternal
Father, and I also confess his only Son to be one with his eternal
Holy Spirit. Thus he is a perfect God, and besides him there is no
other, namely, Father, Son and Holy Ghost. 1 John 5. According to my
belief and the testimony of the holy Scriptures they are one. Amen. The
almighty, eternal God, with his eternal, almighty Son, who is also the
Word of the Father; to this great, incomprehensible, unblamable, and
invisible God, who by his eternal Word made the world, and without him
was not anything made that was made, that is in heaven and upon earth,
the invisible became visible; to this eternal Son, who also is the Word
of the Father, be praise forever and ever. Amen. John 1:1,2; Colossians
1:10.

Of him we want to speak, of this eternal Son, who was with his Father,
and was with him in essence or in divine form, through whom and with
whom he operated from everlasting; for by him the world was made, and
all that is in it, and without him there is not anything made; to
this eternal Son, who is one with his eternal Father, who is from the
beginning of the creation of God (Rev. 3:14), without beginning and
without end, to him be praise and glory forever and ever. Amen.

For when God made man, he created him after his image, and made him
ruler over all things, and gave him a commandment, which he was not to
transgress. But as man was frail, and the devil subtle and cunning, and
deceived man by fair pretenses, the devil induced him to transgress
the faith; and man thus transgressing, sin was brought into the world;
and he was ashamed and hid himself from the face of God, and thus the
curse came upon the whole world; so that God said: Cursed is the ground
for thy sake. And thus man remained under the curse; so that no one
could make atonement for sin, since it was impossible for man, because
he was weak through the flesh, was compassed with infirmities, by sin
or weakness, according to the holy Scriptures. Hence sin could not be
taken away or atoned for by man, because all were subject unto sin. Now
as it was not possible that reconciliation for sin could be made by
man, God promised his eternal Son, even as he often spoke to the people
through the prophets, that he should raise up Jesus, the Savior, whom
he had promised through many generations, as we find written in Matthew
1. These promises were fulfilled from Abraham to Jesse, the father of
David; from David to Jacob, the father of Joseph, the husband of Mary,
the pure virgin, whom God honored, and who also waited for the promise
that the Savior should be raised up, and was not unbelieving when the
angel said to her: Behold, thou shalt conceive in thy womb, and bring
forth a son, and shalt call his name Jesus. He shall be great, and
shall be called the Son of the Highest. Luke 1:31,32. Here we have the
assurance that the promises are fulfilled which he had promised from
generation to generation, Matt. 1, which are now fulfilled in that
generation; hence there is fulfilled the word, Acts 13:22. I have found
David the son of Jesse, a man after mine own heart, which shall fulfill
all my will. Of this generation was born the Savior Jesus, the Son of
the most High God, though he existed before; but he was manifested
in the latter days, to redeem us, and to gather those that were
scattered, of whom Paul says that he gave many precious promises in the
Holy Scriptures concerning his son, which was made of the seed of David
according to the flesh; and declared to be the Son of God with power,
according to the Spirit. Romans 1:2,4.

One of the judges said to me: “If Christ is not of Mary’s flesh, then
the promise is not fulfilled yet.” I said: “It is not written that
Christ is of Mary’s flesh.” This Dean said to me: “It is written; you
lie, for it is written: That holy thing which shall be born of thee
shall be called the Son of God. Again: A virgin shall conceive, and
bear a Son. Again: That he was born of the seed of David, according to
the flesh.” I said: “My lords, it is true; but it is not written as
you have said. Hear, my lords, I call you to witness, he has brutally
called me a liar; nevertheless, it is not written thus.” Again he said:
“You lie.” I replied: “If I were disposed to call you a liar, I would
say that you lie yourself.” I said: “My lords, listen: Luke 1:26, etc.
The Angel was sent from God to a virgin espoused to a man whose name
was Joseph, of the house of David; and the virgin’s name was Mary, and
she was a pure virgin. And the angel came in unto her, and said, Hail,
thou that art highly favored, the Lord is with thee: blessed art thou
among women. Thou shalt conceive in thy womb, and bring forth a son.
He shall be great, and shall be called the Son of the Highest; and
the Lord God shall give unto him the throne of his father David, and
of his kingdom there shall be no end. Mary said: How shall this be,
seeing I know not a man? The angel said unto her: The Holy Ghost shall
come upon thee, and the power of the Highest shall overshadow thee:
therefore also that holy thing which shall be born shall be called the
Son of God. That which was conceived in her was of the Holy Ghost.
Matt. 1:20. It does not say there, that he is of Mary’s flesh.” One of
the judges again said: “The promise is not fulfilled yet.” I replied:
“It is fulfilled; if you will listen to me, I will tell you.” I then
told him that the Savior and Redeemer came, and suffered much here for
our sakes, even as is written that Christ the Savior himself said: God
so loved the world that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life. John
3:16. And thus he came into the world. And he left us an example, that
we should follow his steps. 1 Peter 2:21.

Again Zachariah truly said: “Blessed be the Lord God of Israel; for
he hath visited and redeemed his people, and hath raised up a horn of
salvation for us in the house of his servant David; as he spake by the
mouth of his holy prophets, which have been since the world began: that
we should be saved from our enemies, and from the hand of all that hate
us; to perform the mercy promised to our fathers, and to remember his
holy covenant; the oath which he sware to our father Abraham, that he
would grant unto us, that we, being delivered out of the hand of our
enemies, might serve him without fear, in holiness and righteousness
before him, all the days of our life.” Luke 1:68–75. Thus we find
indeed, that the promise is fulfilled; but that Christ is of Mary’s
flesh, this we find nowhere written. The Dean of Ronse asked me: “How
then did he become flesh?” I told them that he who was from everlasting
with his Father, by whom all things were created and made, that are in
heaven and upon earth, visible and invisible, yea, the living Word of
the Father, who was with the Father, came from his kingdom on high,
and became man, and thus came into the world, and saved us with his
own blood. Rev. 1:5. The Dean asked: “Did he then become changed?” I
told him as is written: “The Word was made flesh, and dwelt among us.”
John 1:14. The Dean said to me: “You are the vilest sect that ever was
upon earth.” I told him that he was a rotten sect, in presence of all
the judges, or the court; and (said I) I will prove to you that you
are a sect; for your people cannot prove a single point of all that
you observe, with the word of the Lord; and Christ says: “Every plant
which my heavenly Father hath not planted, shall be rooted up.” Matt.
15:13. I then asked him, where he found anything written concerning
the institutions observed by them, such as the christening of bells,
tonsure, the consecrating of water, that one wears shoes with holes,
and another stockings without toes, each in his own way, all of which
is certainly not sanctioned by the word of God.” I further said: “My
lords, I have offered to dispute from the Holy Bible, publicly, before
the whole court.” The Dean said to me: “You will be thrust into a bag,
and suffocated with a ball in your mouth.” I said: “You hypocrite, do
you not fear the word of the Lord, which says that with the breath of
his lips shall he slay the unmerciful? Isaiah 11:4. Again: A man that
doeth violence to the blood of any person shall flee to the pit; let
no man stay him. Prov. 28:17. Ye serpents, ye generation of vipers,
how can ye escape the damnation of hell? Matt. 23:33. Repent ye, and
believe the gospel; for your days may be brief.” Mark 1:15.

He asked me how I knew that the Gospel is the Gospel. I said to them:
“This is a strange question; but if you will listen to me, I will tell
you. Should I not know, said I, that it is Gospel, that Almighty God
said and taught: Repent ye, and believe the Gospel? and that he came
down from his kingdom above, and suffered so much for our sins; yea,
he who was rich, became poor, that we through his poverty might become
rich; when he called men unto him, that they should follow him, and
commanded his apostles to preach it throughout all the world: He that
believeth it, and is baptized, shall be saved; but he that believeth
not, shall be damned.” Matt. 28:19; Mark 16:16. They asked how I knew
that his apostles had written this; and said: “Other men printed it;
you have never spoken with or seen the apostles--how then do you know
it? there are other evangelists whom you have never seen; how then do
you know whether this is the Gospel? men wrote this to suit themselves.”

O subtle devil, thought I in my heart, and told them that the holy
Scriptures were given through the Holy Ghost, and not without him,
since Paul says: I will not dare speak of any of those things which
Christ hath not wrought by me, to make the gentiles obedient, by word
and deed. Rom. 15:18. And, as the apostle Peter has said, that no
prophets ever produced the Scripture by human will; but holy men of God
spake as they were moved by the Holy Ghost. 2 Pet. 1:21. Thus, the Holy
Ghost bears testimony, that the Gospel which we have, is the word of
the living God, which he has given us, that we should live according to
it, and thus be saved at the last day; even as it is written that these
words are written, that we might believe that Jesus is the Christ, the
Son of God, and that believing ye might have life through his name.”
John 20:31. A monk asked me concerning infant baptism, whether I did
not think it good. I said: “Baptism does not belong to children, but
to believers.” Mark 16:16. He said: “Are the children damned, then?” I
replied: “No; the kingdom of heaven belongs to them.” Matt. 19:14. He
said: “Those who are not baptized are damned.” I said: “This is nowhere
written, neither, that children are to be baptized.” He said; “It is
written.” I said: “It is not; children have no faith; but they are
assured of eternal life.” Matt. 19. He said: “It is written: ‘Except ye
be born of water and of the Spirit, ye cannot enter into the kingdom of
God.’” John 3:5. I said: “They cannot be born again, for they have no
sin.” He said: “They have; for it is written that all are under sin.”
I asked him what sins children had. He said: “Original sin.” I asked
him why Christ had died. He said that he had made atonement; but that
we must first be baptized, before original sin is taken away. I said:
“This is speaking contrary to the word of God; for when John saw the
Lord coming to him, he said: ‘Behold the Lamb of God, which taketh away
the sin of the world! This is he of whom I said, After me cometh a man
which is preferred before me; for he was before me.’ John 1:29,30. Of
whom it is also written that he himself bare our sins in his own body
on the tree. 1 Pet. 2:24. As John tells us, that he was manifested
to take away our sins (1 John 3:5), and as Paul says that they are
justified freely by his grace, through the redemption that is in Christ
Jesus. Rom. 3:24. Paul further tells us, that we should thank him who
hath delivered us from the power of darkness, and hath translated us
into the kingdom of his dear Son: in whom we have redemption through
his blood, even the forgiveness of sins. Col. 1:12–14. The apostle says
that he upholds all things by the word of his power, and has by himself
purged our sins. Heb. 1:3. Again Paul says: But God commendeth his love
toward us, in that, while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, and thus reconciled
to him, we shall be saved from wrath. Rom. 5:8,9. He says: Therefore,
as by the offense of one, judgment came upon all men to condemnation:
even so by the righteousness of one the free gift came upon all men
unto justification of life. Ver. 18. Even as the prophet Isaiah says:
He took our sins upon him.” Is. 53:11. They asked me whether I had not
yet changed my mind. I asked them: “In regard to what should I have
changed my mind?” They replied: “In regard to your errors.” I said: “I
do not err; but I trust in the living God, in his holy word, and in
nothing else; and from this I will not depart, for Christ has said: He
that shall endure unto the end, the same shall be saved.” Matt. 24:13.
They said: “Shall none be saved but you people, who began but twenty
or thirty years ago, while our church has existed already fourteen
hundred years, and has remained united--shall we all be damned--?” I
said: “The word of the Lord, which was before ever your church existed
shall judge men in the last day; it shall judge all men. Jn. 12:48.
This [word] is given us through his Holy Spirit, that through teaching
we should observe all things whatsoever he has commanded us. Matt.
28:20. Hence, those who will not observe it have no promise of eternal
life, but indignation, wrath, tribulation, and anguish will come upon
them. Rom. 2:8,9. Yea, he will take vengeance on them that have not
known God, and have not obeyed the Gospel of our Lord Jesus Christ: who
shall be punished with everlasting destruction. 2 Thess. 1:8,9. We must
therefore believe that which has been spoken and written through the
Holy Ghost, as it is written that all Scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the man of God may be perfect,
thoroughly furnished unto all good works. 2 Tim. 3:16,17. Therefore we
are assured concerning the holy Scriptures which we have, that they
were written by the apostles through the Holy Ghost, as Peter has said:
We have not followed cunningly devised fables, when we made known
unto you the power and coming of our Lord Jesus Christ, but were eye
witnesses of his majesty. For he received from God the Father honor and
glory, when there came such a voice to him from the excellent glory,
This is my beloved Son, in whom I am well pleased; hear ye him. Should
we not then believe these words, where he says: We have also a more
sure word of prophecy, whereunto ye do well that ye take heed? and thus
we do take heed to these words.”

They asked me concerning the sacrament of the altar. I told them that I
found nothing written about it; but of a supper which the Lord observed
with his apostles, when the time had come that he was to fulfill that
for which he had come, that it might be fulfilled which was written of
him, and that he should return to whence he had come. When it was two
days yet until Easter, he said: The Son of man shall be delivered up,
to be crucified. And his disciples asked him: Lord, where wilt thou
that we eat the passover? He told them a place to which they should
go, and went with them. And as they were eating, Jesus took bread, and
gave thanks, and brake it, and said: “Eat; this is my body; likewise
he took the cup, saying: Drink ye all of it; for this is my blood of
the new testament, which shall be shed for many; this do in remembrance
of me.” Matt. 26:20; Mark 14:17; Luke 22:14. I also asked them: “Did
each eat his body, as he was with them, in flesh and blood?” They said:
“Yes; they there ate his flesh, and drank his blood.” I asked them once
more: “How did they eat him? just as he was with them? did each eat a
Christ?” They said: “Yes; just as he hung on the tree of the cross.” I
said to them: “But he had only one body, and that had to be given as
a ransom for the sins of the world, and was delivered into the hands
of the Jews, and they hung him to the tree of the cross, and killed
him, and thus he redeemed us with his blood, even as is written. 1
Pet. 1:19. He took upon him our sins, and bare them on the tree.” 1
Peter 2:24. They said that they had also now had him even as he had
hung on the cross. I said to them: “I do not believe that such a great
Lord is eaten of you people, who are utterly contrary to the word of
God, and full of wickedness, and disobedient to the word of the Lord;
but I believe that he ascended to heaven, and is sitting at the right
hand of God his Father in heaven, Acts 1, from whence we also look for
him to come again (Philip. 3:20); and that you do not have him; for
if you had him, he should be crucified once more, hence, you people
cannot be believed, since you all act contrary to the word of God; for
it is found written that the apostles of God held their supper with a
unanimous faith; and were all of one mind, and continued steadfast in
all that they had seen of God (Acts 4:32); nevertheless they did not
teach or say that they ate Christ’s flesh, and drank his blood, just
as he hung on the tree of the cross; but that he ascended to heaven,
and is sitting on the right hand of God, this they taught. 1 Peter
2:2; Mark 16. Yet, all that they taught was through the power of the
Holy Ghost, and they continued steadfast in the faith which God had
commanded them. For other foundation can no man lay, than that is laid,
which is Christ, and upon this his apostles laid their foundation, and
I want to remain upon it, without ever departing therefrom.” Hence I
said to them: “If you want to dispute with me publicly, with the Holy
Bible, I shall answer you with the word of God, concerning all that you
shall speak with the word of the living God. He that is right, shall be
hearkened to; but he who is wrong, shall proclaim and confess that to
this day he taught a false doctrine. This is a small part of the words
which we had with the judges, the bailiff, and ecclesiastics


THIRD LETTER OF LAUWERENS VAN DER LEYEN.

The peace of the Lord be with you. Amen. Grace be to you; and peace,
from God the Father, and from our Lord Jesus Christ, who gave himself
for our sins, that he might deliver us from this present evil world,
according to the will of God and our Father, to whom be glory forever
and ever. Amen.

A most affectionate greeting with the peace of the Lord to you, my
dear brother Nathanael, I, your imprisoned brother Lauwerens, wish
you the grace of the Lord for a greeting, and inform you, that I am
of reasonably good cheer, the Lord be praised; which, I trust, will
continue so unto the end through the grace of the Lord; yea, I hope
thus to appear in the day of the Lord. Know that we are waiting for the
redemption of our flesh from day to day. Know further that I send you
two hymns composed by Lauwerens de Huyvemaecker in his bonds. My dear
brother, let us always hold fast those things which we have wrought,
that we receive a full reward (2 John 8); and let us not be moved from
our purpose, since we are certain that we have the truth; and that
no other will ever be found; of this our conscience assures us. I am
heartily sorry that I frittered away my time so long with the wicked
and blind world, and did not improve it better. But though I have not
been long in the better way, and am now a prisoner, I hope nevertheless
to keep what I have, trusting in the grace of the Lord that he will not
forsake me.

Know dear brother, that I should have written you much more Scripture;
but you are yourself taught of God, and know the truth. See that you
continue in it; may the Lord preserve you and all friends therein.

Herewith I commend you to the Lord, and to the word of his grace. We
twelve, imprisoned together, greet you all with the peace of the Lord.

Andries Langedul, Sander Hendericks, Anthonis Claes, Hans de Luyckener,
Mattheus de Pottebacker, Lauwerens van der Leyen, Lauwerens de
Huyvemaecker. The women, Adriaentgen, wife of Jochem; Kalleken, wife of
Lauwerens de Pesemaecker; Claertgen, wife of Jan Beun; Catelijntgen,
wife of Lauwerens de Huyvemaecker; Maeyken, daughter of Andries
Langedul; Grietgen Bonaventuers, old Maeyken, and Maeyken de Korte.

  _By me_, LAUWERENS VAN DER LEYEN.

Greet all the friends much, especially Tanneken and Pierijntgen, in
the Blind Ass, and Maeyken, daughter of Andries. Greet Tanneken much,
Lauwerens de Huyvemaecker, and his wife, greet Prijntgen with the peace
of the Lord.

I, Lauwerens, your brother, bid you farewell; my dear brother, farewell.


FOURTH LETTER OF LAUWERENS VAN DER LEYEN.

The peace of the Lord be with you. Amen. Grace and peace be with you,
from God the Father, and the Lord Jesus Christ. Blessed be God, even
the Father of our Lord Jesus Christ, the Father of mercies, and the
God of all comfort; who comforteth us in all our tribulation, that we
may be able to comfort them that are in any trouble, by the comfort
wherewith we ourselves are comforted of God. For as the sufferings of
Christ abound in us, so our consolation also aboundeth by Christ. And
whether we be afflicted, it is for your consolation and salvation,
which is effectual in the enduring of the same sufferings which we also
suffer: or whether we be comforted, it is for your consolation and
salvation. And our hope of you is steadfast, knowing, that as ye are
partakers of the sufferings, so shall ye be also of the consolation. 2
Cor. 1:2–7.

I affectionately greet you, my dear brothers Nathanael and Lieven,
with the peace of the Lord; I earnestly commend myself to you, and
inform you that I am of tolerably good cheer, the Lord be praised for
his great grace, which he has manifested so richly towards me, in that
he has redeemed me from this present evil world; and that, whereas
you once saw me in so exceeding wickedness, the light of truth is now
revealed to me, for which I greatly thank the Lord, and trust that I
shall continue therein by the grace of the Lord; for, my dear brothers,
know that we have nothing of ourselves, but that all must come from
the Lord, for the Lord says: Whosoever shall seek to save his life
shall lose it; and whosoever shall lose his life for my name’s sake,
shall preserve it. Luke 17:33. Seeing then that we have a great high
priest, that is passed into the heavens, Jesus the Son of God, let us
hold fast our profession. For we have not a high priest which cannot
be touched with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin. Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find grace to
help in time of need. Hebrews 4:14,16. O my dear brothers, as we have
and know the truth, let us not part from it, but let us always lay our
foundation upon the corner-stone Jesus Christ, so that our building may
be firmly joined together (Eph. 2:20–22), when we are tried as gold in
the furnace, that is, in all manner of tribulation, whether in or out
of bonds; for Satan sometimes torments us greatly. Eph. 6:11. Hence,
let us take heed, that our crown be not taken from us (Rev. 3:11);
that we may be prepared for conflict; that we may have the helmet of
salvation on our head, and have the sword of the Spirit. Ephesians 6:17.

Dear brothers, he that overcometh shall inherit all things; yea, he
that overcometh shall be clothed in white linen raiment; then the crown
of life will be prepared for us. O, dear brothers, fear not them that
kill the body; but much rather fear him who after he has killed the
body, can also cast the soul into hell. Luke 12:5.

My dear brethren, you know that I have had this written to you out
of love. Excuse my little understanding. I send you a hymn. Herewith
I commend you to the Lord, and to the word of his grace, and bid you
farewell; farewell, my dear brothers, farewell. All my fellow prisoners
greet you most cordially. Hans de Luyckener greets his brother most
affectionately, and Anthonis Claes greets Elsgen Aerts much. Greet
all the friends much, all that fear the Lord, and remember them that
are in bonds, as bound with them. Matt. 25:36; Hebrews 13:3. Dear
brothers, greet also Tanneken, wife of Lenaert de Lettersetter, very
affectionately, and bid her farewell in my name.

Written the 25th of October, A. D. 1559, by me, Lauwerens van der
Leyen, imprisoned at Antwerp for the testimony of Christ.

NOTE--The very severe decree of Emperor Charles V., made in September
A. D. 1550, and renewed and confirmed six years afterwards by Philip
II., King of Spain, against the Baptists (as we have circumstantially
shown for the year 1556), was now, A. D. 1560, again renewed by
said Philip II., and proclaimed everywhere in the Netherlands. See
aforementioned defense of William I., Prince of Orange, against his
adversaries, edition 1569, page 165, extracted from the large book of
decrees of Ghent, etc.

It appears that in consequence thereof the bloodshedding, slaying
and burning of the saints increased the more, as is evident from the
following martyrs.


ANTHONIS CLAES, JORIS TIELEMAN, AND HANS DE BACKER, A. D. 1560.

In the year 1560 three brethren, named Anthonis Claes, Joris Tieleman,
and Hans de Backer, were apprehended, examined and tortured; but they
adhered unswervingly to their faith and the truth they had learned and
accepted, and thus walked in the narrow path to the new Jerusalem;
wherefore they were condemned to death by the enemies of the truth, and
drowned in a tub. But even as they had to drink in the temporal death,
so eternal life will be poured out to them by God.


PETER OF SPAIN, GOMER THE MASON, AND JACOB THE GOLDSMITH, A. D. 1560.

In the same year three other pious brethren sealed the truth with their
death at Antwerp. One of them was Peter, a Spaniard, to whom, a few
years previously, while yet in Spain, a brother from Amsterdam, named
Jacob Jans Ruytenburgh, had spoken, and conversed with him different
times about God and his word. He finally came with the brother, by
ship, to Antwerp, leaving his wife and children at St. Lucas, with
the intention of returning to them after a while, or to come and get
them. After his arrival at Antwerp, he, through ignorance, was at first
shunned by the brethren, who feared treachery, since he was a Spaniard;
however, upon sufficient examination and instruction, he was admitted
not only to the assembly, but also as a brother and fellow-member of
the church of God, and received baptism upon confession of his faith,
which he truly and frankly declared before the congregation. Shortly
after, when he was about to return to Spain, to gain his wife and
children, as also, some of his friends and acquaintances, and to bring
them to the true knowledge of the truth, he was apprehended by the
Margrave, who was himself astonished to have a Spaniard fall into his
hands. He was kept imprisoned for a long time, and the Spaniards took
great pains with him; but he, orally as well as in writing, clearly
demonstrated the truth to them, in his own language, notwithstanding
which they sought to induce him to apostatize. But as nothing could
move him, remaining steadfast, he finally boldly sealed the truth and
his love to God with his death, with Gomer the mason and Jacob the
goldsmith, who were together drowned in a tub, for the name of Christ.


DEAF BETGEN, BETGEN OF GHENT, AND LIJSKEN SMITS, A. D. 1560.

A. D. 1560, also three imprisoned sisters, namely, Deaf Betgen, Betgen
of Ghent, and Lijsken Smits, were sentenced to death and drowned in a
tub, in the city of Antwerp, because they could not be brought from the
truth and the love of their Savior.


LENAERT PLOVIER, JANNEKEN AND MAEYKEN OF AIX-LA-CHAPELLE, A. D. 1560.

There was a pious man named Lenaert Plovier, about thirty-six years
of age, who was a native and resident of Meenen, in Flanders, and by
occupation a woolen-draper; and as he was a man of good report among
all, he was elected appraiser of woolen cloths.

Thus said Lenaert Plovier, through the grace of God, came to the
knowledge of the truth, about A. D. 1555. Having, on account of his
competency, been re-elected, to continue his appraisership, he refused
to take the oath; but his fellow-drapers were nevertheless satisfied
with him, saying: “Only come with us to the city hall, and show
yourself;” for they thought that the Bailiff would pay no attention to
the matter. But the Bailiff could not endure his views, and from that
time on Plovier had to suffer much persecution, and dwell in secrecy.
Afterwards, about the year 1558, he fled with his wife and children to
Antwerp, where they gained their livelihood by dealing in silk. But as
a great persecution was raging also there, he resolved to take up his
residence in Friesland. He sent his wife and their four children ahead,
after a sojourn of a little over a year at Antwerp, intending to follow
them as soon as he had finished his business. He then traveled with
his merchandise to the cold Ypres fair, whence he returned to Antwerp,
where, stopping a while, he learned that the Margrave was about to
sally forth for the purpose of apprehending those who would not live
according to their institutions. Lenaert left the city in order to warn
some of his fellow-believers by night. He met the Margrave and his
troop, who, accosting him, perceived from his answers that he was not
like they, and hence asked him, whether he did not have a testament
with him. He replied: “Yes.” Thereupon they apprehended him, and he
was thus taken to Antwerp and imprisoned there. When his parents heard
of this, as also his father-in-law, who resided at Meenen, and was a
prominent man, they came to Antwerp in haste, with Lenaert’s mother.
The father thought to procure his release from prison by shrewdness,
or by bribing the Margrave, representing that his son-in-law was
not a resident of Antwerp, but had only come there to transact his
business. The Margrave gave them fair words, saying to the mother, who
had been several nights in prison with her son: “Go home; your son
will soon be released from prison.” They therefore departed, supposing
that the promise given them would be kept. When the parents had gone
away, Lenaert was examined and questioned concerning his faith, and
whether he was baptized, which he freely confessed, expressing his
determination to adhere to the truth he had accepted, not considering
his wife and his four children, whom he nevertheless dearly loved, as
appears from six letters which he wrote to them from prison; two of
which letters are given here.

After a brief imprisonment, this pious brother Lenaert, with two young
maidens, named Janneken and Maeyken of Aix-la-Chapelle, was sentenced
to death, to be drowned, which was done in the following manner: They
were put into bags, and thrust into wine casks, and thus drowned in
prison by night, about a fortnight before Easter, in the year 1560
(reckoning the beginning of the year from New Year’s day). Some of his
fellow-believers having learned that pious Lenaert Plovier and Janneken
and Maeyken of Aix-la-Chapelle were to offer up their sacrifice in the
night, they came to listen at the door of the prison. Among them were
Joost Nose and Kestine van Damme, who gave a good testimony concerning
it; they both died at Franeker, in Friesland. Thus the aforesaid three
pious witnesses of Jesus Christ were tried as gold in the fire, and as
they were found upright, they shall receive the eternal crown of honor
and joy, with all the saints of God. Amen.

This was written by the son of the aforesaid Lenaert, and testified to
be true.


A LETTER FROM LENAERT PLOVIER TO HIS WIFE.

Dear and much beloved wife Maeyken, after affectionate greeting, know
that I am still of good cheer, and that I am also well according to
the flesh, which I hope is the case also with you and those with you.
But I should like to hear that it is your determination to follow the
Lord in all righteousness; for we know not when the Lord will visit us,
that we must appear before the judgment seat of Christ, where every
one will receive his reward, according to that he hath done, whether
it be good or bad. Hence, dear Maeyken, be obedient to the Gospel ere
that day comes, since it will come as a thief in the night (1 Thess.
5:2); for this is the true way that leads to life eternal, which has
sometimes been presented to you, and besides which there is salvation
in no other; for Christ says: “I am the way, the truth, and the life:
no man cometh unto the Father, but by me.” Now if Christ is himself the
way, the truth, and the life, let us seek to follow the truth, and to
walk this way, that we may have life. For it is written, that the Lord
shall come to be glorified in his saints, and to be admired in all them
that believe, and for the punishment of all them that have not obeyed
the Gospel, who shall be punished with everlasting destruction from the
presence of the Lord. 2 Thess. 1:7.

Dear Maeyken, though sometimes persecution, tribulation and distress
arise, yea, bonds and imprisonment, as is daily seen in us and in
others who want to be obedient to the truth; let us not on this
account cease to walk this way, or to follow the truth. For Christ
says: The world shall rejoice, but ye shall mourn and be sorrowful;
but your sorrow shall be turned into joy. John 16:20. Hence, dear
Maeyken, regard not father or mother, or children, nor anything that
is in the world; for Christ says: He that loveth aught more than me
is not worthy of me. He that loveth father or mother more than me is
not worthy of me: and he that loveth son or daughter more than me is
not worthy of me. Matt. 10:37. For to be carnally minded is death,
yea, enmity against God, because it is not subject to the law of God,
but this is a carnal mind: to love father, mother, children, or aught
that is of the world, more than God, or for their sakes to cease to
follow the truth, or on account of temporal occupation, or temporal
loss, or because we have many children and have anxiety how we are to
provide food for them. Christ says: Seek ye first the kingdom of God,
and his righteousness; and all that you need shall be added unto you.
Matt. 6:33. Therefore do your best herein, my dear Maeyken, this is my
heart’s request of you, this I pray you.

I also inform you, that I was at the Ypres fair. Having returned to
Antwerp, our cousin Hendrick and I took a walk out of the city, so
that it grew rather late; and when we drew near the city, we met the
servants (or thief-catchers) of the city, who apprehended us, so that
we could not escape their hands and keep our faith. Therefore, dear
Maeyken, though the Lord has now so ordered it, that I have been
apprehended, and the time is come that the Lord will visit me, be not
discouraged, neither grieve very much, though I know that you will
grieve; but do not grieve too much, lest you have to take to your bed,
or fall sick; for it is for the truth. Some of the hardest things for
my flesh to bear are, that I must leave you and the children, that I
cannot help you to provide food for them, nor be a protector, and that
you are not minded like we are; but I hope that this will come about
in course of time. Hence, dear Maeyken, do your best to be obedient to
the Gospel, that, if we never see each other again according to the
flesh, we may find each other hereafter. I should have liked to see
and converse with you once more; but my time is but brief perhaps. It
also would be very hard for you and for me, to part from each other,
although it is very hard for me now, though we do not talk with each
other: but we must love God above everything else; rather forsake all,
than forsake God. Hence, if you come here, or intend to do so, do your
best to follow the truth, and to bring up the children in the fear of
the Lord. Herewith I commend you to the Lord. Written at Antwerp, in
bonds. This occurred on Sunday evening after the Ypres fair. By me
Lenaert P., your husband. Greet me Franse much, and tell him to pray
the Lord for me, that I may finish my course to the praise of the Lord.


A TESTAMENT OF LENAERT PLOVIER, WHICH HE LEFT HIS CHILDREN, WHILE
IMPRISONED FOR THE WORD OF THE LORD, AT ANTWERP, WHERE HE LAID DOWN HIS
LIFE IN THE BEGINNING OF THE YEAR 1560.

Dear and much beloved children N., aged, etc., when your father was
taken from you, it was not for any crime, but for the testimony of
Jesus, and because I loved you unto death, and I wish that when you
have reached the years of understanding, you would seek your salvation,
as Christ has taught us. Matt. 6:33. Hence I have written you a brief
admonition, that when you have come to the years of understanding, you,
remembering this, may seek your salvation.

Therefore, dear children, see that you obey your mother, and honor
her, for it is written: Honor thy father and thy mother, that thou
mayest live long in the earth, and that it may be well with thee;
for he that curseth his father, or his mother, shall surely be put
to death. Ex. 20:12; Eph. 6:2,3; Ex. 21:17. And be not obstinate, or
gainsaying, or quarrelsome, but kind. Neither lie; for it is written:
The mouth that lieth slayeth the soul; for a liar has no part in the
kingdom of God, nay, his part shall be in the burning lake. Wis.
1:11; Revelation 21:8. Be industrious with your hands, so as to help
your mother gain a living. Gen. 3:19; Eph. 4:28. Be not backward in
learning to apply yourself to books, so that when you have attained
to years of understanding, you may seek your salvation. Be always
modest in your words, as becomes children. And when you have come to
years of understanding, take a Testament, and see what Christ has left
and commanded us there; for all Scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness: that the man of God may be perfect,
thoroughly furnished unto all good works. 2 Tim. 3:16,17. For the grace
of God that bringeth salvation hath appeared to all men, teaching us
that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this present world; for man doth not live by
bread alone, but by every word that proceedeth out of the mouth of the
Lord. Tit. 2:11,12; Deut. 8:3; Matt. 4:4.

Behold, dear children, that the word of the Lord is food for the soul,
by which the soul must live; and he that does not govern his life
according to these words, is threatened with eternal damnation, as
Christ says: “Verily, verily, I say unto thee, Except a man be born
again, he cannot see the kingdom of God.” John 3:3. Hence Christ says:
“Repent ye, and believe the gospel; for the axe is laid unto the root
of the trees: therefore, every tree which bringeth not forth good
fruit is hewn down, and cast into the fire.” Mark 1:15; Matt. 3:10.
Therefore, dear children, see that you escape punishment; for those who
do not obey the Gospel shall be punished with everlasting destruction
from the presence of the Lord. 2 Thess. 1:9.

O dear children, behold what punishment, shall come upon him who does
not obey the Gospels--eternal banishment from the face of God, and
everlasting punishment. Hence, dear children, prepare while you have
time. Though some tribulation may arise over those who seek to obey the
Gospel, it will not last long when compared with that which is eternal:
for we must enter into the kingdom of God through much tribulation.
Acts 14:22. Therefore Peter says: “Think it not strange concerning the
fiery trial which is to try you, as though some strange thing happened
unto you: but rejoice, inasmuch as ye are partakers of Christ’s
sufferings; that, when his glory shall be revealed, ye may be glad also
with exceeding joy.” 1 Pet. 4:12,13. Even Christ our teacher and master
had to enter into the kingdom of God through tribulation and suffering;
and the servant cannot be more than his master; but it must be enough
for the servant that he be as his master. Matt. 10:24,25. Hence he
says that he came not to bring peace upon earth, but a sword; for he
saw beforehand, that the world should ill endure it, even as from the
beginning it could not endure it; for they persecuted the prophets from
the beginning, though they boasted that they had God for their Father;
yet they could not endure the good things the prophets told them, nor
their warnings; hence they persecuted, yea stoned and killed them; they
did not even know Christ himself, who did so many signs and mighty
works among them, but crucified him. O dear children, lay to heart what
Paul says: “All that will live godly shall suffer persecution” (2 Tim.
3:12); and neglect not, on account of a little suffering, to seek your
salvation: for these sufferings are not worthy to be compared with the
glory which shall be revealed in us; for as the sufferings of Christ
abound in us, so our consolation also aboundeth by Christ; for it is
written: “Behold, the devil shall cast some of you into prison, that ye
may be tried; and ye shall have tribulation ten days: be thou faithful
unto death, and I will give thee a crown of life. Because thou hast
kept the word of my patience, I also will keep thee from the hour of
temptation, which shall come upon all the world, to try them that dwell
upon the earth. Behold, I come quickly: hold that fast which thou hast,
that no man take thy crown. Him that overcometh will I make a pillar
in the temple of my God, and he shall go no more out: and I will write
upon him the name of my God; yea, to him that overcometh will I give to
eat of the tree of life, which is in the midst of the paradise of God;
yea, he shall not be hurt of the second death; yea, he that overcometh,
the same shall be clothed in white raiment; and I will not blot out his
name out of the book of life, but I will confess his name before my
Father, and before his angels; yea, to him that overcometh will I grant
to sit with me in my throne, even as I also overcame, and am set down
with my Father in his throne.” Rev. 2:10; 3:10; 2:7,11; 3:5,21.

Yes, dear children, behold what beautiful promises are given to those
who overcome. Hence, fear not men, who can afflict us here for a short
time only; for after this tribulation we shall rest from all our
labors, under the altar, with those who were also slain for the word
of God, and shall appear with many thousand saints, clothed with white
robes, and palms in their hands, crying with a loud voice, Salvation to
our God which sitteth upon the throne, and the Lamb. They shall hunger
no more, neither thirst any more; neither shall the sun light on them,
nor any heat; for the Lord will be their light, and shall wipe away
all tears from their eyes; and there shall be no night there; and they
shall need no candle, neither light of the sun; for the Lord God shall
give them light, and they shall reign forever and ever. Rev. 14:13;
6:9; 7:9,10,16,17; 22:5.

Therefore, dear children, lay this to heart; look to these beautiful
promises given to them that overcome, and not to those who apostatize,
for these are written in the earth. Rev. 2:7; Jer. 17:13. Hence, dear
children, see that you fear the Lord, while he gives you time; for he
shall come when it is not expected. Watch therefore, and wait for his
coming. Is. 55:6; Matt. 25:13.

This is the testament I leave you. Written at Antwerp, in prison, where
I was confined for the testimony of Jesus. By me, your father,

  LENAERT PLOVIER.


NICHOLAS FELBINGER AND JOHN LEYTNER, IN THE YEAR 1560.

In the year 1560 brother Nicholas Felbinger, or Schlosser, a willing
minister of the word of God, who was on trial yet, was apprehended,
with another brother by the name of John Leytner, not far from
Neumarkt, in Bavaria, where they had come on the first day after
Judica,[285] in Lent, on their flight on account of the faith. They
were taken to Neumarkt, where they were twice examined by the Judge
and his assessors, and interrogated especially with regard to infant
baptism. But having clearly and thoroughly shown that Christ had not
commanded it, but only the baptism of adults, who hear, understand,
believe, and accept the word of God, they were, early next morning,
placed in a cart, and, escorted by horsemen and guards, sent to
Landshut, where each was imprisoned separately, and Nicholas kept
chained. Afterwards the council met, and summoned them before them;
they spoke much with them, but could accomplish nothing.

  [285] Fifth Sunday in Lent.

They then sent two learned men, namely, two Dominicans, to them, who
conversed with them about the sacrament, infant baptism, and why they
had left the papal church; but the brethren answered them from the word
of God, that they had to leave it.

Hence they then tried them by torture, racking them severely,
especially most severely when they wanted to know where they had
lodged, and whither they intended to go. But Nicholas said: “We are not
bound to tell you these things.” They asked: “Why?” He said: “Because
you confiscate their property, torture and kill them for it, and sin
against them. Should we betray those who do us good? we do not betray
even our enemies--why then our friends?” They said: Then we will not
cease to torture you, till you tell us, and left them lying on the rack
a long time, until the executioner himself interceded in their behalf,
and said; “Do desist; for though they be tortured all day, you will get
nothing out of them.”

Then the Judge became enraged, and called them rogues and condemners of
others. But brother Nicholas said: “We condemn no one; but your sins
condemn you, if you do not desist from them, this we testify according
to the truth.”

The superior Judge asked: “What is truth?” The brother replied: “You
would not understand it, though I should tell you; for you know as much
what truth is, as did Pilate, who asked the same question.” John 18:38.

After this, two doctors were sent from the monks to them, a distance
of over nine leagues; who endeavored in many and various ways to turn
them, but were not able to do it. Likewise the chancellor and the lord
of Landshut came to them once, and assailed them; but they found them
steadfast in their faith, and had to leave them steadfast, being unable
to gain them by their false and seductive counsels.

Two priests and a doctor in the Scriptures then came to them, and
vehemently argued with them about infant baptism; but Nicholas
vigorously withstood them with the Scriptures, and drove them from him.

After these, the chancellor and several Dominicans came to them, and
sought to move them by suavity; but they valiantly withstood all the
gates of hell, fully assured that they stood in the divine truth, which
they faithfully and thoroughly defended, and said that they wanted to
adhere to it in the simplicity of Christ. Thereupon the chancellor
said to brother Nicholas: “Are you simple? I cannot believe this; a
hundred might come, before there should be one who could defend himself
like you; but I consider you an enthusiast, even as many are found at
present, who roam about without reason.” But they boldly confessed and
defended their faith, and God gave them a mouth and wisdom which the
others were not able to resist. Luke 21:15.

After all this, they were sentenced to death by the children of Pilate,
and brother Nicholas’ tongue was tied fast, that he should not speak to
the people at the place of execution; towards the close, however, his
tongue was freed so much that the two brethren could converse together.

John Leytner, whom the executioner proceeded to execute first, said to
Nicholas: “Dear brother, if my death should terrify you, go forward
first, and I will wait for the last.” But brother Nicholas said: “O
no, O no; I do not dread it.” And thus John valiantly offered his neck
to the sword, and was beheaded, Nicholas beholding it with intrepidity
and boldness, as though it did not concern him. He then advanced also,
knelt down, and offered his head, which was struck off for his faith,
as had been done to the other. Thus these two testified to the divine
truth with their blood, which took place on the 10th of July, 1560.


JORIS AND JOACHIM, A. D. 1560.

A. D. 1560 there were brought before the court at Antwerp two pious
Christians, named Joris and Joachim. As they were standing as sheep
for the slaughter before the lords, the Bailiff asked Joris whether he
was rebaptized. He replied: “I am baptized according to the doctrine
of Christ, as he commanded his apostles, saying: Go and preach to all
nations. He that believeth and is baptized, shall be saved. Matt.
28:19; Mark 16:16. Hence they must first be taught and believe, and
then be baptized in the name of the Father, the Son, and the Holy
Ghost.”

The Bailiff also asked Joachim whether he was baptized. He replied: “I
hold to one baptism, one faith, one Lord, and God.” Eph. 4:5,6.

Then the lords sentenced them according to the King’s mandate,
whereupon Joachim, hearing his sentence, said: “My lords, we thank you
for your trouble with us; but may God forgive you the blindness of your
heart, and grant that you may become enlightened”.

As they were coming out of the court, they said: “We are not ashamed of
the Gospel” (Rom. 1:16); and while walking in the street, they sang:

    “O Lord forever in my thought thou art;
    My soul doth long to be close to thy heart.”

    Ps. 143:8.

Thereupon Joachim said: “Fear not them that kill the body; for
hereafter, when they mourn, we shall rejoice.” Luke 6:23.

Thus they as giants in the faith pressed through the strait gate to
the new Jerusalem. After they had come to the place where they were
to offer up their burnt sacrifice, they gave each other the kiss of
peace. Standing at the stake, Joachim said: “O Father, forgive them
that inflict this suffering upon us; but we thank thee that thou hast
made us worthy to suffer for thy name; therefore, O Lord, assist us,
and succor us with thy help in this last extremity.” Joris said: “Lord,
thou knowest that I have sought thee and my salvation; and for this
cause I must now die. Therefore, O Lord, receive me graciously.” He
further said: “Citizens of Antwerp, fear not; though we die for the
truth, Christ our Lord went before us, and we must follow him.” They
then began to sing this farewell hymn: “Farewell, brethren and sisters
all,” etc. Thereupon they commended their spirits into the hands of
God, and ended their lives in the fire. They now lie under the altar,
and wait to be clothed with white linen raiment, and to shine forth as
the sun in the kingdom of the Father, where they shall be served with
new wine and heavenly bread. Rev. 6:9; 19:8; Matt. 13:43; 26:28; Rev.
2:17.


WILLEM DE KLEERMAECKER, A. D. 1560.

In the year 1560 a brother named Willem de Kleermaecker was apprehended
for the truth, and sentenced to death, at Antwerp.

Having been brought into the court, he was asked by the Bailiff,
whether he was rebaptized. He replied: “Why do you ask concerning my
baptism, and not regarding my life and faith; then you could pass a
right judgment upon me, and this people could follow it?” The Bailiff
asked again whether he was not rebaptized. Willem said: “You want but
one word, and I made a confession before this: judge rightly, and
once more consider the matter well. The Bailiff asked whether he was
rebaptized. Willem said: “You alone have asked me until this; may I
not now ask you?” The Bailiff said: “Answer first; then I shall tell
you.” Willem said: “I wish you would once think of that day that shall
burn as an oven, when the ungodly shall perish like stubble.” Mal.
4:1. He further said: Mark 16:16 it is written: “He that believeth
and is baptized shall be saved.” The Bailiff said: “You are not asked
concerning that.” Willem said: “Infants cannot believe; therefore I had
myself baptized upon my faith.”

The lords then went in, and Willem said to the people: “Repent and
amend your ways.” The Bailiff forbade him to speak, but he said: “Do
let me speak; for it cannot last long.” Presently the lords returned,
and Willem said: “My lords, judge not according to the King’s decree,
if you do not want to be lost; but think of that day which no one can
escape, in which you will regret it, unless you become converted.” He
was then sentenced, and his sentence read to him; whereupon, though it
was still early in the morning, he was taken to the market place, and
there strangled and burnt at the stake. Thus he fought his way through
as a valiant soldier of Christ.


JOHN KORBMACHER, GEORGE RAECK AND EUSTACE KUTER, A. D. 1560.

In the same year, on the first Friday after St. Martin’s day, brother
John Korbmacher, a minister of the word of God and of his church (who
was frequently sent out into the work of the Lord), was apprehended for
the faith and the word of God, near Rosenhaus, in Bavaria, together
with George Raeck, a deacon, and another brother named Eustace Kuter,
who were together taken to Innspruck, and there delivered over to the
authorities. John Korbmacher, on account of his being a minister, was
taken to Fulleburg, where he was put into a deep tower full of vermin;
bats fluttered about him; mice carried off his victuals, and numerous
spooks haunted his abode, so that it would have terrified a person not
possessed with a firm trust in God.

When the lord wanted to speak with him, he had him called by name, that
he should quickly get ready and prepare himself for suffering. The
other two brethren were imprisoned at Innspruck, in the Krauterthurm;
and all three remained in confinement until the close of the year 1560.
Afterwards, on the 2nd of January, the authorities severely examined
John Korbmacher, as also Eustace, and George Raeck, each separately.
They faithfully answered many articles, all of which were written down,
together with their confession concerning them, and this was then sent
to Vienna and elsewhere, as something new.

After this they were led back into the aforementioned towers or
prisons, where they remained until the Friday after St. Vitus’ day,
which was the 13th of June, when they were sentenced to death. On
that occasion a great multitude was present, and the brethren spoke
boldly to the lords of the court and jurors, showing to them, that the
sentence and judgment which they passed upon them in the sight of God,
since they condemned innocent blood, should rise up for a testimony of
their condemnation. And when they said that they had to judge according
to the imperial decree and mandate, John Korbmacher said: “O you
blind judges, we must certainly judge according to our own heart and
conscience, if we want to render an account of it before God. Hence, if
you judge according to the imperial mandate, how will you answer for it
before God?” And Eustace said: “What have we to do with the imperial
mandate that you read it to us? Read our confession, which we have
testified with the holy, divine and biblical Scriptures to be the truth
of God, for which we must suffer.” Thus they boldly spake, and exhorted
the people to repent. The brethren George Raeck and Eustace were led
out of the court first, when George began to cry to the people, to
repent, desist from sin, and also enter upon the way of truth, since it
was the truth for which he was to be executed to-day.

Then John Korbmacher was also led out, so that they joyfully met at
the place of execution, and praised God. A brother named Leonard Dax,
went to them, and shook hands with them, and they took farewell of one
another; on account of which they greatly rejoiced, and praised God,
that they had seen a pious brother yet, who should inform the brethren
and the church of their end. Then John Korbmacher, the minister, began
to speak to the people, and to admonish them, to repent of their sins,
and to follow the truth of God, that they might not be damned, but
saved in Christ Jesus. Yea, he lifted up his voice with the utmost
boldness, and said: “What I have taught and confessed is the divine
truth, and I will testify to it with my blood.” Thus he did not cease
to preach repentance, so that the judge said several times: “O John,
stop a little.” John then stopped for a little while; but presently
he spoke again, so that he became almost hoarse from speaking. Almost
up to their last moment they exhorted the people to repentance; nor
were they prevented from speaking, but full liberty was given them
to speak. They were also permitted to converse with each other. They
also fervently prayed to God, praising and glorifying him, that he had
hitherto kept them courageous and steadfast, and praying him that he
would continue to thus faithfully keep them until death (which was now
at hand), and receive their spirits into his hands, now that body and
soul were about to separate.

Their sentence was then read, in which, among others, these articles
were particularly mentioned. First: They do not believe that the holy
body of Jesus Christ is in the sacrament, but observe the Supper as
Christ observed it with his disciples. Secondly: They do not believe
in infant baptism, but in the baptism of adults; as Christ commanded
it. Thirdly: They believe in marriage (which article they confessed,
and did not deny); and the like articles, which were written there,
and read; as also, what they thought and confessed of the Roman
church; but this was written in as vituperative language as it had been
possible for the Judge to put it.

They were then led to the place of execution, called the Schweinacker,
near the Schafhuetten. There Eustace, who was feeble and sick according
to the flesh, was beheaded first. After him brother George Raeck
cheerfully stepped forward to the executioner, and exclaimed with a
joyful heart: “Here I forsake wife and children, house and home, body
and life, for the faith and the divine truth. He then knelt down, and
the executioner beheaded him also.

John Korbmacher was reserved for the last, who, when he beheld the
other two lying there beheaded, said: “My brethren, you who have
overcome shall inherit all things.” The executioner then took him, tied
him to a ladder, kindled the fire, and threw him alive into the same.
He also laid the two beheaded bodies upon a pile of wood, and burnt
them to ashes.

Thus did they testify their faith in Christ with their word, life and
death, yea, voluntarily and patiently, with their body and blood,
confessing that God gave them such strength as a blessing; and thus
they with firm confidence departed from this world to go to the eternal
fatherland.


SOETGEN VAN DEN HOUTE, AND MARTHA, A. D. 1560.

At this time also a pious woman named Soetgen van den Houte fell
into the hands of the persecutors of the truth, so that after severe
assaults and imprisonment she testified and confirmed the faith of the
ever enduring truth with her death and blood, on the 27th of November,
1560, in the city of Ghent; and with her another woman, named Martha.
Soetgen van den Houte also states that her husband had previously
likewise valiantly trodden the wine-press of suffering and fearlessly
testified the truth, and gave his life for it, as the following
testament clearly shows.


A TESTAMENT OF SOETGEN VAN DEN HOUTE, WHICH SHE LEFT HER CHILDREN,
DAVID, BETGEN AND TANNEKEN, FOR A MEMORIAL, AND FOR THE BEST, AND WHICH
SHE CONFIRMED WITH HER DEATH, AT GHENT, FLANDERS.

_In the name of the Lord_:

Grace, peace and mercy from God the Father and the Lord Jesus Christ,
this I wish you, my dear little children, David, Betgen, and Tanneken,
for an affectionate greeting, written by your mother in bonds, for a
memorial to you of the truth, as I hope to testify by word and with my
death, by the help of the Most High, for an example unto you. May the
wisdom of the Holy Ghost instruct and strengthen you therein, that you
may be brought up in the ways of the Lord. Amen.

Further my dear children, since it pleases the Lord to take me out of
this world, I will leave you a memorial, not of silver or gold; for
such jewels are perishable: but I should like to write a jewel into
your heart, if it were possible, which is the word of truth, in which I
want to instruct you a little for the best with the word of the Lord,
according to the little gift I have received from him and according to
my simplicity.

In the first place, I admonish you, my most beloved, always to suffer
yourself to be instructed by those who fear the Lord; then you will
please God, and as long as you obey good admonition and instruction,
and fear the Lord, he will be your Father and not leave you orphans.
For David says: What man is he that feareth the Lord? him shall he
teach in the way that he shall choose. Ps. 25:12. He also says: The
eye of the Lord is upon them that fear him, upon them that hope in
his mercy; to deliver their soul from death. The angel of the Lord
encampeth round about them that fear him. O fear the Lord, ye his
saints: for there is no want to them that fear him; for the fear of the
Lord is the beginning of wisdom. Ps. 33:18,19; 34:7,9; 111:10.

Therefore, dear children, learn to fear the Lord, and you will receive
wisdom. The wise man says: A wise son heareth instruction. Whoso loveth
correction and instruction loveth knowledge. A wise son feareth and
escheweth evil. A wise son maketh a glad father; but a foolish son
putteth his mother to shame. He that walketh with wise men shall be
wise; but the companion of fools shall be like them. He that refuseth
correction and instruction destroyeth his own soul; but he that heareth
reproof will become wise.

O my most beloved, depart not from correction. The wise man says:
Chasten thy son while there is hope. Prov. 19:18.

Hence, my most beloved, grieve not when you are corrected, and speak
not crossly to those who correct you. A soft answer turneth away wrath;
but grievous words stir up anger. Prov. 15:1. If you are crossly spoken
to, learn to answer kindly, and you will be loved by all men: for
humility and meekness are acceptable to both God and men.

Furthermore, my dear children, I admonish you, to beware of lying;
for liars have no part in the kingdom of God. Rev. 21:8. It is also
written: Lying lips are an abomination to the Lord, and he whose mouth
lieth, his soul shall die. Prov. 12:22; Wisdom 1:11. Therefore, my dear
children, beware of it; for he that deals in lies is loved by no one.

My dear children, keep this in your hearts; my dear lambs, guard your
tongue, that it speak no evil; neither practice deceit with your lips;
nor be guilty of backbiting, for thereby come contention and strife;
but Paul teaches us, to live peaceably with all men if it be possible.
1 Pet. 3:10; Romans 12:18.

My most beloved, keep this sent you from your mother; and obey your
parents; and those whose bread you eat, and all who admonish you to
virtue. Eph. 6:1. Always be diligent to do your work, wherever you be;
for Paul says that if any will not work, neither shall he eat. 2 Thess.
3:10.

It is also written: “Be diligent to labor, that you may have to give to
him that needeth.” Eph. 4:28. Hence, turn not your face away from the
poor. “Whoso stoppeth his ears at the cry of the poor, he also shall
cry himself, but shall not be heard.” Prov. 21:13. Tobit taught his
son, saying: “Son, if thou hast abundance, give alms accordingly: if
thou have but little; be not afraid to give according to that little.”
Tob. 4:8. Alms given of one’s labor is acceptable to God. The wise man
says: Alms purge out sin. We also read of Cornelius and Tobit that
the angel said: Thy prayers and thine alms are come up for a memorial
before God, whom thou didst beseech with tears, and didst leave thy
dinner to go and bury the dead. Acts 10:4; Tob. 12:13.

Therefore, be diligent in prayer, and love the poor: for Christ also
was poor for our sakes. 2 Corinthians 8:9. Be therefore also merciful,
even as your heavenly Father is merciful; for such shall be blessed,
and shall obtain mercy. Also learn to be meek and lowly in heart; for
such are blessed and shall inherit the earth. Luke 6:36; Matt. 5:5. And
blessed are the pure in heart; for they shall see God.

Hence, my dear children, let no impure thoughts remain in your hearts,
but engage yourselves with psalms, hymns, and spiritual songs, and evil
thoughts will have no room. Neither let filthiness proceed out of your
mouth; for of this an account will have to be given. Eph. 5:19,4; Matt.
12:36.

Furthermore, my most beloved, wherever you be esteem yourselves as
the least, and be not wise in your own conceit, but always suffer
yourselves to be instructed by those who are above you, and always
be silent when others speak. Humble yourself beneath all men; for
whosoever shall exalt himself shall be abased; but he that shall humble
himself shall be exalted. Matt. 13:12. For Christ, who is the greatest,
made himself the least, for an example unto us. Ps. 8:6; John 13:13.
And, as is written: The greater thou art, the more humble thyself and
thou shalt find favor before the Lord; for the power of the Lord is
great, and he is honored of the lowly. Sir. 3:18,20.

My children, be also just in all your dealings; for in the way of the
just there is life, and in the beaten path there is no death. It is joy
to the righteous to do that which is right, but fear to evil-doers.
Further, choose to earn your bread by the labor of your hands, and to
eat your bread with peace. Seek not to be a merchant, nor be anxious
for great gain. Better is little with the fear of God, than great
treasure and trouble therewith. Better is a dry morsel, and quietness,
than a house full of sacrifices with strife. Prov. 15:16; 17:1.

My children, love not dainties, nor wine. He that desires costly feasts
will not become rich; but be content with the labor of your hands.
Overtax no one, but be satisfied with what is reasonable, as you have
seen of me. Be burdensome to no one, as long as you can obtain the
things needful. It is more blessed to give than to receive. Acts 20:35.
And Paul says: If ye have food and raiment, be therewith content. 1
Tim. 6:8.

Hence, my dear children, take an example from this, and always go on in
the ways of the Lord with sobriety and thankfulness, as you have heard
me read of Daniel, of Shadrach, Meshach and Abednego, who were selected
by the King of Babylon, to be nourished with the same wine and meat
which the King drank and ate at his table, in order that they might be
beautiful, to serve the King. But they would have nothing but pulse and
water; they wanted to observe the law and commandments of their fathers
with sobriety and thankfulness in the fear of God, and they were fairer
and fatter than those who ate of the King’s dainties. Dan. 1.

Thus faithfully they walked in the ways of the Lord, with prayer and
supplication made themselves acceptable to him; therefore God did great
things through them, and delivered them from the den of lions, and out
of the fiery furnace. And Joseph: when he was sold into Egypt, desired
no dainties, nor wine, because the Egyptian women sought to seduce him;
but he feared God, and God preserved him. He pleased God by sobriety
and prayer, so that he was appointed ruler over Egypt. Deut. 37, 39, 41.

My dear children, take an example from this, in your youth, and you
will please God, and he will keep you from all seduction.

O my lambs, you are still in your youth, in your infancy; you have
yet your part in your Father’s kingdom, see that you keep it well and
do not as Esau did, who gave his inheritance or birthright for a mess
of pottage; not regarding his father’s blessing, he gave it away for
perishable food. Gen. 25:33. But Jacob chose the better part, and was
obedient to God and his father, walking the ways of the Lord with all
righteousness.

My most beloved, seek instruction, so that you may be taught, and know
which is the true way; for you may now choose life or death, good
or evil; whichever you desire, shall be given you (Sirach 15:17);
namely, if you delight in evil, so that you choose the pleasures of
the world (from which springs all unrighteousness), namely, lying and
cheating, gambling, playing, swearing, cursing, backbiting, hatred,
envy, drunkenness, banqueting, excess, idolatry, covetousness,
lasciviousness, vanity, filthy conversation, dancing, and so forth;
which things, though the world does not consider them sins, but
amusements, are nevertheless abominations in the eyes of the Lord. 1
Pet. 4:3.

Therefore, my dear children, take heed; if you take pleasure in these
things, you sell your birthright or the inheritance from your father,
for a mess of pottage, namely, for a few temporal pleasures, which
lead you to damnation. See whether all the great multitude do not
choose to walk this way. Hence Esdras has truly said that there is much
more earth found, to make earthen vessels, than gold, to make golden
vessels. And as the wave is greater than a drop, so there will be more
that will be damned. 2 Esd. 8:2,3; 9:15,16. For many are called, but
few are chosen, for they do not heed their call; as Christ says: My
sheep hear my voice, and they follow me; but these follow the great
multitude of the ungodly and false prophets. John 10:27.

Hence Isaiah says: Hell hath opened her mouth wide, to receive the
proud and all that do unrighteousness, and all that will not repent.
Is. 5:14.

Therefore, behold, my most beloved, if you suffer yourselves to be
instructed in virtue, you will follow the voice of the Lord, as from
the time of Abel until now many who suffered have done; they were
rejected, despised, persecuted and killed because they would not follow
the wicked world and her false prophets.

Behold, my most beloved, choose rather to suffer affliction with the
children of God, so that you may be rewarded with them; for they are
the ones to whom belong all the beautiful promises, but they must
suffer much, for the kingdom of heaven suffereth violence, and the
violent take it by force. Matt. 11:12. It is also written: Ye must
through much tribulation enter into the kingdom of heaven. For David
says: We are led to death as sheep for the slaughter. And Paul says:
We which live are always delivered unto death. It is also written: Ye
shall weep and lament, but the world shall rejoice; and ye shall be
sorrowful, but your sorrow shall be turned into joy. Ye shall have
tribulation for a little while, but be of good cheer and be faithful
unto death, and I will give you a crown of life. Revelation 2:10. In
the world ye shall have tribulation; but be of good cheer; I have
overcome the world. John 16:33. And God shall wipe away all tears from
their eyes. We further read: “The marriage of the Lamb is come, and his
wife hath made herself ready. And to her was granted that she should
be arrayed in fine linen, clean and white; for the fine linen is the
righteousness of saints.” “Blessed are they which are called unto the
marriage supper of the Lamb.” Rev. 19:7–9. “Then shall the righteous
shine forth as the sun in the kingdom of their father.” Matt. 13:43.

See, my most beloved, this is the better part and reward of all those
who fear the Lord, walk in his ways and keep his commandments. These
are they to whom the Lord says: Fear not, thou worm Jacob, and ye few
men of Israel: I will not leave you orphans; but I will be your God,
and ye shall be my people; and I will keep you as the apple of mine
eye; yea, if ye keep my commandments, though ye were cast out unto the
uttermost part of the heaven, yet will I gather you from thence, and
will bring you unto the place that I have chosen. Is. 41:14; 51:7;
Zech. 2:8; Deut. 30:4; Neh. 1:9.

O who would not love such a Lord and Father, who has chosen us, as he
chose Israel, and has given us his commandments and laws, namely, his
Gospel, which teaches us to do his will, and his pleasure; and such he
has made heirs of all the riches of heaven. Is. 49:7.

O my dear children, I have written this in tears, admonishing you out
of love, praying for you with a fervent heart, that, if possible, you
might be of this number. For when your father was taken from me, I
did not spare myself day or night to bring you up, and my prayer and
solicitude were constantly for your salvation, and even while in bonds
my greatest care has always been that my prudence did not enable me to
make better provision for you. For when it was told me, that you had
been taken to Oudenarde, and thence to Bruges, it was a hard blow for
me, so that I never had a greater sorrow. But when I thought that my
coming or providing could not help the matter, and that for Christ’s
sake we must separate from all that we love in this world I committed
all to the will of the Lord, and I still hope and pray constantly, that
he in his mercy will preserve you, as he preserved Joseph, Moses and
Daniel in the midst of wicked men. And he will do this, if you give
diligence to follow the truth; then the angel of the Lord will be with
you, even as he was with Tobias, guiding him until he brought him to
his father’s house, where he rejoiced with his father and his friends,
thanking God for his great goodness. Tobit 7:11.

Thus also, if you will follow good instruction, it will guide you
safely through every danger, and bring you to your Father’s house,
where there is such joy prepared, that ear has not heard, nor eye seen,
nor has it entered into the heart of man, what joy is prepared for the
elect; but to the elect God has revealed it by his Holy Spirit. Is.
64:4; 1 Corinthians 2:9,10.

May the word of the Father bring you to this, through the mercy of the
Son, and may the wisdom of the Holy Ghost strengthen you, that you may
apprehend it. Amen.

David, my dear child, I herewith commend you to the Lord. You are the
oldest, learn wisdom, that you may set your sisters a good example; and
beware of bad company, and of playing in the street with bad boys: but
diligently learn to read and write, so that you may get understanding.
Love one another, without contention or quarreling; but be kind to
each other. Let the one that is wise bear with him who is simple, and
admonish him with kindness. Let the strong bear with the feeble, and
help him all he can, out of love. Let the rich assist the poor, out
of brotherly love. Let the younger obey the older in that which is
good. Admonish one another to be industrious, so that people may love
you. Exhort one another to good works, to modesty, honorableness and
quietness. Always care for one another; for the time has come, that
love shall wax cold; yea, if it were possible, the very elect would
be deceived. Matt. 24:12,24. Hence, take heed and learn diligently to
search the Scriptures, so that you may not be deceived; but always hold
to the first and second commandment, which will teach you aright. Do
not easily believe it, when evil is told you of another, but examine
the matter; and make no commotion when you are slandered, but bear it
for Christ’s sake.

Love your enemies, and pray for those who speak evil of you, and
afflict you. Rather suffer wrong, than that you should grieve another;
rather suffer affliction than that you should afflict another; rather
be reproached, than that you should reproach another; rather be
slandered, than that you should slander another; rather be robbed, than
that you should rob another; rather be beaten, than that you should
beat another, and so forth.

Behold, my most beloved, all this is wrought through brotherly love,
and is all comprehended in the second commandment; hence, you must
constantly see that you do not seek solely your own profit, but always
care for those with whom you have dealings, whether they be young or
old.

Further, my dear children, Betgen and Tanneken, my beloved lambs,
I admonish you in all these same things, as that you obey the
commandments of the Lord, and also obey your uncle and aunt, and your
elders, and all who instruct you in virtue. To those whose bread you
eat, you must be subject in all that is not contrary to God. Always
diligently admonish yourselves to do your work, and you will be loved
wherever you live. Be not quarrelsome, or loquacious, or light minded:
or proud, or surly of speech, but kind, honorable and quiet, as
behooves young girls. Pray the Lord for wisdom, and it shall be given
you. Diligently learn to read and write, and take delight therein, and
you will become wise. Take pleasure and engage in psalms, hymns and
spiritual songs. Seek for the _only_ joy. Learn to please the Lord from
your youth, as did the holy women and virgins, as Judith. Judith 8.

Esther also was a virgin who feared God; she was adorned with humility,
was gracious, honorable, kind, and humble of heart; hence she pleased
King Ahasuerus above all the other virgins. Esther 2:17. But in her
high estate she was not proud; though she shone in royal apparel,
she humbled her heart, with fasting and prayer to the Lord, for her
brethren, that they might be delivered out of the hands of their
enemies; she did not esteem herself better than one of the least of her
brethren.

See, my most beloved, when you have attained the years of
understanding, see that you adorn yourselves with good works,
namely, the works of the Spirit, that is, with all manner of
goodness, gentleness, meekness, humility, obedience, long suffering,
righteousness, modesty, honorableness, purity, peaceableness,
steadfastness, mercifulness, wisdom, diligence in good works, faith,
hope and love; to love God above all that is in the world, and to do to
your neighbor as you would have men do unto you, on which hang all the
law and the prophets. Gal. 5:22,23; Matt. 22:37,40.

Behold, my dear children, this is the adornment of the saints, etc.

O my most beloved, labor for such a wedding garment, so that you may
enter in among the number of the children of God to the marriage of the
Lamb, where they shall shine forth as the sun in the kingdom of their
Father. Rev. 19:7; Matthew 13:43.

May the strong hand of the Lord bring you to this; may he lead you as
he led Israel out of Egypt, and bring you to the New Jerusalem, that we
may see each other with joy in the day of the resurrection.

Herewith I commend you to the Lord, the God of Abraham, the God of
Isaac, and the God of Jacob; may he keep you to the end of your lives.
Amen.

My dear children, this I leave you as a memorial or testament. If you
put it to good use, you will gather more treasure by it, than if I had
left you many riches, which are perishable; for the riches of this
world may be lost through fire, war, or misfortune.

Hence, he is not wise who sets his heart upon anything that is
perishable, since we have no assurance of it for an hour; we must leave
it all behind; therefore, grieve not, though what we had is scattered
or lost, as the prophet says: We are a prey to every one. Is. 59:15.
Hence you are to thank the Lord yet, that he let us have it until I
have brought you up so far: and if you walk in all righteousness, the
Lord will give you enough. Take an example from Tobias. Tob. 4:19.
David also says that the righteous shall not want, nor his seed go
begging bread. Ps. 37:25.

Therefore covet no one’s property or treasures; nor envy any one
because he has more than you. Neither regard any person for his gifts,
but follow the little flock, who walk truly in love; for love is the
bond of perfectness, and the command of love is superior to all others.
Luke 12:32; Col. 3:14. Therefore, see constantly that you follow those
who walk most in love; for the tree is known by its fruit, though these
are hid from all men; but Christ was too, and the servant is not better
than his lord. Matt. 10:24.

Herewith I will bid you adieu; adieu my dear children, and adieu all my
dear friends.

My most beloved, though our adversaries tell you, that your father and
I are not of the same faith, do not believe them; for he confessed the
truth concerning baptism and the incarnation of Christ, in all that he
was able to comprehend, and he valiantly testified to righteousness,
giving his life for it, pointing out to you for an example, the same
way which the prophets, the apostles and Christ himself went. He had
to go before through the conflict with much tribulation and suffering,
and leave his children behind for Christ’s sake; hence do likewise, for
there is no other way.[286] Give diligence to read the Testament. Amen.

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


A LETTER OF SOETGEN VAN DEN HOUTE TO HER BROTHER AND SISTER, AS ALSO TO
HER CHILDREN.

_Written out of love_:

The peace of the Lord be with you; my dear brother and sister, know
that I have received two letters, with their contents, and I thank you
most cordially for all the friendship you have ever shown me, and shall
yet show me, I hope, in my three lambs whom I leave behind, commending
them to the Lord and to those whom he shall direct thereto in his grace.

Herewith I take leave once more; I think it is now the last time. We
are of such good cheer to offer up our sacrifice that I cannot express
it. I could leap for joy when I think of the eternal riches which are
promised to us as our inheritance, and to all who persevere in what the
Lord has commanded us. Matt. 10:22.  I know not how I shall praise the
Lord that he has chosen Martha and myself to this estate, us who are
such poor, simple lambs, for we have never been esteemed in the world,
except as outcasts; and that God has chosen such rejected, miserable,
simple worms of the dust, that he will work through us, that we should
be his witnesses, we who are not worthy of ourselves to receive the
very least gift which the Lord might bestow, etc.

O who can comprehend the power of God, that he should be most merciful
to those who are here the most rejected, if they call upon him with
confidence and firmly place their hope in his grace unto the end; it
were impossible that the Lord should reject them. Hence I pray all that
love the Lord, that they humble their hearts, for the Lord says through
the prophet Isaiah: “I will dwell with him that is of a contrite
Spirit, and of a broken heart, and trembleth at my word.” Is. 57:15;
66:2.

Yea, those who thus humble themselves before the Lord, and do not think
themselves to be something before God, and before men, them shall God
exalt and enrich with heavenly riches. Matt. 23:12. Remember how Christ
chose humility, when he left the glory of his Father and descended
into the lower parts of the earth. From obedience to his Father,
and out of great love he became man; with great humility he came to
serve us, suffered pain and reproach, enduring it with patience and
longsuffering, out of obedience to his Father, even unto death, until
he had finished all, so that he might save us. Philip. 2:8. O what love
did he show us by his anxiety and sighing, when he said, according to
his humanity: “How am I straightened till it be accomplished!” Luke
12:50.

O my most beloved, consider our Leader, Jesus Christ, how he regarded
the humility of Mary, that he would be born of her. And though she
was chosen to such a high estate, she humbled herself, saying: Behold
the handmaid of the Lord. For God hath regarded the low estate of
his handmaiden; therefore, henceforth all generations shall call me
blessed. For his mercy is on them that fear him from generation to
generation; for he hath scattered the proud. He hath put down the
mighty from their seats, and exalted them of low degree. He hath filled
the hungry with good things, and the rich he hath sent empty away. To
the poor the gospel is preached. Blessed are they which do hunger and
thirst after righteousness; for they shall be filled. Luke 1:38,48,
etc.; 7:22; Matt. 5:6.

O my dearest, my heartfelt desire and request is, for the last time,
that you give diligence to walk in love, simplicity, and harmony among
yourselves, always in the fear of God, that you may be filled with the
heavenly good things, and satisfied now and forever. Amen.

Herewith I commend you to the Lord, and to the word of his grace. May
he comfort, strengthen, stablish you all with his Spirit, that you may
finish that whereunto you are called, to the praise and glory of the
Lord, so that you may rejoice together, and set down at the Lord’s
table, where he shall serve us with new wine, in the kingdom of God,
his Father.

This was written when we had eaten our last supper, as far as we know.
Herewith I bid adieu to all my brethren and sisters. I and Martha, my
sister in the Lord, salute you much with the peace of the Lord, for the
last time all who are known to us or not, wherever they be. We rejoice
in the Lord, we bid adieu till we meet above, in the New Jerusalem.
Heb. 12:22.

Read this last farewell to all who desire to hear it, before you send
it away; and then send it to my sister Betgen.

Further, my dear child Betgen, I rejoice greatly that the Lord spared
me so long, that I was made glad before my death through your letter,
by which you have strengthened me. I pray the Lord to strengthen and
confirm you with his Spirit, that you may go on thus, and follow that
which is best, as you wrote to me.

O my dear lambs, see that you do not spend your youth in vanity, or
pride, or drinking, or gluttony, but in sobriety and humility in the
fear of God, and diligence in every good work, that you may be clothed
with the adornment of the saints, so that God may make you worthy
through his grace, to enter in to the marriage of the Lamb, and that we
may see you there with joy. Your father and I, and many others, have
shown you the way. Take an example from the prophets and apostles, yea,
Christ himself, who all went this way; and where the head has gone
before, there the members must certainly follow.

Herewith I will commend you to the Lord, and to the word of his grace.
This is my last farewell, my dear lambs; always remember each other in
love; diligently learn to read and write, and obey every one in that
which is good. When your brother David and Tanneken come to you, greet
one another with a friendly kiss of peace, in my name.

Herewith I bid you adieu, my dear child Betgen; adieu, my dear children
David and Tanneken; adieu, all my dear brethren and sisters, and
friends everywhere.

Once more we say adieu; greet uncle and aunt much with the kiss of
peace, in my name.

Written by me Soetgen van den Houte, your mother in bonds; written in
haste (while trembling with cold), out of love for you all. Amen.


JOOST JOOSTEN, BURNT AT VEER, IN ZEALAND, A. D. 1560.

It occurred in the year 1560, that at Veer, in Zealand, there was
apprehended a young brother named Joost Joosten, a native of Goes,
a small town in Zealand, who was considerably versed in the Latin
language. When he was a student of about fourteen years, it happened
that King Philip was in Zealand, and that this Joost Joosten was
singing choral in church, in the organ-loft, as is customary in
papistic churches. The King was so delighted with the lad’s singing,
that he wanted to take him with him to Spain; on which account Joost
kept himself concealed for six weeks, as he did not want to go
away. Thus, he afterwards became converted to the true faith, and,
consequently, was baptized upon his faith, and thus led a Christian
life. This the enemies of the truth could not endure: hence they
apprehended him when he was eighteen years old. He had to suffer many
assaults, and divers times attempts were made to draw him from the
faith. He disputed with four inquisitors concerning many articles of
faith; they made strenuous efforts to draw him over to their religion.
When they could not move him with such means, they tortured him
dreadfully, especially with instruments called iron _teerlingen_, which
they thrust into his knees so that they came out again at the ankles.
But all this he steadfastly endured with great patience, and faithfully
kept the treasure which he had in an earthen vessel. Hence the children
of Herod sentenced him to death by burning; which they executed on him
on a Monday before Christmas. On his way to death he rejoiced greatly
in the Lord, and sang yet as he was going into the hut of straw in
which he was burnt, the last verse of the hymn composed by himself,
which begins thus: “O Lord, thou art forever in my thoughts.” He also
wrote a confession of faith, of five sheets of paper, which, however,
through course of time has been lost.


KOOLAERT, THE COOPER, A. D. 1561.

At Honschote, in Flanders, there was apprehended for the truth, in
the year 1561, a brother named Koolaert the cooper, who, after freely
confessing his faith, was taken to Wijnoxberge, and as he also there,
notwithstanding the tortures inflicted upon him, would depart neither
to the right nor to the left, he was sentenced to death, and burnt
alive, about St. Martin’s day, for the testimony of our Lord Jesus
Christ.


JOOS VERBEECK, A. D. 1561.

On the 7th of June 1561 the Margrave of Antwerp went out with a large
retinue, well armed with sticks and staves, and they apprehended Joos
Verbeeck, a minister of the word of God and of his church. On the
9th he was examined; he confessed his faith very freely, as also his
ministry; of which the Margrave and the lords made much sport. He was
also very severely tortured; but God kept his lips in everything, so
that he inculpated no one. Although he was treated so unmercifully that
a rope broke in two on his body, and that in four days he had to go to
the rack twice, and was once scourged till his blood flowed, he bore
all patiently; this, however, he greatly lamented, namely, that they
had broken, or lamed by torturing, his right hand, and thus disabled
him from writing.

On the 20th day of the month he was brought into court, where the
Bailiff asked him whether he was rebaptized. He answered: “Ask me
for my faith, which I confessed in prison before the lords and the
Margrave”. The Bailiff then asked him what he thought of infant
baptism. He said: “I confessed that it is not of God, but a human
institution.” The Bailiff asked again whether he was rebaptized, and
said: “Say yes or no; for I know you will not lie; therefore, tell me
the truth.” He said: “I was baptized upon my faith, as Christ teaches.”
Matt. 28, Mark 16.

Having confessed his faith, baptism and doctrine, he could not well say
much more. The lords concluded his sentence, he, in the meantime saying
to the people: “Dear citizens, I have lived here eleven years, and no
one can complain of me, since I have never wronged any one, and my life
and doctrine agree with the word of God.” “That is true,” exclaimed a
brother: upon hearing which, the thief-catchers arose and searched for
this brother, but did not find him.

Joos said: “O that I might publicly defend myself against the priests
who came to me in prison; as Paul could do before Agrippa; but we are
forbidden to speak.” Acts 26:2.

Coming out of the court, he said: “He that delivered Daniel out of the
den of lions, will also preserve me; for what I suffer is for the name
of the Lord, and not for evil-doing.”

“That is true,” cried a brother; and others cried: “Fight valiantly,
dear brother.” Joos boldly and cheerfully said: “Dear citizens, thus
must all the children of God suffer; this way was trod by the saints of
God, the prophets, and so many pious men.”

When he approached the little house, yea, stood before the door of
the hut in which he was to offer up his burnt sacrifice, he cast his
eyes up to heaven, saying: “O holy Father, assist thy servant in this
extremity.” The executioner’s servant wanted to thrust a gag into his
mouth, to prevent him from speaking; but he did nevertheless not keep
silence, for he was heard to exclaim: “O Lord, thou Son of David, have
compassion upon me.”

The executioner performed his task, trembling with fear. When the fire
was kindled, Joos cried: “O heavenly Father, into thy hands I commit
my spirit. O Lord of hosts, who didst separate me from my mother’s
womb, succor thy servant in this last extremity, since I suffer for thy
name.” Jeremiah 1:5; Gal. 1:15. Once more he cried: “O heavenly Father,
into thy hands I commend my spirit.” And with this, he quietly offered
up a fiery sacrifice, for an example and pattern to us all.


A BRIEF LETTER FROM JOOS VERBEECK, WRITTEN IN PRISON AT ANTWERP, TO HIS
WIFE.

Grace and mercy from God our heavenly Father, and our Lord Jesus
Christ, be to my dear wife and sister in the Lord, for an affectionate
greeting, all the days of your life, in the true earnestness of the
Holy Ghost. Amen.

I greet you and all my five children most affectionately. Bring them up
in the nurture of the Lord, and behave yourself as becomes holy women,
in order to teach the young women to be sober, to love their husbands,
to be discreet, chaste, and obedient to their husbands; and firmly
persevere in the same rule in which you stand. Eph. 6:4; Tit. 2:2.

May the Lord fit you for every good work that becomes your calling.
Herewith I commend you to Almighty God, and to the word of his grace;
may he grant that we may see each other in eternity.

By me, Joos Verbeeck, your husband, and brother in the Lord; written
at Antwerp in prison,--where I am confined for the testimony of Jesus
Christ--with my left hand, with great trouble, as my right hand has
been tortured lame.

Greet all the friends, especially the ministers.


JULIUS KLAMPHERER, A. D. 1561.

In the year 1561, brother Julius Klampherer, from Italy was imprisoned
at Venice, for his faith and the divine truth. Again and again they
arraigned and examined him, and disputed with him, to cause him to
apostatize; but he always defended himself wisely. He was permitted to
put in writing that which he discussed, concerning his faith, with the
papistic commissaries appointed for this purpose, and thus to defend
himself, and give an account of his faith in his own hand-writing. When
he had done this, and steadfastly adhered to it, they finally sentenced
him to be cast into the depth of the sea; whereupon he answered and
said: “This is nothing strange to me, for it was told me in the
beginning of my conversion, that I must expect to die for the testimony
of the truth; but it does seem strange to me, that the lords of Venice
concur in such a purpose, and do not consider or weigh, that at the
last day they will have to give an account before God, for innocent
blood.”

Thereupon they replied to him, that they did not ask him concerning
this. And as they did not relish what he said, they did not allow him
to say anything further, but hurriedly remanded him to prison.

And being resolved to execute the sentence which they had pronounced,
and to proceed with it, they, according to their custom, since he had
been a priest, desecrated him, and then, in the dusk of an evening,
under the pretense of leading him before the lord, took him out and
unexpectedly cast him into the depth of the sea, and drowned him.
However, he had expected nothing else; hence he was joyful, and
constantly sang and praised God with a glad and valiant heart, until he
obtained the crown of the pious martyrs and faithful witnesses of Jesus
Christ. And though they drowned him secretly by night, yet it will be
revealed at the great day of the Lord, and severely avenged.


LAUWERENS VAN DE WALLE, ANTONIS SCHOONVELT, KALLEKEN STRINGS, AND
MAEYKEN KOCX, A. D. 1561.

In the year 1561 several brethren and sisters, after suffering much
persecution, took up residence near Ypres in Flanders, at a place
called _ten Hoogensiecken_. Having left money, property, friends and
kindred, to follow Christ, and live there in quietness, engaging in
tape-weaving, in order to gain a living by their trade, they were
spied out while they sat and worked together, and the inquisitor came
to apprehend them. He was accompanied by a large force well provided
with sticks, swords and ropes, and they arrived just at the time when
Antonis, who had made them a visit, and had taken leave, stood at the
door, ready to go.

As they thus arrived with great noise, Stijntgen Potvliets (who was
pregnant) ran out of the house first, and was apprehended. Karel N.
also ran out at the door, and master Klaas (who was a great persecutor,
and fellow helper of the inquisitor) pursued him, struck at him with a
bare sword, and though Karel was wounded by it, yet he escaped. Maeyken
Kocx (who was also pregnant) was attacked by the inquisitor, who held
a naked sword in his hand, and as she cried aloud to him to spare her
child, and he acted in a very bloodthirsty manner, he, like a madman,
wounded himself.

Lauwerens van de Walle, Antonis Schoonvelt, and Kalleken Strings were
also apprehended, but Hendrick N. made his escape.

While they were being bound, they comforted one another much with
the word of God, and when they were brought out of the house, they
cheerfully spoke to the neighbors, saying: “Can anyone complain of us?
It is for the name of Christ that this is inflicted upon us; we need
not be ashamed of it.” Matt. 10:22; 1 Pet. 4:16.

On their way to town, Kalleken commenced to sing a hymn. Then said
master Klaas: “The apostles did not sing, as you do; nor do I want to
dance; why then do you sing?” Antonis said: “Sister, do not fear these;
just sing as much as you want to;” and Lauwerens helped her sing. When
they came into the city, there was a great concourse of people, and
they made known the word of God by singing and speaking. Among other
things, Lauwerens said: “That we are apprehended, is not on account of
evil doing, but because we live according to the word of God.”

Kalleken Strings said: “Strait is the gate, and narrow is the way,
which leadeth unto life (Matthew 7:14); repair to it, do good
and forsake evil, and fear not the rulers of this world, but buy
Testaments, read therein the counsel of God, and follow it.” They were
then confined in the court of the prison, where they remained for
several months and days, patient and of good cheer, waiting until they
should offer up their sacrifice, and being visited and comforted in
the mean time by many brethren and sisters. They were also sometimes
examined in regard to their faith, which they freely confessed, and
from which no pain or suffering could induce them to depart.

Finally, having suffered many tortures, on the rack as well as
elsewhere, Lauwerens van de Walle, Antonis Schoonvelt, and Kalleken
Strings, as they adhered valiantly and steadfastly to the truth, were
delivered by the inquisitor into the hands of the secular authorities,
to be dealt with according to the import of the royal decree. In
delivering them, the inquisitor also, in the hearing of the ignorant
people, read severe charges (as he thought) against them, as,
among other things, that they confessed the Pope of Rome to be the
antichrist. 1 John 2:18. That they held the Roman church to be the
whore of Babylon. Rev. 17:5. That they pronounced the sacrament to be
an abominable idol, etc.

Thereupon Lauwerens commenced to say that he had not said or confessed
this without a fuller explanation. He was instantly and savagely told
to keep silence, but he said: “Thieves and murderers are allowed to
have some one who speaks for them; but you have brought it about that
neither a procurator nor an advocate may speak for us; hence we must
speak for ourselves.”

Kalleken Strings also, who sat there with her head resting on her hand,
exhausted from excessive torture, let her voice be heard boldly.

On the testimony of the inquisitor, Lauwerens van de Walle and Antonis
Schoonvelt were both sentenced by the authorities, to be publicly
strangled and burnt at the stake, and to this end a scaffold with two
stakes, as also wood and straw, was prepared in the market place.

They were brought out with their arms tied together, and coming to
the place where they were to be offered up, they fell down upon their
knees, and prayed to God. When they had arisen, the executioner asked
their forgiveness for what he was about to do, and they kindly forgave
him, according to the teaching of Christ. Matt. 6:14.

Lauwerens said with a loud voice to the authorities, that of a truth
he would gladly forgive them and all who were guilty in the matter.
He also boldly said, like the third of the Maccabean brethren: “These
limbs God from heaven gave; therefore I will willingly surrender them
for his law’s sake.” 2 Macc. 7:11. As they went into the hut, both
cried farewell to all the brethren and sisters scattered in many
countries, cities and villages, and with this commending their spirits
into the hands of God, they departed this world.

In the month of October of the same year, also Kalleken Strings, a very
fine and well-bred maiden, was delivered to the secular authorities.
She was modest, fearless and steadfast, so that neither many fair
promises of riches and money, or temporal prosperity, nor pain or
severe torments (though she was tortured to such an extent, that she
was taken from the rack for dead), could in any wise draw her from her
faith; yea, even her mother, when she visited her in prison for this
end, could not move her, nor accomplish her purpose, but hearing and
seeing her daughter’s steadfastness and kind treatment of her, she
said: “My daughter is better than I am.”

Afterwards she was also sentenced to be strangled and burnt; whereupon
she said: “You have now sentenced me to the fire, according to the
Emperor’s decree; fear the judgment of God, which he shall hold, to
condemn you to eternal fire.”

When it was thought that Kalleken was about to be executed, a great
multitude of people flocked together from far and near, to see it.
Seeing this, and fearing a disturbance, the authorities did not have
her brought forth; only the executioner came out of the city hall, and
said to the people, that she was dead already. Thus, the people went
away, thinking that she had been privately beheaded.

But early the next day, and unexpectedly, no scaffold having been
erected, but other preparations made, she was brought into the market
place, and when she had offered up her prayer to God, and commended
her spirit into his hands, sentence was executed on her, and thus she
departed this world, going with a burning lamp to meet her bridegroom.
Matt. 25:1.

In the meantime, Stijntgen Potvliets, not continuing steadfast, was set
at liberty; but Maeyken Kocx, who remained immovable, was retained and
kept until she was delivered of her child, and was out of childbed,
whereupon (though her heart clung dearly to her husband and children,
yet loving God above all, and, out of love to him, adhering to the
truth known and accepted, esteeming this precious treasure of greater
value than her own life) she was sentenced to be publicly strangled and
burned at the stake, which was also executed. Commending her spirit
into the hands of God, she joyfully departed this world, well knowing
that she should inherit eternal joy, and be permitted to enter in with
the five wise virgins, when the cry shall be made at midnight: “Behold,
the bridegroom cometh; go ye out to meet him.”


ORVEL, JAN AND PLEUNIS, A. D. 1561.

About this time Orvel, Jan and Pleun were severally apprehended for
the truth, at Cologne, and as they steadfastly confessed the truth,
and could not be moved by any kind of torture or crafty seduction,
but remained faithful, they were finally taken out on the Rhine, and
drowned, having commended their souls into the hands of God, in the
year 1561.


FEANCHOYS VAN ELSTLANDT, A. D. 1561.

A brother, Franchoys van Elstlandt, also called France van Meenene, a
mason by trade, went from Meenene to Arien in French Flanders, to work
at his trade there, and thus earn his living. There, on St. Denis’
day, the ninth of October 1561, just as he was leading a horse to
water for the master for whom he worked, he was apprehended, because
he did no longer worship the priest’s idol, and when he, after many
solicitations, threats, and much suffering, would not renounce his
faith, he was finally, on the 21st of October, burnt alive, as a
witness of God. On this occasion, a monk shamelessly cried: “Go, thou
accursed, from this into the eternal fire.” But Franchoys bore it with
patience, committing vengeance unto God, who will judge righteously in
due time.


JOHN SCHUT, A. D. 1561.

In the year 1561 another valiant hero and soldier of Jesus Christ,
named John Schut, fell into the hands of the tyrants and persecutors,
for following Christ, and living according to God’s holy word, in the
city of Vreden, in Westphalia. There he suffered and, through the grace
of God, endured, severe imprisonment and threats of death. When brought
bound before the lords, to give an account of his faith, he freely
confessed the same, saying that he believed according to the word of
God:

1. They asked him concerning his baptism, and what he held in regard
to infant baptism. He replied that he was baptized upon his faith, as
Christ his faithful Savior has commanded us in Mark 16, that baptism
is to be given only to believers, and not to ignorant children, and
that he had never read of infant baptism in the holy Scriptures, and
that it could therefore by no means be proven with the word of God, but
that baptism belonged only to those who had amended their sinful life.
They angrily asked him, whether he would not give up these views. He
answered that it were by no means expedient for him, to forsake the
word of God, and die an eternal death, but that he would rather suffer
for the truth, though the pain should be as great again.

2. In regard to the Lord’s Supper, he also thoroughly confessed before
them that it must be observed according to the institution of Christ,
and that we must by it remember, with an humble heart, his bitter
sufferings and innocent death, and how he shed his precious blood on
the cross for us poor sinners.

3. They all asked him with many words, whether Christ our Savior was
not of Mary’s flesh and blood. But as this point is a principle article
of our Christian faith, he likewise answered thoroughly upon it, saying
that he had never read this assertion of theirs in the word of God. He
asked them: “How could he be of the earth whom God the Father sent down
from heaven? But he was conceived of the Holy Ghost by the pure virgin
Mary, and became man through the effectual power of the Most High, so
that the holy thing which was born of her is called the Son of the most
high God, without partaking in the least or most of man’s polluted
or sinful flesh. But the Word, according to the testimony of John,
became flesh or man, so that the glory of the only begotten Son of the
Father was handled and seen. Thereby the promises of God concerning his
proceeding from the seed of David, are completely fulfilled in Christ,
through whom we all who were lost have been redeemed and reconciled to
God.

4. They asked him concerning their magistracy, whether they were not
of God. He replied: “Yes, for the protection of the pious, and the
punishment of evil-doers; they are ordained of God to rule their
dominions in peace.”

5. They asked him what he held in regard to marriage. He replied that
a man and a woman are united together in marriage, and that such union
may not be dissolved, save on account of adultery; following herein the
teaching of Christ, Matt. 19.

6. They asked him concerning uproar and sedition. But he answered
that he did not approve of such evil things; but that he and his
fellow-brethren, on the contrary, were taught to love their enemies,
and to do good to them that do us evil, and persecute us. And
that with truth nothing else should ever be heard of him and his
fellow-brethren.

7. They asked him who his captain was. He replied that it was Christ
with his doctrine, who had called him in peace. And to this his
faithful Savior, and his blessed doctrine he hoped to adhere, and to
confirm it with his death and blood.

Thereupon he was sentenced by these tyrants, and executed with the
sword. The chief judge who had passed this sentence, riding by the
body of John Schut, a few days after his execution, called out
mockingly: “Schut, sing us a song;” for Schut had been cheerful in his
tribulation, and sung much in prison and on his way to death. Upon this
the judge was struck with apoplexy, and never spoke again, but died
in a short time; which by many was looked upon as the vengeance and
punishment of God upon him.

Concerning this account, read his own hymn, in the old hymn book; it
begins: “_O Heer ick magh wel klagen._”


JAN, HENDRICK, BASTIAEN, HANS, MARIKEN VAN MEENEN, BEETKEN VAN BRUGH,
AND LIJNTGEN, THE 15TH OF AUGUST, A. D. 1561.

A. D. 1561, there were imprisoned at Antwerp in Brabant, for the
testimony of Jesus, seven pious witnesses of the truth, named Jan,
Hendrick, Bastiaen, Hans, Mariken van Meenen, Beetken van Brugh and
Lijntgen. All these had the house of their faith built so firmly and
immovably upon their head and corner-stone Christ Jesus, that neither
the philosophy and crafty seduction, nor the tyranny and violence of
the papists could in any wise bring them to apostatize, but their faith
was found much more precious than gold that perisheth, though it be
tried with fire (1 Pet. 1:7); so that they, on the 15th of August of
said year, at said place, surrendered their lives for the truth, and
obtained the end of their faith, eternal salvation, through the grace
of God, and are waiting now to receive, together with all the pious,
the crown of everlasting glory, in eternity.

Read, concerning this, the beautiful long hymn composed for the
comforting of these prisoners, and dedicated to them, in the second
hymn book. It begins: “_Lieve broeders wy groeten u met sangen._”


TWELVE CHRISTIANS AT BRUGES: ADRIAEN BRAEL, LUCAS HENDRICKS, MARIJN
AMARE, NIKASEN AMARE, HANSKEN LISZ, ANDRIES DE MEULENAER, ANTHONIS
KEUTE, HANSKEN PARMENTIER, JAN N., JELIS OUTERMAN, FRANCIJNTGEN
MEULENAERS, MAEYKEN TRAMS, IN THE YEAR 1561.

In the year 1561, on the evening before St. Martin’s day, some
Christians were assembled together, at Bruges, in Flanders, who
instructed one another with the word of the Lord, concerning the
amendment of life. When the lords learned of this, they sent
thither the servants of the Bailiff, who came running in, and cried:
“Surrender, or we will run you through; and deliver up all your arms
and books.” They replied: “We are not a people who seek to avenge
themselves; but we leave vengeance to God, who will avenge it in due
time.” They were then fettered, two and two together, and taken to
prison; they walked on boldly, comforting one another with the word
of God. Three escaped, namely, Rutsaert, and his wife, and one named
Maeyken; but the others who were imprisoned were joyful. Francijntjen
Meulenaers said to Maeyken: “Dear sister, let us remember that the
kingdom of heaven is nigh, and let us be sincerely faithful to our
bridegroom.”

Jelis and Hansken Parmentier each sang a hymn for joy. On St. Martin’s
day they were brought before the lords, where they boldly confessed
their faith, as also, that they had been baptized aright according to
the command of Christ.

These ten brethren and two sisters remained in prison for about thirty
days, where they praised and thanked God, and prepared themselves to
suffer for his name. During this time they were once more brought
before the lords, where they again confessed their faith, and said that
they would firmly adhere to it.

Afterwards, on the 10th of December, six of them were offered up,
namely, Adrian Brael, Lucas Hendricks, Marijn Amare, Nikasen Amare,
Hansken Lisz, and Andries Meulenaer, who, boldly comforting one
another, said, among other things: “Now the fight is fought, the course
almost finished, the faith kept, and henceforth, as Paul says, the
crown of life is prepared for us.” 1 Tim. 4:7,8; Jas. 1:12.

The following day, the 11th of December, the other six were put to
death, namely, Teunis Keute, Hansken Parmentier, Jan, Jelis Outerman,
Francijntgen Meulenaers, Maeyken Trams, who also boldly and joyfully,
with their lamps, and adorned with their wedding garments, went to meet
their bridegroom, with such great love that for his sake they did not
fear bitter death. Francijntgen called to one of her acquaintances,
enjoining her cordially to greet the brethren and sisters in the Lord,
and to tell them that she so gladly suffered for the name of the Lord,
and would boldly fight, together with her bridegroom.

Thus all these, the first as well as the last six, were strangled and
burnt for the name of God and his truth. They are now at rest, and wait
for the coming of our Lord, who will avenge their sufferings.


JAN HULLE, AT YPRES, A. D. 1561.

As it is found that the wolf will generally follow his innate ravenous
nature, and therefore the sheep can make no firm compact with him, but
stand in constant danger of being devoured by him, so it appeared in
the year 1561 in the city of Ypres, in Flanders, where a godfearing
lamb of Jesus Christ, namely, an old man named Jan Hulle, was seized
and apprehended by these devouring wolves. He there had to undergo and
endure many severe conflicts with them, not on account of any crime,
but only for living according to the word of God, from which they by
tyranny sought to draw him and make him apostatize. But as he, as
behooves an obedient follower of Jesus Christ, had yielded himself
under the voice of his only Shepherd, he fled from these strangers,
and would not hear them. On this account he was condemned to death
by the lords of this world, and was thus burnt at said place. In all
this he, as a valiant soldier of Jesus Christ, armed himself with
patience, and, through faith, steadfastly endured all these sufferings
inflicted upon him. And as he herein was not ashamed of Christ and his
truth but openly confessed him before lords and princes, and testified
and confirmed it with his death and blood; therefore Christ, when he
comes in the clouds of heaven, in the glory of his Father, will not be
ashamed of him, but confess him before his Father, and set him on his
right hand, and bid him with all the blessed to enter into the kingdom
prepared for them from the beginning, that is, into the eternal glory
of heaven.


PIETER VAN MALDEGEM, PIETER VAN MALE, JACQUES BOSTIJN, AND LAUWERENS
ALLAERTS, A. D. 1562.

In the year 1562, four brethren, named Pieter van Maldegem, Pieter van
Male, Jacques Bostijn, and Lauwerens Allaerts, were apprehended at
Ghent, in Flanders, because they no longer sought to follow the Roman
church, but the commandments of God. When they were examined, they
freely confessed their faith, and valiantly contended for the truth,
with the spiritual sword of the word of God; and as they in no wise
could be moved therefrom, they were sentenced to death, and had to
testify with their blood to the name of Christ. They now rest under the
altar, and wait until the number of their brethren be fulfilled, that
they may be rewarded, and vengeance taken on their enemies.


VIJNTGEN, GOUDEKEN, AND JANNEKEN DE JONKHEER, BETGEN VAN MALDEGEM, AND
SIJNTGEN VAN GELDER, A. D. 1562.

In the same year there were also apprehended at Ghent three sisters,
namely Vijntgen, Goudeken, and Janneken de Jonkheer, and two others,
namely, Betgen van Maldegem, and Sijntgen van Gelder. All five freely
confessed their faith, and undauntedly adhered to it unto death--which
they had to suffer for it--and firmly clung to the love of their
bridegroom Jesus Christ. Hence they shall also, when the cry is made
at midnight, go to meet him with their burning lamps, and with oil in
their adorned vessels, and shall, as ready virgins, go in with him to
the marriage of the Lamb.


GULJAME VAN DALE, A. D. 1562.

Shortly after, also an imprisoned brother named Guljame van Dale, who
adhered so firmly to the truth and love of God that he feared no pain,
suffering, fire or sword, had, for following Christ (whom he thanked
that he had made them worthy for it), to taste bitter death, at Ghent.
Hence Christ shall exalt him, and give him to inherit his eternal
kingdom of heaven full of imperishable joy.


JELIS STRINGS, WITH PIETER AND JELIS POTVLIET, A. D. 1562.

Jelis Strings, a thoughtful young single man, and a man named Pieter
Potvliet, with his brother Jelis Potvliet, a young man, all three
natives of Tielt, in Flanders, having come to the knowledge of the
divine truth, and joined the church of God, finally, after suffering
much persecution, took up residence at Wervijck, where they supported
themselves by tape weaving. Thus it happened about the middle of the
summer of the year 1562, that one night the inquisitor came with many
servants, surrounded the house, entered the same, and apprehended these
three brethren.

When daylight came, they were put into a wagon, securely bound, the
inquisitor and his company riding alongside on horseback. They were
thus taken through Meenen to Kortrijck, a distance of about three
hours walking, where they remained in confinement for three months,
very closely guarded, and had many discussions in reference to the
faith, with the inquisitor and other ecclesiastics; but they valiantly
and steadfastly adhered to the truth known and accepted. Hence, the
inquisitor and the lord of Everbeke (in whose dominion they had been
apprehended), and a great company on horseback and on foot, took
these pious witnesses of the truth, in a wagon, back the same way,
to Werwijck, where, in the market place, called the _Steenacker_, an
enclosure had been prepared, together with stakes and wood, to burn
them. But as it had rained excessively, while they were on the way
between Meenen and Werwijck, so that the wood and straw, prepared for
the purpose, had become very wet, and as the Bailiff also was averse to
cause them to be burnt, all three were sentenced to be beheaded.

First Jelis Strings was brought forth, who, as he was going to death,
said, among other things: “Because I believe that Jesus is the Christ,
the Son of the living God, born of the Virgin Mary, I must die.”
Thereupon a monk, who walked at his side, instantly said: “You lie.”
Jelis further said, concluding his remark: “And because I believe that
the Pope is the antichrist.” Finally, kneeling down, he said with
a trembling voice: “O heavenly Father, into thy hands I commend my
spirit.” A few moments more, and the executioner had dispatched him,
and covered the dead body with wood, that the others who were to follow
should not see it lie there. Pieter Potvliet was next brought forth,
who, on his way to death, said: “It has been so before for the name of
the Lord.” He also quoted, in confirmation of his faith, from Eph. 4:5,
that there is one Lord, one faith, one baptism, etc. And having kneeled
down, he also exclaimed: “O heavenly Father, into thy hands I commend
my spirit.” The executioner soon wielded his sword, dealing him five
strokes, on shoulder, head and neck, before he finished his work on
him; whereupon he covered the dead body, as he had done the others.

Jelis Potvliet (still young in years) was the third one brought forth,
who, as he was going to death, quoted, among other things, the words of
Christ: “Fear not them that kill the body,” etc. And kneeling down, he
also said: “O heavenly Father, into thy hands I commend my spirit”--but
before he had fully uttered the last word, his head was off. Their
bodies were placed upon wheels, between Werwijck and Meenen, but soon
after secretly taken down and buried by some of their fellow believers.

Of Jelis Strings two letters are still extant, which he wrote while in
prison at Kortrijck, and which we have added here for the gratification
of the Christian reader.


THE FIRST LETTER OF JELIS STRINGS.

Grace, mercy and peace from God our heavenly Father and the Lord Jesus
Christ, the Son of the Father in truth and in love. May he strengthen
and confirm you people, who now have to suffer persecution for a little
while, and may he grant you to be strengthened with might in the inner
man, and that Jesus Christ may dwell in your hearts by faith, and you
be rooted and grounded in love, so that you may be able to comprehend
with all the saints of God, the height, and depth, and length and
breadth of his mercy, and to rightly walk and remain immovable therein
unto the end of your life; this we wish you all who love the Lord, for
a cordial greeting, dear brethren and sisters in the Lord.

Further, after all greetings, be pleased to know that we are tolerably
well yet, the Lord be praised forever for his grace. Pray the Lord for
us that he will order it according to his will. We are of pretty good
courage, the Lord be praised.

Further, I earnestly pray you, that you will rightly instruct the
simple in the faith, concerning all things, and frequently speak of
these things in the exhortation, for there is great need of it. They
greatly torment those that are imprisoned, when they perceive that they
are weak, yea, as much again as them that are sure of their faith.
And you that are weak take it well to heart, and be not ashamed to
ask questions for the benefit of your souls, until you have a good
understanding, before it comes to the test. Take this warning to heart,
for it is such a blessed assurance, if one is sure of his faith. For
Sirach says: “A man whose heart is established is like a house which is
firmly bound and nailed together; it feareth not though a storm arise.”
Sir. 22:16. Thus, dear friends, let us also build upon Christ Jesus;
this must be the foundation, namely, his word; for Christ himself says:
He that heareth my word, and doeth it, I will show whom he is like: He
is like a man who proceeded to build his house; but he digged deep, and
laid the foundation upon the rock: though floods and rains come against
it, it remaineth standing, for it is founded upon the rock. But he that
heareth my word, and doeth it not, is like unto a foolish man that
buildeth his house upon the sand: when the floods come, or the winds
blow, it falleth, and great is the fall of it. Matt. 7:24–27. Observe
friends, he says: great is the fall of it. Hence, dear friends, dig
deep, which, according to my understanding, means, to examine and take
well to heart, so that we may not be found fools; for James admonishes
us to be doers of the word, and not hearers only, deceiving our own
selves. For if any be a hearer of the word, and not a doer, he is like
unto a man beholding his natural face in a glass: for he beholdeth
himself, and goeth his way, and straightway forgetteth what manner of
man he was. But whoso examineth himself in the law of God, and is a
doer of the word, and not a hearer only, this man shall be blessed.
Jas. 1:22–25, Yea, Christ Jesus says himself: Blessed are they that
hear the word of God, and keep it. Luke 11:28. John also, admonishes
us: Blessed are they that hear the words of the prophets, and keep
those things which are written therein.

Behold, dear friends, if we hear his word, and keep it well in our
hearts, we are entitled to all these promises of blessedness; for it is
the true food of the soul, by which all Christians must be fed, if they
are to live; for Christ says that man lives not by bread alone, but by
every word that proceeds out of the mouth of God. Matt. 4:4. Yea, as
the prophet Jeremiah says, in the 15th chapter, verse 16: Lord, thy
word sustains me, since I have obtained it; and thy word is the comfort
and joy of my heart. Solomon, also, says: Every word of God is pure,
and they are a shield unto them that put their trust therein. Prov.
30:5. Therefore, dear friends, let us always put our trust in God’s
word; it will not deceive us; for John says: These sayings of God are
true; heaven and earth shall pass away, but the words of God shall not
pass away. Rev. 19:9. O dear friends, let us heed it well, for it is
what will judge us in the last day; for Christ says: I shall not judge
you; but the word that I have spoken, the same shall judge you in the
last day. John 12:48. O dear friends, if it is that which will judge
us, then we must well examine, and constantly prove ourselves, whether
our life accords with the word of God; and carefully view ourselves in
it as in a mirror, whether there is nothing condemnable in us; and if
we find aught in us that is unclean, then let us do according to the
counsel of the prophet, who says: “Wash ye, make you clean; put away
the evil of your doings from before mine eyes; cease to do evil, learn
to do well; seek judgment; relieve the oppressed, judge the fatherless,
plead for the widow. Come now, and let us reason together, saith the
Lord: though your sins be as scarlet, they shall be as white as snow;
though they be red like crimson, they shall be as wool.” He says: “If
ye be willing and obedient, ye shall eat the good of the land: But if
ye refuse and rebel, ye shall be devoured with the sword: for the mouth
of the Lord hath spoken it.” Is. 1:16–20.

Dear brethren and sisters, let us not be disobedient, nor murmur
against God, like Israel, who were rejected for it. 1 Cor. 10:10. If
we have heard his voice to-day, let us not harden our hearts, but let
us take care that we do not forsake the promise of entering into his
rest, and that none of us be found to remain without; for we have been
sufficiently admonished and invited, as was also Israel; but the word
preached them did not profit them; because they did not firmly believe
it. Hebrews 3:7,6; 4:2. But let us have a steadfast faith, like Joshua
and Caleb had, who feared neither the great stature of the Canaanites,
nor the strength of their cities, though their walls reached up to
heaven. Num. 13:30. Mark, their walls were high, and the inhabitants
of the land were like giants; they were only grasshoppers in their
sight. But Caleb and Joshua trusted in God, and said: God is with us;
their defense is taken from them; we shall devour them like bread. Num.
14:9. And by their faith they overcame everything, and entered into the
promised land. Joshua 3:17.

Thus, dear friends, also our enemies are great, strong and numerous;
but if we have a faith like Caleb and Joshua, so that we do not see
our own strength, but go out from ourselves, and rely upon Him with
the whole heart, then we shall come off conquerors; for David says:
“Commit thy way unto the Lord; trust also in him; and he shall bring
it to pass. Ps. 37:5. Solomon, too, says: “Trust in the Lord with all
thine heart; and lean not unto thine own understanding. In all thy ways
acknowledge him, and he shall direct thy paths.” Proverbs 3:5,6. Yea,
Paul, also, says: “Let your conversation be without covetousness; and
be content with such things as ye have: for he hath said, I will never
leave thee, nor forsake thee. So that we may boldly say, The Lord is
my helper, and I will not fear what man will do unto me.” Heb. 13:5,6;
Deut. 31:6. Yea, David says: “The Lord is my shepherd; I shall not
want. He maketh me to lie down in green pastures; he leadeth me beside
the still waters. He restoreth my soul: he leadeth me in the paths
of righteousness for his name’s sake. Yea, though I walk through the
valley of the shadow of death, I will fear no evil; for thou art with
me; thy rod and thy staff they comfort me.” Ps. 23:1–4.

O dear friends, where do we find such a God in Babylon? he says: When
thou passest through the waters, I will be with thee; and through
the rivers, they shall not overflow thee; when thou walkest through,
the fire, thou shalt not be burned; neither shall the flame kindle
upon thee. Yea, he says: The mountains shall depart, and the hills be
removed; but my kindness shall not depart from thee, neither shall the
covenant of my peace be removed, saith the Lord that hath mercy on
thee. Isa. 43:2; 54:10. Brethren and sisters, if we have such a God,
who helps thus in time of need, who are we, that we should be afraid
of men, and of the children of men that must perish like grass. Isa.
51:12. Yea, Christ himself said: Fear not them that kill the body; but
fear him that hath power to cast soul and body into damnation. Matt.
10:28. Behold, friends, though the sufferings of Christ abound in us,
so our consolation also aboundeth by Christ. 2 Cor. 1:5. Therefore,
let us sincerely humble ourselves and keep his commandments, and pray
before him with tears, that he will show us mercy according to his
pleasure, so that, as we now have to mourn on account of their pride,
we may rejoice after this distress, because we do not follow the sins
of our fathers, who forsook their God, and went after strange gods,
wherefore the Lord delivered them into the hands of their enemies.
1 Pet. 1:6; Deut. 32:16. Therefore, dear brethren who are elders,
comfort the people with your words, and admonish them to remember that
our fathers were tried in many ways, and had to overcome manifold
temptations, in order that they might be proved whether they served God
with their hearts. Thus, Isaac, Jacob and Moses remained steadfast, and
had to overcome much affliction; but the others, who would not accept
affliction, but impatiently murmured against God, were destroyed by the
destroyer and by serpents. But let us remember that we are chastised
of God, to make us better, and not for our destruction, and that the
punishment is far less than our sins. For whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth. But if ye be
without chastisement, whereof all are partakers, then are ye bastards,
and not sons. Hebrews 12:6,8. Hence, dear friends, let us be patient
in this tribulation for a little while; for the sufferings of this
present time are not worthy to be compared with the glory which shall
be revealed in us. Romans 8:18. But the God of all grace stablish,
strengthen and settle us all, this I wish you all for a greeting. 1
Pet. 5:10.

I, Peter, greet you much, and earnestly desire that you would see to my
wife; she hopes to do her best, she told me. We ask you to pray for us,
that we may finish our course to the praise of God and the salvation
of our souls. We also enjoin you, that if Pauwels has not moved, he
would better do so; we advise it for the best. We would write more
explicitly, but we fear that the letter might fall into wrong hands.
I, Pieter Potvliet, greet you much, and give you a testament. Continue
steadfast and immovable in the work of the Lord; see that your labor be
not in vain. I commend you to God.

  By me, JELIS STRINGS.


THE SECOND LETTER OF JELIS STRINGS.

Grace, mercy and peace from God the heavenly Father and the Lord Jesus
Christ, the Son of the Father, in truth and in love. May he stablish
, strengthen and settle you who have to suffer for a little while for
Christ’s sake; and may he grant you, according to the riches of his
glory and power, to be strengthened with might in the inner man, and
that Christ may dwell in your hearts by faith, and you be rooted and
grounded in love, so that you may all be bound together with the
bond of love, and thus, through the uniting of the Holy Spirit, and
obedience to the Lord, according to the Gospel, be built up together
harmoniously a holy temple and city of God; this I wish you all who
love the Lord, for a cordial greeting, dear brethren and sisters in the
Lord.

Further, after all greeting, I hope to write a little again concerning
the disputation we had with our adversaries, though it is not very
much; for when we were apprehended, we resolved among ourselves, not to
dispute, unless we might all come together, which was also observed,
so that they should have nothing to lie behind our back, and that if
they should hear a word more from one than from another they might not
confuse the simple. On account of this they were much incensed, and
said that they all depended on me. They often came to dispute; but
we would not, unless we might all come together, and in the market
place. This angered them much, and they said: “Where was it ever seen
that a disputation was held in the market-place? you people want to
introduce new doctrines.” Finally, we consented that we would dispute
in prison, provided we might all come together; but they would not have
it otherwise than each separately, and this we would not do. Thus they
came twice or three times, and we had some conversation with them each
time, in order that they might not say that we refused to hear them.
Our conversation was about the three persons, and the incarnation. The
first question he put to me was whether I did not believe that if men
believed in Christ Jesus, and henceforth forsook all evil they would
be saved. I said: “Yes; all who believe that Jesus Christ is the Son
of God, who died for us, and through this faith show obedience to the
Gospel, shall be saved.” “Well then,” said they, “if they believe
that children may be baptized, they will be saved, according to your
own words.” I said: “My lord, it seems to me, that you are like the
scribes; they sought to censure Christ by subtlety, and it appears to
me that you do the same.” Matt. 22:15. “Yes,” said he; “Christ knew
how to answer the scribes, and so will you, if you have the Spirit
of Christ.” I said: “If they show obedience to the Gospel, they will
not baptize children, nor cause them to be baptized; for it is not
instituted or commanded of God, to baptize children; but you people
have planted it, and whatever men have planted shall be rooted up of
God, and thus it will go with your infant baptism.” Matt. 15:13. He
forthwith said that the Anabaptists believe that Christ brought his
flesh from heaven. I said that it was a lie; “are you not ashamed (I
said) to sit here and lie in this manner in my presence?” He said:
“What you believe, I know not; but others believe thus.” I said that
it was a lie; “I have never heard,” I said, “of any that held such a
faith; yet I have had more intercourse with them than you have; are you
not ashamed to sit here and lie thus in my presence?” Then he became
very boastful; three or four other priests and the Bailiff were also
sitting there, and they said: “Jells, talk decently.” I said: “Then do
not lie so.” I spoke loudly, that my comrades should hear it.

He then asked: “What is your faith, then?” “I believe with all the
apostles, that he is the Son of God, as Peter confessed (Matt. 16:16;
John 20; 6:69), visible and invisible; that the Word by which all
things were made became flesh in Mary, through the power of the Most
High.” He asked whether the Word became flesh like Lot’s wife became a
pillar of salt, or the water, wine. I said: “No.” He asked: “How then?”
I said: “It became man, and it continued to be the Word; that is, the
Word which was invisible became visible; that which was impalpable
became palpable; that which was impassible became passible.” He said:
“Was the Word not God?” I replied: “It is God and man.” “Did God die?”
he said. I replied: “He died according to his humanity, as Peter says:
‘put to death according to the flesh, but quickened according to the
spirit.’” 1 Pet. 3:18.

I then asked him, how he confessed the unity. He confessed three
persons and one God. I asked whether the Holy Ghost were a person. He
said: “Yes.” I said: “When Mary was greeted by the angel, that she
should conceive, and she did not know how this should come to pass,
as she had never known a man, the angel said: The Holy Ghost shall
come upon thee. Luke 1:26. Now, if the Holy Ghost is a person, then
one person conceived another. And in the Acts of the Apostles it is
written that when the apostles received the Holy Ghost, he sat upon
each of them. Acts 2:3. But a person can sit only upon one man. And
in the first chapter (v. 7) of the Book of Wisdom it is written that
the Spirit of the Lord filleth the world. To what person would you
compare him?” He did not know what to say. He then said: “I do not
consider them persons such as Pieter, Klaes and Jan.” I said: “To whom
then do you compare them?” They then exchanged a few words in Latin,
and said: “We only call them persons: did you think that we considered
them three human beings?” I said: “Yes.” He said: “If you have taught
men so, you must confess that you have slandered us, and that you are
a false teacher.” I said: “I am no teacher; I have enough to do to
teach myself.” I added: “You call them persons; are they not such?
why then do you call them three persons.” He said: “It amounts to the
same thing.” I said: “It does not; a person is a human being, and you
certainly cannot compare them to human beings.” Then he said: “God the
Father is not the Son; the Son is not the Father; the Holy Ghost is
neither the Father nor the Son. And these are three; the one is what
the other is not, and though they are three, yet are they but one God.”
I said: “This is also my faith, and in accordance with it I know but
one person, that is Jesus Christ, who was visible and palpable; but
the others I do not know what to compare them to”. On this point we
agreed, and he let go his persons. He then asked again whether God had
died. I said: “You have sat here and acknowledged to me that you do
not consider the Word to be the Father, nor the Father to be the Word,
though they, according to the Godhead, are one God; but you regard
them as three witnesses; and two of these witnesses did not become man,
but the Word, by which all things were made, became flesh, as John says
in the first chapter [of his gospel]. Although this Word became man, it
therefore does not cease to be one God with the Father; else it could
not be God and man.”

Then he said: “Jelis, you err.” And they adduced Rom. 1:3; in their
Testament where it read: “Who became of the seed of David according
to the flesh, is declared to be the Son of God with power, according
to the Spirit.” I said that in rendering it _became_ they had
mistranslated the word; that it ought to read: _born of the seed of
David_. “Go,” I said, “and examine the Testaments which you had printed
thirty or thirty-six years ago; see whether in them it reads thus.
I have read it therein: _born_, as it ought to be; but you have now
caused it to be altered thus, to deceive the simple hearts.” This made
them very angry. I then said: “Say it as it ought to be: _born_; for a
woman can certainly not make a child.” Then he said: “Became or assumed
is the same thing; as it is written: ‘He took not on him (the nature
of) angels, but he took on him the seed of Abraham.’” Heb. 2:16. I
said: “This also is changed; it ought to read: He receiveth not angels;
but he receiveth the seed of Abraham as his children; and believers are
counted for the seed (Rom. 9:8); for Paul says (1 Cor. 11:8), that the
man is not of the woman, but the woman of the man.” They said: “This is
spoken of Adam and Eve.” I said: “Here God has plainly shown that the
man is not of the woman, but the woman of the man, which is in direct
opposition to your belief. Paul speaks still more fully on generation;
for he says: ‘As the woman is of the man, even so is the man also by
the woman; but all things of God.’ v. 12. This certainly has reference
to generation, for Adam was not by Eve.” He said that it had to be
understood so. I said: “I do not understand it so.” We had many more
words yet concerning the promises; but I have not the space to write it.

All these words I had with the parish priest of St. Martins, a very
crafty customer, craftier than any one I ever heard; all the others are
as nothing compared to him. Written in haste, in the dark, with ink
made of coals; bear patiently with it. The day before we were delivered
to the secular lords, we were brought before the Dean of Ronse. He
asked us whether we had come to a determination. I said: “I am always
determined to eschew evil, and to do that which is good, as far as I
know.” There were three or four Judges present, and the under-bailiff.
He said it was great arrogance that I pretended to be wiser than all
the world; there were Ambrose and Augustine, and other holy men: and
they understood it so. I said: “I do not pretend to know anything;
but I know the faith to be the truth, and herein I want to abide.”
Farewell; I commend you to God.

  Your weak brother in the Lord.

  JELIS STRINGS.


HEYNDRICK EEMKENS, A. D. 1562.

In the year 1562 there was apprehended at Utrecht, for the testimony
of our dear Lord Jesus Christ, a brother named Heyndrick Eemkens,
a tailor, who, after all solicitations and pains suffered, finally
received word that he was to die, at which he rejoiced that he should
also have the privilege of being a witness for the name of the Lord.
This message was brought him by the pastor of the Buer church and a
Franciscan monk named Friar Jan van Herentals, who in a few words
informed him of it, and then left him. He said to friar Jan: “You need
not come again to-morrow, for I do not need you.” In the morning he
was brought out from his prison into another room, where he had many
words with the monk, who forthwith condemned him. Thereupon he replied:
“Judge not, and ye shall not be judged.” Luke 6:37. The monk said:
“You confessed that you did not believe that Christ assumed flesh from
Mary.” He replied: “I have said it once in my confession; shall I tell
you again?” and he referred him to John 1.

The monk then asked him whether he would not confess to him. He
answered: “I have confessed to God.” The monk said: “Have you lived
to be so old without ever confessing?” “No,” said he, “I have indeed
confessed to men; but God knows I heartily regret that I submitted so
long to your confession.” The monk then asked him whether he did not
want to hear a mass. He replied: “I have read so many, that I loathe
the mass; and even though I do not want to have it, yet if you want
to read it, nevertheless, how can I prevent it? Hence, if you want to
do it, do so, but not on my account; for I do not wish it.” Then the
monk asked him whether he would not have the sacrament; but he said:
“No, but if I could partake of the Lord’s Supper, as instituted and
commanded by the Lord, and observed by the apostles and their churches,
this I should heartily desire, and thank the Lord for it, but your
deception I do not want.” Upon this the monk again damned him two or
three times.

The thief-takers then came, and wanted to give him something to drink,
but he refused it. Then came one of the jailer’s daughters, a wanton
girl, and wanted to put it into his mouth with a spoon, as they were
sitting and drinking with the thief-takers, but Heyndrick said to her:
“I have certainly told you that I do not want it; hence, let me in
peace, if it is possible.” Thereupon one of the thief-takers said: “Do
you want to go out of this world on an empty stomach?” He said to him:
“I thirst for the true wine, of which I shortly hope to drink.” But
the monk said: “God does not put new wine into old bottles.” But he
said to the monk: “Because I have become renewed, therefore you hate
me,” Much more was said yet, which has been forgotten, since he himself
could not write. This was written by one who was present when Heyndrick
spoke with the monk. Though he was not a brother or fellow member with
Heyndrick in the church, yet his friendly disposition prompted him to
write down what he remembered of it, just as he saw and heard it, for
the remembrance of all lovers of the truth; and the following was seen
and heard not only by him, but also by all the citizens generally, who
can with him testify to it.

When Heyndrick had ascended the scaffold, he began to speak much to the
people, saying, among other things: “Good citizens, repent, and believe
only the Gospel and not the traditions of men.”

When they led him to the lords, to hear his sentence, he again turned
his face to the citizens and said that all the practices observed were
only human traditions, and that whoever would not follow them had to be
the reproach and offscouring of all men, yea, must thus suffer death.
Matt. 15:6; 1 Corinthians 4:13.

The sentence having been read, many of the people, who pitied him, and
did not wish to see him die, went away. But Heyndrick Eemkens fell upon
his knees and face, on the scaffold, to pour out his earnest prayer
before the Lord. When the executioner saw him fall down, he drew his
cloak from his shoulders, and pulled him up by his shirt, so that he
could not finish his prayer.

Heyndrick then said to the people: “Dear citizens, repent, for it is
more than time. Live according to God’s commandments and the words of
the holy Gospel.” And he called again with a loud voice: “This is the
narrow way, and the strait gate;” and named the chapters where it was
written, and many other Scriptures having the same bearing. He then
stepped of his own accord, with a glad heart, upon the bench where he
was to be strangled and burnt, and said again: “This is the strait
gate, press through it; through this pressed the men of God, for he
that fights steadfastly unto the end shall be saved; of this I have no
doubt.” With great courage he put his body and neck to the stake, and
said again with a joyful heart: “Dear citizens, repent; believe the
Gospel and not men; for this is the narrow way which a Christian must
walk.” The executioner then took a chain, putting it around his body,
and fastened a little bag of gunpowder to his neck, so that it hung
over his breast. Heyndrick spoke boldly to the very last, but his words
could not be understood very well, for the executioner took a cord,
laid it around his neck, and twisted it tightly. Heyndrick closed his
eyes, just as though he had fallen into a swoon, and he was not seen
to move any more, save that he cast up his eyes to heaven once more,
and then immediately lost consciousness. Thereupon the executioner drew
away the bench from under his feet, and seizing a fork, thrust the same
into a bundle of straw and held the latter to a pot with fire standing
on the scaffold, until it caught fire, whereupon he applied it to the
gunpowder. The blaze flashed up to his eyes but did not burn his hair.
He lifted up his hands to heaven once more, after which he showed no
further sign of life.

Thus did Heyndrick Eemkens offer up his sacrifice, as a valiant witness
of the Lord, on the 10th of June 1562, about between 10 and 11 o’clock,
A. M.


GEORGE FRIESEN, A CABINET-MAKER, AND WILLIAM VAN KEPPEL, A. D. 1562.

This George Friesen, a cabinet-maker, and William van Keppel, formerly
a mass priest, were both apprehended at Cologne, A. D. 1562, for the
evangelical truth. When William was sought and found he willingly
went with his captors, who first took him into a tower of the city,
where, however, he did not remain long, since they removed him into the
count’s dungeon, whither those were taken who were condemned to death.
In this dungeon he found said George Friesen, who was his brother in
the Lord, and also a prisoner, and whose company was a great comfort to
him.

Manifold were the nets spread and the snares laid, to catch their
souls; but the principal ado and clamor was about infant baptism,
which their adversaries claimed to be right; but as they could not
prove it by the word of God, they employed human wisdom, but to God
be the praise, with this they could not move these men. Now the lords
entreated them, now they severely threatened them with torture and
death; but the prisoners rejoiced in it. The others said things sweet
and things bitter, but this could not move the prisoners, for through
the help of the Lord their hearts stood firm as a wall.

The count offered to give George money, and his servant-maid to wife,
if he would renounce his faith. But George would adhere to the truth
and said to the count: “Your servant-maid, riches, or money cannot
take me to God, but I have chosen something better, for which I hope
to strive.” There also came to William a subtle individual, who made
him fair promises and said that he would take him to England, who would
soon have drawn the net of delusion over his head if the Lord had not
succored and preserved him.

When the last hour arrived that they were to be prepared for the
offering, for which they greatly longed, they were both brought out of
prison--the count’s dungeon--to the house of the count, into a hall,
at one o’clock in the night. There much arrogant and scornful language
was used against them, and they were much tormented, to which George
said nothing, William, also, answering but little. This continued half
the night, till break of day or twilight, when the two prisoners were
hurriedly taken to the Rhine, where they were to be drowned.

When George saw how hurriedly they were taken to the Rhine in the early
morning, he called to the count, saying: “Sir count, what becomes of
the promise you made us? for you said that you should put us to death
in broad daylight.” But no one paid attention to these words, but they
were hurried to the place where they were to be put to death, namely
the Rhine. And thus were fulfilled the words of David, Where he says:
“They have privily slain the upright.” Ps. 11:2. May the Lord forgive
them, for they know not what they do.

When they were taken out on the water, in a boat, William divested
himself of his clothes, and laid his hands upon his feet, to be bound
thus; for he thought that he was to be drowned and get home first. But
this was not to be his fate; they made him put his clothes on again,
and told him that he should wait.

And thus George was compelled to be the first one, to be made ready
for an offering. When he was ready for death, he took brotherly leave
from William, and they kissed each other with a holy kiss of love. Then
George was thrown over-board, and drowned in the Rhine, thus testifying
with his death that he was a partaker of Christ’s sufferings, to
receive at his hands, through grace, the crown upon mount Sion, and
rejoice forever with him. 2 Esd. 2:43.

After George was drowned, the executioner said to William: “Put on your
clothes; I will take you to the shore, and there behead you.” William,
through the grace of God, was willing and ready for it, and said: “You
may do with me whatever God wills and permits.”

When they came on shore, they set William at liberty. The executioner
said to him: “Go your way.” Whether they did this because William had
been a priest, and they would have had to desecrate him, before putting
him to death, and whether they therefore rather released him, than go
to such trouble is not known.


AN ADMONITION WHICH GEORGE FRIESEN SENT FROM PRISON.

I proclaim unto you, O men, one and all, a new message and glad
tidings, through the word of the Lord, which is, that you shall turn
from your sinful life to God that your sins may be forgiven; cleanse
your hearts, and forsake the world and its false show to which it lends
so beautiful an aspect.

Behold, I proclaim unto you much joy, which I experience, as Christ the
Son of God promised, saying: “I will not leave you comfortless.” Those
who trust in me, them will I help bear their sorrow, and deliver them
out of all distress. For he himself bound up our putrefying wounds,
and healed them, which none other could do. Luke 10:34. He healed us
without merit on our part; when we were yet enemies, he washed us with
clean water, and sent us the Comforter, the Holy Ghost--as the faithful
gracious Savior Christ promised--who shall bring to our remembrance all
that we have heard. Rom. 5:10; Ezek. 36:25; John 14:16. If we firmly
abide in him, and bring forth good fruits, he will give us a mouth and
wisdom, as his divine word says, if we diligently live according to
his will; yea, such a mouth he will give us, that none of the wise of
this world, who are yet in sin, and fail of the truth, shall be able to
contradict us. Luke 21:15.

I daily find that, as the raging waves of the sea, driven by fierce
winds, cast up their mire and dirt, and cannot rest, so it is also with
these; if there were anything good in them, it would come to light.
Isaiah 57:20. Now, even as the flowers of the field drop off, so it
goes with those who consider too late; for the grass withereth, and the
flower fadeth; but the word of God abideth forever. Is. 40:8.

I find still another matter which concerns me greatly, namely, that so
many shall knock and say: Lord, open unto us, and let us enter in also;
to whom the Lord shall say: I know you not; and that it will avail them
nothing to say: Did we not believe that thou art the true God, and that
he whom thou anointedst, and whom the Jews mocked is thy Child? Luke
13:25, If they persist in their evil deeds, anguish shall come upon
them, so that they shall cry, woe, woe, upon all the priests of Baal
who have deceived them here, and who now sit in Moses’ seat, persecute
Christ, and honor Baal, saying: Do according to our words, and not
after our works; by which they show that they do not walk aright. Matt.
23:2. O generation of vipers, who hath made you believe that you shall
escape the wrath of God and the damnation of hell? Can the Lord not say
to them: If you were so wise as to know me, why then did you not seek
me by following the kingdom of my Father. Therefore, depart from me,
all ye hypocrites, to the devil and his angels, into the lake of fire,
and eternal damnation. Matt. 7:23. But you, brethren and sisters, who
are called to the marriage supper of the Lamb (Revelation 19:9), make
yourselves sincerely ready in these latter times, for the marriage
supper; and do not suffer yourselves to be deprived of the food that
is set before you, lest you perish with hunger; cling firmly to Jesus
Christ; see that you lose not those things which you have wrought; and
let no one lead you astray on this earth, nor be afraid of the princes
of this world; for when they shall appear before the face of Christ,
they will all be put to shame. 2 John 8; Matt. 24:4; 10:28.

Betake yourselves now to the Lord, for now is the right time; and let
not the world confound you, lest you be deceived. Watch, you that
are on the ocean, lest you perish; believe in the Lord with all your
heart, and you will weather the tempest. May the King of kings, to whom
all things are known, uphold us with his mighty hand, that we may on
account of no adversity depart from him, but may faithfully adhere to
his word even unto death. Hereby I will gladly resign my life at this
time, and enter this narrow way through Christ; by his help I will
gladly bear his yoke, and in this yoke alone pull my plow. O God, that
I might be so fortunate as to see the work begun in me brought to such
a happy end, to the salvation of my soul and to thy glory, and this
solely through thy power--richer or more highly exalted as a mortal
I could not become! I should praise and magnify thee for it through
Christ thy Son. Dear brethren and sisters, I have written this in my
severe imprisonment, and give it to you for an admonition. I George
Friesen have composed this in the night, while others slept; I hope
that daylight will soon shine brightly. O Lord that thou wouldest
speedily come to me in prison, deliver me from my chains, and free me
from my bonds, and protect me from the wicked--O then I should stand
well before thee! My brethren, if you would rejoice in the spirit, and
herein understand me thoroughly, then beware of sin, and you will see
clearly. And if you would spiritually understand the divine law, go to
the Lord, and he will help you in it.


MARTIJNTGEN AELMEERS, A. D. 1562.

In the year 1562 there was apprehended at Honschote, in Flanders, a
young girl named Martijntgen Helmeers, of Steenwijcke, because she had
been baptized upon her faith, and ordered her walk and conversation
according to the doctrine of the Gospel of our Lord Jesus Christ.

After great steadfastness she was sentenced to death, and burnt, and
thus offered up to God an acceptable, living sacrifice, and escaped the
torment of eternal fire.


NIKASEN VAN AELMEERS, A. D. 1562.

The same year, Nikasen Aelmeers, the brother of the aforementioned
Martijntgen, was apprehended for the faith and the divine truth, at
Bruges in Flanders, and when no pain or torture could draw him from his
faith, he was condemned and burnt, as a true witness of our Lord Jesus
Christ.


KAREL VAN DEN VELDE, WITH PROENTGEN HIS WIFE, FRANCHOYS DE SWARTE, WITH
KLAESKEN HIS WIFE, JASPER THE SHOEMAKER, CHARLO DE WAEL, AND MARTIJNE
AMARE, IN THE YEAR 1562.

In the year 1562, there were apprehended at Honschote in Flanders, for
the testimony of the truth, seven persons, namely, Karel van den Velde,
of Ghent, with Proentgen his wife, Franchoys de Swarte, of Belle, with
Klaesken his wife, Jasper the shoemaker, Charlo, a lad, and Martijntgen
Amare, a young maiden, all of whom steadfastly adhered to the truth and
the word of God. Five of them, namely, the four male persons and the
girl, were very soon after their apprehension burnt for their faith;
but the two women, sisters, were sometime afterwards secretly drowned
in a tub. One of the women, when she saw that they intended to put her
to death secretly, complained of it, since she would have preferred
publicly to testify to the truth with her death; whereupon her sister
said: “It is all the same, for God sees it; he will reward us, and
avenge our wrongs.” 2 Chron. 16:9; Rev. 6:10.

Thus they all passed through the conflict as valiant heroes, and
obtained leave to eat of the tree of life, which is in the midst of the
paradise of God. Rev. 2:7.


JAN GRENDEL, A. D. 1562.

In the year 1562, a man named Jan Grendel, from Kortrijck, in Flanders,
came from Oudewater to Goes, and was the same evening on which he
arrived in town apprehended by bailiff Vijtwijck, who, upon having
taken him to his house, interrogated him concerning his faith, of which
he made open confession, whereupon he was put in prison, where he lay
for about a year. Bailiff Vijtwijck having, for maladministration, been
deposed from his bailiwick, another named Floris Schaeck, stepped into
this office, and under the latter, Jan, after many solicitations and
sufferings, was publicly burnt, or put to death, in the market place,
for his faith, in Lent of the year 1562.


FRANCIS VAN DER SACH AND ANTHONY WELSCH, A. D. 1562.

In the year 1562 brother Francis van der Sach, a native of Rovigo in
Italy, and minister of the word of God (still on trial) and one who
had been sent with him, named Anthony Welsch, were apprehended at
Capo d’ Istria, about one hundred Italian miles from Venice, as they
were about to return to the church in Germany, accompanied by a large
number of people, who, however, were not taken along, but suffered to
go. Francis was ironed on his feet like a malefactor, and they were
separately confined. There at Capo d’ Istria they tempted and assailed
them in a satanic manner, as they are accustomed to do at such times,
and they employed all their might to entrap them into their snares, in
order to cause them to stumble, and to make them despond and apostatize
from God; especially was Francis severely assailed; but they valiantly
resisted it all. Having been heard and examined at Capo d’ Istria
concerning everything, they were left in confinement yet for three
days, ironed hand and foot, and then sent to Venice. On this voyage
they lay still for three days and nights, on account of the tempestuous
sea, in the meantime comforting each other, and admonishing one another
to constancy or steadfastness, so that it seemed as though they
scarcely felt the pains resulting from the iron fetters and from other
causes, which nevertheless hurt them greatly day and night.

Arriving at Venice the first day of September of said year, they were
immediately separately confined in the dark dungeons of the chief
senators, where they lay for a whole month, when they were brought
before three Venetian secular, and also several so-called spiritual,
lords, who sat there in great pomp, most magnificently arrayed, and
they asked brother Francis, whether he still adhered to the belief
which he had indicated to the examiners and lords who had examined him
at Capo d’ Istria in regard to his doings, and whether he still held it
to be the truth. He said to them: “I hold it to be the truth, and it is
the truth.”

They then asked him whether he believed all that the holy, Catholic,
apostolical, Christian church believes. He replied: “As far as the
faith is concerned, I believe every article of the apostolical
Christian faith.” They then asked him also concerning baptism, the
sacrament, confession, and many other things; but when he thoroughly
answered everything, they urged him very hard, berating him most
severely, and then remanded him to prison. They also examined brother
Anthony, who likewise made a good confession of faith to them.

Shortly after, they examined Francis again, especially in regard to
infant baptism, but did not accomplish their purpose. After this, they
had them brought before them several times yet, and argued with them.
They also sent monks to them, who when they replied to their questions,
continually called them heretics and gainsayers of so many councils,
and said that if they would not desist, they should have to die, and
with this they had them taken back to prison.

Soon after the lords again sent a monk, an inquisitor, to them, who
was to speak with them concerning the faith. He first asked them
whether they belonged to the transmontane church. Francis replied:
“Yes.” Thereupon the monk said: “This is the first error;” and asked
whether he had also broken bread with them. Francis answering in the
affirmative, the monk said: “This also is an error.” And thus he spoke
with regard to everything; no matter what they answered, the monk
always said that they were heretics and deceivers.

The monk also said: “Tell me, who is the head of the church?” Francis
replied: “Christ.” The monk said: “This, too, is an error.” Then
Francis said: “You call us heretics, but you yourself are a heretic,
and not we, for Christ is certainly the head of his church.” But the
monk said: “The Pope is the head here on earth.” Francis said: “A body
with two heads is a hideous thing.” Thereupon the monk again began
to call him a heretic, and to admonish to him to desist. But brother
Francis told him that he could not desist before he should have proved
this to him by the holy Scriptures. The monk said: “We are not bound
to prove this to you by the Scriptures.” They were then taken back to
prison, where Francis put his confession and defense in writing, and
delivered it.

After this, they lay in prison for a long time yet, in all about two
years, always steadfastly continuing, in many disputations, in the
truth confessed, which they had accepted, and were then sentenced
to death, and, in the year 1564, cast into the sea, at Venice, and
drowned. But the sea will have to give up her dead at the judgment day
of the Lord, when such murderers of the pious will be dearly requited,
and will see with great terror, how heinous an offense against God it
is, thus to touch his believers. See Zech. 2:8; Acts 9:5.


JAN DE SWARTE, KLAESKEN HIS WIFE, KLAES, CHRISTIAN, HANS AND MAHIEU,
HIS FOUR SONS; PERCEVAL VAN DEN BERGE, JAN MAES, PIETER THE SHOEMAKER,
HENDRICK AERTS, THE HATTER, JANNEKEN CABILJAUS HIS WIFE, KALLEKEN
STEENS, AND HERMAN. IN THE YEAR, A. D. 1563.

Jan de Swarte, a very good hearted man, of Nipkerke, with his wife and
adult children, came to the knowledge of the truth, and united with
the church of God. Afterwards he was chosen and ordained a minister
of the church, in which ministry he, according to his ability, and in
simplicity, so conducted himself (not only in the deaconship, by caring
for the poor, but also, according to his gift received from God, in
dispensing the word of the exhortation), that he endeared himself to
all that knew him. 1 Cor. 12:4; 2 Tim. 2:15.

And as the Apostle Paul foretold, that all that will live godly in
Jesus Christ shall suffer persecution, so he also met with it, on
which account he resided in various towns and villages of Flanders,
as in Honschote, Rijssel, Wervick, Meenen, and finally at Halewijn,
supporting himself mostly with tape-weaving. With his wages he was very
benevolent and liberal to the poor, not only to those of the household
of faith, but to all in general (2 Cor. 8:1; Gal. 6:10), by which
especially he left behind him a good name, to the praise and glory
of God, as also by hospitality, as taught in the Scriptures (Romans
12:13), in which he was not negligent, since it appeared that when he
was apprehended, there lodged with him a brother from Doornick, named
Perceval van den Berge, a native of Zwevegem, and another, who had come
from Honschote, whose name was Jan Maes.

At that time there resided at Halewijn various other godfearing
brethren and sisters, which being greatly envied by N., the priest of
the castle, he betrayed them into the hands of the Dean of Ronse, the
inquisitor in Flanders, who, on a Saturday night, the 7th of March,
1563, quietly came thither with a great number of servants, from
Rijssel, surrounded several houses, entered them, and apprehended the
aforementioned Jan de Swarte, with Klaesken his wife and four sons,
namely, Klaes, Christian, Hans, and Mahieu (who was only about sixteen
years old), and also Perceval van den Berge, and Jan Maes, already
mentioned. Besides these he also apprehended one Pieter the shoemaker,
with Jacomijntgen his wife, which latter did not remain steadfast.
Also, one Heyndrick Aerts the hatter, with Janneken Cabiljaus his wife,
and another sister, Kalleken Steens, the wife of a brother whose name
was Augustijn.

When Jan de Swarte was apprehended, his two younger sons were not
present, but came in the meantime. When they came to the house the
neighbors warned them, that those who apprehended their father and
mother were in the house. The one said to the other: “Do not let us
flee, but let us die with father and mother.” In the meantime Jan de
Swarte was led out of the house a prisoner, and seeing his sons, he
said to them: “Children, do you want to go along to the New Jerusalem?”
They replied: “Yes, father;” and were thus led captive with them.

The inquisitor brought them all prisoners to Rijssel, and there had
them very closely confined in the castle. Jan was put into a hole by
himself, which was called the “Paradise,” and was so small that he
could neither stand upright in it, nor lie down full length.

It happened one day that divers brethren and sisters, prompted by love
and compassion, had come from without the city, and were standing over
against the castle, calling to the prisoners over the fortification,
for their consolation, that among them there was one brother named
Herman, who being noticed by one of the beadles of the town, who came
out secretly, was also apprehended.

After an imprisonment of ten days, the inquisitor delivered these
prisoners into the hands of the secular authorities, who first took
out Jan de Swarte with his son Klaes, Pieter, the shoemaker, Hendrick
Aerts, the hatter, Percival van den Berg, and Jan Maes, all six of
whom, because they valiantly and steadfastly adhered to the divine
truth, they sentenced to death, and took them in a wagon to the market
place, where stood the scaffold, provided with earth and stakes. There
they were taken up one after another, and two and two fastened to a
stake.

As they were going to death, the clock struck. John asked what time it
was. He was told that it was four o’clock. He consoled himself with
this, saying: “At five o’clock we hope to be in our lodging or resting
place.” His son Klaes, said: “We have to die for the reason that we
believe that Jesus Christ, the Son of the eternal God, is from heaven
and not of the earth.”

Pieter was gagged, to prevent him from speaking. When they stood at the
stakes, wood and straw were placed around them, to which fire was then
set, and they were thus burnt alive to ashes.

A few days afterwards also Klaesken, the wife of Jan de Swarte, with
her three sons, and Herman, because they adhered immovably to the love
of God, were all five sentenced to death by the authorities, and also
burned alive to ashes, persevering unto the end as valiant witnesses of
Christ.

Almost a year after this, after very long imprisonment, Janneken
Cabiljaus and Kalleken Steens, were sentenced to death, placed alive
into the fire, and burnt to ashes, as valiant and steadfast witnesses
of the divine truth.

It also came to pass that the priest of the castle, N., who had
so spitefully betrayed these dear friends of God, was very sorely
punished by God; for such putrefaction entered his flesh, that it
fell off piecemeal, or was cut off from time to time, from his body,
no physicians being able to cure the disease. Thus it happened on one
occasion, a large piece of putrid flesh having dropped, or been cut off
from his body, that the same was eaten by a dog, while he beheld it
with his own eyes. How he must have felt on this occasion, it is easy
to imagine, especially when viewing it as the fulfillment of a curse
said to have been pronounced upon him. “That he should yet with his own
eyes see the dogs eat his flesh.”

It also happened that while the priest was lying sick, a man came to
visit him, who, when the former complained to him of his great misery,
remarked to him: “It is the coals from the fire at Rijssel”--namely,
from the burning of the friends mentioned above;--which did not
please the priest very much; but he had to bear this taunt as well as
the punishment sent him from God. And in this way he at last died
most miserably, even as we read that in former times it happened to
Antiochus and Herod. 2 Macc. 9:9; Acts 12:23.


DIRK LAMBERTS, CHRISTIAN VAN WETTEREN, AND ANTONIJN DE WALE, A. D. 1563.

At Ghent in Flanders there were apprehended, for the faith, three
brethren, namely, Dirk Lamberts, Christian van Wetteren, and Antonijn
de Wale, who contended valiantly and heroically for their faith and
the truth, from which they would not depart for any temptation, pain
or suffering, so that they were finally sentenced to death. First Dirk
Lamberts, and shortly afterwards the other two, had to follow Christ
by entering through death into life; therefore they shall be clothed
in fine linen with all the elect of God, and receive palms into their
hands, and the crown of life upon their heads.


JOOS JANS PUT TO DEATH, A. D. 1563.

The same year a brother named Joos Jans was apprehended at Somerdijck,
for living according to the truth, and was immediately taken to
Zierickzee, where he suffered much examination and hardship, but
suffered himself nevertheless in no wise to be moved or turned away
from the word of God and the love of Christ, so that he was finally
sentenced to death and beheaded, thus valiantly testifying with his
blood to the truth.

NOTE.--The repeatedly mentioned decree of Emperor Charles V., enacted
in the year 1550, and confirmed by Philip II., King of Spain, A. D.
1556 (for which year we have circumstantially shown the same), as
also, A. D. 1560, was at this time, namely, A. D. 1564, renewed and
established the third time, for the annihilation and destruction of the
innocent and defenseless Christian believers, as may be seen in the
large _book of decrees_ of Ghent, and cited by William I., Prince of
Orange, in his defense against his adversaries, edition 1569, page 165,
etc.

Thereupon followed no small persecution, as may be seen from the
history of the following martyrs.


DANIEL KALVAERT, BURNED, A. D. 1564.

Daniel Kalvaert, a native of Thielt, in Flanders, was apprehended, A.
D. 1564, at Armentiers, for the testimony of the truth, and thence
taken to Rijssel, but after being subjected to some solicitations and
torture, he was brought back to Armentiers, escorted by forty beadles,
and there sentenced by the authorities, to be burnt alive to ashes;
which offering he boldly brought, after which his ashes were thrown
into the river Leye.


PIETER VAN OOSTHOVE, A. D. 1564.

Pieter Floriss, called of Oosthove, a native of Nipkerke in Flanders,
was apprehended for the divine truth, at Armentiers, A. D. 1564,
and, through many solicitations and sufferings, was prevailed upon
to apostatize from his faith, induced by the promise that he should
not die, and be released. But when again in his prison, and coming
to himself, he reflected how greatly he had suffered himself to be
deceived, for though he should escape temporal death for a little
while, he should therefor have to taste eternal death. This produced in
him such an agonizing sorrow, that he, like Peter, betook himself with
earnest supplication to Almighty God, and besought him with scalding
tears for forgiveness for the great offense he had committed, and for
a more steadfast mind than he had shown before. His prayer was not
left unheard, for when he was brought before the authorities again, he
utterly renounced his apostasy, and thenceforth boldly confessed his
faith, and steadfastly adhered to it, so that he was finally sentenced
to death, to which he went with glad constancy, and was thus strangled,
and burnt.


STEVEN DE GRAET, AND SIJNTGEN, A. D. 1564.

In the year 1564 there was apprehended at Ghent in Flanders, for the
truth, a brother named Steven de Graet, with Sijntgen, his aged mother.
They were both well confirmed in the faith, and continued in it amidst
all solicitations and sufferings, even unto death, which they, for the
name of Christ, had to suffer publicly; hence they shall also openly
praise the Lord, in the throne of heaven, and help sing the glad new
song, in honor of the Lamb, and of him that sitteth upon the throne.
Rev. 14:3.


FIERIJNTGEN KETELS, LEENTGEN HER MOTHER, WITH PIERIJNTGEN AND
MARIJNTGEN VAN MALE, IN THE YEAR A. D. 1564.

In the same year four sisters of Christ were apprehended at Ghent,
namely, Pierijntgen Ketels, with Leentgen her mother, and two sisters,
Pierijntgen and Marijntgen van Male. These did not counsel with flesh
and blood, but with God, who was able to strengthen them, for whose
name they, after many assaults and unwavering steadfastness, had to
lay down their lives in the monastery of St. Peter, without the city
of Ghent. Therefore they shall be crowned by the Young Man upon Mount
Sion, and be joyfully received by their bridegroom. 2 Esdras 2:46;
Matt. 25:10.


PIETER VAN DER MEULEN, A. D. 1564.

Shortly afterwards, also one brother Pieter van der Meulen contended so
valiantly, at Ghent, for his faith in Christ, that, with firm faith and
confidence in God, he withstood all who sought to turn him away from
it, even unto death, so that he departed this world, and went with
Christ into peace and rest, to help judge at the last day those who
judged him here. Luke 23:43; 1 Cor. 6:2; Matt. 7:2.


MAEYKEN BOOSERS BURNT TO ASHES FOR THE TESTIMONY OF JESUS CHRIST, IN
THE CITY OF DOORNICK, THE 18TH OF SEPTEMBER, A. D. 1564.

_A confession and letter of consolation of Maeyken Boosers, imprisoned
at Doornick, where she sealed her faith with her death._

The eternal, unfathomable grace of God, and the power of the Holy
Ghost, be with you all, my beloved friends and brethren. I let you know
that I am well according to the flesh; but according to the spirit I
might be better, for I find weakness in me; but my hope is fixed upon
God, who strengthens the feeble, and comforts the afflicted. My heart
constantly longs to be fit in his sight, that I might finish to his
praise that which he has commenced in me. Therefore I pray you, my
beloved brethren, not to forget me, even as I well perceive that you
do not, for which I thank you very much, and hope that the Lord will
preserve you in his holy truth. I further inform you that the lords
wanted to know of me, who were baptized with me, and whether none were
in the city, and what were their names and surnames. I said: “What I
do not know I cannot tell.” But it was all of no avail. They ordered
the executioner to strip me. I felt very much ashamed, and I pleasantly
entreated them to believe me; but it was of no avail. I then said:
“Your will be done,” and undressed myself. They led me to the rack
and bound me to draw and rack me. The commissary said that I should
name them. I told him that I could not do it: whereupon they loosed
me, without my having named any one, for which God on high be praised.
However of Pieter and George they had knowledge already; hence I had
to name them too, but their surnames I did not know. Herewith I will
commend you to the Lord, and to the word of his grace. May the Lord
keep us all in one faith to the end of our lives. Amen.


_Another letter from Maeyken Boosers to her parents._

I greet you from my inmost heart, my beloved father and my much beloved
mother, with all that are in your house. Please know that I am well
and unchanged in purpose, the Lord be praised forever, as I trust
through the goodness of God it is also with you. Further, I thank you
heartily for the kind greeting you wrote me, on account of which I
greatly rejoiced, learning your feelings and affection for me; and for
remembrance’ sake I will write you something about my imprisonment.

In the first place the commissary asked me how old I was when I was
baptized. I replied: “About twenty-three or four years.” They asked me
why I had it done. I said: “Because God had commanded it.” They asked
me whether I did not know that I had been baptized previously. I said:
“I know nothing of it; neither has God commanded it.” They asked me
whether I did not have sponsors. I replied: “It may be;--they may have
died.” They then said that they should send me learned men. I said:
“You ought to be wise enough to talk with me;” but no, they would send
learned men. They then sent the parish priest of Our lady’s church, who
came and asked me why I had not been in his church so long, and that he
had not known of me. I told him that I had quietly kept at home. They
asked me where my church was. I answered: “My church is not known to
you; for if you knew her, you would not let her in peace very long.”

We had many words about baptism. I said that Christ sent out his
apostles into all the world, and that they first taught all nations to
observe all things whatsoever he had commanded them, baptizing them
in the name of the Father, of the Son, and of the Holy Ghost. Infants
cannot learn; but he that believeth and is baptized shall be saved.
Then they said that the apostles had baptized whole households. I
said: “Yes, then they rejoiced that they were become believers in God;
this children cannot do. Acts 16:34. Christ called the children to him
and said that to such belonged the kingdom of heaven, but he did not
command that they should be baptized.” They then brought forward Adam’s
sin, saying that they were born in it. I replied that Christ had died
for them. I asked them whether they meant to remove sin by baptism;
since infants can have no sin, therefore they cannot die unto sin,
and rise through baptism into a new life. Then the lords said: “Your
doctrine is: He that believeth and is baptized shall be saved, is it
not?” I said: “Yes.” They then asked whether Christ was not of Mary’s
flesh. I said that Mary had conceived him of the Holy Ghost, even as
the angel said to her: “The Holy Ghost shall come upon thee, and the
power of the Highest shall overshadow thee: therefore also that holy
thing which shall be born of thee shall be called the Son of God.” Luke
1:35. They asked once more whether he did not assume flesh from her,
since he had not brought it from above. I replied that I believed the
testimony of John, where he says: “The Word became flesh, and dwelt
among us.” John 1:14. They asked whether I did not believe that he is
Mary’s son according to the flesh, and the Son of God according to the
spirit. I replied that he was God’s own begotten and only begotten Son,
without beginning of days, nor end of life, and was now at the last
born of Mary, through the power of the Holy Ghost. Heb. 7:3. Hence he
is not of the earth, earthy, like Adam, nor will he return to earth
[dust]; for he is the Lord from heaven. 1 Cor. 15:47. Now if he had
flesh of our flesh, he would have to see corruption, for God said:
“Dust thou art, and unto dust shalt thou return”; but this was not
spoken of Adam alone, but of all his descendants. Gen. 3:19.

They then asked me whether I did not believe that in the sacrament
there were Christ’s flesh and blood. I said: “No; he is ascended, and
sits on the right hand of God his Father.” They then asked me whether
I would not believe that all the saints are in heaven. I said: “What I
have not read I cannot answer; but this much I have read; The souls of
the righteous are in the hand of God, and the torment of death shall
not touch them.” Wisdom 3:1. To this they did not say much, but asked
what I held with regard to Mary. I replied that she was a pure and holy
vessel, and blessed above all women, since she was worthy to conceive
and give birth to the Son of God.

They asked whether I did not confess that there is a purgatory. I
said: “I find two ways on record, the one very broad and leading to
damnation, the other very narrow and leading to eternal life.” They
also asked what I held in regard to the Pope. I said: “The Pope I do
not know; but if this is his doctrine, which is observed here, I hold
him to be like his doctrine.” Much more was spoken, but I only write
this to while away time. Farewell.


_Another letter from Maeyken Boosers, to the brethren._

My dearest and much beloved brethren in the Lord, I let you know that
my heart is of good cheer and courage, the Lord be forever praised, for
he preserves us by his right hand, and delivers us out of the midst
of our enemies, for without him I would be lost, since they, both
spirituals and seculars, come to assail me in manifold ways, as could
be seen this Sunday, when Mr. Massaert, with a judge and a secular, a
learned man, held me to be the vilest sect that ever was under heaven.
But when I told them my faith, I moved them all to tears, so that they
could scarcely speak, and ultimately left me in a friendly manner.

No more for the present, except that I commend you to the Lord; may he
constantly keep and preserve you in his holy truth. I hope it will soon
be over with me; for I desire nothing so much, than that I might please
the Lord, and die a blessed death. Amen.


_A testament from Maeyken Boosers to her children._

A heartfelt and affectionate greeting to you, my beloved children.
Give ear to your mother, who is now in bonds for the truth; for it has
pleased God, that all who will live godly must suffer persecution.
Hence I am well satisfied and of good cheer, that the servant must
follow his lord. His blessed will be done with me; if it had been his
pleasure, he would have prevented these bonds. My dear children, it
has been so from the beginning, that the righteous must suffer, and
that the unrighteous always prevail. But their day shall soon come,
that they will lament and cry out in their distress: “Mountains, fall
on us, and hills, cover us from the face of the Lord.” Luke 23:30.
Alas! when the righteous shall shine forth as the sun, and the ungodly
shall go into eternal fire. O beloved children, search the Scriptures,
and conform to them, that you may hear the blessed words: Come, ye
blessed, inherit the kingdom of my Father. Pray the Lord for wisdom,
and learn to fear God, and you will get true understanding. Do not
conform to the world, in pride, dancing, running, and idle gossip;
but evince by your walk a godly life, adorn yourselves like the holy
women, accept the Scriptures and live according to them, that your
souls may be saved, and that we may meet hereafter. May the Almighty
God, the King of kings, grant you his grace according to the riches
of his goodness, to be strengthened in the inner man, and that Christ
may dwell in your hearts; and may he guide you into all truth. I pray
you, my dear children, be peaceable among yourselves, for this is a
fruit of the Spirit. Willingly help one another, without gainsaying,
and always remember the poor; communicate willingly of all that you
have; make yourselves friends of the mammon of unrighteousness; love
that which is eternal, and not what is temporal; seek the heavenly, and
not the earthly, for all flesh is as grass, and all the glory of man
as the flower of grass, which to-day is, and to-morrow is cast into
the oven; the glory of man perisheth, but the word of the Lord abideth
forever. Isa. 40:6. Love not the world, neither the things that are in
it, namely, the lust of the eyes, and the pride of life, which are not
of God, but of the world; and the world shall perish, with all that is
in it; but he that doeth the will of the Father abideth forever. 1 John
2:15; 1 Cor. 7:31.

My children, do according to the will of the Lord; I, your mother, hope
to walk the way before you. Mark wherein and how I go before you, and
regard not the honor of the world, but esteem it an honor, to suffer
for the name of our God. For he who was King over all was not ashamed
to leave his glory, and came into the world, and suffered the most
ignominious death for us, and, though he was innocent, was beaten and
marred, that there remained not one sound spot on his blessed body.
Thus did he love us, thereby leaving us an example that we should
follow his steps. He is the light that came into the world, that all
who follow him should not walk in darkness, but have the light of life.
John 8:12. The Lord grant that that light shine also around you, and
that you walk in it. Amen.


_Another, short letter from said mother to her children._

My children, I greet you most cordially, and send you back your
letters, that you may fulfill the promises you therein made to me.
Always be subject to those who instruct you in righteousness, and
reprove you when you transgress. Farewell, and herewith adieu to you in
this world. My dear children, fear God, and eschew all evil.


_Another letter from Maeyken Boosers, to her father and mother._

My most beloved father and mother, I commend myself to you from my
inmost heart, praying the Lord that he will comfort you and me with
the consolation of the Holy Ghost--the promise of the Lord,--whom he
promised to send to his disciples, saying: “I go unto the Father, and
shall send you another Comforter, whom the world cannot receive, for it
knoweth him not.” John 14:16,17. Hence, my dear father and mother, be
of good cheer and await with patience what the Lord wills to do with
me. I, too, wait patiently for his comfort. What has passed I esteem
not more than a breath of air, and it gives me no trouble, the Lord,
in whom I hope, be praised; for he it is who comforts the humble, and
puts down the proud from their seats. Luke 1:52. Though there is now
tribulation before us, yet we know full well that the day of the Lord
will soon come, and that all ungodliness will be brought to nought.
And God shall judge them without respect of persons, and reward every
one according to his works. Therefore, my dear and much beloved father
and mother, worry not on my account; let the Lord finish his work. I
hope that he has predestinated me poor unworthy one for an offering
acceptable unto him, for I have hoped in his mercy; and that he will
not enter into judgment with me, for if he should judge me according to
my deserts, I should be worthy of eternal death; but the Lord, I hope,
will have mercy upon me.

I further let you know that I was brought before the Dean once more,
but neither of us yielded, and as he was leaving he said to me: “If you
persist in this belief, you are eternally damned.” I said: “How can you
speak so? seeing God shall judge.” “Yes,” said he, “I dare indeed say
it, for it will be so.” Then Master Klaes followed me and asked: “Where
have you kept yourself so long? I have long sought you.” I replied:
“You have me now, sure.” “I have not,” he said; “if you were in our
hands, we should keep you longer than these will, I think.” Herewith,
my dear father and mother, I will commend you to the Lord; may he
preserve you and me unto the end. Grieve not for me, but rejoice that
the Lord counts me worthy; for I will cheerfully resign for his sake
these my members, which he has given me. Farewell always.


_Another letter from Maeyken Boosers to her brethren and sisters._

O my dearest and much beloved brethren and sisters in the Lord, I greet
you once more with the peace of the Lord, that the same may remain with
you forever. Amen.

I let you know that these my enemies still keep tormenting me about
baptism; but of the incarnation of Christ they say nothing to me. The
Dean told them my faith, and they asked me nothing except whether I
believed that Christ was David’s son. I replied that he was the Son of
the living God. “Oh! oh!” said the Dean. The lords asked: “Is it not
written: Out of the seed of David according to the flesh?” Acts 13:23.
The Dean answered them, for there was no hearing; he frequently told
me I lied, because I withstood him, that he could not show me that the
apostles had baptized children. They all fell upon me at once, and said
that no one could enter the kingdom of heaven, except he were born
of water and of the Spirit. They hastily asked me whether I did not
confess this too. I said: “This Scripture belongs not to children, but
to the adult, who have ears to hear.” Then they arose and said: “You
labor under an opinion.”

Thus, my dear friends, I expect to be brought before them once more
to-morrow. Hence I pray you to entreat the Lord for me, that he would
direct my mouth to his praise and glory. Herewith I will commend you
forever into the hands of God, and kindly ask you to receive my simple
writing in good part, for I seek nothing but to please God, from the
simplicity of my heart; and I wish nothing, alas! save, that I might
please the King of kings and Lord of lords in my calling; then I should
indeed have been born at a blessed time. Herewith peace; farewell;
nothing more after this. Take this for an eternal adieu.

After this, Maeyken Boosers was burnt to ashes, at Doornick, having
commended her soul into the hands of the Lord.


WILLEBOORT CORNELISS, PUT TO DEATH FOR THE EVANGELICAL TRUTH, AT
MIDDELBORGH IN ZEALAND, THE 14TH OF SEPTEMBER, IN THE YEAR 1564.

_A letter of Willeboort Corneliss, written from his imprisonment at
Middelborgh, and which he sealed with his blood._

The grace and peace of God the heavenly Father, which have come to us
through Jesus Christ, his only Son, our Lord, comfort you in all your
tribulation, my dearest sister in the Lord; and the Holy Ghost guide
you into all truth and righteousness unto the end; and the mighty hand
of God keep you and me in the straight way, that we may walk aright
unto the end. Amen.

For, my dearest and beloved sister in the Lord, in this miserable and
sorrowful world we are counted a prey to every one, as the prophet
tells us. Isaiah 59:15. Yea, Christ Jesus himself says: “Ye shall
be hated of all men for my name’s sake.” Matthew 10:22. Yea, we are
counted as deceivers, and yet are true; we are become a spectacle;
we are troubled on every side, yet not distressed; we are perplexed,
but not in despair; persecuted, but not forsaken; cast down, but
not destroyed. 2 Cor. 6:8; 1 Corinthians 4:9; 2 Cor. 4:8,9. We are
accounted as sheep for the slaughter; but in all these things we are
more than conquerors through him that loved us. Rom. 8:36,37. For, my
dear lamb, we know that we must through much tribulation and suffering
enter into the kingdom of heaven; knowing that, whilst we are at home
in the body, we are absent from the Lord. Acts 14:22; 2 Cor. 5:6. Hence
Peter says: “I beseech you as strangers and pilgrims, abstain from
fleshly lusts, which war against the soul.” 1 Pet. 2:11. Therefore,
my dear lamb, though you have now with Abraham left our fatherland,
be therefore not slothful in your business; but be fervent in spirit;
redeeming the time; rejoicing in hope; patient in tribulation;
continuing instant in prayer; distributing to the necessity of saints;
and see that you are given to hospitality. Romans 12:11–13. For,
my dear lamb, though our outward man perish, yet the inward man is
renewed day by day. “For our light affliction, which is but for a
moment, worketh for us a far more exceeding and eternal weight of
glory; while we look not at the things which are seen, but at the
things which are not seen.” 2 Cor. 4:16.

Therefore, my dear sister, look constantly unto Jesus the author
and finisher of our faith; who for the joy that was set before him
endured the cross, despising the shame. Consider him that endured
such contradiction of sinners against himself, lest you be wearied in
your distress, and faint in your mind. For whom the Lord loveth he
chasteneth, and scourgeth every son whom he loveth and receiveth. Heb.
12:2, etc. For our Savior himself suffered so much for our sakes that
Isaiah may well say: “He hath no form nor comeliness; and when we shall
see him, there is no beauty that we should desire him. He is despised
and rejected of men; a man of sorrows, and acquainted with grief; and
we hid as it were our faces from him.” Is. 53:2,3. So that he may well
say through the prophet: “They gave me gall for my meat; and in my
thirst they gave me gall and vinegar to drink; and all men laugh me to
scorn; they shoot out the lip, and shake the head.” Yea, as he says
through the prophet: “I am a worm, and no man; a reproach of men, and
despised of the people.” Ps. 69:21; 22:7,6.

My dear sister in the Lord, if the head thus suffered, the members
must follow. Grieve not that you must wander about yet in this world
or wilderness; for it is God which worketh in you both to will and
to do, according to the good purpose of your mind. Philip. 2:13. My
dear lamb, always let your light shine among this wicked and perverse
generation, that, whereas they speak against you as evil-doers, they
may by your good works, which they shall behold, glorify God in the day
of visitation. 1 Peter 2:12.

My dearest sister in the Lord, wait patiently for the time; be patient
unto the coming of our Lord. Behold, the husbandman waiteth for the
precious fruit of the earth, and hath long patience for it, until he
receive the early and latter rain. Therefore be patient, and stablish
your heart; for the coming of the Lord draweth nigh. My dear sister,
you have heard of the patience of Job, and have seen the end of the
Lord; that the Lord is very pitiful, and of tender mercy. Jas. 5:7, etc.

My dear lamb, let us keep unto the end that which we have; he is
faithful that promised it us. Heb. 10:23. My dear sister, humble
yourself always; cast all your care upon him, for he cares for you,
and for us all (1 Peter 5:6,7); for we know our reward beforehand, if
we hold fast his commandments unto the end, according to our weakness;
and we wait for it with patience. Hence Paul says that love is the bond
of perfectness. Col. 3:14. And Peter says: Have perfect charity among
yourselves; for charity shall cover the multitude of sins. 1 Pet. 4:8.
My dear sister in the Lord, though we must now be the laughing stock
of the world, and wander about in foreign lands, we will be none the
worse for it when the Lord shall say: “Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the world.”
Matt. 25:34. Then shall the child be born; then there shall be no more
reviling; then shall all our enemies be conquered; then shall the tears
be wiped from our eyes; then shall no harm happen to us any more; then
shall we drink of the fountain of life, without price; for whatsoever
things were written for our learning, that we through patience and
comfort of the Scriptures might have before. Rom. 15:4.

The God of patience and consolation grant you to be likeminded one
toward another according to Christ Jesus: that ye may with one mind
and one mouth glorify God, even the Father of our Lord Jesus Christ.
Wherefore receive ye one another, as Christ also received us, to the
glory of God, the Father of the Lord Jesus Christ. Amen. Farewell, my
dear sister in the Lord. Amen.

  By me, WILLEBOORT CORNELISS.

Written in bonds.


PRIJNTGEN AND MARTIJNTGEN MAELBOUTS, IN THE YEAR 1564.

On the 12th of November A. D. 1564, there was beheaded with the
sword, at Ghent in Flanders, one Prijntgen Maelbouts, widow of Jacob
de Backer, brother of Pauwels van Meenen, and with her, her sister,
Martijntgen Maelbouts, a young girl, a native of Thielt; not for any
reported evil deeds, but simply for the testimony of our Lord Jesus
Christ, in a good conscience, since they, according to the teaching
of the holy Scriptures, had separated from the papal church of
antichrist--as being polluted with much uncleanness of the impure works
of darkness, and the doctrines and commandments of men, militating
against the holy word of the Lord--and united with the true members
of Christ, and sought with them, according to their weak ability, to
observe the commandments and ordinances of their Lord. On this account
the persecutors and enemies of the truth deprived them of their lives,
which, to please their Lord and redeemer, they willingly resigned, in
the living hope and firm faith, that at the resurrection of the just,
they should receive back into great glory these their corruptible
members, which they here resigned for his name’s sake, and reign with
God and his saints in eternity. 2 Maccabees 7:11,14; 1 Cor. 15:43.


MR. JELIS MATTHIJSS, PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, AT
MIDDLEBORGH, IN THE YEAR A. D. 1564.

_A letter of Mr. Jelis Matthijss, written in prison, at Middleborgh ,
A. D. 1564, where he laid down his life for the name of the Lord._

_The foundation of God standeth sure.--2 Timothy 2:19._

Grace, peace, and the abundant love of our God, with the deep and
unspeakable love of his Son, our Lord Jesus Christ, and the chosen
gift of faith, are revealed to us by God, the merciful dear Father,
through Christ Jesus, and given to his saints, whom he, through his
fatherly love, has now chosen, called and ordained thereto, yea,
delivered from the chains and heavy bonds of the perpetual darkness of
unbelief, with which this evil, wicked and perverse world is bound; and
has, according to his fatherly mercy, begotten us again unto a living,
saving hope, and translated us into the kingdom of his dear Son, in
whom we have the forgiveness of our sins through his blood, that we my
dear sheep, should henceforth serve him without fear in all obedience,
righteousness and holiness, all the days of our life, 1 Peter 1:3; Col.
1:13,14; Luke 1:74,75. To this end may the merciful dear Father help
and strengthen us with the power of his holy Spirit. Amen.

Since you people have requested me, through your letter, and through
greetings heard from you at different times, as also previously, by the
letter of your dear wife, who also requested the same of me [to write],
know that I have frequently purposed in my heart to do so according to
my little gift, although I trust it is not really necessary, yet I hope
that it will nevertheless assure and confirm you the more. But as I had
rather much writing to do, and was engaged also with other matters,
I could not very well attend to it; yet I have constantly cherished
a father’s care for you, frequently beseeching my God with a fervent
heart, according to my weakness, that he would preserve you both, under
the shadow of his wings, in this horrible and perilous time full of all
wickedness, and fill you more and more with his Holy Spirit, and open
the eyes of your understanding, that you, my dear sheep, may learn to
know well the snares and outspread nets of the devil, which he now in
so manifold ways daily lays for the regenerated, though you are not
ignorant of them partly, well knowing his devices; wherefore you have
watched until the present time, in which I greatly rejoice, as also
in this, that your faith grows and increases in the knowledge of our
Lord Jesus Christ, unto whom I have begotten you and the others, in
my bonds, by tears, with the power of the Holy Ghost. And you became
followers of me, and of the Lord, and received the word of the Gospel
of the cross of Christ with much sighing and godly sorrow, and have
obeyed it from the heart, in the form of the doctrine wherein you now
stand, so that you have became ensamples to all those in Middelborgh,
who want to amend their lives, and take up the cross of the Lord.
1 Thessalonians 1:6,7. Not only these, but many saints are made to
rejoice, beholding your obedience and humility in the fear of your God,
which, I hope will increase and become manifest still more from day
to day, so that, my dear sheep, it may be clearly evident, that you
are truly born again from above, of God the Father, and renewed by the
renewing of your mind. Rom. 12:2. Remember that your conversation must
be heavenly, namely, according to the new man, who after God is created
in all manner of righteousness and holiness; for since he who has
called and chosen you to this service is holy, you must also according
to your ability, lead a holy, chaste and godly life in the fear of your
God. Eph. 4:24; 1 Peter 1:15. For to whom we have yielded ourselves,
his servants we are, as the apostle says: whether of sin unto death, or
of obedience unto life. Rom. 6:16. God be praised and thanked forever,
my dear sheep, that you were the servant and handmaid of sin, but are
now washed and cleansed with me, by the washing of regeneration, and
renewing of the Holy Ghost, whom God the Father shed on us abundantly
through Christ our Savior, not for the works of our righteousness
which we had done; for we were by nature the children of wrath, even
as others; but God, the merciful, dear Father, who is rich in mercy,
for his great love wherewith he loved us, when we were dead in sins and
unrighteousness, quickened us together with Christ, or by Christ, his
dear Son, through faith. Tit. 3:5; Eph. 2:3, etc.

Therefore, my affectionately beloved sheep, in Christ Jesus, whose
souls I love from the heart, and for whom I have a fatherly and godly
care, I admonish and beseech you as a prisoner in the Lord, frequently
to call to remembrance the day in which the merciful dear Father had
compassion upon you, and took the vail from your eyes and hearts,
which still hangs before the eyes and hearts of so many thousands, who
walk such hard ways and know not the way of the Lord, because they
are drunken with the wine of the Babylonian whore, namely, the false
doctrines, by which the whole earth is covered; but you, my sheep, have
become sober, and come out of her, and I also hope that you will no
more touch her uncleanness, lest you perish with her plagues. 2 Cor.
3:16; Wis. 5:7; Rev. 17:2; 18:4.

Hence watch sharply in righteousness, so that you, my dear sheep, be
not put to confusion after my departure in this horrible and perilous
time, for you can plainly see and hear that now is certainly the time
of which Christ Jesus and his holy apostles have so diligently warned
us, even as Christ himself said that the love of many should wax cold.
But he that shall endure unto the end, the same shall be saved. Matt.
24:12,13. O my dear sheep, ponder the words of Christ, and let them
lodge in your hearts. It is indeed not spoken with regard to the world;
for in the world the love of God cannot wax cold, since it has not
received it, neither knows it; but it is spoken with reference to the
true Israelites, and you see that this happens abundantly among them,
which is certainly a lamentable matter, as that the devil and spirit of
the old serpent has gained such strength and power in the present time,
through the manifold, subtle and dexterous snares which he daily lays,
to capture anew in his net of unbelief the souls of the regenerated,
who have escaped him through the knowledge of God, whom he does capture
again, my dear sheep, some of them through false doctrine, not only
through the Roman antichrist, since now there are many antichrists
in the world. For this reason he has put on another cap, which is no
longer like the Roman, well knowing that his game with it will soon be
played; hence he has transformed himself, and appears now as an angel
of light, and does his diligence to mingle with the children of light,
there to set forth his wares anew. For, my dear sheep in the Lord,
formerly he came with human ordinances and commandments, but now he
knows that men want to hear Scripture; hence he now comes adducing many
Scriptures, so that it seems to be all right, even as he presumptuously
did with Christ, quoting to him from the prophet David, that it was
written that he [God] should send his angels, who should bear him up
in their hands, lest he should dash his foot against a stone. Matt.
4:6; Ps. 91:12. See, my dear sheep, he did indeed quote Scripture,
just as it read; but it had not been spoken or prophesied with any
such meaning; thus these also, though they quote many Scriptures, and
presumptuously say: Thus it is certainly written; by which he easily
captures in his outspread net the wavering and those whose ears itch to
hear something new.

Others he gets through deceitful riches that come to them, which bring
men into destruction and perdition, since covetousness is the root
of all evil. 1 Tim. 6:9,10. Nevertheless, some yet desire that their
temporal possessions increase, and are so busily engaged therewith,
that in the meantime they forget the exercise of godliness, and bring
upon themselves many sorrows. Alas, my dear lamb, it shall go with them
as it went with certain of the Israelites; they that had gathered much
had nothing over; and they that had gathered little had no lack. Ex.
16:18. Hence, if we have food and raiment, O that we could therewith
be content; for we brought nothing into this world, and it is certain
we can carry nothing out. 1 Tim. 6:7. For we see, dear sheep, that
the words of our dear Lord Jesus Christ are true, namely, that the
deceitful riches choke and suppress the good seed, namely, the word of
God, whereby many also come to shame.

The third class [he deceives], through the loss or spoiling of their
goods, who do not rightly consider that, like the merchant-man, they
have found the most beautiful pearl, which is certainly well worthy of
all this, and far above comparison with it. The fourth, through crosses
and suffering, namely, persecution. The fifth, through the entreaties
and solicitations of father and mother, friends and relatives. The
sixth, through wife and children. The seventh, by their own evil,
subtle flesh. The eighth, because they become weary of the way of
righteousness, and turn back to Egypt and Sodom, to live at ease and
peace for a short time with the Babylonian whore, and afterwards to be
tormented with her in everlasting pain.

Behold, my most chosen and beloved sheep, all this is wrought and set
in motion by a single spirit, the old serpent, who neither sleeps nor
slumbers, but constantly walks about us, seeking whom he may devour.
1 Pet. 5:8. Hence resist him manfully and with a believing heart, and
let it not terrify you, though they so lightly forsake the commandments
of the Lord. O, regard not the negligent, slothful and unfaithful; but
let all faithless servants and false disciples forsake their Lord and
Master, yet we hope nevertheless to adhere to him, and you with me, and
are ready to suffer whatever he imposes upon us. Ah! what should we do
or undertake, if we should forsake his commandments? whither should we
flee, where he should not find us? Oh! heaven and earth must obey him
with trembling; mountains and caverns must quake before him, and can
not stand in his presence; how much more the children of men, who dwell
in houses of clay. Ps. 114:7; Job 4:19. O my dear sheep, wherewith
shall they excuse or justify themselves when he shall visit them, who
now so unfaithfully depart from him?

Alas! alas! it is indeed a lamentable matter, that they have conceived
such a loathing for the noble heavenly bread, and that the only
medicine by which all the souls of the regenerated have been restored,
is become such a deadly enemy to them. Yea, my dear sheep, we may well
sigh and lament with the prophet over the destruction of Israel, and
over Jerusalem the fair city of God, and this the more because so many
Israelites drift into the wilderness of this wicked world, and are
again destroyed and slain by the subtle spirit of the serpent. Also,
because some of the watchmen are become apostates, and the citizens of
Jerusalem, too, are becoming slothful and drowsy, though he who walks
around the camp neither rests nor pauses, but diligently seeks day and
night, whom he may find idle or sleepy, to sow his tares into the field
of the heart, even as he, alas! did not a little in my time, and will
still do, the longer the more, according to my opinion. For the more
the people of God increase, the more will he reign among them; nor will
he rest until he succeed in getting some of them to submit to his will
again; and God permits him to torment the pious, and also to seduce
them, that the others may be tried. See, my dearest and much beloved
children in the Lord, it is therefore my fatherly entreaty and humble
request of you, for the sake of the eternal salvation of your souls,
that you will henceforth exercise great care that you may remain in
the way of righteousness, and always be mindful how you from this time
on ought to walk in the house of God, which is the church of God, unto
which you have come, whereof I was very glad, when I heard it, and
thanked and praised my God for his great fatherly goodness and grace
which he has shown you, and has received you as his son and daughter,
yea, as heirs of his heavenly riches, on which account you have so
voluntarily betaken yourselves under the yoke and rod of the cross,
and, with the holy apostle Paul, counted your gain loss, that you might
gain your souls in Christ, even as you have done. Hence, take heed to
yourselves, and depart or waver neither to the right nor to the left,
lest you fall from your own steadfastness, and eternal fire be your
inheritance; but as you, my dear sheep, have now put on the Lord Jesus
Christ, so continue to walk in him, and remain firmly established and
rooted in his doctrine, lest you wax cold or lukewarm in love, and thus
lose what you have received and so willingly accepted. 2 Peter 3:17;
Col. 2:6; 1 Cor. 4:7.

I also beseech you, by the mercy of our dear Lord Jesus Christ, that
you neglect not, to thank and praise God the merciful dear Father day
and night, through Christ his dear Son, for the great, unspeakable
benefits which he has shown us poor, miserable creatures; and has
foreseen and chosen us from our mother’s womb, and this to the end
that we should truly live and confess his name among this wicked
and adulterous generation, and thus may hold fast unto the end, the
beginning of the Christian life. For though, my dearest sheep and
much beloved children, you are now become true heirs of eternal life,
through obedience to the Gospel, and are written with me and all
saints in the book of life, yea, have been brought to an innumerable
company of angels, yet, O my dear sheep, he can soon blot us out again,
and write our apostate names in the earth (Jer. 17:13), if we do not
faithfully, according to our weakness, walk in God’s commandments unto
the end of our lives; for we know that the glorious promises given to
the pious, and the crown of eternal life, lie neither in the beginning
nor in the middle; but he that endures, and continues faithful unto
the end, shall receive the same from the hand of the Lord. For it is
evident, that it availed the outward Israel (in whom we have a clear
example) nothing, my dear sheep, that they by the strong hand of the
Lord, had been delivered out of Egypt from the service and bondage of
Pharaoh: yea, all the benefits shown them on the way by the faithful,
merciful, dear Father, were certainly for the most part lost or in
vain. Though he fed them with angels’ food, and gave them all that
their soul desired, yet they became impatient and murmured, and did
not receive their trial in the fear of God, or in patience, wherefore
the Lord was wroth, and destroyed twenty-three thousand at one time.
O, my dear, chosen sheep, think on it; it certainly occurred for our
instruction and admonition, as the holy apostle says, that we should
not fall into the same example of unbelief; for what could it avail
us, that we have now also gone out from spiritual Egypt and Sodom, and
been delivered from the service of the hellish Pharaoh, through the Red
Sea of the blood of Christ Jesus, and been baptized in the name of the
Father, of the Son, and of the Holy Ghost, upon the confession of our
faith, and have thus, having renounced our own selves, entered into the
true Noah’s ark--Christ Jesus. O my dear sheep, it all cannot avail
or save us, if we do not observe the fulfilling of the commandments
of our God; for the apostle John says: “He that saith, I know God,
and keepeth not his commandments, is a liar, and the truth is not in
him.” 1 John 2:4. But you, my most beloved, have always obeyed not
only in my presence, but much more in my absence; therefore work out
your salvation with fear, and constantly walk as becomes the Gospel
of our Lord Jesus Christ, after my departure, that you may always
stand fast in one spirit and mind; and be not terrified in any wise
by your adversaries, whether from within or without, which is to them
an evident token of perdition, but to you of eternal salvation, and
that of God. For, my dear sheep, it is not enough that you believe
on Christ, but you must also suffer for his name, if not in bonds or
imprisonment, then in the daily conflict and temptations, which at the
present time arise in many and various forms, and may come upon you
still more. Phil. 2:12; 1:27. For God proves and tries his chosen in
manifold ways. Bonds and imprisonment are regarded as the greatest
trials of faith; but, my dear lamb, I write and confess to you at
this time, that to me it is the least, compared with the perils and
temptations I tasted and met with in the wilderness of this world,
or which I saw before me, so that I often did not know which way to
turn, for anxiety of heart and spirit, and sighed and wept to my God
on account of the manifold subtle and adroit snares which the old
serpent is now laying, fearing that I might yet become entangled in her
snares of human weakness, and of the wisdom of my own flesh, because
I saw and heard that such high, strong and firmly rooted trees were
completely torn up by the roots, and such lofty mountains brought low
most miserably. Besides, I felt that in me there dwelt no good thing;
moreover, I considered that at his righteous day much chaff will be
found, when he will look over his own. O then he will see those who
will not have on a wedding garment.

For this reason also I was in great anxiety, fearing that through my
daily mistakes and polluted walk I should not be able to stand at
his coming; hence I often besought him with tears, that through his
fatherly mercy he would make me, poor, miserable man, fit, that I
might suffer for his name’s sake, to go into bonds and imprisonment,
and even into death, for his holy testimony;--then I should be sure
of my soul’s salvation, and not fear to come to shame in the day of
his wrath,--whereto he, through his fatherly mercy, has now chosen
me and made me worthy, to declare his holy testimony before this
evil and adulterous generation, in my bonds; on which account I am
greatly rejoiced in my soul, and sincerely regret that I cannot thank
or praise my and our merciful dear Father enough for his unspeakably
great benefits which he has shown and is still daily showing me
miserable creature; for I trust in his fatherly grace and mercy, that
he will further fit me and make me worthy to go into death for his
holy testimony; for he knows that I have for a long time longed to be
at home, and this on account of the manifold dangers I behold in the
way. Hence, my affectionately beloved sheep in the Lord, as I still
have a fatherly care for you, and love you with a godly love, I cannot
forbear, seeing I am still in this tabernacle for a little while, to
admonish you a little by my writing, praying you not to think that I
rule over you; but I seek to build you up with all kindness unto the
full stature of the fullness of Christ, so that you, my dear sheep,
may be found a true letter of Christ, not written with ink on paper,
but by the Holy Spirit of the living God, whereby you are also sealed
unto the day of your redemption, who has written God’s statutes and
laws into your hearts and minds, whereby you are now become an epistle
of Christ, which is seen and read by all men who behold your holy,
chaste conversation in the humility of your heart and depreciation of
yourselves. 2 Cor. 3:2; 1 Pet. 3:2.

Therefore, my dear lamb, I beseech you once more, though you are
humble, humble yourselves still more; though you are clean, cleanse
yourselves yet more; yea, though you have become holy, sanctify
yourselves yet more and more, that you may be found pure and
blameless, the children of God, in the midst of this crooked and
perverse generation, among whom you shine as lights in the world,
holding forth the word of life; that I may rejoice in the day of
Christ, so that I may not have labored in vain with you; for though I
am to be offered up, and the time of my departure is at hand, yet I joy
and rejoice in my heart, on your account, and of the others whom I have
begotten in my bonds, who in time past were unprofitable to the house
of God, but are now useful and profitable, whom I love for the truth’s
sake, and desire that they shall also have a part herein, hoping that
it will also rejoice them in the spirit and faith, for an assurance
and confirmation of all your minds in Christ Jesus. John 15:3; Rev.
22:11; Philip. 2:15; 2 Tim. 4:6; Phil. 10:11; 2 John 1,2. Hence, my
final and affectionate request to you all is, that you love one another
with a pure heart fervently, being born again, not of corruptible
seed, but of incorruptible, namely, by the living, powerful and saving
word. John 13:34; 1 Pet. 1:22,23. And remember the words of Paul our
fellow brother, where he says: The end of the commandment is charity
out of a pure heart, and of a good conscience; yea, it is the bond of
perfectness. 1 Tim. 1:5; Col. 3:14. O how blessed is he who is truly
girded about with this bond; for he does not live unto himself, but
unto his Lord; and he observes the words of Christ in everything, also
where he says: “Be merciful, as your heavenly Father also is merciful.”
Luke 6:36.

Hence, my dear sheep, I beseech you yet, by the mercy of our dear
Lord Jesus Christ, and also for the sake of the eternal salvation of
your souls, that you forget not to do good and to communicate; for
the administration of this service supplieth not only the want of the
saints, but is abundant also by many thanksgivings unto God; for by
such offerings God is pleased. 2 Cor. 9:12. Remember also the words of
the wise man, where he says: “He that hath pity upon the poor lendeth
unto the Lord; and that which he hath given will he pay him again.”
Proverbs 19:17. He further says: “He that giveth unto the poor shall
suffer no sorrow; but he that turneth away his eyes shall decrease.”
28:27. “The righteous useth his wealth to life, but the wicked useth
it to sin.” 10:16. He also says: “There is that scattereth, and yet
increaseth; and there is that withholdeth more than is meet, but it
tendeth to poverty.” 11:24. Tobit, also, commands his son to remember
the poor, saying: “Turn not thy face from the poor, and the face of God
shall not be turned away from thee. Wherever thou be able, help the
needy. If thou hast abundance, give alms accordingly; if thou have but
little, give according to that little with a faithful heart.” and he
adds: “For alms deliver from death, and blot out sin.” Tob. 4:7. With
regard to this, also Sirach says: “Alms maketh an atonement for sin.”
Sir. 3:30. Alms also preserve the giver in everlasting habitations;
wherefore Christ commanded: “Make to yourselves friends of the mammon
of unrighteousness; that, when ye fail, they may receive you into
everlasting habitations.” Luke 16:9.

Christ has well said: “For the poor always ye have with you.” John
12:8. Hence he shall say at his righteous day: All that ye have done
unto the least of these my brethren, ye have done unto me. Matt. 25:40.
From this it follows, my dear sheep, that the words of Paul will also
be verified, namely: He which soweth sparingly (here) shall reap also
sparingly; and he which soweth bountifully shall reap also bountifully
... for God loveth a cheerful giver. 2 Cor. 9:6,7. My affectionately
beloved sheep in the Lord, though I thus write, I nevertheless know
that you are taught of God and his Holy Spirit, and that this will do
more for you than all I can write; yet, from heartfelt Christian love,
I write it to you; for the reason, that you may remember the former
times, when you were so diligent in all manner of unrighteousness,
sparing no expense in the way of numerous costly banquets or feasts,
yea, in pomp and display, which God abominates. O think once, my dear
sheep, what delight you then took [in these things]. O, should you now
not give the much more diligence in the things which God has commanded
you, to lay up treasures in heaven, where neither moth nor rust doth
corrupt. O we should be able now to spare a bit of money occasionally,
to give to poor saints, just as easily as we formerly could provide
large amounts, to spend in unrighteousness. O my dear, beloved
children, I do not write this to oppress your hearts, but that your
love may increase yet more and more from day to day: For you know not
how much time you will have yet, or when robbers may get possession of
your treasure. Further, my faithful sheep, it is my fatherly request,
that you live together in peace, harmony and unity. Help to bear in
love one another’s burdens, since you know not how long you will live
together; and remember that you are called children of peace, since
your King and Prince is the King and Prince of Peace (Is. 9:6); hence
you must be found children of peace, as I also trust you are, though I
thus write.

Herewith I will commend you to the great Shepherd of the sheep, who,
I faithfully trust, will keep you under the shadow of his wings; if
you only continue in his statutes and commandments, and depart on no
account out of his hand, then I am certain that no one shall pluck
you out of his hand. Once more I beseech you, and this by the wounds
of our dear Lord Jesus Christ, and also for the sake of the eternal
salvation of your souls, that you will take to heart my letter and
faithful admonition written at the close of my life; and do not let it
lie unused among you after my departure, nor look upon it then as a
dead history or fable; but receive it as a testament, and let it be a
perpetual memorial to you, and remember me by it, how I was an example
unto you, according to my weakness, and follow my footsteps which I
trust to walk before you through the power of my God, namely, to adhere
to the truth unto the end, to testify to you and to all who seek to
fear God with a pure heart, that this is the true grace of our God, as
Peter says, yea, the sure road and highway to eternal life; wherein you
now stand. 1 Pet. 5:12; Ps. 25. Hence, let no one divert you from your
present purpose, or cause you to waver, but give more and diligence to
make your calling and election sure. O, if you do these things, my dear
sheep, you shall never fall; but an entrance shall be ministered unto
you abundantly into the everlasting kingdom of our Lord Jesus Christ.
2 Peter 1:10,11. Watch rigidly therefore in righteousness all the days
of your life; for it is necessary indeed. I also kindly request that
you receive this prescription in love; for I have certainly written it
out of Christian love. Herewith I want to bid you all adieu, until in
eternity. Amen.

Furthermore, my affectionately beloved sheep in the Lord, as regards
how it is with me and my fellow combatants, know that it still tends
to the promotion of the Gospel. Know also, that the Lord faithfully
succors me in my conflict and defense, and has given me strength to
gain the victory, and delivered me out of the mouth of hell, and the
teeth of the lions. I believe I have been in combat with them ten or
twelve times; the others, however, they did not torment so much. In
short, I hope that the fight is fought, the course finished, the life
[faith] kept. Henceforth there is laid up for me the crown of glory,
which, I hope, no creature shall ever take from me; for faithful is he
that has begun this good work in me; he will doubtless help me finish
it, according to the good purpose of my heart, so that I may pass
through Jordan unharmed. Philip. 1:6. May God grant us his grace. Amen.

Communicate this among yourselves, commend it to God, meditate upon it
diligently, understand it wisely. O, if you do this, it will be evident
that you seek your salvation and esteem my letter.

Finished the 6th of October, in the twenty-third month of my
imprisonment. Once more, my dear children, valiantly adhere together to
the cross of Christ, and do not depart from it.


ANOTHER LETTER FROM MR. JELIS MATTHIJSS, WHICH HE WROTE TO HIS WIFE.

I wish unto my flesh and blood, strength of spirit and a steadfast mind
in all her tribulation and severe distress. Amen.

My dear and beloved wife, whom I wedded before God and his church,
as the time of my departure is now at hand, may you people know that
my heart and mind are concerned about you, being indeed desirous of
writing you something, but having so ill an opportunity for it, because
it stands thus with us that we are now watched and guarded by eight
or ten servants, so that I feel little strength of spirit in me, to
write anything to you, love, as it comes upon us so unexpectedly, since
we had not heard a word. Willeboort, my faithful comrade, had partly
undressed already, when our host and hostess came upstairs, saying:
“Mr. Jelis and Willeboort, come down.” When we came down, we saw the
stadtholder, and the bailiff also came and upbraided us with this,
whereupon I had a few words with him. In short, my dearly beloved
chosen flesh and blood, I shall now go the way of all the prophets and
witnesses of our dear Lord Jesus Christ, in which I greatly rejoice
and am of good cheer at the present time; yea, I find such joy and
comfort in me, that I cannot well describe it to you, and I do not as
yet experience the least fear; but am concerned most about you, because
of the excessive grief which oppresses you, but I trust to my and your
God, that with the temptation he will also provide a way of escape,
through the consolation of the Holy Spirit, whereby he will comfort
you. 1 Cor. 10:13.

O my flesh, my blood, I beseech you by the bleeding wounds of our dear
Lord Jesus Christ, be patient in your tribulation, that you be not
found as one who would fight against God, but rather say with Mary:
Behold, Lord, be it unto me according to thy will. Luke 1:38, For at
the very hour of meeting, the hour of separating was known to the
Lord, and he in his fatherly mercy has foreseen and chosen you, also
to suffer tribulation and pain now for his name’s sake. And though, my
chosen lamb, I now experience greater joy, because my pilgrimage has
come to a close; yet I beseech you, be of good cheer in the Lord, and
receive it in patience and sorrow. Humble your heart, and endure it.
Sir. 2:2. O I know that your grief is very great. O if it were God’s
will, and I might die for you, yea though I were to taste a two-fold
death for you, I should not shrink from it, since it does not come hard
to me. O then I should certainly have the assurance that you should not
be deceived by strange lovers (Jer. 2:25), nor by the noon-day devil,
nor by your own flesh; however, I trust nevertheless from the bottom of
my heart, that you will follow the footsteps of my faith, that is, to
adhere to the truth unto the end. O, the reason of my writing and my
last and great request is, that you adhere to what God, out of great
grace has given you. O do not yield nor waver on account of your great
grief, or because of any conflict that may arise, not known to you as
yet; but in all your concerns pray with confidence to God the merciful
dear Father; he will not forsake you, I am sure of it. Eph. 6:18. And
though, my dear chosen lamb, we shall now be separated for a little
while, we shall meet each other again hereafter in the resurrection of
the dead, and shall forever be with the Lord. 1 Thess. 4:17. O then our
small sorrow shall be changed into eternal, unspeakable joy, and all
tears shall be wiped away from our eyes, and we shall hear the words:
“Come, ye blessed of my Father, inherit the kingdom prepared from the
foundation of the world.” Is. 25:8; Rev. 7:17; Matt. 25:34. O my dear
lamb, comfort yourself with these promises, and with the words of the
Gospel, where Christ himself says: Blessed are they that weep now;
for they shall be comforted. But woe unto them that laugh now, for
they shall weep. For the time shall come when they shall cry out: O
ye mountains and hills, fall on us, and cover us from the face of the
Lord. Matt. 4:5; Luke 6:25; Hos. 10:7.

O then it will be at an end with all our persecutors, executioners,
and rackers, and with all destroyers; yea, then shall be fulfilled the
word of the prophet Isaiah, where he says: O ye destroyers, think ye
that ye shall not also be destroyed? and ye despisers, think ye that ye
shall not also be despised? When ye shall have made an end to destroy
an end shall also be made with you. Is. 33:1. But unto you, my flesh,
my blood, and unto me, and all saints, shall the Sun of righteousness
arise, and happiness and eternal prosperity shall encompass us. O my
dear sheep, [flock], how gladly would I comfort you and come to your
aid in your tribulation; but it cannot be at this time. But I sincerely
pray you, remember my words which I spoke to you in times past, and
follow them, this I pray you, and let them be a perpetual foundation
stone. Further, I cordially entreat you, and this for the eternal
salvation of your soul, that you live in quiet and bring up your child
(my own offspring), in the fear of the Lord, as I trust you will. Once
more, my dearest, chosen lamb, I entreat you from the bottom of my
heart, and my inmost soul, remember frequently what I said to you in
times past, and also wrote in some measure, namely, that you adhere
all the days of your life to that which you voluntarily so willingly
accepted, since it is the true ground, foundation, and way to eternal
life. O there shall never be found another, than this way of the cross,
and if it should be withal the will of your merciful, dear Father,
to prove you with his fatherly rod of the cross, that is, with bonds
or imprisonment, I pray you for the sake of the eternal salvation of
your soul that you will not fear our enemies; for it is impossible to
write or express, how God the merciful, dear Father comforts those who
have entirely committed themselves to the Lord; so that I should not
have thought that I could have such a heart and mind, so that I almost
wondered how they could depart from the word of God; but they forgat
the comfort of the future glory, and became heedless, and the oil of
righteousness and love failed their earthen vessels. Matt. 13:43; 25:3.

Hence, my faithful, dearest flesh and blood, be warned, that you may
not, through slothfulness and heedlessness, find yourself deceived with
the heedless, foolish virgins. Therefore be watchful in the spirit, and
give diligence still from day to day, to put off more and more (Eph.
4:22); for, my dear lamb, it is necessary that you watch, since not all
shall enter into the promised land, who have gone out of this present
spiritual Egypt and Sodom; and this because of the power and might of
the old serpent, who does not rest nor pause day or night, but goes
around the camp, seeking whom he may find drowsy; whom resist stoutly
in the faith take upon yourself a valiant and believing heart.

Furthermore, dearly beloved lamb, it is my request that you conform
to all humility, and be little in your own eyes, and mind not high
things, but condescend to men of low estate. Rom. 12:16. Always be
ready and anxious to hear the word of God, and remember the words of
Christ: “Where two or three are gathered together in my name, there
am I in the midst of them.” Matt. 18:20. O my dear lamb, have fervent
love for the church of God, and forget not to communicate of that which
the merciful, dear Father has given you. Remember that mercy glorieth
against judgment, for with such sacrifices God is well pleased. Jas.
2:13; Hebrews 13:16. But I know, my beloved lamb, and have confidence
in you, that you will herein follow the teaching of our dear Lord Jesus
Christ. Matt. 6:1. Herewith, my dearest, I take farewell and leave from
you, my flesh and blood, on this earth, and commend you into the hands
of Almighty God, our Savior, Jesus Christ, who is able to preserve and
build up you and your child (Acts 20:32), and to strengthen you in
every distress, even as he is faithful, and will do it, if you, my dear
lamb, only continue in his statutes and laws, and do not become weary
in the way of the cross, though it be full of anxiety and hardship for
you. O that you, my dear lamb, could take courage and praise and thank
your God, that you are found worthy also to suffer for his name. O
think of the words of the wise man where he says: Having been a little
chastised, we shall be greatly rewarded; for God trieth his chosen as
gold in the furnace. Wis. 3:5,6.

Therefore, my dearly beloved lamb, let the trying of your faith work
patience, and let patience have her perfect work (Jas. 1:3,4), and
remember the words of the wise man: A patient man is better than a
strong man; and he that ruleth his spirit (mark) than he that taketh a
city. Prov. 16:32. Further, the prophet Jeremiah says: It is good and
a great thing, to be patient, and that one that is forsaken wait for
help of the Lord. Lam. 3:36. Hence possess your souls in patience for a
little while yet, this I beseech you from my inmost heart. Luke 21:19.

O my dearly beloved lamb, once more I entreat you, acquit yourself
valiantly. O if you love me (as you abundantly do), follow the
footsteps of my faith; for the time is fulfilled, the days are spent,
my years are ended which I lived in this wilderness amidst many
dangers. I have not run or fought as uncertainly; hence I rejoice in
the spirit, that God the merciful dear Father has been with me, so
that I have fought the fight, and finished my course. Henceforth there
is laid up for me the crown of eternal life which God, the merciful,
dear Father, shall give me, and not to me only, but unto all them also
that love his appearing. 1 Cor. 9:26; 2 Tim. 4:7,8. And I shall now
enter into the precious land, which I have tasted and seen by faith,
wherefore my inner man, has a desire for it, so that I am not afraid
of my enemies, nor shrink back from Jordan, which though it is most
terrible to behold in the eyes of some, we are certain and assured that
our faithful God of Israel will be with us, and will make it ready
with his strong arm, so that we shall pass through unharmed, and thus
encourage the young valiant Israelites. In short, to all who want to
fear God from the heart we are, through the grace of God, a savor unto
eternal life; and those who hate us, a savor of death. 2 Corinthians
2:16. Adieu, my flesh, my blood; under the altar I hope to wait for you
all. Rev. 6:9. Let my blood be a perpetual testament and memorial unto
you. Farewell, until we meet in eternity. Amen.

O keep valiantly, I pray you in the way of righteousness; for I testify
unto you with my blood, before God and his angels, that it is the true
road and highway, yea, the true grace of our God, on and in which you
stand. 1 Pet. 5:12. The grace of God be with you. Amen. The 24th of
October, five o’clock A.M., A. D. 1564.


ANOTHER LETTER FROM MR. JELIS MATTHIJSS TO HIS WIFE.

My dearly beloved chosen wife and sister in the Lord, I wish you folks
much strength and comfort from God the merciful dear Father, through
the consolation of the Holy Ghost, whereby he comforts all afflicted,
sorrowing hearts that are oppressed for his testimony, even as is the
case with you at this present time, so that it troubles you greatly
though you have been so much taught by the Holy Ghost, that you well
know that it is the will of our Lord and Master to whom we have
bowed our knees, to serve and be faithful to him in every distress,
tribulation and temptation; for he has chosen and called us both to the
end that we should keep his name amidst much tribulation and pain, and
should not become weary of these few stripes and fatherly chastenings
(Job 5:17); for thereby he makes us true heirs of his heavenly kingdom,
if we receive them in resignation and patience, and are exercised
thereby; to which may the merciful, dear Father strengthen us with the
power of his Holy Spirit. Amen.

Further, my dearly beloved wife, since I presume that your heart is
much troubled and sorrowful on my account, and you, as I believe, would
like to hear and know how it is with me, I cannot forbear to write you
a little about how it went with us. I did write to you on our last
night (as I thought), and asked the bailiff whether I might write a
little yet to my poor, sorrowing wife. He said, “yes.” But we were not
allowed to go up stairs again, and had to remain in the kitchen; and
Huyge would not consent to my writing, except he might hold it, and
hand it to the bailiff, as I think he has done; yet I hope that you
will yet get it. Further, my dear lamb, know, first of all that my
purpose is still unchanged, and I am ready to await in patience all
that God the merciful, dear Father and the enemies of the truth will
impose upon me. Further know, you folks, that we had not heard of any
trouble of the flesh; but in the evening, about nine o’clock, Huyge
came up stairs with his wife, saying: “Mr. Jelis and Willeboort, come
down; there is somebody that wants to speak with you.” Then our women,
especially Maeyken, began to cry and weep greatly. I asked him whether
we were not to come up again, to which he gave me but little reply.
Hence I immediately divested myself of my cassock, and put on my old
jacket. I then kissed my blood, namely, the child, took off my hat, and
briefly addressed myself to God, the merciful, dear Father, that he
would preserve the child all the days of its life; my heart experienced
some sadness over it, but it did not last long. When I came down, the
stadtholder was standing there, and a short time afterwards also the
bailiff came, and catching sight of me said: “Well, Mr. Jelis, the
time has come,” or some such words. I then stepped up to him a little
closer, my heart being quite joyful, and said to him in a very friendly
manner: “My lord, I have known you for eight or ten years, and looked
upon you as an honest man; how comes it that you want to take us in
this manner by surprise? We certainly have not heard a word of it.”

He replied: “There is time enough; it will not be yet; but make
yourselves ready for to-morrow at five o’clock.” I then exchanged a few
more words with him, saying: “O man, man, what a great burden you put
upon yourself; I would from my heart, that you were not a judge over
us, not however for our flesh’s sake, for we are of very good cheer as
regards that;” and I took up a tankard that stood there, and drank his
health. When he had gone away, I began to write, and wrote until about
five o’clock, when he returned and gave orders that the servants should
take us up; and as to how it went up in the city hall, you probably
have heard. When we came away from there, we were both locked up in a
room, and as I was fettered, I could not write to you.

I inform you further, that the next day, that is, this morning, the
bailiff and the stadtholder summoned us down, and brought us both into
a separate subterranean dungeon, which was very dark, and they had also
darkened the window. They said: “You will have to remain here until it
will be otherwise.” The stadtholder said: “We are all mortal, we do not
know ourselves when we are to die.” I said nothing. When I stood in the
dungeon, the bailiff looked at me, and I cast my eyes up heavenward,
and said: “O God, preserve us,” or such a word or two.

It seemed as though the bailiff wanted to say: “Yes, it comes through
you;” however, he did not give utterance to it, and went away with the
other, and our God was not far from us, with the consolation of his
Holy Spirit, and made my heart joyful, so that I could not refrain from
singing a hymn.

In the afternoon we were given a bit of a candle, and I commenced to
write this, which I should have liked to send to you before night, but
I was not able to do so; hence accept it in love.

O my affectionately beloved lamb, I think our hour is fast approaching;
for it seems that the ruler of this world will come this night.
Hence I beseech you by the bleeding wounds of our dear Lord Jesus
Christ, and for the sake of the eternal salvation of your soul, that
you will never let it leave your heart, how I walked before you;
and when my blood--which I hope you will bring up in the fear of
God--has attained to years of understanding, admonish him with it,
and do you, my most beloved, not forget it either; but let my blood
be a perpetual testament and memorial to you, how I, according to
my feeble ability, have been an example to you. Still, I would that
I had been able to walk more holily and blamelessly before you; but
you know that according to my feeble ability I sought to please the
Lord, and, according to my weakness, walked with boldness in the way
of the cross, which it is my heart’s desire, that also you will do;
and do not forsake it; but it is my fatherly entreaty, that you give
more diligence to make your holy calling and election surer and surer;
for the day of the Lord is not far off, in which he will reward every
one according to his works. Then, my faithful lamb, he will find the
lukewarm slothful and heedless, who now bear the name of Christians,
and do indeed bear the vessels, but have not the oil of love and
righteousness in them. Hence, my flesh, my blood, I entreat you kindly,
not to regard the lukewarm, slothful, heedless, and fearful; but prove
yourself, and daily examine yourself, whether you are truly walking
in the faith of the Son of God. If you thus examine yourself, you may
prove and know what is yet necessary for you to put off. 2 Corinthians
13:5.

O always strive for humility, since a humble heart is in the best
condition for self-examination; for such an one constantly bewails his
weakness and insignificance before the Lord, fearing lest at last he
might yet come to shame in this perilous, fearful time, through the
manifold and subtle snares and nets; wherefore such a regenerate child
of God has a heartfelt desire to be at home, and to be delivered from
this miserable, spotted garment of the flesh, knowing full well that
he is walking amidst great, perils; hence he rejoices when he hears
of the cross of Christ; he is not minded, lightly to flee before the
ungodly, except when necessity demands it. But the lukewarm, slothful
and heedless, who sometimes think that they are rich enough, and have
need of nothing, they in the meanwhile, as soon as they hear aught
that the ungodly only form a compact to extirpate the righteous, are
greatly disconcerted or are more fainthearted, and this sometimes is
not yet all, but they come to their neighbor, whose heart they ought to
encourage, and make him fainthearted too.

But you, my faithful lamb, be courageous, this I heartily entreat
you, and look not to the aforementioned, nor to those who now
so unfaithfully depart from the Lord, whether through cross, or
persecution, or false doctrine. O, if they previously had daily
examined themselves, and had had a taste for heavenly things, they
would not have suffered themselves to be deceived so easily, or have
dreaded the cross so much; but they would heartily desire to confess
the name of their God among this wicked and perverse generation, and
entreat their Lord from their hearts, that they might be strangers in
the land, to the praise of their God, and the edification of their
neighbor.

Further, my dear, faithful, beloved, and chosen wife, whose soul I love
as dearly as my own, it is yet my Christian and fatherly request, that
you will take care all the days of your life, that you may come to the
place where I shall soon be, so that we may not be separated in the
eternal habitations. O that it might be God’s holy will and pleasure,
and be possible, that I might drink the cup of bitterness for you. Yea,
though it were thrice, I think I would most willingly do it, from the
heart, so that you might also be saved.

O then I should accept my departure with a still much more joyful
heart, and should certainly have no apprehension that you should ever
be moved from the simplicity of our dear Lord Jesus Christ; however,
I feel no apprehension, as long as you continue as I now leave you;
for you fear the judgment of the ungodly. Hence I desire with Sirach,
that you remember in all your undertakings what he says, namely: My
son, whatsoever thou takest in hand, remember the end, and thou shalt
never sin (Sir. 7:36), namely, such sins as could keep you out of God’s
kingdom; for as regards your daily frailties and mis-steps before God,
they will not condemn you or bar you out, for with reference to this
the holy apostle John says: If any man sin, we have an advocate with
God the Father, who maketh intercession for us, which is Christ Jesus,
the high priest, who entered in, namely, into the holy of holies, and
made an eternal offering and atonement for his people and generation,
and sat down on the right hand of God his Father, as an advocate and
intercessor for our daily stumblings and fallings, as the apostles
say. 1 John 2:1; Rom. 8:34; Hebrews 9:12; Ps. 110:1; Col. 3:1. See,
my faithful and dearly beloved lamb, to this intercessor and advocate
I direct you, and not to the deceased saints, as the blind leaders of
this world do.

Therefore, flee to him for refuge in your great distress; remember
that his ear is not heavy that he cannot hear you, and his hand
not shortened that he cannot help you; for his eyes are upon his
saints (Ps. 34:15), whom he has so dearly purchased with his own
precious blood; and he listens to their calling, sighing and crying:
for he calls those blessed already, who here weep and suffer for
righteousness’ sake, of whom you are one now. Matt. 5:4. Hence, O my
flesh, my blood, comfort yourself with these promises, this I pray you;
for those who sow here in tears, shall hereafter reap in great joy.
Ps. 126:5. O, therefore do not think, my dear lamb, that the tears
you now weep will have been wept in vain; for they have already come
before the face of the Lord. Hence, be patient yet for a short time,
this I entreat you; for he will not have you here long, I hope, but
will also take you away from the evil to come, and bring you to sure
rest in his chamber, as the prophet Isaiah (57:1,2) says. Because you,
according to your feeble ability, desire to walk uprightly unto the
end, to which may the merciful, dear Father help you, through the help
and power of his Holy Spirit; faithful is he who will doubtless do it.
1 Thess. 5:24. Further, my dear, chosen and beloved wife and sister in
the Lord, as I cannot yet draw my fatherly and solicitous heart away
from you, but would so gladly from my inmost soul, present you, in and
according to your weakness, perfect and blameless before God, it is my
humble and kindly request, that you will sincerely love your neighbor,
and always remember the poor saints of the household of God, even as
you have hitherto had such a disposition. Let your love herein not
grow less, but much rather increase. Always remember Christ’s words,
where he says: “The poor ye will always have with you.” Matt. 26:11.
And it is manifest that there are always poor among or in the house
of God. Heb. 3:6. Bear in mind that it is a great and acceptable work
before the Lord; wherefore Sirach says that the alms of a man is as a
purse on the way with him; and it will spare him in the judgment. Yea,
it blotteth out sin, and covereth the multitude thereof: for mercy
glorieth against judgment, says James. 2:13. Hence, give diligence also
in this, as I am confident you will; and though there is no necessity
for writing you this, yet I hope it will tend to your best interests,
so that after my departure you will not grow slack. I furthermore,
entreat you yet, my dearly beloved lamb, that you will always associate
with the pious, that you may attain to greater piety and discretion.
And desire the reasonable, sincere milk, namely, to hear the word of
God, that you may thereby grow and increase in every good work. 1 Peter
2:2. And live in quietness (you know what I mean); this I earnestly
entreat you; and wait for the day of your redemption, which, perhaps,
is not far off. Herewith I will take my leave and eternal adieu from
you, my flesh, my blood, and humbly entreat you once more, for the sake
of the eternal salvation of your soul, and by all the great love that
you have ever had to me, that after my departure you will be mindful of
my writing, and heartfelt entreating and admonishing; whether done by
writing or orally; and do not let it remain with you as a dead letter
or a fable, but make frequent use of it as a prescription tending to
your health, and keep it in the strong box of your heart as a perpetual
treasure and memorial; for it will bring you more profit than many
pieces of fine gold and silver. O the time is approaching rapidly,
and I will therefore cease writing and everything else; hence it is
my affectionate request, if you love me and the eternal salvation of
your soul, fulfill my request, according to your feeble ability, and
depart neither to the right nor to the left, whether through the cross
of bonds or imprisonment, or any other cause; and if God, the merciful,
dear Father makes you worthy to suffer for his name, be not afraid; for
I should never have thought that bonds and imprisonment could cause so
little conflict to one that has renounced himself, and has a heartfelt
desire to be at home; hence, fear them not. Now, my affectionately
beloved, chosen lamb, and dear sister in the Lord, my time is
fulfilled, the days are spent, the years are finished; I have fought a
good fight, I have finished my course, I have kept the faith (2 Tim.
4:7); so that my enemies who set themselves against me have been put to
shame (Psalm 53:5); for through my God I have gained the victory, who
has delivered me out of the jaws of the lions and the mouth of hell,
and shall also deliver me from every evil (2 Tim. 4:17,18), and save me
at his coming, and give me the true promised land, which I have seen by
faith, and tasted of its fruits, wherefore I have a heartfelt longing
for it. O assist me to thank and praise the merciful, dear Father,
that I have safely come through the wilderness of this evil, wicked
and perverse world, and am now standing before Jordan, through which
only I have yet to pass. Though it is somewhat terrible to behold, yet
I do not fear it at all, for I am sure that my God will succor me, and
make me ready, so that I shall pass through it safely and unharmed; for
faithful is he that promised it to me, and he will never leave me, nor
forsake me, so that I may boldly say: The Lord is with me; I fear not
what man may do unto me. Ps. 56:4; Heb. 13:5,6. They have come for me.


JAN GERRITS, BURNT AT THE HAGUE, FOR THE TESTIMONY OF JESUS CHRIST, THE
15TH DAY OF DECEMBER, A. D. 1564.

_A testament by Jan Gerrits, made while imprisoned at the Hague for the
testimony of Jesus Christ, in December, A. D. 1564._

Grace and peace from God the heavenly Father, and his Son Jesus Christ,
be with you. Amen.

My dearest and much beloved brethren and sisters in the Lord, I
inform you that I have received your communication, which I have read
with great joy; for its object is, in the first place, to incite to
steadfastness in the faith, and to a perfect end, and this through
Jesus Christ, wherefore I entreat the heavenly Father with all my
heart and mind, that not only I, but all the godfearing may attain to
an upright end, according to the will of God, as I hope. For I have
suffered stripes and great pain, and this, according to the words of
John, for the brethren. 1 John 3:16. I desire to suffer not only this,
but also, if it is the will of God, to die for his name, word and
truth, no matter what kind of a death it may be; for I should not have
thought that it should last so long; but as not a hair of my head can
be hurt, without the Lord’s permission, I want to await the end with
him, in patience, as behooves a Christian.

Therefore, my much beloved brethren and sisters, it is my heartfelt
request that you and all the godfearing will entreat the Lord for me
your weak brother, that I may receive the end of my faith; for the
prayer of the righteous avails much, and is effectual. 1 Peter 1:9.
They use every artifice to rob me of the beautiful treasure which I
have received from God; but I trust to the Lord, that he will preserve
me.

In the second place, dear brethren, it is a great joy for me and the
Lord, to learn that the vineyard of the Lord is enlarging, and that
its branches are spreading wide, bringing forth upright fruits of the
most high God, which I have so long desired. Hence I thank my and your
God, that I hear what you have written, and rejoice that the light is
rising in every nook and corner, and shines over every mountain, as I
hear from many friends, who come to comfort me in my bonds. Therefore,
my dear friends, be diligent, every one according to the gift he has
received from God, and put it diligently out upon usury, so that you
may get much gain, and may hear these words of the Lord: Well done thou
good and faithful servant: thou hast been faithful over a few things, I
will make thee ruler over many things: enter in to the marriage of the
Lord. Matthew 25:21.

Thus, let every one build up the house with lively stones, that it may
become a glorious priesthood, and that they may offer up spiritual
sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5. We may
always be of good cheer in the Lord, for his power is so great with
those who fear him, that all death, devil, hell, fire and sword, must
yield to him. All this cannot hinder those who are built upon Christ;
for we can do all things through him who makes us worthy, and through
his love everything is overcome, and it casts out fear (1 John 4:18),
as I can indeed say; for when I was brought into the King’s hall,
and stood there almost an hour, before the lords came, and saw how
everything was being put in readiness to torture me, I again and again
thought in my mind: O Lord, unless thou now succor me, I am utterly
lost; and I prayed him to give me a mouth to speak to his praise and
glory, and to close it against everything tending to blaspheme his holy
name and that of my neighbor.

While I thus spoke and they were getting ready to torture me, I felt
neither fear nor apprehension; however, they handled me in a very
severe and fierce manner, so that the president said: “Why will you not
tell the truth?” _Ans._ “Because Christ spoke nothing but what tended
to the glory of his Father, and what concerned his own divinity; about
all other things he was silent. And I want to do the same; wherever
his honor and the doctrine of his commandments are concerned, I do not
want to be silent either before emperor, or king, or duke, or count.”
Instantly the order was: “Handle him without gloves; a drowned calf is
a small risk.” Behold, my dear brethren and sisters, how unmercifully
they treated me. Nevertheless, the Lord was with me, blessed be his
holy name; I had no control of myself, but the Lord directed my mouth,
so that they could obtain nothing according to their will. See, my dear
friends, how faithful the Lord is; him that trusts in him he does not
suffer to be confounded. Sir. 2:10.

Hence I write again, always be of good cheer in the Lord, and admonish
one another at all times, for Peter deems it expedient and profitable
to help bear one another’s burdens, and this in love; for whether
one member suffer; all the members suffer with him; or whether one
member be honored, all the members rejoice with him. 2 Peter 1:13; 1
Corinthians 12:26.

In the third place, I let you know that my wife has been here, and
brought me your kind greeting, which I was very glad to hear; as also
that she desires to follow that which is best, according to her feeble
ability. For she confesses that the life which she has hitherto led
is evil, as we may indeed all confess that ours also was unprofitable
in times past. Tit. 3:3. Hence I entreat you, my dear brethren, that
you would exercise a watchful care over her, and admonish her to a
better life, and this in love; and if you should be able to accomplish
anything, and write it to me, it would greatly rejoice me. If you write
to me before I offer up my sacrifice to God, send your communication
to my aged mother, or to N., and I shall get it. Moreover, I gave her
some spices, namely, a nutmeg, three or four hands full of ginger, and
some cloves, that she should give them to J. C., or to some one else,
that they should be cut up in pieces and properly distributed around,
as a perpetual greeting, and this in the Lord. Here upon earth, an
eternal adieu in Christ, peace and farewell, in case this be the last
opportunity, before we all meet in the presence of Christ, and there
see one another in his glory. Amen.

My much beloved brethren, I have lived with you, and rejoice that you
are so courageous in building the city and the temple of Jerusalem,
which have lain waste and in ruins so many years. Hence do not lose
courage, brethren, though you be mocked and reviled as was Israel.
When they rebuilt the wall (mark), they waxed stronger as they worked.
Though the enemies raged, that the work might not progress, yet they
did not cease from it, but kept watch the more diligently, holding
in one hand the spear or the sword, and in the other the trowel, and
were of good cheer, for God was with them and fought for them. Neh.
4. Behold, my dear friends, let us take an example, how valiant these
heroes were; they were not daunted by their enemies. Thus let us also
do, however much they cry or write, yea, revile and say: “Behold,
these people come, and want to lay a new foundation to the city, and
do not know an _a_ from a _b_. Whence have they this? where did they
learn it? We have studied at universities, and spent our money for this
purpose. Now, should these asses come and teach us? One is nothing
but a cobbler; another, a weaver or furrier, and these want to quote
Scripture. Let them remain at their trades; that [quoting Scripture]
is our province; nor will we tolerate it; it must be opposed with
fire, water, and the sword.” Nevertheless, do not let us fear or be
intimidated, however much the dogs bark, and the lions roar; for God,
who is with us, is a strong God; he will preserve his own, and help
them gain the victory. They can do no more than what the Lord permits
them. My dear brethren, excuse this my simple letter; it was for the
most part written in haste, the day after I received your letter.
Herewith I will commend you once more to the Lord, and to the word of
his grace. Tell the friends in Vlieland, that I affectionately greet
them with the peace of the Lord, that they shall contend valiantly for
the law of the Lord. Pray the Lord for me; I will also pray for you;
do not forget me in your prayers; think as though you were imprisoned,
too. Heb. 13:3. Farewell. The fear of the Lord preserve you all. Amen.

I also send you here another letter; perhaps it may refresh you in the
assault you suffer from the adversaries of baptism. [What prompted me
to write it is a controversy] which I had with a Lutheran preacher.
The following is a reply to his letter, which he sent me, since we had
often conversed together. The Lord be with your spirit. Amen.


A LETTER FROM JAN GERRITS TO THE LUTHERAN PREACHER.

My much beloved good friend, herewith I will bid you adieu, for after
this I hope to dispute with, or write against, neither you nor any
other man; for Paul says: Avoid contentions, or profane babblings,
and unprofitable disputations; for they will increase unto more
ungodliness, and their word will eat as doth a canker. Tit. 3:9; 2 Tim.
2:16,17. Hence I want to be delivered also of you, and that my soul may
rest in peace with God. Farewell always.

See, my good friend, here are the arms and weapons of my faith, and
this, in part, briefly shown. Behold, with these, and no other,
whether of iron or steel, spear or sword, will I attack the kingdom
of antichrist; for spirit must be overcome with spirit, and flesh
with carnal weapons. Hence I say with the apostle: The weapons of our
warfare are not carnal, but mighty before God to the pulling down of
everything that exalteth itself against the truth; for we wrestle not
only against flesh and blood, but against principalities, against
powers, against the rulers of this world, against spirits of wickedness
under heaven. 2 Cor. 10:4,5; Eph. 6:12. Hence all Christians must put
on the armor of God, that they may be able to stand against the wiles
of the devil; and also be ready in every respect. Hence Peter says:
“Be sober, be vigilant; because your adversary the devil, as a roaring
lion, walketh about, seeking whom he may devour, whom resist steadfast
in the faith.” 1 Pet. 5:8,9. This is our weapon, with which we are
satisfied.

In the first place, a Christian does not know war, but must patiently
bear all that comes upon him, for the Lord’s sake; for Christ taught
his disciples only love for their enemies. Moreover, he forbade them,
when they asked him: “Lord, wilt thou that we command fire to come
down from heaven, and consume this people?” “No,” he said, “ye know
not what manner of spirit ye are of.” Matt. 9:54,55. Be merciful, as
your heavenly Father is merciful. When he suffered he threatened not.
1 Pet. 2:23. These examples we follow with all diligence, according to
our feeble ability, commending our souls to the mercy of God, as the
faithful Creator. From this you may see or understand, what kind of
people we are, and what spirit we have.

See, my good friend, with these weapons and arms I will meet you, as a
little and unrenowned David, meeting the great Goliath and presumptuous
champion who mocked and reviled the army of God, and relied upon his
own strength, even as you now trust in your learning, and are proud of
the name “Rabbi,” and because of the great reputation and renown of
your understanding, might and power, you begin to say with Goliath:
“Am I a dog, that thou comest to me with staves? I can and will give
thy flesh unto the fowls of the air to eat.” 1 Samuel 17:43. Thus
spoke Goliath, and you no less; for you say that without strength I am
deceived and dead. Yes, my friend, I am well aware, that I and those
like me are always looked upon by you as little and unlearned.

Behold, by your presumptuousness you have brought it so far, that I
dare boldly step forth with my sling and stone, and say to you, as to
Goliath, the champion and defender of the Philistines: Behold, thou
hast come out to me, relying on thy spear and shield; but I come to
thee from confidence in God, in the name of the God of Israel, and will
give thy flesh this day unto the fowls of the air to eat, and slay thee
with thine own sword, namely with your own writing or disputation,
which serves me to overcome you, not by the spirit of the universities,
but by the word and power of God, and this in Dutch, my mother tongue,
to the greater glory of God, and to your shame. And the dumb ass shall
cause your madness to be manifest; you Balaam have beaten me, poor ass,
so long until I spake by the power of God. Num. 22:28. You Goliath have
so long reviled and defied me and the army of Israel, that I slay you
with your own sword, which I should not have done, had you not snapped
with such sharp teeth, and flourished your pen so boldly; how could I
let this pass. Now, if I receive no thanks for it, as I presume will be
the case, you may blame yourself for it, for one cannot be silent and
speak the words of God.

O men, men, it were well for you, that like Gamaliel you would leave
the people of God in peace; for if this work is of men, it will come to
naught, but if it is of God, you cannot overthrow it; hence, take good
heed, lest you run against the sword of the Lord, and be found even to
fight against God. Persecute Jesus of Nazareth no longer, and leave
Israel unmolested. Acts 5:34, etc.; 9.

To come now to the purport and beginning of your letter, which you
sent me in order to instruct me in all the arguments and intelligence
pertaining to the faith, I find that you greet me in the name of the
Father, the Son, and the Holy Ghost. To this I reply: Since you boast
of being a Christian, and regard me as a reprobate and unbeliever, and
as laboring under a false opinion, therefore I say that you are wrong
in writing thus, for John says: If there come any unto you, and bring
not this doctrine, receive him not into your house, neither greet him;
for he that greeteth him is partaker of his evil deeds. 2 John 10,11.
And Paul says that if any man that is called a brother be nevertheless
a fornicator or the like, he, as also an unbeliever, shall not inherit
the kingdom of God. Hence, since they cannot inherit the kingdom of
God, we are not to eat bread with them, for the destruction of their
flesh, that they may consider from whence they are fallen. 1 Cor. 5.

In the second place, you call me your brother. Why am I your brother,
seeing we differ in faith? Is it because we are all created of God the
Father? I say no to this; for if we were brethren according to the
spirit, and according to the doctrine of Christ and the apostles, we
must be in one faith and practice, and be led by one spirit, which,
however, is far from being the case; for the brotherhood must spring
out of the heavenly regeneration, through the hearing of the divine
word, from the earthly into the heavenly. This brotherhood is not
ascribed to unbelievers, nor does it originate in carnal descent,
as Paul clearly indicates, when he says: “Be not unequally yoked
together with unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness? and what
concord hath Christ with Belial? or what part hath he that believeth
with an infidel? and what agreement hath the temple of God with
idols?” etc. 2 Cor. 6:14, etc. For the brotherhood consists in this:
Endeavoring to keep the unity of the Spirit; to abide in one hope of
the calling; one Lord, one faith, one baptism. Eph. 4:3. Mark, you are
satisfied with your baptism, whether administered by the midwife, or by
confirmation, and the like; not considering that God would dwell above
all, and in us all, through his word.

Since, then, you are so contrary to me, and I to you, in faith,
doctrine, life and spirit, why do you call me brother, I ask you once
more? Or, if I am a heretic and a renegade from the truth, why do you
not avoid me, after I have been admonished once or twice? for this is
commanded by the Scriptures. But alas! you do not obey the divinely
inspired Scriptures, but choose them unto your own destruction. 2 Pet.
3:16.

In the third place, I find in your deceptive letter of instruction,
that I am accused and decried only with reference to error and
misapprehension regarding baptism, no other articles being mentioned.
What shall I say to this? Are all your gods an abomination to you? and
is it all over with your false doctrine and church usages? I think not;
you are too fond of deceitful gain. But I well know your intention;
you think that when you shall have deprived me of one, you will also
get the rest, according to what you yourself said in Delft. O what a
brother you are to me, fine, indeed, in appearance! But my Teacher and
Master Christ Jesus has warned me against you, to “be wise as serpents,
and harmless as doves.” Matt. 10:16. Yes, you are such a brother to me,
as the old, lying prophet, who deceived the man of God by his lies; for
God had commanded the man of God to prophesy against the altar, and
to eat no bread, nor drink water at that place, until he should have
returned into his own country. But the seed of the serpent, the old
prophet, said: “Eat bread with me, and drink water.” The man of God
answered: “God has forbidden me this.” But the deceiver said: “I am
also a prophet of the Lord, as thou art, and the Lord spake to me, that
you should eat bread here, and drink water.” Then the man of God went
in with him, and transgressed the commandment of the Lord; wherefore,
in punishment of his disobedience, he was slain by a lion on the way. 1
Kings 13.

This example is a great terror to my soul; for after deception, and
transgression of the word of the Lord, he sends lions, dragons and
bears, that they may get dominion of my soul, and kill it; for if my
faith were feeble and wavering, I should be overcome and certainly be
killed, but the anchor of my faith is steadfast.

In the fourth place, I come to your unreasonable or willful stupidity,
that you want to maintain your infant baptism by the circumcision
of the law, or Israel’s sign of the covenant. For Paul says that
circumcision (which you understand to be a figure of baptism), is made
without hands, in the spirit, for the putting off of the sinful flesh;
whose praise is not of men,--as was done with the hand on Israel--but
of God. Col. 2:11; Rom. 2:29. Now, is your infant baptism in the
spirit, without hands, and this for the putting off of the sinful
flesh, and for sin which they have not yet committed? For to put off
the sinful is this, as Paul says: “Mortify your members which are upon
the earth; fornication, adultery, uncleanness, lasciviousness, evil
concupiscence;” see, whether this can be understood as having reference
to your children.

And through your infant baptism you cause it that we are called
Anabaptists, though we do not baptize, nor are baptized, twice, but
once, and this according to the truth, and pursuant to the command and
practice of the apostles; and with this we are well satisfied.

In the fifth place, I will tell you our confession and practice, to
show you that our baptism originates not in an opinion, but in the
command of the most high God. After this, I hope to write against or
dispute with neither you nor any one else, as said before; for great,
presumptuous wisdom, I have not, but an assured heart and a firm faith
in my ground. Listen to this brief statement: Touching circumcision,
I confess that it was a token of Abraham’s covenant, to him and to
all his seed (Gen. 17:9): and also the entering into Israel, the
church of God. The external circumcision of Israel was a figure of the
future, inward circumcision of Christ, as may clearly be understood
from the spirit of the New Testament, even as Paul says that that is
not circumcision, which is outward in the flesh; but circumcision is
that of the heart, in the spirit, and not in the letter, or law; whose
praise is not of men, but of God. Rom. 2:28,29. Nor are you those who
are circumcised in Christ, with the circumcision made without hands,
in putting off the sinful flesh. Col. 2:11. Further, what people are
they who are buried with him through baptism? Listen, I pray you: Are
you risen? through what? Through faith. What faith? What faith have
the sponsors, through which God works, as you people understand it?
Mark here, no infants; but such as believe and understand. And this
you put forth as your strongest argument. O friend, do not willfully
kick against the goad; or it will be hard for you to speak against
God, and to drive his word and truth from you so stoutly. For, if you
claim outward circumcision to be a figure of baptism, well, then, who
makes you pedobaptists so presumptuous that you baptize infants before
the eighth day? And why do you baptize female children? for, under the
law, these were not circumcised; from which it would follow that female
children are not to be baptized; for truth is consistent.

You are at an end with your figures of baptism; but we have a better
explanation concerning the figures of baptism, and Paul and Peter shall
help us keep it by their spirit and testimony. Peter says that the
entrance through the water into Noah’s ark signifies to us baptism.
Gen. 7:7; 1 Pet. 3:20,21. He who dares deny this, may also contradict
us, who are little and unlearned in their estimation, yet are taught of
God. Matt. 11:25.

Our second witness with regard to the figures of baptism is the great
apostle Paul, who declared the counsel of God. Acts 20:27. He says
that the exodus of the children of Israel from Egypt, their passage
through the Red Sea, and that they were baptized under the pillar of
cloud, through Moses, was a figure, and for our instruction. Ex. 14:22;
1 Cor. 10:1. But we, who are of the substance in the spirit and the
New Testament, confess a clear ordinance, doctrine and command of God,
and then the rule, practice and the clear examples of the apostles,
regarding baptism; this is explanation enough for us.

The command of Christ is: “Go ye into all the world, and preach the
Gospel to every creature; teach them to observe all things whatsoever
I have commanded you, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost: he that believeth and is baptized shall
be saved; but he that believeth not shall be damned.” Mark 16:15,16;
Matt. 28:19,20. [Baptism is,] in the first place, a grave of sin, an
entering in the church of God, a putting on of Christ, a fleeing from
the wrath of God, a washing of regeneration, and the seal of a good
conscience or assurance toward God; and he that rejects this rejects
the counsel of God. The practice of the apostles was this: “If thou
believest with all thine heart, thou mayest.” Romans 6:4; Gal. 3:27;
Tit. 3:5; 1 Pet. 3:21; Luke 7:30; Acts 8:37.


_The following was written by Jan Gerritts, although it is not
contained in the first edition._

Thus they were first asked. If you also ask the brethren this, and
they say yes, it is well; for the apostles baptized upon faith and
not otherwise. For if the eunuch had said: I cannot believe, Philip
would not have baptized him. But he said: I believe that Jesus is the
Christ, the Son of the living God. Acts 8:37. This is my faith, too,
and nothing else. Again, when the multitude at Jerusalem heard Peter’s
exhortation, they were alarmed, and asked: “What shall we do?” Hear
the good advice: “Repent, and be baptized every one of you in the name
of Jesus, and ye shall receive the gift of the Holy Ghost.” And they
that gladly received the word were baptized. Acts 2:37, Do your infants
also do thus? then you are the old foundation; for other foundation
can no man lay than that is laid, which is Jesus Christ, his word and
example. The jailer rejoiced with all his house that he had become a
believer. Acts 16:34. Are your infants also believers? then it is well.
Peter preached in the house of Cornelius, the centurion of the Italian
band, and the Holy Ghost fell on the Gentiles as well as on the Jews.
Acts 10:44,45. Were there also infants present, on whom the Holy Ghost
fell? And this is what I asked you before we parted, when the servant
came to spread the table, and you said: That which is born of the flesh
is flesh, and this with reference to infant baptism. I then asked what
became of the Spirit, but you gave me no reply. For John says: The wind
bloweth where it listeth, and thou hearest the sound thereof, but canst
not tell whence it cometh. John 3:8. Do children feel the Holy Spirit?
Nicodemus was a carnal man, and experienced nothing concerning the
Spirit of God; hence Christ referred him to a child as we find stated,
Matthew 18:3. To be born again through the water from carnality into
the Spirit is as Christ himself says, John 3:5. “Verily, verily, I say
unto thee, Except a man be born of water and of the Spirit, he cannot
enter into the kingdom of God.” _A man_, what else does this signify,
than, he that is carnally minded, as the aforesaid Nicodemus; for to
be carnally minded is death; it does not mean children, for they do
not feel it. But to be spiritual is life and peace, as Paul testifies.
And to the Galatians he says: If ye be led of the Spirit, ye are not
under the law. Now the works of the flesh are manifest, which are
these, Adultery, fornication, uncleanness, lasciviousness, idolatry,
witchcraft, hatred, variance, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, revellings, and such like.
But the fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance: against such there
is no law. Gal. 5:18. As also Peter says: “Wherefore laying aside
all malice, and all guile, and hypocrisies, and envies, and all evil
speakings, as new-born babes, desire the sincere milk of the word, that
ye may grow thereby”. 1 Peter 2:1,2. Thus do also; lay aside the great
conceitedness and presumptuousness of your heart, and build yourself
up, a lively stone in the house of God, a holy priesthood, to offer
up spiritual sacrifices, acceptable to God by Jesus Christ. These
sacrifices are the works of righteousness, and not human inventions,
reason, or ordinances of outward sacrifices. Behold, with this
consciousness we go on, or, this assurance is sufficient and valuable
enough to us, to forsake property and life for Christ’s sake, which is
far from being the case with you people. In short, we do not seal the
epistle of Christ before it is written; we do not sow before the field
is well plowed with the Spirit and word of God; we do not sail, before
we have favorable weather and wind; but you would have the child of
the mother before it has been borne its proper time. But we can well
wait till it has been borne its proper time and is brought forth by
the mother. Who can forbear to speak of what everybody sees? And thus
we recognize baptism in the Scriptures as a command of the Lord, and
a certain clear practice of the apostles. Moreover, we also clearly
see, what cause baptism has, why it is administered, what benefits it
brings, to what people it is adapted, and what other name it has in the
Scriptures. It is, in the first place, a grave of sin, an entering into
the church of God, a putting on of Christ, a fleeing from the wrath
of God, a washing of regeneration, and the seal of a good conscience
toward God. And he that forsakes or rejects this forsakes and rejects
the counsel and word of God.

In the sixth place, as regards this, that I spoke tartly and insolently
to you, I answer: Behold, my Lord and Master, taught me nothing else,
when he says: Beware of false prophets, which come to you in sheep’s
clothing, but inwardly they are ravening wolves. Matt. 7:15. Seeing you
came to me with so fair an appearance, to slay my soul, as you indeed
boasted, why then should I not speak or write the truth? For what do
you but seek to devour or tear me, to entice a poor sheep away from
Christ’s pasture. No, no! God the chief Shepherd preserve me from this.
No one shall pluck them out of his hand, but if one goes out himself,
then the case is different. Yet, you have been assiduous, and struck
your sharp fangs into my soul; and yet you call me brother. Hence I
call you a wolf in sheep’s clothing; however, be converted and become a
lamb. O friend, what have you come to?

In the seventh place, you strewed sweet roses and down before my feet,
and made the bank slippery that I might glide off, saying: Mind not
what those who deceived you without the Scriptures will say. Yet see,
is this without the Scriptures? Just as if I had relied upon the fair
words of men. No, no; had it depended on fair speeches, you would have
laid enough snares for me; your works constantly testify to this. See,
my good friend, I think that this is enough for you, namely, my own
faith and confession; and I pray you, not so to damn and condemn little
infants, and this for Adam’s transgression, lest you be condemned
and damned; since Christ, by his death, has redeemed us therefrom,
as was stated when I was with you; for Paul says: “As by the offense
of one judgment came upon all men to condemnation; even so by the
righteousness of one the free gift came upon all men unto justification
of life.” Rom. 5:18. John says; “Behold the Lamb of God, which taketh
away the sin of the world.” John 1:29, [Paul says] to the Galatians:
“Christ hath redeemed us from the curse of the law.” Galatians 3:13.
And to the Ephesians: “That he abolished in his flesh the enmity, on
the cross.” Moreover, he has promised them his kingdom, when he says:
Suffer little children to come unto me ... for of such is the kingdom
of God. And he received them, blessed them, laid his hands on them,
and said: Except ye receive the kingdom of God as a little child,
you shall not enter therein. Mark 10:14 to 16; Luke 18:16,17; Matt.
19:14,15. Now when he says, _of such_, there is no difference, even
as Paul says; that both Jews and Gentiles are all under sin. But you
separate them, and say that it is only spoken to Jewish children, as
though they were Jewish children, I replied that you should prove this
to me by the Gospel; but you could not do it, and gave me no answer.
For Christ showed his divine miracles on the children of the Gentiles
as well as on those of the Jews, as, for instance, on the Gentile woman
and the centurion’s servant; and he gives this testimony concerning the
centurion, that he has not found so great faith in Israel. And enough
other such examples.

Finally, I beg you to make the best allowance for my simple writing,
for it is rustic work. If I had received better talents from God, I
should indeed desire to do better; but now I thank him for what he does
give me. Farewell.

Below there was written: I, Jan Gerritts Ketelaer van Tessel, confess
but one Lord, one faith, one baptism, one Spirit, and one Father of
all, who is above all, and through all, and in us all. I come quickly:
hold fast that which thou hast, that no man take thy crown. Yea, the
Lord Jesus comes. Ephesians 4:4–5; Rev. 3:11.


ANOTHER LETTER FROM JAN GERRITS, TO HIS ACQUAINTANCES.

After all affectionate greeting, dear brethren and sisters in the
Lord, here is what you requested of me. I have complied with your
wish, according to my feeble ability, as much as in me is; for which
I most heartily thank God the Father and his beloved Son Jesus Christ,
that he does not forsake his own, but always helps them to gain the
victory; for his gracious eyes are ever upon his own, and his ears
are constantly open to their prayers. Ps. 34:15. For it is written:
When thou passest through water and fire, I will be with thee. Is.
43:2. Hence I give him alone praise and honor for his great succor
and working, which he has shown in me poor sinner, in my tribulation,
suffering and pain, yea, thus, my dear brethren, that the dogs, lions,
and bears have not been able to harm me, however much they bark,
roar and growl; for the Lord was my protector; even as I put my hope
of faith in him, that through his great grace he will also preserve
me unto the end; for if God is with us, who can harm us, and if the
Lord keeps the house (as David says), who can injure it. My friends,
I wish I could describe to you the state of my heart and mind when I
was suspended, and severely beaten for the testimony of our Lord Jesus
Christ; for his word, and his bitter suffering which he endured for us
poor sinners, was thus present with me that I thought of nothing else.
Behold, my brethren and sisters, how the Lord can keep and protect his
own that trust in him, even as the apple of his eye. I would further
inform you, my dear brethren and sisters, that they first plied me
with questions, namely, what my name was, where I was born, how old I
was, and how long I had lived in Tessel. In the second place: When I
received baptism? _Ans._ “Five years ago.” _Ques._ “Where did it take
place?” _Ans._ “I do not wish to tell you.” Then they rejoined: “You
will be made to tell,” and pointed to the executioner, saying, further:
“If you are asked concerning the truth, you certainly ought to tell
it.” _Ans._ “All that concerns the faith, I am willing to tell you; but
God has not commanded me to tell this.” In the third place they asked
me: Whether my wife was also of this persuasion? _Ans._ “No, I regret
to say.” In the fourth place: Who had administered it? _Ans._ “I do not
wish to tell you.” _Ques._ “Was it N.?” _Ans._ “God has not commanded
me to tell it; and even if I should tell you, he does not reside in
the King’s dominions.” _Ques._ “Christ, when he was placed before the
authorities, answered when he was interrogated; why then will you not
do the same?” _Ans._ “When he was asked questions that concerned the
honor of his Father, and his own divinity, he answered; otherwise, he
was silent. Anything that you may ask me concerning his law, word,
commandments or prohibitions, I am willing to confess before emperors,
kings, dukes, counts, princes, and other lords, and not to keep silent
concerning it.” He forthwith briefly said to the executioner: “Seize
him.” In short, when they laid hold of me, I fell down prostrate and
besought the Lord for his assistance. He immediately said to the
rackers: “Lift him up.” Thus, they fell upon me, and dealt with me
as the Lord our Master was dealt with, when he was divested of his
garments. They tied my hands behind my back unmercifully, blindfolded
me, drew me up, and then beat me, belaboring me as though I had been
a tree, so that the rods cracked like hemp stalks. They said: “Speak;
if you have a dumb devil in you, we will soon drive him out.” But the
Lord, blessed be his holy name, closed my mouth, so that not a single
exclamation of pain, nor any other sound, escaped my lips; for the
suffering of our Lord, as already said, and his testimony, so filled
my heart, that it is impossible to express it. In short, when they saw
that faintness seized all my members, they said: “Let him down; perhaps
the dumb devil will speak sooner then”. When they let me down, I fell
with my head against the boards; they therefore took me and set me upon
a bench, where I would have fainted again, had they not held me. They
stood there like lions and bears, demanding that I should answer their
questions; but the Lord was my help and strength, praise and glory be
to him for his grace, so that nothing escaped my lips.

Then the president said: “Have you no stout rods to drive out this dumb
devil?” He replied: “No; but I have rope.” They would have blindfolded
me again, but he said: “Let him see it.” When he struck, I thought: O
Lord, thou seest it, and closed my eyes. Yea, my friends, if they had
continued to beat as long as there was breath, I think they would have
got nothing out of me; so was the strength of the Most High with me.
When they saw that it was of no avail, they fetched the hundred pound
weight, and hung it to my feet. Then went my heart to the Lord: Keep,
keep, my treasure. In short, all their endeavors proved fruitless. Then
they asked whether I understood Latin. I replied: “Yes, as much as it
is.” _Ques._ “Do you understand French?” _Ans._ “No.” _Ques._ “Where
did you go to school?” _Ans._ “At Delft.” _Ques._ “When?” _Ans._ “At
the time when Delft was burned.” They also asked me whether I had read
the books of Menno or Dietrich Phillips? “Yes,” I said; for Boshuysen
had taken my doctrinal books, namely, the _New Creature_, by Menno,
and the _Spiritual Restitution_, by D. P. They asked me how I had come
by it. My lips were sealed. Then the order was: “Fetch water! candles!
the dumb devil must come out.” But the Lord was my preserver, for which
I cannot thank him enough. Sir. 43:30. Finally, the order was given:
Loose him; he must cool off a little; we shall give it to him better
yet. As they were leaving I told them to take heed what they were
doing; the day of the Lord should also come upon them; thus they left
me. My dear brethren and sisters, herewith I bid you my last adieu,
with the peace of Christ. I would have written more, but time does not
permit me. If it pleases the Lord, I want to stand at the stake with
him. The Lord be with you all. Amen.


ADRIAEN DEN BURRY, A. D. 1565.

After manifold persecution and fearful tyranny against the flock of
Christ, there was also apprehended, in the year 1565, at Oudenaerde,
in Flanders, a faithful brother named Adriaen den Burry, who, after
undergoing and enduring manifold temptations, and severe conflicts
against the devil and his tools, was burnt at said place, in the year
1565, and testified to and confirmed the upright and genuine faith
of the truth with his death and blood, to the true conviction of all
bloodthirsty tyrants and persecutors, and all carnal men, who seek
to walk the broad way to eternal damnation, according to the lusts
of their flesh, and to the consolation and strengthening of all true
believers, that they might follow this friend of God in true obedience,
even as he followed Christ, wherefore his name is written in the book
of life, and worthy to be recorded in this book, for long remembrance.


WILLEM DE DUYCK, A. D. 1565.

In the year 1565, at Ghent in Flanders, brother Willem de Duyck, after
much tribulation and unwavering steadfastness, being not willing to
apostatize in any wise, also had to bear witness with his blood to
the name of Christ, and suffer temporal death for it; wherefore he
shall also, at the resurrection, with all the children of God, hear
the blessed words: “Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world.” Matt. 25:34. Then
shall he as one of the righteous enter into life eternal.


CONRAD KOCH, A. D. 1565.

This Conrad Koch was kindled with the light of the knowledge of God,
when this light, in these latter days, began to rise again, along the
river Rhine as well as in the country of Berg, and the truth of the
holy Gospel commenced to shine. Hence he sought, by the divine help,
to leave the darkness, and to walk in this brightly shining light; he
forsook popery and the worldly and ungodly life, and betook himself to
the church of the Lord, heard and laid to heart the word of the Lord,
believed the Gospel, and was baptized, according to the command of
Christ, upon faith in Christ Jesus, and confession of his sins, and
accordingly, conducted himself in a brotherly and Christian manner in
the church, and, in weakness, showed himself edifying and honorable
toward all men. But as he that walks in darkness cannot bear or endure
the light, and the envy of the adversary works in his followers, this
man was envied by the papists, and accused to the intendant of the
revenue; who was judge and ruler of the country in the name of the
prince of Juelich. Thereupon the intendant sent his servants to Houf,
where Conrad lived, and they apprehended him; he was ready, and as a
lamb, willingly went with them to Loewenburg, one of the seven castles
which, on account of their high situation, can be seen from a great
distance. There they brought Conrad into the tower, and placed him in
severe confinement, in which he remained nearly half a year; however,
he was greatly comforted by the Lord, though he had to suffer much
hunger.

The intendant ofttimes browbeat him and threatened him most severely,
that his life should be taken if he should refuse to renounce his
faith. They tried him very hard with entreaties and solicitations, then
with hunger, and also with threats to put him to death; but he remained
immovable. His heart was of good cheer.

Now when he had boldly confessed his faith, and no tortures could
intimidate him, and the time drew near that he was to die for the
truth and depart from this world, the door of his prison was opened,
and he went of his own accord, free and unfettered, from the tower
of Loewenburg to the village of Houf. His guide was Barabbas, that
is a malefactor who went with him. His departure took place in great
secrecy; and thus he came to Houf, which is some distance from
Loewenburg. But even as Christ was crucified, and Barabbas released, so
it was also here. Conrad was taken to the town-hall of Houf, where it
was proposed to him, that if he should renounce his faith, his young
life should be spared, and his liberty be given him.

Manifold wiles were employed against him with great deceitfulness. The
sophists sang things sweet and sour, saying: “Go to church at least
once a year and if they do not preach the pure and clear truth, stay
away from it thenceforth.” One of these hypocrites said to Conrad: “My
dear Conrad, though we be false, subtle and evil, it cannot harm your
soul; do you only fear God and keep peace with all men; what is it to
you if our faith is little.” Conrad replied to the magistrates: “O you
ministers of God, you must know that God wants no hypocrites. This was
seen exemplified in old Eleazar, who would rather surrender his life
than dissemble. 2 Macc. 6:24. Therefore I also hope to die before I go
into your congregation.” Conrad further said: “Christ is the head of
the church; he that would please him must show himself a member of his
body; now, one must not sever himself from Christ the captain. With
this head I want to remain, though it cost my flesh and blood.” They
asked Conrad what he thought of infant baptism. He said: “Of this I can
only think that it is also one of the Pope’s greatest abominations;
however if you can prove it by the word of God, I will suffer myself
to be instructed by the church of the Lord.” “O God,” said Conrad, “to
thee I bring my complaint; O God, what calamity this, that they put to
death those who speak the truth! They can certainly not allege that
I have committed anything criminal, and yet they malignantly seek to
kill me. O Lord, forgive them.” The mandate of the prince of Juelich
was then read to him, whereupon the judges passed sentence, upon which
the intendant broke the staff. The sentence was, that Conrad should
suffer death, if he did not recant. And when he had been thus sentenced
twice, they took him out [to the place of execution]. When he arrived
there, he began to sing: “O God, how gently thou dost chasten me.
Reach me thy gracious hand, that my flesh may now shun all sin, vice
and shame, that I may rend the old garment, and have eternal joy with
thee. Christ, I praise thee, O my supreme God, that I have lived to see
this day and hour, that I may now testify to thy name with my blood.
My dear brethren and sisters, I commend you all to the Lord. Keep the
Gospel of Christ firmly fixed in your hearts; this I leave you for an
admonition: fear God, and be valiant; be my followers, even as I am
willing to follow Christ the Lord, and to deliver up my life.” And thus
they put this pious man to death with the sword secretly, so that many
did not hear of it. When thieves and murderers are condemned there it
is customary to let the whole land know it; but the pious are murdered
in secrecy, which is a shame for the judges. Thus Conrad was beheaded
with the sword standing and proved himself a faithful witness of the
sufferings of Christ, at Houf, in the land of Berg, which belongs to
the prince of Juelich and Cleves.

In the year 1565, under the same intendant, who was a very bloodthirsty
man, also seven other persons, four brethren and three sisters, had
been previously apprehended. These four brethren were also sentenced
that they should be put to death, if they refused to renounce their
faith. But the Lord protected them, and delivered them all out of
prison unharmed in their faith, for this bloodthirsty tyrant was
smitten by God with sudden death, so that the prisoners were liberated
from prison, keeping their faith, and adhering to the truth.


HERE FOLLOW TWO LETTERS WHICH CONRAD KOCH WROTE FROM PRISON.

_First Letter._

Grace, peace and mercy from God the Father and the Lord Jesus Christ,
is what I, Conrad Koch, a prisoner in the Lord, in Loewenburg, wish my
dear brethren and sisters in the Lord. Amen.

I herewith inform you, that I had a call from the executioner, and
they tried me hard with words, but did not torture me. The Lord kept
me, so that I did not consent to them. Then they said that they would
go to dinner, and then return and torture me. But before meal time
was over yet, the intendant returned to me and told me much about the
prince’s preacher, that I should let him come and see me once more,
since he knew the errors which we held. I replied: “I do not want him;
the word of the Lord has taught me. Did I not tell you, that I want no
preacher?” He said: “It is true; but still I wish you would do my will
so much as to say that you want him to come to you. Though you do not
agree then, all right; it does not matter, so we only get rid of the
man.” I replied: “I do not want to lay the cross of Christ aside.” Then
he said: “Then I cannot alter it,” and left me.

Thus, my dear brethren and sisters in the Lord, did the Lord preserve
me from them. Pray the Lord faithfully for me, to keep me in his
faithful word unto the end of my life, that I may adhere to it; for I
am still of good hope, and willing with all patience to await, by the
help of the Lord, all that he shall suffer to befall and come upon me
for his name’s sake. May he not suffer more to be laid upon me, than I
am able to bear, that his name may not be blasphemed through me. Hence
help me entreat the Lord; I expect also not to forget to remember all
my dear brethren and sisters, nor all those that fear the Lord. May the
Lord come to our assistance, that we may pray according to his will, so
that we may be heard with all the pious; to this end, may the Lord help
us by his grace. Amen.

I have also been informed that our fellow-members at Cologne have been
released from prison; the Lord be praised for his great love which he
manifests toward us in these latter days, preserving us so safely from
the deceitful serpents, who come to us so subtly with fair words, which
are nothing but mere hypocrisy employed by them to seduce us from the
covenant of the Lord. From this, may the Lord preserve all those who
have accepted his covenant. Amen. Herewith I commend you to the Lord.


THE SECOND LETTER, WRITTEN TO HIS BROTHER A. OF B.

Grace, peace, and a heart steadfastly fixed upon the Lord, is what I
wish you, A. of B., my dear brother in the Lord, and I thank the Lord
for the letter you wrote me. Thanks to the Lord for it, and I also
request of you, my dear brother, that you help me to entreat the Lord,
that I may become worthy of what you wished me, and desired of me.
However, I still have a good hope, thanks to the Lord for it. I also
am still willing to suffer for his name’s sake; but may he give me
strength for it. Amen.

I also desire you, my dear brother, to wish our brother H. K. much
good in my name. May the Lord make us worthy of every good thing;
however, I cannot write you as much as I should like to see you have.
May the Lord, according to his great mercy, give us what will tend to
our salvation. Amen. And I ask you to wish all my brethren and sisters
with whom the Lord will cause you to come in contact, much good, and to
admonish them to faithfully pray the Lord, to uphold me in his faithful
word until death. I expect not to forget to remember you, as much as
shall be possible for me. May the Lord assist us to pray in true love,
so that we may be heard, and hereafter, with all the pious, inherit his
kingdom; to this end, may the Lord help us. Amen.

I also inform you, that on Halloween two priests visited me, who
desired to take me to church; and when I did not consent to it, they
commended me to the Lord; there were also three judges here, and did
their best; but the Lord preserved me, praise and thanks to him for
it, and may he preserve you and me as long as we live. Amen. O my dear
brethren and sisters, beseech the Lord diligently for me, that, since
he suffers me, unworthy servant, to be cast into prison, it may redound
to his praise, and to my salvation; this I desire with all my heart.
May the Lord come to your and my assistance.

Herewith I commend you to the Lord, and to the word of his grace. Amen.

I, Conrad Koch, have written this letter from Loewenburg, in prison, A.
D. 1565.


MATTHIAS SERVAES, OF KOTTENEM, A. D. 1565.

As this Matthias Servaes was an elder and teacher of the church, it
happened, A. D. 1565, that one evening he had met with some friends at
a certain place in Cologne, to minister unto them with the Gospel. But
there was a Judas, to whom this was known; the same went and fetched
the double watch, who immediately came fully armed, and entering the
house in which the meeting was held from the rear, broke up the meeting
and captured the flock, with beating, raging and fury; but those
assembled went with them like sheep, to the Beyen tower. There all
their names were taken down, and they were brought into other, separate
places. They were asked with great importunity, who their teacher was;
in response to which question, Matthias Servaes himself confessed
that he was the man. They sought to draw him from Christ and his holy
word, attempting it in various ways, with deception and subtilty, with
entreaties and threats; and as he repelled all these wiles, he was
severely tortured; however, he was not terrified by any torture or
pain, but firmly kept in his heart that which God had revealed to him.
Afterwards, in the morning, he was taken to prison, where also many
a snare was laid to catch his soul. From prison he was brought bound
before the penal court, where the imperial mandates were read to him,
and he was delivered into the power of the executioner, to be put to
death by the latter, according to the mandate.

Matthias was ready, and suffered himself to be led like an innocent
lamb to the slaughter. He lifted up his eyes toward heaven, folding his
hands, and said: “O my Father, I praise thy name, that I am counted
worthy of this.”

Much people flocked together, to see this; some of them felt sympathy
for him, and said: It is a pity indeed, that this fine man has to die
for such a deed.

On the way a young woman happened along, who wanted to speak to him;
but they apprehended her, and thrust her from him. Also a lad wanted
to greet him, whom they seized likewise, but the count commanded them
to let him go. Before he arrived at the place of execution, he looked
around him and said: “I have many people present on my day. It were a
pity indeed, if all these should perish.” And when he was now about
to die, he said aloud: “O God, thou dost know full well, for what I
have striven and what I have sought in my life, from the beginning,
day and night.” And to the count he said: “You well know, sir count,
how you have treated me; but I have forgiven you all; it is all out of
my heart.” And thus terminated the life of this pious man, he being
executed with the sword. Now, as to what was his confession before
and afterwards, what he met with in prison, and how he admonished,
comforted and strengthened his brethren, all this may be found in the
following letters written by him.


THE FIRST LETTER, WHICH MATTHIAS SERVAES WROTE FROM PRISON TO H. K.,
HIS BROTHER IN THE LORD, AND ALSO TO HIS OTHER FELLOW MEMBERS.

The saving grace of God and the peace of our Lord and Savior Jesus
Christ, be multiplied to all believers, through the ministration and
unction of the Holy Ghost. Amen.

Further, my most beloved brethren in the Lord, I inform you that I am
still very well, both according to the flesh and the spirit, in body
and in soul, outwardly and inwardly. For I esteem it all very good
whether it be joy or sorrow, yea, life or death; for I live not to
myself, nor do I die to myself; for whether I live, I live unto the
Lord, and whether I die, I die unto the Lord; for I am in his hand,
and I am sure that no man shall pluck me out of it; yea, I now look
upon death as gain; I have a desire to depart, and to be with Christ,
my Lord; for whatever I meet with, all tends to my comfort. Romans
14:7,8; 2 Cor. 5:15; John 10:28; Philip. 1:21,23. I am now confined
here for the promotion of the Gospel, and my bonds become manifest only
to the praise of the Lord, I trust, and not to mine own, and to the
consolation of all the pious that are under like chastisement, and to
the strengthening of their purpose. Hence I rejoice in my sufferings,
that I am counted worthy by the Lord to suffer reproach for his name
(of which I nevertheless count myself unworthy), to fill up that which
is behind of his afflictions, and entailed on his members. Colossians
1:24. And as the sufferings of Christ abound in us, so I find my
consolation abounding much more by Christ, who abundantly comforts me
in all my sufferings, and by his help I shall succeed, and also all
those who recognize him as the supreme good, and are thereby induced to
love him above all, so that they gladly hate and depart from everything
for his sake, that they may be loved only by the Lover. That we may do
all this from filial love, this I wish you and me, and all those who
sincerely desire it, through Jesus Christ, firmly and unwaveringly unto
the end. Amen.

Further, my L. B. H., and all that are appointed to watch over the
souls of men, exercise your office with diligence, that you may not be
found slothful, drowsy or negligent in it; but that you may be faithful
watchmen, who truly and honestly lead out and feed the flock of Christ,
and this with all humility and meekness; yea, as a father over his
children who severely reproves the wrong-doing of his children; and
though he cannot bring them to the point where he would like to have
them, yet his fatherly nature will not allow him to forget them, so
that he should not regard them as his children; and though his heart
is often grieved by their disobedience and folly, he does not cease to
chasten and instruct them, hoping that they will yet become obedient;
and though it causes him much sadness and sorrow, he does not regard
it, nor ceases to admonish, chasten and correct them. Thus do also
you; give attendance to reading, to exhortation, to reproof, and this
with all discretion, in the fear of the Lord, not too severely,
lest they become embittered; neither too leniently, lest they wax
slothful and negligent. 1 Tim. 4:13; Col. 3:21. Hence apply to them
oil and wine, as did the true Samaritan to the wounded man. I think
you understand what I mean. Be therefore not slothful or careless with
the gift that has been bestowed upon you; be faithful to him that has
esteemed you faithful, and accepted you as his ministers, and stewards
of his mysteries. But it is required in stewards, that a man be found
faithful. Hence be diligent laborers of the Lord in his vineyard,
and faithful builders in his house. And put the pound which you have
received from the Lord diligently out upon usury, and remember the
punishment of the slothful servant, who did not give his money into the
bank, but put it into a napkin and hid it in the earth.

Remember it, I say, my dear brethren, and let it be a warning to you,
even as Solomon says that the field of the slothful, and the vineyard
of the man void of understanding were a warning to him, when he says:
“I went by the field of the slothful, and by the vineyard of the man
void of understanding; and, lo, it was all grown over with thorns,
and nettles had covered the face thereof, and the stone wall thereof
was broken down. Then I saw, and considered it well: I looked upon
it and received instruction.” Prov. 24:30–32. Thus also you, my dear
brethren, be careful, and diligently dig through the vineyard of the
Lord, with the plow or the hoe which breaks in pieces the hard stones,
which is the word of God (Jer. 23:29); so that the nettles and thorns
may not oppress, destroy or choke the good seed that has been sown.
Take also the sharp, two-edged sword (Eph. 6:17), and cut off clean
the unfruitful, evil and dry branches, that the others may be more
healthy and vigorous to bring forth fruit. Inspect also carefully the
wall of the vineyard; if it begins to give way anywhere, prop up that
part; if there are any openings in it, go to work and close them; and
if it has fallen down in any place, build it up again speedily, that
the little foxes may not run into the Lord’s vineyard, and dig up and
spoil it. Cant. 2:15. And what more shall I say? Faithfully feed the
flock of Christ, and watch with all carefulness over the souls of men.
1 Pet. 5:2. Take heed also, that you administer needed reproof, and
act and judge without respect of persons, and remember that judgment
is God’s, and not yours. Deut. 1:17. Weigh, therefore, every matter in
the balance of the divine word, so that when you reprove, judge, or
forgive anything, it may be truly reproved, judged or forgiven also
before the judgment of God, and thus your reproof agree with God’s
reproof, your judgment with God’s judgment, and your forgiveness with
God’s forgiveness. Take heed also, that you do not carry avoidance too
far, lest it prove a stumbling-block to you. For avoidance is good
indeed if it is not abused; however its purpose is solely to avoid
offenses (to which end it is instituted); hence we must take heed that
we do not, while seeking to avoid little offenses by it, cause greater
ones. Matt. 18:15–17; 1 Corinthians 5:11; 2 Thess. 3:14. Bestow great
attention upon the first commandment with promise, namely: “Children,
obey your parents in the Lord.” Eph. 6:1. This is an express word;
hence be careful herein. Show a friendly face to all apostates, and
admonish them with all kindness to that which they have surrendered
and forsaken, and from which they have fallen; I mean such as receive
admonition; for blasphemers and mockers are to be left alone. 2 Thess.
3:15; Tit. 3:10.

Dear brethren, I do not write you this as something new, but to remind
you of the old; for I should like to see carefulness exercised, and
that one Scripture should not be observed so strictly and rigidly as
thereby to violate another. For sometimes some resort to avoidance all
on a sudden, without the least discretion, and pity for the fallen.
Hence I advise carefulness. For if we are to have the mind of our Lord
Jesus; yea, are to be perfect as our Father in heaven is perfect, then
let us from the heart consider his longsuffering, and how he has borne
with us, and let us also show ourselves thus toward our fellow-servant,
that we may give offense to no one, neither to the world, nor to the
church of God. Philip. 2:3,5; Matt. 5:48; Col. 3:12; Matt. 18:29; 1
Cor. 10:32. And be also not slothful in seeking men’s souls; wherever
you have some hope, there go. Say not: “It will be labor lost.” Put
your hand to the plow first, in the fear of the Lord, and ask him to
give the blessing; but you do the planting and watering. Pray the Lord
to give the increase. And if then your endeavors are unsuccessful, you
are free. For I have often felt accused, that we have not much more
sought men’s souls, to the praise of the Lord.

O brother, beware of contentious tongues. Where-ever you go, there make
peace, if it can be done by the grace of God. O my dear brother, how
greatly I am grieved on account of what was done in the upper country.
Not, that you should think that I am doubtful; O no, my brother; for I
am still of the same mind as indicated in the letter which I wrote to
them; but I am fearful simply of the discord, by which many who would
like to see it remedied, and are innocent, might perish. I do not know
what account can be given for this before God. O that those who are
found guilty in this matter might fall down with weeping before God,
and repent of their sins! Thus I am also concerned about the lower
country, and should like to see them helped, and put under good order,
for I find them still wanting in many things; yet I sincerely love
them, but I should like to see them yet put off much of their pride,
and that they would consider what kind of people they ought to be, and
to what they are called, so as to govern themselves accordingly, and
that the elders do not stay at home when meeting is held. I do not
say that it can be remedied right away. Do you also heartly receive
it. O my dear brethren, be little and low in your own eyes, and be
not self-complacent, so as to think: I have done this, and the like.
It is nothing; the Lord, and he alone, does all things, and this by
man. Hence, give him alone the praise. And let no one esteem himself
better than others; yea, let each esteem other better than themselves.
And let all submit one to another, and in lowliness of mind let each
serve the other. Philip. 2:3; Eph. 5:21. And I desire of all brethren
and sisters, that they beware of all those who leave the church. And if
you can tell L. to advise with himself in the time of Grace; for how
shall he be able to give an account in the day of judgment? For his own
conscience, if he properly considers the matter, will accuse him. O L.,
O L., come back; for you are not in the best way. O my brethren, how
much I had to suffer on account of the many factions! Hence beware of
divisions. Seek peace, if you can, and ensue it. 1 Peter 3:11.

O my dear brethren, what liars I have had before me! Cassander, a
man little and feeble of body, who led astray Joachim Suycherbacker,
visited me, and laid many little snares, to take captive my mind. He
read to me a book printed in Latin, which stated that infant baptism
was considered a clear commandment and a unanimous practice throughout
the whole world, no one gainsaying it, and he declared, though not
with power of divine Scripture, that they had received it from the
apostles; and when I denied this with the New Testament, they asked
me, how, if I denied and did not believe this, I could believe that
the New Testament was true; for, said he, we had the latter from them,
who recognized infant baptism as right; and that there had been many
other writings that were also called apostolical, but were nevertheless
not acknowledged as authentic, but rejected by them; but that they
testified that all teachers confessed that this (namely, the New
Testament,) was the true apostolical doctrine, as also their baptism.
They wanted to know, how, if we meant to reject one, we would maintain
the other; for, said they, you must believe it from them, else you
could not know it. Thus, also with baptism; and he further said that if
we were right, it would follow from it, that there was no church for
1,500 years.

Of this nearly all treated who conversed with me: for many and various
persons visited me. There was there one who, as they said, had just
come from Egypt; him they also brought to me, and he claimed that in
Egypt they had received infant baptism from the eunuch who was baptized
by Philip, and that he knew of no other baptism; but that if an adult
person that had not been baptized desired baptism, the faith should
first be presented to such an one. This, they said, had always been
the sole practice there, and that if any one opposed it, they said to
him: “We have this practice from the apostles.” But I denied it all
with the New Testament, and said, that whatever agreed with the same,
I would gladly accept, and believe by the help of God; and nothing
else. Then I had to hear again, that the New Testament had been handed
down to us by the teachers; otherwise, if we did not have it from
them, we could not tell whether it were true or false. This they said
many times. I replied to them: It did not avail the King of Assyria
anything, that God used him for the conversion of his people, since
he did not become converted himself. Isaiah 10:5. Thus also it did
not help Pharaoh, in his wickedness, that the power of God was made
known and manifest to him. Thus, also, Caiaphas was not benefitted by
his prophecy concerning Christ (though the same was true), because he
himself was not obedient to the doctrine of Christ. With this I gave
God alone the praise, saying that we had his word from him. Thereupon
they began to seek to move me by many entreaties and solicitations; but
when they could accomplish nothing thereby, they commenced to threaten
me severely; and when they perceived that all this was of no avail,
but only labor lost, they tortured me and our brother Herman, which
happened on the 17th of July. But thanks be to the good God--who does
not forsake his own, but, in time of suffering and affliction, comforts
them at the right time--he kept our lips, so that they did not obtain
one word (according to their will) from us, concerning what they asked
us. Herman, however, was soon released. The chief reason why we were
tortured, was, that we should tell how many teachers there were, what
their names were, where they lived, where in the city I had taught, how
many I had baptized, where the ministry was imposed upon me, and what
teachers were present upon that occasion; and that I should acknowledge
the magistrates as Christians, and infant baptism as right. Then I
pressed my lips together, committed it to God, and suffered patiently,
remembering the words of the Lord, where he says: “Greater love hath
no man than this, that a man lay down his life for his friends. Ye
are my friends, if ye do whatsoever I command you.” John 15:13,14. I
also remembered that John says that we ought to lay down our lives for
the brethren. 1 John 3:16. It seems as though I must suffer much yet;
however, the Lord alone holds it in his hand; nor can I pray otherwise
than that the will of the Lord be done.

O my brethren, knowledge or talk is of no account here, but a living
faith which is adorned with the power of love, patience, hope, and
with obedience, and that through the power of faith one can say with
the three men Shadrach, Meshach and Abednego: O Nebuchadnezzar, we are
not careful to answer thee in this matter. If it be so, our God, whom
we serve, is able to deliver us from the burning fiery furnace, and he
will deliver us out of thine hand, O king. But if not, be it known unto
thee, (O antichrist) that we will not serve thy god, nor worship the
image, or the two golden calves which thou hast set up. Dan. 3:16–18.
And that, if they should attempt to instruct one with high-sounding
words of human wisdom, yea, with soft words and entreaties (Col.
2:4,8), we could say through the power of faith: “Begone, I want none
of your advice;” and should then keep his lips sealed. But if one
enters into more discussion with them than necessity requires, he will
not escape unharmed. Hence I wish that all prisoners were instructed in
this matter.

Few days pass that we do not talk together; yet, I observed as much
brevity as possible in confessing and speaking, though frequently three
or four hours were spent in this manner. O warn all prisoners, whenever
you can, that they refuse everything; and remember us day and night, by
praying to God. Thus we are also minded toward you, and I desire that
you greet all believers much with the kiss of love, in our name.

O, how all believers lie at my heart, so that I very seldom forget
them; yea, I remember them with earnest prayers and requests (as much
as is possible to me through the grace of God) before the Lord. I
cannot write you much, for writing is more precious than gold with me.
Do not write us; as to the reason why, ponder it yourselves. The God of
Israel keep you and us. Amen.

Matthias Servaes, your brother and prisoner of the Lord for the truth’s
sake. As regards the children the bringing up of whom devolves upon the
church, I adhere to the opinion you have heard of me. The grace of our
Lord Jesus Christ be with us all. Amen.


THE SECOND LETTER, WHICH MATTHIAS SERVAES, OF KOTTENEM WROTE IN PRISON
TO HIS BROTHER.

The saving grace of God be with us all. Amen. I desire that as soon as
possible a Dutch Testament be procured for my wife (who then was not
imprisoned), for she cannot read the German print.

Further, my dear brother, I inform you that I am alone now, but the
Lord is with me. It seems evident to me, that I shall have little
opportunity of seeing our brethren that are also imprisoned, and it is
quite probable that for the first my condition shall not be the best.
Hence I know not how to thank God enough, and though I should like to
be with my brethren, yet I prefer it much more as it is; for since it
pleases God thus, I also deem it the best and most conducive to my
salvation. And though it grieves me not a little, yet I do not count
it pain, because the Lord has so ordered it with me. The following
Thursday, the same morning that they brought me, at a very early hour,
from the Franken tower, to our prison, our brethren were also to be
tortured, for the tapers and candlesticks stood near the rack, and
everything was ready; but when they brought me there, they began to
talk with me, and to question me; and before they had done questioning
me, and I had confessed my faith and office before many of them, and,
in turn, had also put many questions to them, to which I was impelled
by certain reasons, half the day had slipped by, and after long and
much talking, when they could not answer me any further (for which
I gave the praise to God alone, and not to me), one of them (he who
had chiefly done the questioning and talking) said to me that baptism
was our greatest error. Thereupon I replied: “If that is our greatest
error, and you therefore apprehend and rack us, why do you not first
place the abominable errors and ungodly life of the priests by the
side of ours, and then judge one against the other, without respect of
persons, as before the eyes and the judgment of God; and, whichever
error then be found the greater, visit summary punishment upon it (if
you have any for it).” But he did not deign me a reply.

When I perceived this, I said: “We are nevertheless also human beings,
and you no more; nor can I, from fear of God, esteem you more than
men. Hence, consider the matter well, and do not deal so cruelly and
tyrannically with us; for the Lord will visit and punish all violence,
and he is the Judge over all this. Amos 5:12. Remember also, that in
due time you will have to let us stand by the side of you, when the
Lord will judge you and us together; for, as the Scripture says, we
shall all stand before the judgment seat of Christ; and there every one
shall receive in his body, according to that he hath done, whether it
be good or bad. Rom. 14:10; 2 Cor. 5:16. Yes, then your judgment will
appear again, and be sifted there by the Lord. And I desire of you, my
dear sir, that you do not take this as an insolent answer or threat,
but accept it as a warning; for as such I say it to you, because I wish
you eternal rest, as well as I wish it to my own soul. Therefore lay
it well to heart, and take good heed how you deal with us.” Here it
rested, and thus our brethren were for this time exempted from torture,
and I put in their stead. They led me to the rack (where I still lie)
and wanted to torture me simply because I would not tell where I had
been with Henry last, and how many teachers there were, and where they
lived. When they had asked me this many times, I wanted to know of them
the reason, why they were so anxious to know it; whereupon the count
replied to me: “If we were to tell you this, you would probably answer
that you did not want to betray any one.” Then I said; “You answer
yourself;” after which I spoke several times with him yet. As they
persisted in demanding to know this, and the sole object was treachery,
I determined to give the matter into their hands before proceeding to
confess; hence I told them to retire into their own hearts and confess
the truth, as before God in Heaven, and then to say whether they would
or dared advise me this. In this manner I asked them several times, but
received no answer; and thus they desisted and turned away from me, and
said among themselves: “The matter were well enough, if it would not
finally give rise to an insurrection.”

I commend you all to God. I have not the time, for the present, to
write you more. Remember us always before the Lord. Amen.

  MATTHIAS SERVAES, of Kottenem.


THE THIRD LETTER OF MATTHIAS SERVAES, WRITTEN TO J. N.

Peace and joy in the heart, through the operation of the Holy Ghost,
be multiplied unto you, and unto all believers that are in Christ
Jesus. Amen. Yea, also unto those who are willing to recognize God as
the supreme good, and desire, solely from love, as an obedient child
his father, to serve and follow him with a true and firm confidence,
through faith in Jesus Christ, steadfastly and immovably unto the end.
Amen.

Dear brethren, we have received the breakfast you sent us, thanks to
God for it. I send you in return a little out of my poverty; receive
it also with thanks, and communicate it to our other fellow members,
wherever it is profitable for edification and improvement, wherever
it is needful, wherever it is edifying for the hearers. Whenever you
compose, write or speak anything, do all to the praise of the Lord, and
compose it for a hymn of thanksgiving, through Christ, to the God of
heaven, that he has given his people such a faith, which is not dead,
but works by love, so that they have forsaken and hated everything, and
out of love (such as a child owes to his father), adhered faithfully to
their God even unto death. But leave out the Count and everything else,
as much as possible; for he says that he has been vilified in the hymn
of Thomas the Printer which was certainly not the intention, though it
is taken thus. He says that though he meant it well, he was reprehended
for it by many. Therefore, my brother, whatever you do in word and in
deed, do all to the praise of the Lord, and give thanks to God the
Father through him.

Furthermore, my dear brother, I inform you, that Henry Altruyscher,
who resides in the Egelstein, and generally retails red wine there,
has been here to see me. He entered into conversation with me, and
wanted to know whence I had my office or ministry. But I recognized
him, and wanted him to tell me his name. He said he did not know
that. But I asked further, and said: “Do not people call you Henry?”
He said several times that he did not know. Then I told him to go
away and repent, since I did not want to talk with him. The Count was
displeased, and incensed at me, and determined to persuade me to engage
in conversation with Altruyscher; but I said: “No; I will not do it.”

I wanted to inform you of this very briefly, my dear brother; for I
have not time to write much; besides, I am closely watched. And I
desire that you walk steadfastly in the fear of God, with all humility,
meekness, kindness, and goodness. And do not please yourself; but much
rather endeavor to please your neighbor for his good to edification;
and tell this also to the others. Herewith I commend you to the grace
of God. Remember us in your prayers before the Lord, as also we,
through the grace of God, are purposed to do for you and all men, as
much as the word of the Lord teaches us. But the God of peace and of
all grace, who has called us unto his eternal glory by Christ Jesus,
make us perfect in every good work, to do his eternal, immovable will,
and cause that our works may be pleasing in his sight, through Jesus
Christ. Yea, may the same also confirm, strengthen, stablish, and
prepare us who are ready here to suffer, through him, reproach for
his name’s sake, if this is to be. To him be honor and might forever.
Amen. Otherwise, we are still well in body and soul. We are in good
hopes that we shall help fulfill the number of those that lie under the
altar, and shall rest with them, and wait for the glorious reward of
all the pious. Greet the brotherhood in Christ Jesus, in my name. The
grace of God be with us all. Amen.

  MATTHIAS SERVAES, of Kottenem.


THE FOURTH LETTER, WHICH MATTHIAS SERVAES WROTE FROM PRISON TO ALL
BRETHREN AND SISTERS IN GENERAL.

The grace of God that bringeth salvation, and the peace of Jesus
Christ, be multiplied unto all believers that are scattered here and
there, according to the foreknowledge of God the Father, sanctified and
justified through faith in Jesus Christ his dear Son, and washed in his
own blood from all our sins, in order that we should henceforth be holy
and without blame before him in love, to his praise and honor, now and
forever. Amen.

O my most affectionately beloved brethren and sisters in the Lord, we
ought justly to thank God the Father without ceasing day and night,
through Jesus Christ his Son, for our salvation, yea, for the fatherly
grace he has shown us, and has foreseen and ordained us from the
beginning, before the foundation of the world, that we should be holy
and without blame before him in love, which latter he did not forget
to show us. Though for a time we regarded him but little, yet he,
according to his goodness (as he alone is good) did not forget us.
Yea, when we were dead through infirmities and sins, he called us to
life; and this not according to our works (for these were evil), but
according to his great mercy he saved us; and while we were sinners,
he reconciled us by the death of his Beloved. And though we have set
at naught and disregarded all this, he notwithstanding, at the end
of the world, yea in these evil days and deplorable times, now that
wickedness is at its height, has manifested his long-suffering toward
us, and not desired our death (nor that of any sinner), but that we
should be converted, and live, and commit the keeping of our souls to
him in well-doing, as unto a faithful Creator and Shepherd. Hence it
behooves us, dear brethren and sisters, that we attend in the fear of
God to the calling wherein we are called; for we are called with a holy
calling; mark, to what: not to uncleanness, not to lasciviousness, not
to fornication, not to gluttony, not to carousing, not to pomp and
pride, that one should please himself, or put on a pleasing appearance
before others, in order thereby to seek praise with men, which praise
is not of God, but contrary to God; for all the abovementioned points,
if we practice them, shut us out from the kingdom of God. Neither are
we called to covetousness, which is idolatry, that we should lay up
treasures for ourselves, and seek riches, that we should prepare an
earthly, present kingdom, or to trust in uncertain riches, and thus be
conformed to the world. Mark, he says: _to the world_. But whom does
the world serve? who is its lord? who is its prince? What does Christ
say on this subject? He calls the devil the prince of this world. What
is it like, with all its glory, the lust of the eyes, and its pride?
It is like the grass with its beautiful flowers, which to-day is
pleasant, green and glorious to behold; but in the morning, yea, also
in the evening, all its beauty and all its glory are vanished. Thus
it is also with all the comeliness of man; but few know themselves. I
speak not only of those that are without, but include also ourselves.
For who is there that, if riches come to him, does not to some extent
set his heart upon them? Or who does sincerely pray with King Solomon:
“Lord, give me neither riches nor poverty; but give me only that which
I need.” Prov. 30:8. O, consider it well, all you who profess to be
Christians, and give diligence to walk with a pure conscience in the
truth before God, that in the melting furnace (if you should get into
it yet) you will have no regrets to cause you to prove dross, or to
look back. For, my dear brethren, in this trial a dead faith is of
no account, however glorious the same may seem in the eyes of men,
and with however many Scriptures it may be clearly demonstrated, and
professed with the mouth; much less will it avail before a strict God
and his righteous judgment; for whatever is to stand here and there
must be genuine; yea, it must be done through a living faith which
works by love. And such a faith is not in him who does not firmly grasp
God, and believe and confess that heaven and earth, and all creatures,
the sea and all that therein is, owe to him praise and blessing, thanks
and honor (to him alone, and to none else, I say, it is due); and who
does not write it in his heart and inmost thoughts, and learns to know
himself, that he is preeminently created and made exalted and glorious,
namely in the image of God and after his likeness, a possessor and
ruler of the things that in this world are created for him; yea,
adorned and endowed with reason and knowledge, to discern between good
and evil, and to know him who is the Creator of all things, and who has
given us our free will, whereby we present ourselves to him, not by
constraint, as other creatures, but in voluntary surrender, and from
pure, filial love, thus: Lord, here am I; what wilt thou have me to do?
For I acknowledge that I owe it to serve thee, and to do only thy will,
with all my ability, yea with all my strength, so that I am to withhold
nothing in this earth, whatever it be, not even my life, nor to refuse
in my thoughts to pay thee the willing debt of obedience, which I owe
to thee, and am to give thee, not because I expect a reward from thee,
but only that I show thereby that I love thee; so that we learn to hate
all visible things for the Lover’s sake, that we may love him alone
above all, and may also be loved by him.

I write this, my brethren and sisters, in order that we may learn to
know God, and why he created man, yea, what he requires of him that he
shall do and not do, and why we are to show him love and obedience;
so that we may not seek righteousness or salvation from our works,
from what we do or not do; for by the works of the law shall no flesh
be justified before the Lord, as Paul says. Gal. 2:16. Nor shall we
be able to pay what we owe; but we hope to be justified and saved
only through the grace of God, through the merits of our Lord Jesus
Christ. Acts 15:11. Hence let every one take heed that (as said above)
he so love God, that he obey him only from such love, without hoping
for a reward for any works or merits of his own; but let him commit
everything to him, so that he may give us what he will, and do with us
what is well-pleasing to him. If we are thus resigned in everything,
we shall not miss it, and our hope will not be vain, but sure. But if
this (as said) be not found thus with us, though we speak with the
tongues of men and of angels, and have a faith so that we could remove
mountains, and bestow all our goods upon the poor, and give our bodies
to be burnt, what is it all if it is a work of constraint, and not a
voluntary work of love?

Therefore wake up, all you that have to be driven to piety like
horses and mules, that must be driven and beaten to the field. As
soon as driving and beating is left off, there is no more work. O
the unfaithful Christians and slothful servants, who have in their
faith no more force to work than that if they are told: Do this and
leave undone that, they are impelled to take a few steps forward. I
say, alas! for such poor Christians, that do not drive themselves!
Hence let also those take good heed who show liberality or minister
of their substance, that the Pharisaical trumpet of boasting be not
blown or heard before them; for if any showeth mercy, let him do it
with cheerfulness and gladness; and if any giveth, let him do it
with simplicity, (Rom. 12:8) without seeking any glory, for it is a
work which we are in duty bound to show to our neighbor out of love.
Therefore, all our works are to be done in love, that we may not show
such ministration through hope of reward, but from sincere love and
mercy. For it is not man’s, but the Lord’s. 1 Corinthians 10:26. Hence
I believe that if righteousness came by our works, then Christ would
have died in vain; but God forbid. Gal. 2:21. Therefore let also every
one that receives such benefactions, take heed, for Christ says: Ye
gave me meat, ye gave me drink, ye clothed me, ye took me in. Matt.
25:35. Hence if we give food or drink to Christ, they who receive such
benefaction must be ingrafted members of Christ. And if one receives
the ministration who is none of his, how will he be able to answer for
it when he is placed before him?

Hence, you that receive the alms dispose of them in the fear of the
Lord, that you may be able to stand before God; for there account and
answer must be rendered for everything. And watch diligently over the
poor, and over the forsaken widows and orphans, and let them have a
place in your heart, as your own children.

Remember the words of Sirach where he says: “Be as a father unto the
fatherless, and instead of a husband unto their mother: so shalt
thou be as a son of the Most High, and he shall love thee more than
thy mother doth.” Sir. 4:10. Beware also with all diligence that no
discriminating may be found to exist among you, in the matter of
bringing up, and of showing love; for herein some err greatly so that
it is not a service of love, but of constraint; which is not pleasing
to God.

And I desire of the widows, that they be quiet and attend to their
business, and not think that they are more than others. No, that is
neither the meaning nor intention of Paul; (1 Tim. 5:3) but this is
what is meant: That they should be watched over, and counsel and
instruction given them, if they need such, and that they should also
follow brotherly advice, and beware of unprofitable conversation, of
wantonness, and of the lust of the flesh; also of slothfulness, and
going about from house to house, for this, first of all, ought not to
be, and she that is a widow indeed, and desolate, will also beware of
it; and she trusteth in God alone, and continueth in supplications and
prayers to God day and night; but she that liveth in pleasure is dead
while she liveth.

I also sincerely desire of all believing brethren that have wives
(over whom they are placed as the head, even as Christ is the head of
his church), that you watch over them; and diligently attend to your
office, so that you may rule your house, and your wives, even as Christ
his church.

Thus also, you wives, watch with all carefulness, and attend with
discreet prudence to your office,--into which you are placed by the
Lord,--that you be obedient unto your husbands as unto the Lord, so
that you may be able to stand before the righteous God; and bring up
your children in such a manner that you can account for it before God;
and beware of being too indulgent towards them, lest you incur the
same punishment before the Lord as did Eli, who also was too indulgent
towards his sons. Ephesians 5:22; Sir. 7:23,24.

Likewise you children, obey your parents in the fear of God with all
humility; and do not set yourselves against them, lest you incur the
wrath and displeasure of God, like the sons of Eli, like Absalom, Esau,
and others like them.

In like manner, I also desire of all man-servants and maid-servants
that you be obedient in all things to your masters according to the
flesh, not with eye-service, as men-pleasers, but in singleness of
heart, and in the fear of God; and remember that you are serving the
Lord and not men, for of the Lord you shall receive the just reward.
Eph. 6:5–8.

Thus also, you masters, forbear your threatening, and do to your
servants whatever is right and equitable, and know that you also have
a Master in heaven with whom there is no respect of persons. Eph. 6:9.
Consider if you were servants, as you then would have your masters
do unto you, even so do now to them. Matt. 7:12. But finally, dear
brethren, order your lives and strive to walk only so that it will be
conformable to the Gospel of our Lord Jesus Christ. And since we are
to be a chosen generation, and a holy nation, acceptable to the Lord
as his peculiar people (1 Pet. 2:9), that we should walk before him
as lights, and should also be a light unto the world; therefore it is
necessary for us to give diligence that we may in every respect be
found holy and blameless before him, so that we may see the city of
God exalted above all the mountains of unrighteousness that are seen
in righteousness, and that it may in no wise be hid. Hence, let also
become manifest now the holy radiance of the divine brightness, before
all that are still walking in darkness and show yourselves to all men a
pattern of good works, and do not suffer the gift given you by God to
remain idle or unemployed but put it out upon usury with the greatest
diligence; for the Lord, from whom you have received it, will, at his
coming, require it back from you with gain and usury. Matt. 25:14. O my
brethren, and all fellow members in Christ, watch diligently, and have
your ears open to learn when something may be gained, and grudge not to
toil and labor for it, for you will also partake of the gain, yea, you
will as faithful servants, be adjudged to eternal joy. But a servant
should nevertheless be prudent, that he do not carelessly invest his
Lord’s money, but with all prudence, yea, with fear and trembling, and
he should always before he invests it, consider and calculate whether
it may bring gain or loss, lest the Lord’s money be eventually lost
through carelessness. And since the Lord will require his own with
usury, how could we account to the Lord, if we did not have the sum
received, nor were able to produce it.

O my dear brethren, let it become manifest who dwells in you; (Rom.
8:9) let love and your faith become manifest before all men, and love
one another, with a pure heart as members of one body, of which Christ
is the head. And forgive one another, if any one have a complaint
against any; and even as God, in Christ forgave you, so also do you.
Col. 3:13. Bear ye one another’s burdens, and so fulfill the law
of Christ. Gal. 6:2. And be not pleased with yourselves. Let each
esteem other better than themselves. Philip. 2:3. Diligently beware
of frivolity. And all young brethren and sisters I would faithfully
warn against wanton scoffing and mocking, spiteful words and foolish
babblings, which are not becoming.

And you older ones, lay this to heart too, and let neither in your
words nor in your works any hypocrisy be found, for I have perceived
that some are very subtle or cunning of speech, which I cannot praise,
nor have I praised it; for if we are to be simple, we certainly must
lay aside craftiness, for, mark, whatsoever is more than yea and nay
cometh of evil. Matt. 5:37. However, hereby is not meant that we should
not say more than yea and nay, but that we should end and confirm our
words, without anger or dissimulation simply with yea and nay, and
thus use moderation, and cut off all excess; that is, we should deal
with the simple truth. If one, when asked in regard to something, does
not reply with reference to this, but to something else, and then says
that he did not err, since what he replied was true, such action is
not noble, my brethren. It also happens now and then that when one has
erred in some matter and is then reprimanded for it, he gives a reason,
but which, in fact, is not the reason, doing this to cover himself,
and to prevent the error from coming to the light. This is the nature
and disposition of the old Adam (which ought justly not to obtain with
Christians regenerated by the word of truth), that he would always
cover his nakedness with fig leaves; for when he was addressed by the
Lord on account of his transgression, a reason immediately presented
itself by which he thought to cover himself; namely, “the woman whom
thou gavest me,” he said, “gave it me, and I did eat.” Gen. 3:12.
And, likewise, when Eve was addressed, she laid it to the serpent.
But if they had wanted to plainly tell the fundamental cause of their
transgression, it would have been: Over curiosity and pride brought
us to it, namely: we desired to have our eyes opened; to be wise, to
know good and evil, to be like God; in short, we saw that the tree
was good for food, pleasant to the eyes, and a tree to be desired to
make one wise, hence we allowed ourselves to be persuaded, and did
eat of it. Had they thus answered the Lord, it would have been a true
answer. The answer which they gave was true; but it was not yet the
true kernel or fundamental cause of their fall and transgression.
But in order that you may thoroughly comprehend the true sense and
meaning of what we have written here, we will present to you a single
comparison by way of example, namely: Suppose a believing husband had
an unbelieving wife, who should give birth to a living child; and the
husband would fain retain the friendship of his neighbors and the
world, and remain in possession of his house and home, and yet wished
also be at peace with Christ and his people (though this, according
to the word of God, is impossible, for no one, as Christ says, can
serve two contrary masters at the same time). Hence he should say to
his wife that he did not intend to consent that the abomination of
antichrist, (you understand what I mean), should be applied to the
child. And though he could change it, and persuade his wife to obey
him in the matter, yet he should allow it to be done without himself
taking any notice of it, thinking with himself: If she does it, I can
notwithstanding remain at ease, and in the enjoyment of my possessions:
and shall not be persecuted by the world, and if the brethren take me
to task for it, I can say that it was done without my consent by my
wife. See, my brethren, this would certainly not be a true, simple
answer, as you may judge for yourselves. Many other like examples and
comparisons might be adduced; however, for the sake of brevity I will
forbear for the present. I desire that you will yourselves meditate
more deeply on this, than I have shown you here; and be warned hereby
to beware of such dissimulation. For though a man cover himself before
his fellows (with such fig leaves, made by him into an apron), so that
his nakedness is not seen, yet God beholds his reins and can search
the heart, and he knows the thoughts and intents of all men, and will
also judge all works and purposes; also, all secrets and hidden things,
whether they do good or evil. Therefore give diligence that in all your
words and works, in all your walk and conversation, you practice simple
sincerity, as becomes the children of God, and our calling demands.
And if any among you be overtaken by a fall, let him confess it simply
and truly, without dissimulation, just as it is, and let him not be
ashamed to confess it, since he was not ashamed to commit it; else it
might be to his sorrow. He that covereth his sins, it is written, shall
not prosper, but whoso confesseth and forsaketh them shall have mercy.
Prov. 28:13. I have told you before, and tell you again, that before
men one can sometimes justify himself with a fair pretense, and cover
himself with an apron of fig-leaves; but whether it shall stand the
test when brought to the touch-stone, each may see for himself.

This ought to be well considered by those whose daily business is
that of trading, whom I would rather see engaged in some honest kind
of labor, than in trafficking, and this not without reason. For as
a nail sticketh fast between the joinings of the stones, so doth sin
stick close between buying and selling, as Sirach says. Unless you
hold yourself diligently in the fear of God, your house shall soon be
overthrown. Sir. 27:2,3. And in whatever I may in all these things
have erred, or grieved any one, I am sorry for it from the bottom of
my heart. But thanks be to God in heaven, who has given me poor weak
servant an unwounded or uncondemned conscience (of which I acknowledge
myself unworthy); for I never had greater joy on earth as long as I
can remember, than I now have. May the Lord preserve me from speaking
boastingly; however, I have no doubt that he, whose unworthy servant I
have been in my weakness, will not suffer me to be confounded. I have
heartily desired, and so still heartily desire it, if I, of God, should
be counted worthy, I might be led through the whole city of Cologne,
and scourged with rods, and then cast back in prison. Not that I seek
any merit by it, O no, but that what the Lord has put into me might
become known and manifest before all men, to his praise, and not to
mine. However, the will of the Lord be done; nor do I wish anything
else, the Lord knows, cost what it may. And I desire from the bottom of
my heart, yea, command in the name of our Lord Jesus Christ, that you
keep that which God has entrusted to you, for it is the truth; this I
testify before God and man. No matter who shall approach you, do not
listen to them. Let the Hutterites[287] slander as much as they please.
God keep me from them, namely from the doings of their teachers. I am
free in my heart on their account, in regard to all the dealings I have
had with them. And if they say that I dared not renounce because of
the people (as I understand that they have said concerning our brother
Thomas), I reply, “No;” for I know no man on this earth, so dear to me
that without the faith I would lay down my life for him. But thanks to
the Lord I have found this in me, and do still find it strongly in me,
that I will much rather lay down my life for my brethren, than bring
into trouble or reveal any one, in order thus to save my life; this I
say, God knows, from faith, and not in a spirit of boasting. But as
many among them as please God, whether I have seen them or not, these,
as also others, I do not judge, for they stand to the Lord. Rom. 14:4.

  [287] Or Moravians.

I likewise tell you to leave the others be where they are except they
sincerely come back in the matter of marriage, and the other articles,
and humble themselves before God, and also use a little more restraint
in their lives than they now do; for pomp and pride stink before the
Lord. Therefore they are also not acceptable or pleasing in my eyes.
Hence put them off, for they are an abomination unto God; and let not
pride and presumption have dominion either in your words or actions;
for in pride has originated all destruction, as Tobit teaches his son.
Hence humble yourselves from the heart under the mighty hand of God;
for he giveth grace to the humble, but resisteth the proud, 1 Peter
5:5. As regards how it is with me, I inform you that I have entirely
committed myself into the hand of the Lord: What his will is, is mine
also. I know of nothing better to choose for myself, than that I might
be an acceptable offering to him, and might offer up my sacrifice
without the gate, in the daytime (Heb. 13:12); O how greatly would I
thank him. O my dear fellow members, out of what great sorrow the Lord
has delivered me, which I carried in my heart day and night, on account
of the Nederland journey: but O what a faithful God! how well he knows
how to deliver out of temptation, at the right time, those who can
trust him for it from the heart. 1 Cor. 10:13; 2 Pet. 2:9.

It often occurred to me that I should not get away--that the Lord
should order it otherwise; as my dear wife and sister in the Lord well
knows, for I often conversed with her about it, the Lord be thanked
forevermore. I took leave from all the churches, and heartily asked
every one among them to forgive me if I had grieved them. I did the
same towards them, and then went away. But a far better journey was in
store for me, on which I now am, the Lord be praised for it, for I am
in good hope that, through the grace of God, it will tend to my great
advantage. O my brethren, my heart is full of joy, yea, it is running
over with it. It seems to me, for very joy, that I see the heavens
opened. O that I might by writing (since I am prevented from conversing
with you), pour out my heart to you and refresh it. My ink is almost
exhausted. As it is with me, so it is also with Joosken and Herman, my
dear fellow prisoners and brethren. We wait for our God, and greet you
all with a holy kiss. And the salutation with mine own hand is this:
The grace of the Lord Jesus Christ be with all believers in Christ unto
the end. Amen. 1 Cor. 16:26, etc.

Care for my young orphan children, as also all other orphans, as you
would for myself; bring them up with reproof and correction, to piety;
teach them to read, and when the time has come, keep them at work. Get
Aelken cured, if you can; I bequeath to him the three pieces of money,
the silver piece and the two others; also a Testament to each; this
shall be their inheritance from their father.

I likewise commend to you my wife, as long as she fears God, as I hope
that she will do unto the end, if she gets out. The Lord own what I
have told you, and what I have sought concerning all believers,--not
riches or treasures on this earth, but the salvation of men’s souls.
And I desire that you firmly keep together, with teaching, admonishing
and reproving. And follow your leaders and submit to them, for
they watch over your souls. Hebrews 13:17. And you ministers, show
yourselves a pattern of good works to all believers, not in semblance
only, but in sincerity. Read how Paul admonishes Timothy and Titus; be
you also admonished by it. May the Lord give you understanding. Amen.

Dear brethren, concerning our examination and hearing, I wrote to you
previously very briefly, as you know. But if I am to write to you, one
by one all the questions they put to me, and the answers I gave them,
I should require much ink, paper and time; especially, for what was
spoken during the day between me and the Count, in a friendly manner
and also with sharpness; for it is very much. Yet, if we were where the
Count wishes us, we would be released. His conscience is not easy, but
accuses him. May the Lord put true repentance into his heart, and give
it a clear sight, to know the will of God, and to discern light from
darkness, and that he, in consequence thereof, may hate and utterly
forsake darkness and love the true light, and adhere to it with his
whole heart, so that he may also, in that day, with the true children
of the light, receive his part from the hand of the Lord. This I wish
him and all our enemies and opponents, from God, (as much as possible)
from the bottom of my heart. Otherwise, it goes still well with us in
every respect, in body and soul. We hope to help fulfill the number
of the righteous, and to rest with our fathers, and to wait for the
glorious reward of all the righteous. I greet all the believers with
a holy kiss. Greet one another with a kiss of love. And do not forget
us, nor any of the prisoners; but persevere in strong prayer for us
to God, for this is highly necessary. For, it seems to me, it was an
easy matter to be imprisoned in the time of our brother Thomas; for the
subtlety of men increases every day. Hence, pray diligently for us; we
trust also not to forget you; the Lord be with us all. Amen.

  By me, MATTHIAS SERVAES,

Your weak brother, and unworthy minister and prisoner of Jesus Christ,
whom I serve in the Gospel in my bonds. I hope that my dissolution is
near at hand.

I desire of you, J. N. B., that you properly transcribe this, and see
that my wife (who is also imprisoned) gets a copy of it. If it pleases
you, it may also be read before the brethren; but if you do not deem
it expedient, or promotive of the glory of God, then dispense with it,
for I do not in the least seek my own glory by it, but the praise of
the Lord and the consolation and joy of believers. My mother I greet in
particular, and desire that she serve the Lord without guile; the same
I desire of my brother John and my sisters. Written and read with many
tears, and this from the heart. You know my brethren, that I did not
lightly take up my ministry, but with many tears; in like manner I now
resign it. Then I wept for sorrow; but now I weep for heartfelt joy.
With tears I received the ministry from you (I believe, also from God);
but with many tears of great joy I surrender it back to the Lord (if
it pleases him) and to you. May the Lord manifoldly fill my place with
faithful servants. Amen.

O how my heart is in yours. Show a fatherly heart to all, with all
humility; and whether it go well or ill with you, ascribe the praise to
the Lord, for he causes and does everything, and not we. And do not,
under any circumstances, forsake the people in the Nederland; reprove
them sharply for pride; this is my desire. H. and F. and all, keep well
that which is committed to your trust, and do not forget it. Greet T.
W., my dear brother, whom I love from the heart. Concern yourselves in
a godly spirit in the affairs of the Upper Country; prevent divisions
among the people wherever you can. This is written to all those
who desire that I should write to them, for I cannot write to each
individually. I do not seek any glory therein. The grace of God be with
us all. Amen. Given the 9th day of July, 1565.


THE FIFTH LETTER WHICH MATTHIAS SERVAES WROTE FROM PRISON, TO HIS
MOTHER, HIS BROTHER JOHN, HIS BROTHER-IN-LAW LEONHARD, AND HIS TWO
SISTERS.

Grace and Peace from God the Father, and the prompting of the Holy
Ghost to all righteousness, I wish unto you all, my beloved, through
Jesus Christ. Amen.

Further, I inform you, dear mother, and brother John, and Frances and
Barbara, my dear sisters, that according to the flesh it is very well
with me (excepting these bonds which I nevertheless also deem good);
and according to the soul it is still much better. Praise and thanks
for it be to the eternal God, who has ordered it so well with me,
unworthy, weak servant; for it had already been determined (as you
yourselves partly know) that I was to leave you; but of this journey,
on which I now am, we all knew nothing. This was the journey which I
was to take. I have now proceeded on it a little way, and am (thanks to
the Lord), not yet worthy of it, though I have hitherto traveled a very
dangerous and painful way, and it has cost me many a drop of sweat. I
also well know that the delicate children of the Lord must go rough
ways, and though I have suffered, and still daily suffer much, from
robbers, evil workers, false brethren and deceitful, lying apostles,
yet I trust that I shall not look back, but go on joyfully by the help
and succor of God, till I come to the blessed end and inherit the
beautiful city. Baruch 4:26; 2 Corinthians 11:26; Rev. 2:2. But he who
sent a guide with Tobias, preserved the prophet Daniel in the den of
lions, and deprived the fire of its power, so that it could not harm
the three men in the fiery furnace, the same, and no other, has also
mightily preserved me hitherto, and I feel confident that he will also
safely keep me unto the end. Amen.

Hence, my dear mother, and John my brother, and my two sisters, it is
my multiplied entreaty and fatherly and brotherly exhortation, that
you steadfastly walk in piety before God; for it will avail nothing to
cry: Lord, Lord, if we do not diligently perform what he has commanded.
Therefore put your own wisdom and your pride far from you, and beware
of sudden anger and violent passions; for they produce no good, but
pollute the mind, and defile prayer; and let each take heed that his
conscience be not sullied with deceitful, malicious, and perverse
thoughts; for they separate from God. And I desire of you, my dear
mother, who are very dear to my heart, that you be content with humble
fare, and not allow evil thoughts to come into your heart; but thank
God for everything, and remember that at Kottenem you often did not
have enough to eat. And if you now were still there, and held all
the property still in your possession, and had to run and go day and
night, laboring and toiling, you would scarce get a living from it.
Receive this in good part, my dear mother, for it is all done for your
good, that you may keep a pure heart, free from evil thoughts, and thus
see God, and be saved. Matt. 5:8. Thus I also desire of you all, that
whatever you do, you do voluntarily, without murmurings and disputings,
that no one may accuse you. 1 Cor. 10:10; Philip. 2:14,15. I had set
apart three _Kœnigs Thaler_,[288] as a lesson for you brother John, for
your and my mother. If you do not already have them, I think you will
get them yet. Keep Barbara at work, and admonish her to fear God from
the heart; and this I desire of you all, for there is no one among you
with whom I have had more trouble and anxiety. I wish my brother-in-law
the highest good from God. Finally, I desire of you, my dear mother,
that you do not complain, or grieve too much, on account of my bonds
and imprisonment; but thank the Lord, who has kept me, that I have not
come into these bonds and imprisonment for evil doing, but for his
name’s sake; hence neither I nor you need feel ashamed of it. Pray
also diligently for me, that He would henceforth preserve me from all
evil, and give me a steadfast mind, and true patience, that I may in
all temptations and afflictions steadfastly adhere to his word unto the
end. And take, my dear mother, for an example, the manfulness of the
mother of the seven sons, of whom we read in 2 Macc. 7. For said mother
of the seven brothers, from perfect wisdom, stirred up her womanly
heart with manly thoughts, and said to her sons: I cannot tell how ye
came into my womb; for I neither gave you breath nor life, neither was
it I that formed the members of every one of you; but doubtless the
Creator of the world, who formed the generation of man, will also of
his own mercy give you breath and life again, as ye now regard not your
own selves for his law’s sake. Behold, mother, what a manful spirit
this was; hence be you also manful now, and surrender me willingly to
the Lord, from whom you received me; for we are also sure that we shall
receive again in that day, and keep forever, the life which we now
gladly despise and lose for the name of Christ. This, my affectionately
beloved mother, I wanted to present to you very briefly, so that you
might be valiant and of good cheer while I am in bonds, and might also
not love your life, but willingly resign it for the name of Christ, if
it should come to that. And as the Lord has called you almost at the
eleventh hour, and sent you into his vineyard, give all the diligence
you possibly can, faithfully to do the work of the Lord for this one
hour; and remember the words of the prophet where he says: Cursed be
the servant that doeth the work of his Lord slothfully. Jer. 48:10.
Hence be faithful, and wait patiently for the evening, and you will
also receive the penny, yea, the beautiful crown, and the glorious
kingdom, from the hand of the Lord, together with all the children of
God. But may this God, who only is wise, make us prepared unto every
good work, to do his will, and grant that our works be acceptable
before him, through Jesus Christ, to whom be honor and might forever
and ever. Amen.

  [288] King’s Dollars.

I commend you all to God; we must part here; entreat God for me, as I
for you. I salute all believers.


THE SIXTH LETTER WHICH MATTHIAS SERVAES OF KOTTENEM WROTE FROM PRISON,
TO HIS DEAR WIFE AND SISTER IN THE LORD, WHO WAS ALSO IMPRISONED.

Grace, peace, and joy in the heart, through Christ, be with you my
dearly beloved wife, whom I love from the heart, yea, as my own soul
and also with all the prisoners that are in Christ Jesus. Amen.

Further, my dear sister in the Lord, I reply to your first remark, by
which you indicate that it grieves you that I am alone. But, my dear
child, I am not alone, but have the comfort of all believers (John
14:26) with me. I do not know whether I ever had greater joy on earth;
for I am certain and truly assured that the Lord will not lay on me
more than I can bear; for I do not wish to be freed from suffering (if
it be the will of the Lord that I suffer); but may his holy will be
done. Hence, my dear child, dismiss this grief from your mind, this I
desire. In the second place, you lament your disobedience, that you
have not been much more obedient to me; thus I also deplore it from the
heart before my God, that I have not been more diligent than I have
hitherto been; hence we have no cause for boasting, but much rather for
lamenting, for I say with Solomon: Who can say, I have made my heart
clean, I am pure from my sin? Prov. 20:9. And with this agree also the
words of Esdras, where he says: “Let not the sinner say that he hath
not sinned: for God shall burn coals of fire upon his head, which saith
before the Lord God and his glory, I have not sinned.” 2 Esdr. 16:53.
On this wise, also the apostle John speaks in his first epistle (1:8),
saying: “If we say that we have no sin, we deceive ourselves, and the
truth is not in us.” Therefore, dear wife, we may well lament, and pray
with David: “O Lord, enter not into judgment with thy servant, but
according to thy loving kindness have mercy upon us, and according to
the multitude of thy mercies blot out our transgressions.” Ps. 143:2;
51:1. Yea, even though we have done all that we are in duty bound to
do, it behooves us nevertheless to say: We are unprofitable servants:
we have done that which was our duty to do. Luke 17:10. Hence we are
not to place ourselves by the side of them that would be saved and
justified by their works; but much rather by the side of those of whom
the Scripture says: “Blessed are they whose iniquities are forgiven,
and whose sins are covered. Blessed is the man to whom the Lord will
not impute sin.” Rom. 4:7,8. Perhaps our appointed time upon earth will
soon be spent, and the Lord wants to purify us before the end comes;
or perhaps we, by reason of weakness, could not have truly known our
transgression, except in this manner, in order that it may be truly
repented of before we are taken hence. For one can work no truer
repentance than thus in the chastisement of bonds. Of this we have a
clear example in Manasseh, the King of Judah, who cared not how much
the Lord warned him through the prophets; yea, all was of no avail,
until he was carried to Babylon into captivity by his enemies. There
he first learned to know his sins, and repented. 2 Chron. 33. The Lord
certainly loves us, that he has called us to this place; do not doubt
it, my dear wife. Heb. 12:6. Hence let us fully trust the Lord, and
cast all doubt from us, lest we fall into greater sins. But if we have
sinned, let us do it no more, lest something worse happen to us (John
5:14); and this is also the best repentance, namely, to do it no more.

O my dear wife, be of good cheer, and cast your sorrow or care upon the
Lord, for he will care for us; despair not. Remember the kind words
of the Lord, where he says: “Come unto me, all ye that labor and are
heavy laden, and I will give you rest.” Matt. 11:28. For the Lord will
remember us, and not forget us. Yea, he will forget us much less, than
a mother will forget her child which she has borne nine months. And
though a mother forget her child, yet will he not forget us, but will
preserve us as the apple of his eye. Is. 49:15; Zech. 2:8. But that
the Lord permitted our imprisonment, is all for our best, that through
such chastisement we may learn true obedience; for thus we can be truly
cleansed, and also truly tried, whether we love aught more than our
Lord Jesus Christ. It is comparatively easy to forsake husband, wife,
children, father, mother, sisters, brothers, houses, or fields, for
the name of Christ; but when it comes to a man’s own person, and his
life is concerned, then it is that he is truly tried and refined, for
a man will give skin for skin, yea, all that he has, for his life, as
is written in Job. But Christ says that one must hate and forsake all
this, and his own life also, and take up the cross, and follow him.
And whosoever does not do this, cannot, he says, be my disciple. Luke
14:26,27. But we can hate or renounce ourselves in no fitter way than
by fully surrendering ourselves into the hand of the Lord, so that we
may say in truth: Lord, thy holy will be done, that is: Lord, what thou
wilt, that be done. Behold, my dear wife, this is true renunciation.

I further desire of you and all prisoners, that each, as much as he
finds himself accused in his conscience, humble himself therefore the
more before his God; for the time of grace, and the day of salvation,
yea, the acceptable time, is still at hand. Let us not cease knocking,
until he have mercy on us and open the door for us, and give us,
because of our importunity, the things we need. For he is a gracious
God; he forgives very willingly, and soon repents of the evil; and from
those who turn to him from the heart he will not turn away his face;
but they that depart from him, their names shall be written in the
earth. Jonah 4:2; 2 Chron. 30:9; Jer. 17:13. Therefore, the man that
asks him for grace ought to examine himself as to whether he does it
from the heart; for though man lament with the mouth, the Lord knows
the heart; hence let every one be in earnest, for if this be not the
case, he cannot succeed. Judith 8. Now let it become manifest whether
you truly love God, yea, whether you love him above all.

O what a great word it is which Peter utters: “That our faith might be
found much more precious than perishable gold, which is tried by fire.”
Show now the true virtue of faith, and pay what you promised and vowed
to the Lord, and allow not yourself to be turned aside either to the
right or to the left, but remain in the middle of the road, and you
will enter in. For he that perseveres in the way of the Lord unto the
end, he, and no other, shall be saved; to this end, may the gracious
God help us all, through Jesus Christ. Amen.

I have to write in great fear. O my dear wife, and you altogether, I
commend you into the hand of the faithful God; may he keep you and me
steadfast unto the end. Amen. The grace of our Lord Jesus Christ be
with you. Amen.

Receive one another with a holy kiss of love, and remember me from
the heart, which I trust to do with regard to you. And if we may see
one another no more on this earth, may the Lord grant us grace and
strength, so to acquit ourselves here that we may see one another face
to face hereafter, in the eternal joy, with all the children of God.
Amen.

O my dear Aeltgen, do not forget what I have often admonished you,
namely, that you should firmly keep God before your eyes, and walk
uprightly before him. I mean all of you with this letter. O Lord,
uphold us. Amen.

Now be of good cheer, my dear wife and sister in the Lord, and lay
aside all grief; for what man is there (as said above) that can say: I
have not sinned; my heart is clean, I am pure from sin? I also might
have walked more diligently before you than I have done; however,
may God take from us all that is displeasing to him in us. Amen. Be
watchful, my dear sister in the Lord; for the devil seeks to disquiet
men.

I have written this in Cunebert’s tower, but now we are in the count’s
house, namely, I Matthias and Herman, and are in daily expectation of
being offered up, with which we are heartily satisfied, if God count us
worthy. Preserve this letter very carefully from the eyes of those who
sharply examine us, lest others get into trouble thereby. The peace of
God be with us all. Amen.


THE SEVENTH LETTER OF MATTHIAS SERVAES, WRITTEN FROM PRISON TO J. N.
AND HIS BRETHREN.

Grace and peace be with all believers in Christ Jesus. Amen.

Know further, dear brethren and sisters, that it is still very well
with us, namely, with me and Herman; for our hearts are full of joy,
yea, running over with it. Time seems as short to us as it ever did.
In the night we praise our God with one accord. We are now alone.
Eberhard, the bishop’s chaplain, visited me again, on the Saturday
after St. James’ day, and conversed very affably with me about infant
baptism and the resurrection of the dead. And the count entreated me,
saying: Dear Matthias, tell us your fundamental views concerning these
articles, for I told you that your people in the other tower confessed
that the dead bodies will not rise; but from you I have received no
clear answer, and as you have taught them, they must have it from you.
I replied: “It is true, Sir Count, you had such a conversation with me
the last time, and I then answered to you, as also now, namely, that I
call all the prisoners to witness, that I presented no further views in
my doctrine (which is not mine, but Christ’s), than that the time will
come when all the dead will rise from their graves, the righteous unto
life, the wicked unto eternal death, and that we must all appear before
the judgment seat of Christ, that every one may receive in his body,
according to that he hath done, whether it be good or bad. But that
this same flesh and blood which we now have should inherit the kingdom
of God, this I did not teach, but the contrary, namely: ‘That flesh
and blood cannot inherit the kingdom of God; neither doth corruption
inherit incorruption.’” 1 Cor. 15:50.

Then Eberhard, the chaplain, said that he too did not believe that
this flesh and blood should inherit the kingdom of God. I also said:
“We shall be changed.” Now, he that would know how this will come to
pass, and how the dead will rise, and with what bodies they will come,
to him Paul says: “Thou fool, that which thou sowest is not quickened,
except it die: and that which thou sowest, thou sowest not that body
that shall be, but bare grain, it may chance of wheat, or of some other
grain: but God giveth him a body as it hath pleased him.” (1 Cor.
15:35). This, I said, is my ground, O that I might become worthy to
rise with the righteous, this is my care; as to how the Lord will give
me a body, this I leave to him, and am well satisfied therewith. More
than this I shall confess to neither you nor any other man. Herein, he
said, we do not differ much.

I then further said: “The cry now raised against us is: This one has
confessed this, and that one, that, and another one something else.
My good friend, go among the people, and interrogate each individual
separately concerning all the articles; what do you think, would they
answer or confess to you anything certain? Certainly nothing at all,
or at least but very little.” “It is true,” he replied. We had much
additional conversation yet, concerning what ancient writers say on
infant baptism. I rejected them all, and left them to God; but he
begged me to consider it. I put the same request to him, and said: “I
feel assured and confirmed in my heart, that it is the pure truth, and
I want to live and die for it.” I also told them something in regard
to their unclean and defective church--the brothel, gambling-house,
fencing-school, and their daily life, which they lead in an utterly
heathen manner; and also concerning the injustice and violence they, by
way of torture, had inflicted upon us, only because we would not be
traitors; all this I told him to consider, if he were a shepherd of the
sheep. He replied that he was heartily sorry for it, and the count’s
countenance fell, as it seemed to me. They arose, and Eberhard gave me
his hand, and in a very friendly manner commended me to the Lord.

Thus, it is still very well with us, the Lord be thanked. Amen.
Remember us day and night in your prayers, which we also intend to do
for you. And I wish that all prisoners might be admonished and warned
to decline all conversation: they are quite at liberty to refuse it. O
brethren, how subtilly and craftily they spread their nets, to chase my
soul into them; but they shall not capture it, this I confidently hope;
for in vain the net is spread in the sight of any bird. Prov. 1:17.

Hence I desire of all prisoners, that they guard their lips, and bridle
their tongues. While the wicked is before you, as David says (Ps.
39:1), make not haste to speak, lest you deceive your heart; and wait
with patience until Christ speaks in you, or his Spirit, according
to his promise, through you. Matt. 10:20. And though you reply not
to every question, you need not be ashamed of it, for he who was the
wisdom of God, namely, Christ, was also not ashamed of it, as the
scriptures of the Old and the New Testament sufficiently testify. And
if you are asked concerning others who are still at large or in prison,
as to whether they are of our number or not, or whether they are
baptized or not, you may reply: “I am not imprisoned here for another,
but for myself; hence, I may speak for myself, and not for another.”
And if they then threaten you with the torture or long imprisonment,
let them threaten, let them torture; only do you firmly trust in the
Lord, and they shall not be able to do more than God, who has the
king’s heart in his power, will permit. Prov. 21:1. If it then be the
will of the Lord, that you suffer, remember that you often said: Lord,
thy will be done. And, surely, if you firmly trust the Lord, the very
hairs of your head are all numbered, and not one of them will fall from
it without the Father’s will. Matt. 6:10; 10:30; Luke 12:7.

Therefore, fear not their threats in the least, and be not terrified;
but submit to the Lord with patience and long-suffering in all that
befalls you on account of the truth. Trust God; he will not forsake you
even unto death. Amen.

But if I could see, my dear fellow members, that it might promote the
glory of God, and your, and their salvation, if you should answer all
their questions, I would not only admonish you to wait until they ask
you, but I would heartily urge you by entreaty and admonition, to tell
and confess it to them of your accord, before they ask you. But how
they herein seek the glory of God, and the welfare and salvation of
your, yea, of their own, souls, this I will leave to the consideration
and impartial judgment of every godfearing lover of the truth.

Therefore guard your lips, my beloved, as said above. I have composed a
hymn, doing it not from wantonness; hence I wish that it be sung not to
my honor, but to the praise of God.

Dear brethren, faithfully remember me in your prayers. I greet you
all with the peace of our Lord Jesus Christ; he that loves him not is
Anathema, Maran-atha. The grace of our Lord Jesus Christ, and the love
of God, and the communion of the Holy Ghost, be with us all. Amen.


THE EIGHTH LETTER OF MATTHIAS SERVAES, WRITTEN FROM PRISON TO AELTGEN,
HIS WIFE.

The grace of God be and abide with you and all fellow believers in
Christ that are with you and elsewhere; together with true peace,
friendly love, constant patience, and steadfast perseverance, to bear
unto the end all that is laid upon us of that which is still left of
the afflictions of Christ. Amen.

Further, my dear wife, whom I from the very beginning of our coming
together (of this I trust the Lord is my witness), have loved more
according to salvation than according to the flesh, and have cared for
your soul as for my own, and admonished you to that which we have now
come. The Lord be praised for it forever. For, my dear sister in the
Lord, you well know the grief I felt on account of the removal, and
though some may perhaps have thought that I took delight in it, it is
not so at all; for since that time I have often wished that, if it
be for my salvation, I might through some means be relieved from it,
whether it be through imprisonment or by death. But since it pleases
the Lord, that we are here on earth first, through suffering, to be
witnesses of his word and name; as you, in a measure, have wished
more than once, that I might through suffering be taken home to God,
and I have desired that you might be apprehended with me, as has now
happened; therefore let us also be patient, and thank the Lord, that he
has heard us, and fulfilled our prayer, and let us not pray otherwise
now than we have hitherto prayed, namely, thus: “Lord, thy will be
done.” Surrender me willingly into the hand of the Lord, whom I have
served; and be not troubled on my account. But if you should perhaps
think that we[289] may meet with much suffering yet (which, however, is
in the hand of the Lord), think also that if there is much suffering
prepared for us, there is also much more consolation in store for us,
for as the sufferings of Christ abound in us, so our consolation also
aboundeth by Christ. 2 Corinthians 1:5. I have not time to write more,
except this: Persevere steadfastly till you are taken hence. Then, and
not before, the crown of life is prepared. This is also written to you,
my dear sister Anna, and all that are with you. The salutation with
mine own hand. The grace of our Lord Jesus Christ be with you all. Amen.

  [289] The construction of this clause in the original seems to
  indicate, with great probability, a typographical error, consisting
  in the substitution, in the pronoun, of an _m_ for a _w_, and that,
  accordingly, it ought to read _I_, instead of: _we_.

Greet one another with a holy kiss. Our brethren salute you all.
Remember us, and be of good cheer for this is the first inheritance
promised us here, which we must also possess, if we are to gain
the eternal, where all tears that now flow from our eyes will be
wiped away, and all sorrow be turned into everlasting joy; for our
affliction, which is but temporal and light, compared with that which
is eternal, worketh for us a far more exceeding and eternal weight of
glory, who look not at the things which are seen but at the things that
are not seen. 2 Corinthians 4:17,18. Hence turn your eyes from all that
is visible. Herewith I commend you all to the grace of God. Amen.


THE NINTH LETTER OF MATTHIAS SERVAES, WRITTEN FROM PRISON TO F. V. H.

The saving grace of God be multiplied unto you and all the pious,
through Jesus Christ; with the power of the Holy Ghost. Amen.

O F., my greatly beloved friend[290] in the Lord, I cannot, out of love
to you forbear to inform you how gladly I would fulfill your request,
but I lack many things, as for instance, paper and ink, and besides
am watched as closely as gold, that I might neither receive nor send
off any letters. Hence accept this brief letter in good part, for I
have written it for your good. Therefore the heartfelt admonition and
request I now address to you is, that you sincerely take heed to your
life, and order it so that it is conformable to the word of God, yea,
to the example of Jesus Christ, and consider it diligently, as you said
in conversation with me. Love God above all, and do not forsake the
assembly (Hebrews 10:25), as hitherto; for if you still love aught more
than him, you are not worthy of him. Take good heed, my friend in the
Lord; for a lip faith is of no avail, as you well know yourself; but
it must be a living faith, yea, that works by love, if we are to stand
here, and hereafter before God. May God Schadai (Ex. 3:14), work such a
faith in you, and in all who heartily desire it. Amen. As regards how
it is with me, I cannot write enough, for the Lord grants me great joy
in my heart, so that I would desire of God, if it were his will, that I
might be led bound through Cologne, and beaten with rods from street to
street, so that his name might become manifest; and that my body might
be refined on the rack, only to the praise of God, and not to mine;
which has also partly occurred. The Lord be praised, Amen; the Lord
who sealed my lips, and endued me with strength, which he still daily
increases; and who will sustain me unto the end. Amen.

  [290] The word used in the original denotes a female friend.--TR.

Herewith I commend you to God. Remember us as we will you. Greet them
that are with you, to whom my salutation in the Lord is acceptable.

  By me, MATTHIAS SERVAES, of Kottenem.


THE TENTH LETTER OF MATTHIAS SERVAES, WHICH HE WROTE FROM PRISON TO
MAR. WEST.

Grace and peace be multiplied unto you and all believers, from God
the Father, through Jesus Christ; with the power of the Holy Ghost.
Amen.  O my well beloved sister in the Lord, M. W., out of great
love, which we have mutually felt through the knowledge of God, since
we have known each other, I cannot forbear to tell you that I often
think of you, and, likewise, of all the pious; for they lie at my heart
day and night. I have been informed that you think of me with much
sorrow, and that you wished, if it could be, that the Lord had ordered
it otherwise, for which I do not pray, nor can I wish it, since I
know not how he could have ordered it better for me; for great sorrow
was resting upon me, as you also well know, and the good God has thus
delivered and relieved me from this load: and not only this, but I am
also free from all anxiety. Not that I am weary of laboring; O no, for,
if I could have been profitable to the Lord, how gladly I would have
served him, and would still gladly serve him; but I deem it better
thus, for we must go hence at some time. And I trust that the Lord will
fill my place with faithful servants who may be more fully endowed
of him than I am. For the Lord knows with what anxiety, fear and
solicitude I have served you, and esteemed myself little and unworthy
before you and God, yea, so much so that I did hardly dare lift up my
eyes in meeting. But by the grace of God I have been what I have been;
and his grace, which was bestowed upon me was not wholly in vain among
you. 1 Cor. 15:10. I also took up my ministry with many tears, as you
know; but now, thanks to the Lord, it is all joy, indeed I cannot
express all the joy.

O my dear sister, how sweet is the yoke of the Lord, how light is his
burden upon my neck! By his help I will hold still to my God, may it
cost what it will. But I desire that you and all believers entreat the
Lord for us, which we also trust to do for you. I sincerely pray that
his will be done. O my dear sister, walk steadfastly and quietly in
piety, that you may be able to stand. Grace be with you all who love
our Lord Jesus Christ in sincerity. Amen. Eph. 6:24.

  By me, MATTHIAS SERVAES, Your brother in the Lord.


FORTY-TWO PERSONS, NAMELY, THIRTY-FOUR MEN AND EIGHT WOMEN, PUT TO
DEATH FOR THE TESTIMONY OF JESUS CHRIST, IN THE COUNTRY OF BERNE, PRIOR
TO AND UNTIL THE YEAR A. D. 1566.

As we were very desirous to know the present condition of our fellow
believers in Alsace, as also, what transpired among them prior to
this, with regard to the persecutions suffered, we received, through
the instrumentality of a good friend of ours, H. Vlaming, at present
residing at Amsterdam, an extract from a certain document which the
elders and teachers in Alsace drew up concerning this matter, and sent
hither. Translated from the Alsatian vernacular, the extract reads as
follows:

As regards the brethren that were executed for the faith, in the
country of Berne, there were executed from the year 1528 until the
year 1566, forty-two persons, among whom were eight women. We have in
our possession a brief abstract of their names, and surnames, as also,
in what year and on what day each of them was executed, etc.

Thus far the extract of said letter, signed, as a whole, with the names
and surnames of the elders and teachers in Alsace, which we would
insert here, did we not fear that it might even at the present day tend
to augment persecution against them, of which they are not entirely
free, as shall be shown in the proper place.


JOHN GEORGE, A. D. 1566.

In the year 1566 brother John George, a Count from Italy, having lived
in Germany for several years, as a refugee, who sojourned with the
church, and conducted himself as a very humble and excellent Christian,
went from Grossenstein back to Italy, where he had left his wife; but
there he was denounced and betrayed, so that men came from Venice, and
apprehended him. When they were on the water, on their way to Venice,
they cast him into the sea, and drowned him, dispatching him thus in
order that it might be done in quietness, lest much trouble should
arise on his account, if they should bring him to Venice, since he
was of so noble a race. Thus he had to lose his temporal life for the
faith. Through faith he forsook and abandoned all nobility of this
world, choosing rather to suffer reproach with the people of God, than
to enjoy temporal honor and distinction among his own people; and
esteeming reproach for the name of Christ great riches, far above the
treasures of Egypt or the nobility of this world; for he had respect
to the future, and the eternal reward, which will be great in heaven,
and will not be withheld from him as a witness, follower and valiant
soldier of Christ. Heb. 11:24,26.


JOHN MANG, IN THE YEAR 1567.

In the year 1567 John Mang, a hatter by trade, was imprisoned at
Senthoffen,[291] in Suabia, for the faith and the divine truth. In his
imprisonment he suffered great cold, so that he could not get his feet
warm at night. Besides this, he had to assist the ungodly in many an
assault and conflict. Finally, he fell asleep in the Lord, in prison,
having kept his faith, and patiently persevered therein unto the end;
hence he will also inherit the glorious crown of life, with all the
elect of God.

  [291] Probably, Sonthofen (in Bavaria).


NICHOLAS GEYER, A. D. 1567.

In the same year also Brother Nicholas Geyer, a miller, and deacon, was
apprehended for the faith, at Innspruck, in the earldom of Tyrol. There
the Jesuits and others assailed him in many and various ways, and, in
the examination, dealt with him in a cruel and satanical manner; but
he did not suffer himself to be moved from the faith, but steadfastly
persevered as a Christian hero, and having evinced great constancy,
he was condemned to death by the children of Caiaphas and Pilate. The
priests, like the daughter of Herodias, were determined to have his
head, which they also obtained, for he was executed with the sword, and
then burnt, thus valiantly gaining the victory in Christ, in the noble
fight of faith, as a true lover of God, whom no tribulation, torture
or vexation could cause to despair. No water could quench his love, no
sword separate it, no fire consume it; but it was to him a way of God
to eternal life, for through love to God, we, by his grace, will enter
into paradise, if we do not suffer ourselves to be led astray from love.


KAREL HALLING, A. D. 1567.

Karel Halling, a native of Steenwerck, who had fled from there to
Armentiers, for the testimony of the Lord, was apprehended at the
latter place, and, as he was determined steadfastly to adhere to the
knowledge of the truth and the faith he had confessed, the lords
sentenced him to death, and he was thus burned alive for the name of
God.


ADRIAN DU RIEU, A. D. 1567.

Adrian du Rieu, called Adrian Olieux, a native of Halewijn, and
minister of the word of God, and of his church at Armentiers, was
apprehended at the latter place, for the truth, and after boldly
confessing his faith, from which no torture could cause him to
apostatize, but in which he constantly firmly persevered, was sentenced
to death, and burnt alive.


CHRISTIAN LANGEDUL, CORNELIS CLAESS, MATTHEUS DE VICK, AND HANS SYMONS,
IN THE YEAR A. D. 1567.

In the year of our Lord 1567, one Sunday morning, being the 10th of
August, Christian Langedul went out to take a letter to his brother R.
L., and then proceeded to a place called the Schelleken, whither he had
been summoned to help mediate a difference between two persons. 1 Cor.
6:5.

This meeting having been spied out, a captain named Lamotte (who was at
that time in Antwerp) came there, under the pretense of seeking some of
his soldiers, and seeing the assembly, he had his armed soldiers (who
were waiting for it) occupy the house, and immediately dispatched his
servant boy for the Margrave. In the mean time Christian spoke with
the captain, in French, to show him why they had come together, during
which some of the assembled company escaped through a back door.

When the Margrave arrived on horseback, and entered the house with his
people, he took the rest prisoners, and marched them off to prison,
where they spent the time in great tribulation and patience until
the following day, when they were examined in regard to their faith,
which four of them, namely, the aforesaid Christian Langedul, Cornelis
Claess, Mattheus de Vick, and Hans Symons, boldly confessed. They were
then so cruelly tortured and so lamentably treated that they did not
fear death so much as the torture, as Christian mentions in a letter to
his wife.

Having spent over a month in great longing, they were finally sentenced
to death. When they received information that they were to die, they
were bold and of good cheer; Christian, however, lamented greatly
on account of his wife and children (previously throughout his
imprisonment, but especially in this last night), and their grief was a
great sorrow to his heart.

On the 13th of September, being on a Saturday, early in the morning,
these four friends were brought out and, two and two coupled together,
led to the great market place before the city hall, where a circle
of soldiers had been formed. In the midst there was a hut with four
stakes, to which they were tied. Hans Symons and Mattheus went first,
and then Cornelis and Christian. While going, Christian said to the
people: “Had we been willing to speak lies, we would have escaped
this.” Mattheus said: “Citizens, that we suffer here, is for the
truth, and because we live according to the word of God.” Hans Symons
exhorted his brethren, not to fear them that kill the body, but him
who has power to cast the soul into damnation. And thus they arrived
at the place where they were to be offered up. There the executioner’s
assistant first took Christian, and placed him to a stake in the hut,
from where he called to his brethren that were still without, exhorting
them to contend valiantly for the truth, who then gave one another the
last kiss of peace. Thereupon Cornelis was also placed to a stake, then
Mattheus, and finally Hans Symons. The drums were beaten, in order that
they should not be heard to speak. The executioner strangled them, and
then set fire to the hut, and thus these four friends came to a blessed
end, according to the words of the Lord: He that endureth to the end
shall be saved. Matt. 10:22.


LETTERS OF CHRISTIAN LANGEDUL WRITTEN DURING HIS IMPRISONMENT.

_The first letter of Christian Langedul, written to his wife, Maeyken
Raedts, on the 11th of August; in which he relates the joy of his mind,
as also, on the other hand, his sorrow for his wife and children, and,
finally, how he and his fellow-prisoners were examined._

I wish you grace and peace all the days of your life, from God our
heavenly Father, through Christ Jesus, in the power of his holy Spirit.
Amen.

My chosen and most affectionately beloved wife, and sister in the Lord
because of the faith, as I hope by the grace of the Lord, and that this
relationship will exist forever. Matt. 12:50; Gal. 3:26.

Had it been possible for me, I should have written you sooner the great
grace, joy and comfort that I have enjoyed during this brief time
in prison; and I pray the Lord to let me enjoy said blessings unto
the end, to my salvation; however, the Lord knows the great sorrow
and tears I have had, and still have, and shall yet have, before my
departure comes, for you, the children, grandmother, and for all the
friends.

I have wondered, and am still unable to comprehend what a God it is
that we have; for he is the God of all comfort, who comforts me in all
my temptations; and I hope that he will also comfort you whenever you
need comfort. 2 Cor. 5:3.

My most beloved wife, be of good cheer in all your sufferings which you
have with me; for the sufferings of this present time are not worthy
to be compared to the glory which shall be revealed in us; for we have
thus accepted our pilgrimage, and always counted these costs. Hence
comfort yourself with the word of the Lord, as I hope you will do; and
I also have confidence in you, that you will not make me more sorrowful
than I am already; I know you to be too brave for it. Thus I hope that
the Lord will strengthen us unto the end. Always pray the Lord for us,
for we need it, for the prayer of the righteous avails much, of whom
you are one in my heart’s estimation, and I hope to see you after this
life in the eternal, where we shall part no more. And in whatever I
have at any time grieved you, forgive me for the Lord’s sake, for I
gladly forgive them everything, who have sinned against me, so that
I hope that the Lord will forgive me everything; all my sins and
weaknesses. I cannot sufficiently wonder at, nor thank the Lord enough
for what he does for me; he is too wonderfully good a God, this I now
truly realize.

Thus I inform you that we were all examined to-day before the Margrave,
and of us six we four freely confessed our faith, for it had to be:
either the soul or the body had to be sacrificed; the Lord had to be
either forsaken or confessed.

Thus, Hans Symons, Cornelis the shoemaker, and Mattheus, confessed as
also, I unworthy one, and I hope to keep it to the praise of the Lord,
but not through my own power or merit, but by the power and grace of
God; for through weakness we are made strong, this I must confess. Eph.
1:19; 2 Cor. 12:9. Hence be of good cheer in the Lord, and do the best
with the children, of whom I dare not think, for they lie heavily on my
heart.

When the Margrave examined me to-day, concerning my faith he asked me
about nothing but baptism, and I held out against him as long as I
could, by saying that I knew but one baptism according to the Gospel
and Christ’s own command and injunction; but his constant question was:
“Say yes or no, whether you are satisfied with the baptism you received
in your infancy, or whether you have received another?”

I replied that I knew nothing to say about infant baptism; but this did
not suffice, I had to confess that I had received another, and thus I
confessed it, the Lord be praised, and I have not regretted it yet,
and I hope that I shall not regret it unto the end, for it is the truth.

I must stop, since my paper will reach no further. Greet all the
friends much in the Lord, whenever you have a proper opportunity,
as also, all friends according to the flesh; especially, greet
grandmother, and comfort her as best you can, since I have great
anxiety for her sake, and for you and my children. I often think of my
sweet P., but I am glad when he is out of my thoughts. Do the best in
everything; I greet you with a holy kiss of peace. I hope the Lord will
shorten my days, because he loves me. To L. E. I hope to write yet,
when I get time; greet her much in my name. Herewith I commend you to
the Lord. Written as above.

By me, your very weak husband, Christian Langedul, from prison, in
which I am for the testimony of the Lord.


_The second letter of Christian Langedul, in which he relates how
cruelly he was tortured, and the misery of his body after the torture,
as also, his sure hope and firm confidence in the Lord._

Know, my beloved wife, that yesterday about three o’clock I had written
you a letter, which I now send you. I could not send it then, for soon
afterwards the Margrave came here to torture us; hence I was not able
to send the letter, for then all four of us were one after another
severely tortured, so that we have now but little inclination to write;
however, we cannot forbear, we must write to you.

Cornelis the shoemaker was the first; then came Hans Symons, with whom
also the captain went down into the torture chamber. Then thought I: We
shall have a hard time of it, to satisfy him. My turn came next--you
may think how I felt. When I came to the rack, where were the lords,
the order was: “Strip yourself, or tell where you live.” I looked
distressed, as may be imagined. I then said: “Will you ask me nothing
further then?” They were silent.

Then thought I: I see well enough what it means, it would not exempt me
from the torture; hence I undressed, and fully resigned myself to the
Lord, to die. Then they racked me dreadfully, twisting off two cords,
I believe, on my thighs and shins; they stretched me out, and poured
much water into my body and my nose, and also on my heart. Then they
released me, and asked: “Will you not yet tell it?” They entreated me,
and again they spoke harshly to me; but I did not open my mouth, so
firmly had God closed it.

Then they said: “Go at him again, and this with a vengeance.” This they
also did, and cried: “Go on, go on, stretch him another foot.” Then
thought I: “You can only kill me.” And thus stretched out, with cords
twisted around my head, chin, thighs, and shins, they left me lie, and
said: “Tell, tell.”

They then talked with one another of my account which J. T. had
written, of the linen, which amounted to six hundred and fifty-five
pounds; and that it was so much cash and rebate. Then the Margrave
said: “He understands the French well;” and I lay there in pain. Again
I was asked: “Will you not tell it?” I did not open my mouth. Then they
said: “Tell us where you live; your wife and children, at all events,
are all gone away.” In short, I said not a word. “What a dreadful
thing,” they said. Thus the Lord kept my lips, so that I did not open
them; and they released me, when they had long tried to make me speak.

Thereupon two of them, the executioner and his assistant, bore me from
the rack. Think how they dealt with us, and how we felt, and still
feel. Then they half carried, half dragged me from the torture-chamber
up into the jailer’s room, where was a good fire of oak wood. There
they, once or twice, gave me some Rhenish wine to drink, which revived
me in a measure. And when I had warmed myself somewhat, they again half
dragged me up over the porter’s room. There they had such commiseration
for me; they gave me wine again; they gave me spices, and of everything
you had sent me, all of which rendered me very good service. They had
wine brought and helped me to bed. But the sheets were very coarse,
and greatly hurt my shins and thighs; however, soon afterwards the
sheets and pillow you sent me arrived, and there were also two or three
pocket-handkerchiefs. They then covered me with the sheets, which came
very convenient to me, as did also the spices. Had the sheets not come,
I know not how I should have passed the night; but so I slept tolerably
well. But I am hardly able to stand yet, and the lower part of my legs
is as though they were dead from racking; however, it is all well, as I
trust by the grace of the Lord.

We have such a God, so mighty, that he did not suffer me to be tempted
above that I was able to bear, and I hope he will also not in the
future, so firmly I trust in him; for I know assuredly that there will
never be found another way or another truth. Hence be instant, whether
in season or out of season. 2 Tim. 4:2.

I received your letter, and thank you much, that you remember me so
kindly, as you have always done. I wrote you in my first letter, before
I received yours, the right answer to the letter you sent me. I have
still much to write to you, but am not well able to do so now, for it
is too soon.

After me Mattheus was tortured; he named his house and the street in
which we live, and said it was in a gate; however, I am of the opinion
that there are no longer any gates in that street. Hence move away
altogether, if you have not done so yet; for I think the lord will find
his way there. Let therefore no one who stands in any danger go into
the house. He also named R. T.’s house, and the street where F. V. St.
lives. Do herein immediately the best you can. He is very sorry for it.

Cornelis and Hans told nothing. I have much to write yet, but the
time is too short. I hope to write to-day yet, if it is the Lord’s
pleasure. I wish that H. T. would once come out. I greet you all most
affectionately. It was well that J. T. went away yesterday, for the
Margrave came soon after, But I cannot write you much more, for the
time until day-break is too short.

Herewith I commend you to the Lord, and to the word of his grace.
Pray the Lord diligently for us, for he that asketh receiveth. I dare
not let my thoughts dwell much on the children and you; it is so
exceedingly hard for me to part from you and them. Satisfy all the
friends as best you can, for I am tolerably well content, only it
grieves me much on their account; however, the Lord has ordered it so.

By me, your weak husband, Christian Langedul, in prison at Antwerp, the
12th of August, 1567.

I have not fully recovered yet from the torture, as may be imagined;
but I trust it is all well; do not grieve too much about it. If J. T.
could bring along my account book, I should be glad; I should show
him everything, or write it down for him. Bring us something to seal
letters with.


_Another letter of Christian Langedul, in which he shows the
assurance of his mind, the nothingness of his own self, his love to
his son-in-law, J. T., and, lastly, the fear which they had of being
tortured again, and why._

Grace, mercy, and joy in the Holy Ghost, from God our heavenly Father,
through Christ Jesus, this I wish you, my chosen and greatly beloved
wife in the Lord, and all them that love his appearing. 2 Tim. 4:8.

Dearly beloved wife in the Lord, I hope you partly know by this time
how it is with me, by the two letters I wrote you yesterday, which
I hope you have already received. In them I wrote to you partly
concerning the state of my mind, which is still unchanged, praise the
Lord forever for his grace, which he gives to me, poor, unprofitable
and exceedingly great sinner; for I deem myself unworthy and unfit for
this glory, to which the Lord now calls me. Of myself or by my own
strength I cannot attain it; hence I hope by his grace to adhere unto
the end to the truth and the faith once delivered to the saints; for I
am assured in my heart, and have certainly known it all the time of my
pilgrimage (which is now about twelve years--true, only a short time,
and imperfectly spent), that there will never be found another. Hence
I hope to adhere to it, only by the strength and grace of the Lord,
and not through my own; and I hope by the grace of God to rejoice, by
my death, all those whom I may at any time in my life have grieved.
And I hope that all those whom I may have wronged in any way will
forgive me, since I have always been very ready to forgive, whenever
any one wronged me; I hope that all men and the Lord will also do so
towards me. I am greatly concerned for J. T., for I know his kindness;
hence I will let this suffice, and wish him, as I have often done,
true faith. This the Lord must give him; but he must also pray for and
heartily desire it. O that I might die another death for him, and all
the friends, that they might be saved; how gladly I should do it! O!
J. T., how much you have done for me, and, I hope, will yet do for my
weak wife (your mother), and my children, on whom I dare not let my
thoughts dwell much. She (your mother) is a woman who fears God with
all her heart. Associate with her, for she will seek nothing but your
common salvation. I will let this suffice for the present, else I
should not have time to send this letter. I wrote you yesterday that I
hoped to write to you during the day, but I could not do it; Mattheus
and I lay in bed until two o’clock, so greatly were we afraid, because
the Margrave came here to torture Cornelis again, and we feared that
we should also be tortured a second time, of which we had a great
dread, more than of death, for it is an excruciating pain. Cornelis
was tortured and scourged to such a degree the second time, that three
men had to carry him up, and they say that he could scarcely move a
member, except his tongue. He sent word to us, that if they come again
it is his opinion it will finish him. Thus the Margrave did not come
yesterday, but we expect him to-day again; may the Lord help us, for it
is a horrible pain. Yesterday I received a small basket with eatables
and a night-cap from J. T. I have lent the night-cap to Mattheus, and
should like to have another, when convenient, as also a comb, and a
Testament, a hymn book, or something else to read, that we may delight
ourselves a little with the word of the Lord. There is a turnkey here,
by the name of Pieter, who will see that we get it. Enclosed I send you
a little memento, and W. D. B.’s account. Yesterday evening we were
told that J. T. and P. V. D. tried hard to get to me; but it could not
be, because the Margrave had said that he should come again; however,
he did not come, for he attended a great banquet at Mansfeld.

While I am sitting here, and writing, we are informed that the Margrave
will hold a penal court to-day; I hope it is for us. Pray for us. I
hope God will strengthen us by his power, which surpasses everything. O
that we might be delivered thus soon; but I am afraid it will not be.

Herewith I commend you to the Lord, and to the word of his grace.
Always adhere to the truth, which, and nothing else, I have confidence
you will do. I heartily greet you and all the godfearing with the
peace of the Lord; and Mattheus does the same. Greet all the friends,
especially grandmother, most heartily, when convenient. Mattheus would
say to you and all the godfearing, that if he has grieved you in that
he did not guard his lips better, he is sincerely sorry for it. Written
in bonds, at Antwerp, on the 13th of August, 1567, by me, your weak
husband,

  CHRISTIAN LANGEDUL.

Do the best, and be of good cheer, and pray for us.


_Another letter of Christian Langedul, in which he exhorts his brother
R. L. to perseverance in the pilgrimage begun; and, being assured in
his mind, requests, for completion, the prayers of the saints; commends
his wife to him, and relates how a little priest came to speak with
him._

The eternal, Almighty God and Father of mercy, through his Son, our
Lord, and Savior, the same almighty, eternal, worshipful, only wise
God and merciful Father of all grace, strengthen and stablish you unto
the end with his Holy Spirit, my dear brother and sister in the Lord,
and also according to the flesh; that you may receive the crown of life
with all the saints and elect children of God; herewith I will bid
you final farewell and greeting in this present time, with all dear
brethren and sisters in the Lord who live with you and know me. Amen.

My dearly beloved brother and sister, whom I love from the bottom of
my heart, I feel prompted now at the close of my life to write you a
little for a memorial. I trust you will accept in good part, so that
it may be a perpetual memento and admonition from this your second
brother now that has been imprisoned here in the city of Antwerp for
the testimony of the Lord, for which I hope to lay down my life by
the grace of God, and hope that you will not faint on account of this
our tribulation which we now suffer for Christ’s sake, hoping that it
happens for the furtherance of the Gospel, and to the awakening of many
who possibly have long walked drowsily and half asleep, (that they may
become awakened and sober); and I hope by the grace of the Lord that
it will not tend to your abatement, but much rather to your greater
edification, and that it will serve you as a perpetual direction in
your pilgrimage which you have yet to take through a dismal wilderness,
in which you may yet meet with many trials. Philip. 1:12; Eph. 5:14; 1
Thess. 5:6; 1 Pet. 2:11. Hence take diligent heed, and lust not after
evil things; neither be like those who murmured; but give diligent care
that you constantly press on to the promised land, with valiant Joshua
and Caleb, so that you may take it by force. 1 Corinthians 16:6,10. And
be content with the word of the Lord, and look to the promise, for he
is so faithful, and you know that the Israelites remained without for
no other reason, than because of their unbelief. Heb. 3:19. Hence, my
dear friends, believe God’s work, and adhere to it unto death, and God
will give you the victory. Though they seem like giants in our eyes,
we shall devour them as bread, and this through our faith, by which we
overcome the devil, hell, death and the world. Num. 13:33; 1 John 5:4.

O dearest friends, you know that all the pious overcame by faith, as
you yourself, my dear brother, know better than I can write it to
you. Hebrews 11. Take good heed, my beloved, that you fall not in the
wilderness, as so many do; for in that case it were better for us not
to have known the truth, yea, never to have been born; for if we lose
our birthright, wherewith will we obtain the blessing again? for it is
written that Esau sought it with tears, but found it not. 2 Pet. 2:21;
Heb. 12:17. Therefore faint not, but firmly persevere, it is the true
grace of God wherein you stand, as I hope you yourselves know. I doubt
not that there will never be found another way. 1 Pet. 5:12.

O brother, were another to be found, than this anxious, narrow and
strait way, how gladly should the flesh put up with it; but it must
pass the strait gate, and O how narrow this is, so that flesh and blood
will adhere to the posts. But, dear and faithful brother, what great
salvation the merciful Father has provided for me, who am so utterly
unworthy; what great thanks shall I give him for it, who has so endowed
me with his grace and provided such a salvation for me. Continue in
it, my dear brother and sister, and pray the Lord for us, that he may
preserve us in our sorest distress, and comfort us when we are most in
affliction, and in extreme need of consolation and help, as I hope he
will do, for he is faithful that promised it. He also will do it, and
will be with us even unto death, and not forsake us; for who was ever
confounded that trusted in him? I hope he will not suffer us to be
confounded, and that he will finish the good work which he has begun
in us, and this through his unfathomable mercy and grace. To this end,
help us to fight, with your prayers to God in our behalf; this is my
desire and the desire of us all; in this you can now aid us the most.

My dear brother, why do you grieve for me; rather take comfort in it,
for the Lord has obviously ordered it so. He loves us, and means to
bring us into rest. I feel that it is all of the Lord, for when I for
a time hear of no deliverance, I receive great joy in my heart and
refreshing from the Lord; but as soon as something comes again, and the
flesh lusts greatly after it, joy departs, and we have great difficulty
to get it back from the Lord. Therefore I hope that you will resign
yourselves better herein, for the Lord intends to deliver us from this
body of death, and to help us out of this anxiety. The Lord be praised
forever for the love he shows me, and that he so helps me. I hope he
will keep also you in his truth; hence be of good cheer, and comfort
yourselves with his beautiful promise, with which also we comfort
ourselves entirely.

Therefore, dear brother, I will herewith conclude my letter; and I
kindly ask you to accept it in good part, for it has been written to
you and your dear wife out of heartfelt brotherly love, for a perpetual
farewell and memorial. I herewith also thank you for the great trouble
and labor you have put yourself to for my sake and for the great
expense you have on my account. I can never repay it to you; but I hope
that the Lord will recompense it to you and yours, now and hereafter;
also as regards that other matter, which you well know. O brother, do
not let it vex you that I was so situated; I should so gladly have done
it for you and yours, as God knows, who is acquainted with every heart.
If convenient for you, lend my wife a little assistance while you are
here, in the things in which she may need your services, and comfort
her in the exceedingly great sorrow in which she now is; this I kindly
request of you.

Herewith I will commend you to the Lord, and to the word of his grace;
may he strengthen and stablish you in his truth unto the end of your
lives, to his praise, and to your salvation, and the salvation of us
all.

This afternoon a little, lean priest visited us. I believe he is a
Jesuit, and that he sometimes preaches in Koppeken’s church. There is
very little in the man. The Bailiff accompanied him. He (the priest)
damned us exceedingly, which was about all he had to say. I was
with them about two hours. It would take too long to write all. His
arguments were very weak. It seems strange to me that the lords are not
ashamed to come with such men, who will by no means defend themselves
with the Holy Scriptures, but with the teachers of the Roman church,
with Ambrose, Jerome, and Augustine, whom [they say] we are to believe.
I then confessed that it could not be proven with the apostolical
writings that the apostles baptized infants; also, that baptism
belonged to believers, and that infants had no faith. But he constantly
asserted that the ancient teachers had written it, and that the holy
Roman church so observed it, hence also we had to observe it. A poor
argument. The others had something at least, but he was too wretchedly
deficient. Hence it would be too tedious to write about it.

Herewith I commend you to God. Written at Antwerp, in prison, by
me, your weak brother in the Lord, and also according to the flesh,
Christian Langedul, imprisoned for the testimony of the Lord and my
conscience, the 10th of September 1567.


_Christian Langedul’s leave and last adieu to Maeyken Raedts, his wife
after he was sentenced to death._

Grace and peace from our heavenly Father, through Christ Jesus, this I
wish you, my dear and chosen wife and sister in the Lord; and may the
Comforter, the Holy Ghost comfort you in your tribulation, as he will
do according to his promise. And I trust, my wife, that all (whether
tribulation or sorrow), will tend to salvation to the Christian, as
I also trust it will conduce to your salvation, and also to mine,
although no tribulation for the present seems to be joyous, and this
according to the words of the apostle. Heb. 12:11. However, afterward,
my beloved, it will work the peaceable fruit of righteousness unto them
that by good works seek eternal life, as we have done according to
our weakness, for thus I may well say, and I speak it from the heart.
Nevertheless, I expect to inherit salvation through the grace of the
Lord, and am of good cheer herein; I will therefore thank the Lord
forever for his love. O my love, the wine-press must now be trodden;
and I am quite ready for it, the Lord be praised. Truly, he is a God
of all comfort who comforts us in all our tribulation. O that I could
fully thank the Lord for all the comfort and strength he grants to me,
unworthy one.

Therefore, my beloved, comfort yourself in the Lord, and in his word;
therein you will find such great consolation and refreshment; and may
the Holy Ghost dwell in you with all wisdom as I doubt not that the
Spirit of God does dwell in you, and that he will guide you into all
truth and righteousness.

Your letter I received this noon; I thank you very much for it. J. was
here, but we could scarcely speak together. I felt somewhat sorry on
account of it afterwards, when I parted from him; but the jailer drove
us away, saying that the lord was coming, which I half thought was not
so; nor was it so, for the lord did not come. I would fain not have
parted from him in this manner, but the Lord disposes. Tell J. T. and
his wife; that I wish their salvation from all my heart, and that he
and she, and all men, might know the truth. If I promised it to him in
weakness, I hope, by the grace of God, tomorrow to demonstrate it in
power. J. told me that you were writing me another letter. O my love,
you put yourself to too much trouble, I fear; do rest, for it will soon
be over with me.

Herewith I commend you to the Lord, and to the word of his grace. Greet
all the friends most cordially with the peace of the Lord; greet warmly
R. Langedul; also your sister, and all the friends, whenever it is
convenient, and bid them all adieu. Adieu, my dear lamb, adieu. Written
on the 12th of September 1567, by me, Christian Langedul, your husband
and weak brother in the Lord, imprisoned and sentenced to death for the
testimony of Christ, and for our conscience. All four of us greet you
very much in the Lord. We are of good cheer and courage in the Lord, as
Kalleken, who visited us, will tell you. Thank R. most heartily in my
name for his letter; it rejoiced my heart, the Lord be praised. Amen.

NOTE.--As there has been put into our hands a letter written by Hans
Symons, (who was burnt at Antwerp, A. D. 1567, together with Christian
Langedul and two others of our fellow believers) to his wife, shortly
before his death, we deem it well herewith to insert the same; the copy
of the letter reads as follows:


COPY OF A LETTER WRITTEN BY HANS SYMONS TO HIS WIFE, IN HIS BONDS OR
IMPRISONMENT AT ANTWERP, IN SEPTEMBER, IN THE YEAR A. D. 1567.

Grace, peace and mercy from God the heavenly Father; also steadfastness
in the faith, and constant adherence to God in all temptations and
tribulations, by the power and operation of the Holy Ghost; unto him,
blessed forever, be praise and thanks. This I wish you, my most beloved
wife and sister in the Lord, whom I love after a godly manner, as my
own flesh, yea, have loved more than my own self, as evidenced by many
favors and acts; this is my heartfelt greeting to you, and that it may
go well with you, both in soul and body. Amen.

Further, my dear and much beloved wife, and sister in the Lord, know
that I have received your letter, which comforts me in my bonds,
because I learn that you still remember me and my fellow prisoners in
the Lord, in your prayers, that the Lord would strengthen and comfort
us, and help us finish the good work by him begun in us, to his praise
and the salvation of our souls.

O dear lamb, I also beseech you on high from the bottom of my heart, to
keep you from all error of unbelief, and to help finish, to his praise
and honor, and to the salvation of your soul, the good work which he
has begun in you.

Let us pray together with a broken heart, an humble spirit and a pure
conscience, lifting up holy hands, without contention or strife,
praying to God steadfastly in the faith, then will our prayer be a
sweet savor and an acceptable offering to God; for every gift comes
from the Father of lights.

O my dear wife, lay to heart the virtues which the Lord has caused to
be proclaimed to you, as the prophet says: “He hath showed thee, O man,
what is good; and what doth the Lord require of thee, but to do justly,
and to love mercy, and to walk humbly with thy God.” Micah 6:8.

Always remember those who have walked the way before you through much
tribulation, and have always remained valiant in the faith, with a firm
confidence. Who was ever confounded that trusted in the Lord? says the
prophet. Hence, dear wife, do not slightly esteem the great grace which
the Lord has shown you. Always persevere steadfastly, and trust in the
Lord with a firm confidence; he will not forsake you, nor will he leave
you without comfort; for in time of need he succors his own, and says:
“A mother may forget her child, yet will I never forget thee.”

Be of good cheer, I pray you, in your trial, which the Lord sends you,
and take Job for an example, how patient he was; and the Lord blessed
him.

I trust the Lord will let his merciful eyes rest upon you and upon all
sorrowing and afflicted hearts, to comfort them by the Spirit by which
he himself was comforted in his sufferings.

I am much troubled and afflicted in my heart, when I think of you, and
of my four poor little lambs, whom I must all leave.

I pray you, Tanneken, remember them in your heart as long as you live.

Do not forget my request of you, namely, that you walk in the law of
your Lord all the days of your life, and that you be to my and your
children, whom the Lord has given us during the time of our wedlock, a
pattern in all humility and obedience, in instruction in righteousness;
and take for remembrance the Maccabean mother, how she strengthened her
children, that they should not forsake the law of God.

I commend them to you, my dearest wife, and to the Lord. He will help
you; his hand is not shortened, that he cannot help us. For better
is one child that fears God, than a thousand ungodly children; yea,
it were better to die childless, than to leave ungodly children
behind. I pray you, exercise good care over them: I commit them to
you, and to the Lord, for I am taken from you and them, which greatly
troubles me according to the flesh; but I remember that it is written:
Whosoever forsaketh not everything, father, mother, sister, brother,
wife, children, property, lands, yea, also his own life, the same is
not worthy of me; in short, whosoever loveth aught more than me, is
not worthy of me. I do not know what the Lord has seen in me, when I
consider that I am so miserable and unworthy to suffer for his name.
I can praise and thank the Lord for the great benefits which he has
shown me in my bonds. Well do I now find, that the Lord has helped us
unworthy ones, especially me.

According to the Spirit, my heart rejoices in the hope of future glory.
I hope that I shall soon put off this mortal garment, and put on the
immortal; may the Lord direct our hearts thereto, for we need help from
the Lord of hosts, in our tribulation. See, my dear and much beloved
wife and sister in the Lord, take this, with your little children, as
a testament and as a remembrance from him who has lived with you in
the bonds of wedlock for about five years. We must now part, because
of the covenant which we made with God, never to depart therefrom;
hence I must now depart from the marriage covenant, for the sake of
the covenant which we made with God; I now go (though unworthily,)
the way which the prophets, Christ, and his apostles went, through
much tribulation and pain, with many tears, and must drink the cup of
bitterness which they all drank. Though the Lord himself said: “Holy
Father, if it be possible that this cup pass from me, let it be done;
but if not, Holy Father, thy will be done;” yet he was given us for an
example, that we should follow his footsteps in obedience; for Christ
entered into his glory through much suffering, thereby leaving us an
example that we should follow his steps.

Therefore, my beloved in the Lord, comfort yourself with his word, and
remember that John writes, that the Lord said to his disciples and to
his friends: In the world ye shall have tribulation; but be of good
cheer, your tribulation shall be turned into joy. Hence, dear Tanneken,
rejoice in the hope of future happiness, be patient in tribulation,
continue instant in prayer, that the Lord would comfort you and not
suffer you to fall into temptation, but with it also make a way of
escape. Commend your matters to the Lord; I hope and trust in God that,
if you continue in his laws, and constantly keep the Lord before your
eyes, he will raise up some one who will help, comfort and assist you.
Never separate from the godfearing. How pleasant it is to be among the
Lord’s people! I say with Moses: I would rather suffer affliction with
the people of God than enjoy temporal pleasure.

Always associate with the saints of the Lord; for among the holy, one
becomes holy, says the apostle. And remember the words of the Lord:
He that overcometh shall inherit all things, and be clothed in white
raiment, and God shall wipe away all tears from our eyes.

O, dear Tanneken, it seems that there must be tears; for where no tears
are, none can be wiped away. The Lord grant (as I trust in him that
he will) that after this tribulation, which has come upon us for his
name’s sake, and which is a sore affliction to my heart, we may rejoice
together in the kingdom of God and of Christ. For, my dear and much
beloved wife and sister in the Lord, whom I love from the bottom of my
heart, together with my four little children, it is very hard for me
when I think of your heavy burden, the spoiling of our property, and
that the Lord has deprived you of the provider of your daily bread.
I fain would, had it been the Lord’s pleasure, that he had spared us
this affliction; however as it cannot be otherwise, we will commend our
affliction to the Lord.

When I consider, Tanneken, our past time, I think that it is a fatherly
chastisement, for he says: “Whom I love I chasten.” I well know that
we have merited it at the hands of the Lord, since we ofttimes were
disobedient in the sufferings sent us by him. When we (as is true
enough) had little success, as the world counts success, we complained
and murmured against God, because we had not more to live on, and many
children were born to us; just as though God’s hand had been shortened,
that he could not have fed us. And now that little vanishes away as a
prey, and we must be satisfied; however, it is for the Lord’s sake; and
for his sake I gladly suffer. The Lord gave it me, and for his sake I
will also gladly resign it.

Hence, dear Tanneken, I have often before told you this. I do not write
it to trouble you, but to indicate to you that God is chastening us;
for he shows that he still loves us. Though the Lord chasten us, let us
not cast his chastisement from us; for he that rejects chastisement and
instruction will perish.

Therefore, my beloved, I earnestly pray the Lord for you, and for my
four children whom God has given me--which you bore me, and brought
forth in pain--that he would not forsake you, but comfort, strengthen
and stablish you, and feed all my four little orphans, and their
mother, both according to the soul and body. Always trust in the Lord;
I trust he will not forsake you. Take counsel with the Lord, and with
them that fear him; and take better heed to walk in the obedience
of Christ. I am sorry from the bottom of my heart, that I have not
improved my time better. And I ask you to excuse and forgive me in
whatever I have grieved you; for I am heartily sorry for it; and
wherein you may have grieved me, I forgive you all from the bottom of
my heart. And I pray the Lord, that he would also forgive us the same,
as I hope, and also trust in him, that he has done. I thank you for
the good intercourse we had together during the time of our wedlock;
and I thank also all the brethren and sisters in the Lord, for the
intercourse I had with them in the faith, for their faces were always
pleasing to me. The Lord grant us grace that hereafter we may all
live together in joy with the Lord, and be crowned with the crown of
salvation, with which all the saints of God will be adorned, and this
out of pure grace. Amen.

This is my testament, my dear and much beloved Tanneken. In parting,
let me tell you, that my mind is still unchanged in the Lord, namely,
I, unworthy one, am determined to bear testimony to the Lord, and to
seal the same with my blood, in token that it is the truth; nor do I
know any other way to be saved through grace, for a witness to the
world, to the honor of God, and to the salvation of our souls. Amen.

Cornelis, Mattheus, and Christian are also thus minded. Entreat the
Lord for us all, that he would help us finish the good work by him
begun in us, to his honor and to the salvation of our souls. Amen.

Pray the Lord for us all, and remember the prisoners, as being
imprisoned with them. All four of us heartily greet you and them that
live in the same house with you, with the peace of the Lord.

No more for the present; excuse my letter, for my mind is not in the
best condition for writing. Herewith I commend you to God, and to the
rich word of his grace. Amen.

By me, Hans Symons, your husband in the Lord, confined in prison at
Antwerp.


A LETTER OF HANS SYMONS, WHICH HE WROTE IN PRISON AT ANTWERP, WHERE HE,
WITH THREE OTHERS WAS BURNT, ON THE 13TH OF SEPTEMBER, 1567.

Grace and peace be unto you from God our Father, and from our Lord
Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ,
the Father of mercies, and the God of all comfort; who comforted us in
all our tribulation, that we may be able to comfort them which are in
any trouble, by the comfort wherewith we ourselves are comforted of
God. For as the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ. And whether we be afflicted or comforted, it
is all for our good, and for our salvation. 2 Cor. 1:3–6. This I wish
you, my dear brethren and sisters in the Lord, Vincent, Kaerle, Willem,
and Hans Symons, and Tanneken, Vincent’s wife, as a heartfelt greeting
in the Lord. And brethren and sisters in general, I write this that you
may remember me, what tribulation and distress I suffered in Antwerp
for the testimony of our Lord Jesus Christ; and because the time has
come that I must part from you all. Amen.

Further, my dear brethren and sisters in the Lord, and co-workers and
followers of the Gospel, whom God has shown great mercy in this world,
in that he, out of grace, revealed his will. Hence, dear brethren and
sisters in the Lord, I beseech you from the depth of my heart, that you
receive not the grace of God in vain, for he says: “I have heard thee
in a time accepted, and in the day of salvation have I succored thee.”
Therefore, dear brethren, let us not give offense to any one, that our
ministry be not blamed; but let us approve ourselves as the ministers
of God, in much patience, in necessities and distresses. 2 Cor. 6:1–4.
Hence, dear brethren, accept this as a sincere request from me, that
you take heed to your calling, wherein you are called to holiness, for
he says: “Be ye holy; for I am holy.” 1 Pet. 1:16. And I pray you, that
you show love to one another all the days of your life, for Christ
says: “By this shall all men know that ye are my disciples, if ye have
love one to another.” John 13:35. If any prosper more than others, let
one assist the other, and do not become alienated from one another,
lest one be grieved on account of another; but exhort one another
with the law of the Lord when ye come together, and always remember
the days when you were illuminated--how zealous we all were when we
came together, to speak of the great benefits which God has bestowed
upon us, in that he has called us from the power of darkness into
his marvelous light, which is kindled in our hearts, so that we have
surrendered ourselves to serve the Lord all the days of our life, and
no more to live to ourselves. Heb. 10:32; 1 Pet. 2:9; Romans 14:7.

O dear brethren and sisters, always write the law of the Lord into your
hearts, and keep him ever before your eyes, and serve him faithfully
unto the end of your lives; for if there is anything that is not
clear, be it ever so small, in which the conscience is troubled, Satan
produces, by way of accusation, all he can produce, in order that he
may at least lead astray or trouble us; however, he frequently has
cause, for we all sin in many things, as James says. Rev. 12:10; Jas.
3:2.

Therefore, dear brethren and sisters, awake, and make straight paths
for your feet, that you may always be prepared for the Gospel of peace,
which calls us only to peace, for beautiful are the feet of them that
fear the Lord. Eph. 5:14; Heb. 12:13; Eph. 6:15; Rom. 10:15. Never
separate from the church of the Lord; for it is the body of Christ,
and he is the Savior of his body. And though sometimes there are some
in it who do not truly follow the Lord, think: Lord, I have no right
to sin too, because another sins, since the Lord has no pleasure in
the multitude of sin, but that every one turn from his evil way, and
he shall live. And I pray you and all the brethren and sisters in the
Lord, that they do not think it a small thing to grieve their neighbor,
whether by word or deed, or by the putting on of apparel. We can avoid
this sometimes, but we will not, caring not that our neighbor is
troubled thereby.

O dear brethren, when one is apprehended or put into bonds, or the
Lord takes us from this world, it greatly troubles our conscience. And
our stay here is so brief; hence prepare well your lamps, that when
the bridegroom comes, you will not have to go for oil, for the doors
will then be shut. What is a man profited, if he shall gain the whole
world, and lose his own soul? or what will you give in exchange for
your souls? Matt. 16:25. Let not sin therefore reign in your mortal
body, but sanctify God in your hearts, and give thanks unto the Father,
who has made you meet to be partakers of the inheritance of the saints
in light. Rom. 6:12; 1 Pet. 3:15; Col. 1:12. O dear brethren, how true
and certain we daily find it to be, that it is the truth for which we
must suffer, of which I am becoming convinced more and more every day,
though I never doubted that it was the truth.

O dear brethren and sisters, continue herein unto the end, and you
will prosper; and do not suffer yourselves to be deceived through
philosophy, or vain deceit, through vain pomp and subtle inventions;
for men are soon corrupted from their simplicity which they have in
Christ, for it is a great grace which we have received from God, that
the truth is revealed to us, which is hid from so many thousands. Col.
2:8; 2 Cor. 11:3; Eph. 1:9. Hence, my dear brethren and sisters, think
now of us, how many tortures we have endured, how many sighs we have
spent, how much weeping and supplicating to God we have done, with
strong crying and tears unto him for help, that you might be able to
keep unto the end the faith wherein you stand.

O dear brethren, it is so hard for us, and the cup which we must drink
is so bitter. O how am I straightened till the child is born! These
woes are so bitter, dear brethren; I speak the truth; it is impossible
to make any one believe what pain it is to bring forth a child, except
him who has experienced it; however, when it is born, then the pain is
remembered no more. Thus it is also with me and my fellow-prisoners;
we are now in the throes of travail, many a heart-grief fills us with
anguish, and we must cry to God for help. And he comforts us, for
he is a God of comfort, who can comfort all troubled hearts, as he
also does. But I hope that we shall soon have brought forth; then we
shall remember the anguish and distress no more, and all the tears,
that now ofttimes course down our cheeks, so that at times we almost,
with David, water our bed with our tears, will be wiped away; for he
is faithful that promised it us, and will also keep it. We comfort
one another much with the Lord’s promises. John 16:21; Isa. 26:17; 2
Corinthians 1:3,4; Ps. 6:6; Is. 25:8; 1 Thess. 5:24.

Therefore, dear brethren and sisters, exhort one another daily, and
be subject to one another in love. And I pray you, dear brethren and
brothers-in-law in the Lord, I pray you, exercise good care over my
sisters, for you are placed over them; the watch over them is committed
to you. Dear brothers, live with them according to knowledge, as I
also trust you will do. I commend them to you from the heart. And you
sisters in the Lord, and according to the flesh, I pray you from my
inmost soul, in my bonds, which I suffer for Christ’s sake, that you
bear with all modesty your husbands, whom the Lord and his church
have given you, that you should live with them in all subjection and
obedience. It well becomes women to honor their husbands, for a woman
of understanding is the crown of her husband, and the wife is honored
through the husband, and the husband through the wife. Therefore I
entreat you, dear sisters, assist your husbands with all willingness,
lest you discourage them. O if the wife knew what trouble and grief
she can cause her husband in his work, she would shun to do it as she
would shun poison; for the wife can cause her husband to consume soul
and body in his labor. Encourage each other in spiritual and temporal
matters, and always shun whatever might give rise to trouble, for
Satan is wily; he is satisfied with any means by which he can cause
contention; he walks about man, as a roaring lion, seeking whom he may
devour. Hence I beseech you for the Lord’s sake, lay to heart what I
write you with sighing; I do it because I love you all in my heart,
and also all them that fear the Lord. I say with Moses: I would rather
suffer affliction with the children of God, than enjoy the pleasures
of sin. Always associate with those who fear the Lord, and pray, lest
Satan take you unawares; for when it is least expected, the Lord
comes, as I and my fellow-prisoners can testify. I trust the Lord has
thus ordered it with us. We are now in it; may the Almighty God help
us through, as I trust he will do. Help pray the Lord for us; for
the effectual fervent prayer of the righteous avails much. Acts 12:5;
Jas. 5:16. I beseech you, my dear brethren and sisters, take heed unto
yourselves; the time is short, and it is a fearful thing to fall into
the hands of the Lord. 1 Cor. 7:29; Heb. 10:31. Call to remembrance the
day when you were illuminated, how ardent we were in the law of God,
to walk in it. v. 32. I hope you are better instructed in everything,
than I can write. And above all, I pray you, keep the Lord before your
eyes above all else, and love one another fervently; thereby men shall
know that you are children of the Most High, for love abides forever,
it never perishes. John 13:35; 1 Cor. 13:13,8. Be hospitable, remember
them that are in bonds, comfort the sorrowing, remember the poor,
each according to his circumstances--O, it gives such peace to the
conscience. I wish indeed I had done much more. Heb. 13:2,3; 2 Cor. 1:4.

Herewith I commend you all to the eternal, Almighty God; may he
comfort, strengthen and stablish you all, and us poor, forsaken sheep,
deprived of all men, unto the end of our lives; for it lies not in
the beginning, nor in the middle, but he that shall endure unto the
end, the same shall be saved. Matt. 24:13. Behold, dear brethren, I
go before, and hope to wait for you under the altar, where they cry:
“Lord, Lord, when wilt thou avenge the blood of thy saints?” Rev.
6:9,10. But the Lord will shorten the days for his elect’s sake; and
then will he clothe them in white raiment, and wipe away all tears from
their eyes, and they will see sorrow no more, for it has never entered
into the heart of man what God has prepared for them that love him.
Matt. 24:22; Rev. 3:5; 1 Cor. 2:9. Herewith I bid you all a final adieu
in this world, and thank you all for the good intercourse I have had
with you in my life. And wherein I have grieved you, or any one else,
forgive me; I am heartily sorry for it. I hope and trust to God that
he has forgiven it me; and if there be any one who has wronged me, I
forgive him from the bottom of my heart, no matter who he be. We four,
Hans, Cornelis, Mattheus, and Christian, in bonds for the testimony of
Jesus, greet you and all that fear the Lord with his peace. Amen.

The Almighty God keep you all from evil. Greet my mother, Charles and
his wife; and Maeyken, who took care of my wife. Adieu to you all. This
is my testament to you all, Vincent, Kaerle, Neelken, Willem, Hans, to
each with his wife.

By me, Hans Symons, your dear brother, imprisoned at Antwerp for the
testimony of Jesus.


A LETTER WRITTEN BY CORNELIS THE SHOEMAKER, TO HIS WIFE WHILE IN BONDS.
HE WAS AFTERWARDS BURNED WITH THREE OTHERS, SEALING THIS LETTER WITH
HIS BLOOD, IN THE GREAT MARKET PLACE AT ANTWERP, THE 13TH OF SEPTEMBER,
1567.

The grace and mercy of God the Father, the love of the Son, and the
communion and peace of the Holy Ghost, who is sent us from the Father,
through the name of our Lord Jesus Christ, to the comfort of all true
and faithful children of God; by whom we are led, taught and healed;
the same keep your heart, understanding and mind in Christ Jesus, to
the praise and glory of his heavenly Father, to the salvation of your
troubled soul, and to the protection of all the brethren and sisters
that fear and love the Lord. This I wish you, my affectionately and
much beloved wife, as a heartfelt greeting.

My dearest wife, whom I wedded before God and his church, and took
to wife according to the ordinance of the Lord, I wish you comfort,
joy and gladness in all your great sorrow which has now come upon you
through my bonds and imprisonment. O my dear wife, I most earnestly
pray the Lord for you, that he would comfort you, since I well know,
my dear lamb, that you are very sorrowful on my account. But I pray
you, lay your grief aside, if possible, for a little while, and comfort
yourself with the Author of the faith, and look to Jesus the Finisher.
Heb. 12:2. Walk henceforth in all righteousness; make good use of the
time of grace, and always remember what great grace the Lord has shown
you; and bear in mind what a faithful God you serve, who will not
forsake you. Rom. 6:13; Eph. 2:7; 1 Cor. 1:9.

O my most beloved lamb, I cannot fully praise or thank the Lord for
all the great power and strength which he gives me in all my distress.
Is. 40:29. He is so faithful a God, he gives me such courage, so that
I may say with Paul: Who shall separate us from the love of God? shall
tribulation, or distress, or persecution, or famine, or nakedness,
or peril, or sword? As it is written, For thy sake we are killed all
the day long; we are accounted as sheep for the slaughter. Nay, in
all these things we are more than conquerors through him that loved
us. For I am persuaded that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate us
from the love of God, which is in Christ Jesus our Lord. Rom. 8:35–39.

O my dear wife, I pray and exhort you, be patient in your tribulation,
continue instant in prayer, and always remember the beautiful promises
which are so abundantly promised us in the Scriptures, if we persevere
unto the end. Matthew 10:22.

O let us well guard the treasure given us, so that no man may by any
means deprive us of it. Hence continue steadfastly, and faint not; for
though the outward man perish, yet the inward man is renewed day by
day. For our light affliction, which is but for a moment, worketh for
us a far more exceeding and eternal weight of glory; while we look not
at the things which are seen, but at the things which are not seen, for
these are eternal. 2 Corinthians 4:7,16–18.

Hence, my dear and much beloved wife, do not cease to serve the Lord
your God with all your heart, and to follow his footsteps. For we know
that if our earthly house of this tabernacle were dissolved, we have a
building of God, a house not made with hands, eternal in the heavens,
and that we shall be clothed with it: if so be that being clothed we
shall not be found naked. For we that are in this tabernacle do groan,
being burdened: not for that we would be unclothed, but clothed upon,
that mortality might be swallowed up of life. Now he that hath wrought
us for the selfsame thing is God, who also hath given unto us the
earnest of the Spirit. 2 Cor. 5:1–5.

O my dear wife, since we shall put off the flesh, and inherit such a
dwelling, let us walk fearlessly in faith before God and his church,
and purpose not to depart from the Lord, nor to separate from his
love--which he has shed abroad in our hearts by the Holy Ghost--on
account of any affliction or tribulation; then he can succor and
comfort you in your request, when you are deprived of all human help
and comfort; since he comes to the help of those who forsake their own
selves, and of the despairing, for he dwells and will dwell alone in
the hearts of men, and would not have us serve any one besides him.

Thus, my dear sheep, be firmly founded and built up in him, as you
are taught, and let love grow and increase in all righteousness and
holiness, which avail and are acceptable before God; and always give
diligence to excel in virtue, and look not to the walk of the idle and
heedless, but consider them that live conformably to the doctrine of
Christ; have your intercourse always with them, so that you run neither
too high nor too low, nor too wide nor too long; for many go astray
because one looks to the other, whereby they sometimes wax cold.

Therefore, my dear and much beloved wife, always seek those things
which are above, and let your mind constantly be fixed on the things
which are not seen; put off the old man, and put on the new man, and
deny ungodliness and worldly lusts; be transformed by the renewing of
your mind, and you will have part in the resurrection. Col. 3:1; 2 Cor.
4:18; Col. 3:9,10; Tit. 2:12; Rom. 12:2; Luke 20:35. Hence know that
you must first have crucified the old man, so that the body of sin may
cease. And be not weary in well doing, since your labor will not be in
vain. For we are made partakers of Christ, if we hold the beginning of
our confidence steadfast unto the end. Heb. 3:14.

Hence, my dear wife, suffer not yourself to be moved from your purpose
or faith, for it is the true grace of God wherein we stand. For though
an angel should come, says Paul, and teach you anything else than what
has been preached unto you, let him be accursed. Gal. 1:8. Neither
fear such men as would draw you away from this doctrine; for they will
perish like grass; nor can they do anything without God’s permission.
Therefore fear God and humble yourself under him, for he is honored
of the lowly; always condescend to men of low estate, and you will be
great in the eyes of God; think not yourself to be something, lest you
deceive; always forsake your own self, and regard not what men may do
unto you, though you be wronged; for it is acceptable with God, if a
man for conscience’ sake gets into grief, suffering wrongfully. Hence
be patient in all that comes upon you for the Lord’s sake, so that you
may be a partaker of Christ’s sufferings, and thus inherit his promise;
for the time that reproach must be suffered here is short, compared
with the joy which shall be revealed in us in the last time; for though
we have a miserable life here, we shall enjoy much good hereafter; we
are accounted here as dying, but we enter into certain rest and peace.
It is sown in weakness, it is raised in power; it is sown a natural
body, it is raised a spiritual body, 1 Corinthians 15:43,44. Therefore
our house of this tabernacle must be dissolved, if we want to obtain
the house prepared us of God. Hence fear not them that kill the body;
for they cannot harm the soul. Let us therefore not grieve because of
the work of the Lord, but as Christ says, rejoice and be glad therein,
for it shall be rewarded you in heaven: and, as Peter says, Praise and
glorify the Lord in this matter. Matt. 5:12; 1 Pet. 3:15; 4:16.

O my dear lamb, this is not said, that we should grieve. Thus, be
patient in your tribulation and sufferings; for Paul says that all
things work together for good to them that love God; hence I trust
to the Lord, that it will conduce to your good. Therefore receive
willingly from the hand of the Lord the sufferings and afflictions he
sends you, for he will not suffer you to be tempted above that you are
able to bear. Thus, bear patiently Christ’s sufferings; for all that
are without chastisements are bastards, and not children. Heb. 12:8.
James says: “Blessed is the man that endureth temptation; for when he
is tried, he shall receive the crown of life, which God hath promised
to them that love him.” James 1:12.

Thus, my dear wife, follow Christ, and take up your cross with patience
and joy, and follow him all the days of your life, for he had to suffer
so much for our sakes, to save us. Therefore let us suffer for his
sake; since it is our hour, let us joyfully contend for the crown of
life, which is prepared us and them that fear and love the Lord. Hence
let us be satisfied in him, and take our cross upon us with joyfulness
and patience, and wait with firm confidence for the promises which he
has made us, and that we may be crowned upon Mount Sion, and adorned
with palms, and may follow the Lamb. 2 Esdras 2:42; Rev. 14:4.

Thus, strengthen yourself, and wait for the mercy of our Lord Jesus
Christ in the eternal life. Now unto him that is able to keep you from
falling, and to present you faultless before the presence of his glory
with exceeding joy, to the only wise God our Savior, be glory and
majesty, dominion and power, both now and ever. Amen. Jude 24,25.

See, my dear wife and sister in the Lord, since I can no longer serve
you with my presence, I have written you a little to comfort you; and
this for a memorial or testament, that thereby you may remember me,
how I walked before you. I hope to seal this letter with my blood,
that it is the truth; and for this I want to lay down my life, to the
praise of the Lord, and to the edification of all who fear the Lord
from the heart. I commit you to the Lord and to the word of his grace,
that he would keep you in all righteousness and truth. And though we
must separate, yet I know and firmly trust the Lord, that we shall be
together in the life eternal. I hope that you will always so order
and regulate your way all the days of your life, that you may obtain
salvation.

Herewith I bid you adieu, my dear lamb; adieu till in eternity. Adieu
and farewell to all that fear the Lord. Pray the Lord for all four of
us, that we may offer up unto him an acceptable sacrifice, so that
our souls may be saved forever; to this end may God the Lord give his
grace. Amen.

Written by me, Cornelis the shoemaker, imprisoned for the testimony of
our Lord Jesus Christ.


JACQUES MESDAGH, WILLEM AERTS, JOOS KASTEEL, AND KAREL, A. D. 1567.

This Jacques Mesdagh was apprehended (with three others, as he writes,)
on the 1st of March, 1566, and was afterwards, on the 8th of November,
1567, burnt with three others, for the word of God, at Kortrijck,
in Flanders, in the market place before the city hall, having been
confined, with iron fetters on his feet, for more than twenty months.
He was from Capelle te Poele, a league and a half from Ypres. With him
died a young single man, named Willem Aerts, and two other men, one of
whom was Joos Kasteel, from the vicinity of Kortrijck, and the name of
the other was Karel. All four were of very good cheer and valiantly
testified to the truth, and confirmed it with their death.


A LETTER FROM JACQUES MESDAGH.

I, Jacques Mesdagh, imprisoned at Kortrijck for the word of God and the
testimony of our Lord Jesus Christ, apprehended the 1st of March, 1566,
wish you my dearest and much beloved chosen sister, from the bottom of
my heart and from my inmost soul, that you may always prosper, and be
well in soul and body; and grace, mercy, peace, joy, love, a living
spiritual hope, a true evangelical mind and trust, a true unfeigned
faith which works by love, and the illumination, comfort and communion
of the Holy Ghost, be unto you as a grace from God the heavenly Father,
and through our Lord Jesus, by whom this grace has come to us; for
Paul says: The grace of God [that bringeth salvation] hath appeared to
all men, teaching us that, denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present world;
looking for that blessed hope, and the glorious appearing of the great
God and our Savior Jesus Christ; who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar people,
zealous of good works (Tit. 2:11–14). For he came and preached, in
the Gospel peace to us who were afar off, and to them that were nigh.
Therefore we are no more strangers and foreigners, but fellow citizens
with the saints, and of the household of God; and are built upon the
foundation of the apostles and prophets, Jesus Christ himself being the
chief corner stone, whom the builders rejected (Eph. 2:17,19,20; Matt.
21:42); who his own self bare our sins, in his own body, on the tree,
that we, being dead to sin, should live unto righteousness; by whose
stripes we were healed. For we were as sheep going astray; but are now
returned unto the Shepherd and Bishop of our souls, the King of kings,
and Lord of lords; who loved us, and washed us from our sins in his own
blood, and hath made us kings and priests unto God and his Father; to
him be praise, glory and dominion, and thanks for ever and ever. Amen.
1 Peter 2:24,25; 1 Tim. 6:15; Revelation 1:5,6.

This I wish you, my dearest chosen sister in Jesus Christ our Savior,
whom I love from the depth of my heart and from my inmost soul, as an
affectionate and friendly greeting, and for a perpetual remembrance,
my dear lamb, since it may easily happen that we shall soon have to
separate here; for it seems that the abominable beast thirsts greatly
for our blood. Rev. 13:1. But I hope that though we must now separate
here for the Lord’s name, we shall nevertheless hereafter meet together
in life eternal, where they will be nothing but joy and gladness,
which will endure for ever and ever; there tyrants will not be able to
separate or harm us; for when they have killed the body, they have no
more that they can do, as Christ himself says. Luke 12:4.

Hence, my affectionately and much beloved sister, be not afraid of
their threats, neither be troubled. Even as the Lord also spake through
the prophet Isaiah: Hearken unto me, ye that know righteousness, the
people in whose heart is my law; fear ye not the reproach of men,
neither be ye afraid of their revilings. For the moth shall eat them
up like a garment, and the worm shall eat them like wool: but my
righteousness shall be for ever, and my salvation from generation to
generation. For “I am he that comforteth you: who art thou that thou
shouldest be afraid of a man that shall die, and of the son of man
which shall be made as grass?” Is. 51:7,8,12. “For behold, the day
cometh that shall burn as an oven; and all the proud, yea, and all that
do wickedly, shall be stubble: and the day that cometh shall burn them
up, saith the Lord of hosts, that it shall leave them neither root nor
branch. But unto you that fear my name shall the Sun of righteousness
arise.” Malachi 4:1,2. “And everlasting joy shall be upon their head,
they shall obtain gladness and joy; and sorrow and mourning shall flee
away.” Is. 51:11. “Yea, the righteous shall shine forth as the sun in
the kingdom of their Father.” Matt. 13:43. “And they shall hunger no
more, neither thirst any more; neither shall the sun light on them,
nor any heat. For the Lamb which is the midst of the throne shall feed
them, and shall lead them unto living fountains of water: and God shall
wipe away all tears from their eyes.” Rev. 7:16,17. “And there shall
be no more death, neither sorrow nor crying, neither shall there be
any more pain.” 21:4. “For he that overcometh shall not be hurt of the
second death; and he shall inherit all things, and receive the crown of
life.”

Therefore, O my dear and chosen sister Susannah, let us always
faithfully adhere to Christ our bridegroom, even unto death, so that
hereafter we may altogether receive the crown of life, and may hear, in
the great day of the Lord, the welcome voice: “Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the
world;” when he shall say to the others: “Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels.” Matthew
25:34,41.

O what a great difference will then be between them that obeyed and
feared the Lord, and those who did not obey or fear him; the latter
will have their part in the lake which will burn with fire and
brimstone: which is the second death; but the former in eternal life.
Rev. 21:18; John 3:16.

For he that hateth his life in this world shall keep it unto life
eternal. Christ also said: Whosoever will lose his life for my sake
shall find, or keep, it. Hence, my dearest and much beloved sister,
whom I love from all my heart, let us herein always be of good courage
and cheer in the Lord, though the tyrants deprive us of our temporal
life for the Lord’s name, and separate us; for we know, says Paul,
that, if our earthly house of this tabernacle were dissolved, we have a
building of God, a house not made with hands, eternal in the heavens,
whose builder and maker is God. 2 Cor. 5:1; Hebrews 11:10.

O my dear and much beloved sister, that we had put off this body of
our earthly house in Christ Jesus, and were thus at home with him, who
shall change our vile body, that it may be fashioned like unto his
glorious body; for here we have no continuing city, but we seek one to
come, as the apostle says. Philip. 3:21; Heb. 13:14.

O that we were there in the beautiful and delightful city, which is
full of all good things, where they will need neither sun nor moon,
nor the light of a candle, to give them light, for the glory of God
shall lighten them, and they shall reign for ever and ever. Rev. 21:23;
22:5. But we must here first go the narrow way, as Christ himself said
(Matthew 7:13,14), before we can enter there; for wide is the gate, and
broad is the way, that leadeth to destruction, and many there be which
go in thereat; but strait is the gate, and narrow is the way, which
leadeth unto life, and few there be that find it; and still fewer,
alas! who desire to walk it, since sometimes it is so hard for the
flesh. For here in this wicked world not much besides tribulation and
suffering is promised to those who desire to walk the narrow way, to
follow Christ, and to live godly, in this vale of tears, according to
their weak ability, for, in the first place Paul expressly says: “All
that will live godly in Christ Jesus shall suffer persecution.” 2 Tim.
3:12. “For truth is fallen in the street, and equity cannot enter; yea,
truth faileth; and he that departeth from evil maketh himself a prey.”
Is. 59:14,15.

O my chosen sister, whom I love in God since the Lord has given us so
much grace that we have found the way of peace, this is the true grace
of God wherein you stand, says Peter. O let us always walk faithfully
therein unto the end, according to our feeble ability, though we must
here for a short time have tribulation and suffering for the name of
Christ; for we must through much tribulation enter into the kingdom of
God. Acts 14:22. And also Christ himself says: “In the world ye shall
have tribulation: but be of good cheer; I have overcome the world.”
John 16:33. He also says: “Verily, verily, I say unto you, that ye
shall weep and lament, but the world shall rejoice; and ye shall be
sorrowful, but your sorrow shall be turned into joy. A woman when she
is in travail hath sorrow, because her hour is come: but as soon as she
is delivered of the child, she remembereth no more the anguish, for joy
that a man is born into the world. And ye now therefore have sorrow:
but I will see you again, and your heart shall rejoice, and your joy no
man taketh from you.” Verses 20–22. Thus are also we with child, and in
travail, so that we can scarcely draw our breath, as is also written in
the prophet Isaiah (Is. 26:18);[292] but when we too have here brought
forth all tribulation and sorrow, and have put off our body in the
Lord, we also shall hereafter rejoice with tongues unspeakable, though
we are now here in the pangs of delivery, my dear and much beloved
sister, for the name of Christ, namely, in tribulation and suffering
for a short time, and hated of all men; for Christ himself says; “Ye
shall be hated of all men for my name’s sake: but he that endureth to
the end shall be saved.” Matt. 10:22. And Paul, also, says: For unto
you it is given in the behalf of Christ, not only to believe on him,
but also to suffer for his sake. Philip. 1:29.

  [292] German version of the Bible.

But, my very dear and chosen sister in the Lord, whom I love from
true, unfeigned, godly and brotherly love, it will hereafter not be to
our detriment, all that we have suffered here for the name of Christ;
for he will reward us for it with joy most abundantly; for as the
sufferings of Christ abound in us, so our consolation also aboundeth
by Christ. 2 Cor. 1:5. For it is a faithful saying, Paul also says,
if we be dead with him, we shall also live with him; if we suffer, we
shall also reign with him; if we deny him, he also will deny us. 2 Tim.
2:11,12. And Christ himself says, if we confess him before men, he will
also confess us before his Father, which is in heaven.

Hence, my dear lamb, let us always give diligent heed, that we here,
in no wise forsake Christ our bridegroom, on account of the sufferings
which men may inflict upon us; for the time that we have to spend here
is very short, compared with eternity. Though we should be compelled
all the days of our life to lie in a dark dungeon for the name of the
Lord, it could not yet be compared to eternity, and to the glory which
shall be revealed in us; for Paul says: “I reckon that the sufferings
of this present time are not worthy to be compared with the glory
which shall be revealed in us; for our light affliction, which is but
for a moment, worketh for us a far more exceeding and eternal weight
of glory; while we look not at the things which are seen, but at the
things which are not seen: for the things which are seen are temporal;
but the things which are not seen are eternal.” Rom. 8:18; 2 Cor.
4:17,18.

Therefore, O my most beloved sister, let us not look at that which is
temporal and perishable; but let us always wholly renounce ourselves,
and daily take our cross upon us, to follow Christ faithfully and
willingly in all that may come upon us for his holy and glorious name’s
sake; and think and look on the reward and the beautiful promises,
which will endure forever. Let us herewith always comfort ourselves
with the beautiful promises of the Lord, which he has given his own who
fear and love him, and obey him in everything unto the end.

Thus, my dear and much beloved sister Susannah, let us constantly obey
him in all things, to do his divine will unto the end, according to our
weak ability, and always wait with great patience for his beautiful
promises, as did all the pious, holy men who died according to faith,
not having received the promises, but having seen them afar off, and
were persuaded of them, and embraced them, and confessed that they
were strangers and pilgrims on the earth. They had trials of cruel
mockings and scourgings, yea, moreover, of bonds and imprisonment:
they were stoned, they were sawn asunder, were tempted, were slain
with the sword: they wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented; of whom the world was not worthy:
they wandered in deserts, and in mountains, and in dens and caves of
the earth, and were obedient to their God. For by faith Abraham, when
he was called to go out into a place which he should after receive for
an inheritance, obeyed; and he went out, not knowing whither he went.
By faith he sojourned in the land of promise, as in a strange country,
dwelling in tabernacles with Isaac and Jacob, the heirs with him of
the same promise: for he looked for a city which hath foundations,
whose builder and maker is God. And by faith, Moses, when he was come
to years, refused to be called the son of Pharaoh’s daughter; choosing
rather to suffer affliction with the people of God, than to enjoy
the pleasures of sin for a season; esteeming the reproach of Christ
greater riches than the treasures in Egypt: for he had respect unto the
recompense of the reward. Heb. 11.

Thus, my affectionately and much beloved chosen sister, let us too
always be obedient to God our heavenly Father, even unto death, and
also rather choose, as did Moses, to suffer affliction with the people
of God for a little season, here in this vale of tears, and to look at
the beautiful promise which is to be realized hereafter; for eye hath
not seen, nor ear heard, neither have entered into the heart of man,
the things which God hath prepared for them that love him. 1 Cor. 2:9.

O see, my dear sister, how richly those are rewarded who love and fear
God. O why should we not fear and love the Lord with all our hearts,
who will so richly reward us for it, since not a single word of his
promises shall fail, for he is so faithful that promised it; though
we must suffer tribulation and persecution here for a little while,
for the name of Christ our Lord. For if the holy men and prophets, and
the apostles, had to suffer, yea, Christ himself, who is one Head and
Master, how much more ought we, who are poor, sinful and frail men to
suffer, if we want to be found little members of his body; for the
members are surely not better than the head, nor the servant greater
than his lord, says Christ himself. If they have persecuted me, they
will also persecute you; if they have kept my saying, they will keep
yours also. If the world hate you, ye know that it hated me before
it hated you. If ye were of the world, the world would love his own;
but because ye are not of the world, but I have chosen you out of the
world, therefore the world hateth you. John 15:20,18,19. And John,
also, says in his epistle: “Marvel not, my brethren, if the world hate
you. We know that we have passed from death unto life.” 1 John 3:13,14.

See, my dear lamb, how it has been told us before that we must be hated
and reviled of the world. Hence, let us not be surprised, though this
comes upon us in this evil, wicked, perverse, and blind world for the
name of Christ; but let us rejoice therein, that we are partakers of
Christ’s sufferings; that, when his glory shall be revealed, we may
be glad also with exceeding joy, as the apostle Peter says: “If ye be
reproached for the name of Christ, happy are ye.” 1 Pet. 4:13,14. And
Christ says: “Blessed are ye, when men shall revile you, and persecute
you, and shall say all manner of evil against you falsely, for my sake.
Rejoice, and be exceeding glad: for great is your reward in heaven.”
Matt. 5:11,12. He also says: Blessed are they that weep now: for they
shall laugh. Luke 9:21. O see, my dearly beloved chosen sister, what
consoling words, again, these are, for those who are here reviled and
persecuted for the name of Christ, and have tribulation and suffering.
O how can we grieve on this account, or become weary or faint, when
this comes upon us for the name of Christ; seeing so great comfort and
reward are promised hereafter to those who are faithful to him unto
death, as is written. Rev. 2:10: “Be thou faithful unto death, and I
will give thee a crown of life.” O my dear lamb, console and rejoice
yourself with the comforting Scriptures left us for the refreshing and
strengthening of our mind and faith, when you are persecuted and driven
from city to city, and they inflict tribulation and suffering upon you
for the name of Christ, as may easily happen yet, since I hear that the
cruel and abominable beast begins to exalt itself greatly again over
the little flock of the Lord. But they have no more power than the Lord
permits them to have, though they greatly exalt themselves, and rage,
as though they were determined utterly to annihilate the little flock,
as is evidently their purpose. But the Lord holds everything in his
hand; he that can bring to naught the counsel of the ungodly, will, I
trust, order it all well, according to his divine will. Let us always
firmly trust and hope in him, and cast all our care upon him; for it is
he that careth for us, says the apostle Peter. 1 Pet. 5:7. For, whom
did the Lord ever forsake, of those who firmly trusted in him? and did
ever any trust in the Lord, and was confounded? or did any abide in his
fear, and was forsaken? or whom did he ever despise, that called on
him? Sir. 2:10. Can a woman forget her sucking child, that she should
not have compassion on the son of her womb? yea, they may forget, yet
will I not forget thee, says the Lord through the prophet. Is. 49:15.
And Christ says: I will not leave you comfortless. John 14:18.

Therefore, my most beloved, let us always be content with such things
as we have: for he hath said: I will never leave thee nor forsake thee.
So that we may boldly say, The Lord is my helper, and I will not fear
what man shall do unto me. Hebrews 13:5,6. For whosoever believeth on
him shall not be ashamed. And if God be for us, who can be against
us? He that spared not his own Son, but delivered him up for us all,
how shall he not with him also freely give us all things? says Paul.
Who shall lay anything to the charge of God’s elect? It is God that
justifieth. Who is he that condemneth? It is Christ that died, yea
rather, that is risen again, who is even at the right hand of God, who
also maketh intercession for us. Who then shall separate us from the
love of Christ? shall tribulation, or distress, or persecution, or
famine, or nakedness, or peril, or sword? As it is written, For thy
sake we are killed all the day long; we are accounted as sheep for
the slaughter. Nay, in all these things we are more than conquerors
through him that loved us. For no creature shall be able to separate us
from the love of God, which is in Christ Jesus, our Lord. Rom. 8:31.
Hence, O my affectionately beloved sister, who is he that will harm
you, if you be a follower of that which is good? And be not afraid of
their threats, neither be terrified, if they persecute you, and inflict
suffering and tribulation upon you; for it is better that you suffer
for well-doing, if it be God’s will, than for evil doing. For this is
thankworthy, if a man for conscience toward God endure grief, suffering
wrongfully. For what glory is it, continues Peter, if, when ye be
buffeted for your faults, ye shall take it patiently? but if when ye do
well, and suffer for it, ye take it patiently, this is acceptable with
God. For even hereunto were ye called: because Christ also suffered for
us, leaving us an example, that we should follow his steps: who did no
sin, neither was guile found in his mouth: who, when he was reviled,
reviled not again; when he suffered, he threatened not; but committed
himself to him that judgeth righteously. 1 Pet. 3:13,14; 2:19–23.

Hence, my dear sister, let us always take diligent heed unto ourselves,
to walk in Christ’s footsteps unto the end, according to our poor, weak
ability; and when they persecute and afflict us for the truth, let us
also commit vengeance[293] unto him who will judge righteously, and
before whom all things are naked and opened (Heb. 4:13): and, as Christ
himself teaches us, pray for those who persecute and afflict us, that
they would repent, and turn from all this wickedness to the truth,
so that they might also all be saved, and lead a quiet and peaceable
life in all godliness and honesty. For this is good and acceptable in
the sight of God our Savior; who will have all men to be saved, and to
come unto the knowledge of the truth, says Paul, 1 Tim. 2:3,4; for he
is longsuffering, and not willing that any should perish, but that all
should come to repentance. 2 Pet. 3:9.

  [293] In regard to the passage here alluded to (1 Pet. 2:23) see
  German version of the Bible.--_Trans._

But now they will not repent nor turn from all evil to the knowledge
of the truth; for they still delight in persecuting the people of the
Lord, and in shedding innocent blood, even as the prophet Isaiah says:
Their feet run to evil, and they make haste to shed innocent blood;
their thoughts are thoughts of iniquity; wasting and destruction are in
their paths. The way of peace they know not, and there is no judgment
in their goings: they have made them crooked paths; whosoever goeth
therein shall not know peace. Is. 59:7,8. And Paul also says: Their
throat is an open sepulchre; with their tongues they have used deceit;
the poison of asps is under their tongues: whose mouth is full of
cursing and bitterness: their feet are swift to shed blood: destruction
and misery are in their ways: and the way of peace have they not known:
there is no fear of God before their eyes (Rom. 3:13–18), as may be
seen and heard in every direction, so that it is lamentable that so
many are deceived, and walk in the broad way; erring so deplorably
from the true way of truth which leads to life everlasting; and, what
is more, those who want to turn to the way of truth, they would gladly
prevent from it were they able. But they shall exceedingly rue it
hereafter, if they repent not; but alas! it will be too late then, when
they shall say to the mountains and rocks: “Fall on us, and hide us
from the face of him that sitteth on the throne, and from the wrath of
the Lamb; for the great day of his wrath is come, and who shall be able
to stand?” Rev. 6:16,17; Hos. 10:8; Luke 23:30. And they shall (says
Isaiah 2:19) go into the holes of the rocks, and into the caves of the
earth, for fear of the Lord, and for the glory of his majesty; when he
ariseth to shake terribly the earth. And in John’s Revelation it is
further written: “In those days shall men seek death, and shall not
find it; and shall desire to die, and death shall flee from them; and
shall be tormented with fire and brimstone in the presence of the holy
angels and in the presence of the Lamb, and the smoke of their torment
ascendeth up forever and ever: and they have no rest day nor night who
worship the beast and his image: and whosoever receiveth the mark of
his name, and whosoever was not found written in the book of life was
cast into the lake of fire.” Revelation 9:6; 14:10,11; 20:15. Then they
will get their reward for having thus lorded it over the little flock,
and lived after the thoughts of their wicked hearts, and tormented and
persecuted the people and slain those who desired to live, according to
their weak ability, according to the word and doctrine of the Lord. But
they who have suffered for the truth and the word of God, shall then be
much better off and happier than those who have persecuted them, and
inflicted tribulation and suffering upon them, and lived in wickedness
and iniquity; for when the Lord will begin to say to them, “I know not
whence ye are; depart from me, all ye workers of iniquity,” there will
be weeping and gnashing of teeth; “for not every one,” Christ further
says, “that saith unto me, Lord, Lord, shall enter into the kingdom;
but he that doeth the will of my Father which is in heaven.” Luke
13:27,28; Matt. 7:21.

O my affectionately and greatly beloved sister, let us always well
see to it, and take good heed to ourselves: that we always do the
will of the Father, according to our weak ability even unto the end,
so that we may not hear with the others: “Depart from me, all ye that
work iniquity,” and thus with them receive reward in the fiery lake
which will burn with fire and brimstone; which is the second death
(Revelation 21:8); but that we may enter into the kingdom of heaven
with all the elect children of God, where it will endure forever and
ever. All that we have suffered here, and this for a short time, for
the name of the Lord, namely, persecution, tribulation, or affliction,
will then in no wise be to our detriment. Matt. 5:11,12.

O my most beloved, always be resigned and patient in all tribulations
and sufferings which may come upon you for the name of Christ; and let
us ever diligently watch and pray, and prepare ourselves, till Christ
comes, and constantly lay aside every weight, and the sin which doth
so easily beset us, and let us run with patience the race that is set
before us, looking unto Jesus the author and finisher of our faith;
who for the joy that was set before him endured the cross, despising
the shame, and is set down at the right hand of the throne of God.
For consider him that endured such contradiction of sinners against
himself, lest ye faint in your distress, and be wearied in the way of
truth, and in the love of Christ, on account of all that men may do
unto you. But always think of Christ’s great love toward us, how much
he suffered for us poor sinful men on the tree of the cross, and shed
his blood for us, as the four evangelists testify in order to redeem
and save us; for, surely he “hath borne our griefs, and carried our
sorrows ... the chastisement of our peace was upon him; and with his
stripes we are healed.” Is. 53:4.

O my dear beloved sister, if Christ so loved us that he suffered for
us in the flesh, let us arm ourselves likewise with the same mind, as
Peter says, 1 Peter 4:1. And also Paul: “Let this mind be in you, which
was also in Christ Jesus: who being in the form of God, thought it
not robbery to be equal with God; but made himself of no reputation,
and took upon him the form of a servant, and was made in the likeness
of men: and being found in fashion as a man, he humbled himself, and
became obedient unto death, even the death of the cross.” Philippians
2:5–8. And though he was the Son of the living God, yet learned he
obedience by the things which he suffered; for he said himself: I came
down from heaven, not to do mine own will, but the will of him that
sent me (John 6:38); and though he prayed his Father to take the bitter
cup from him he nevertheless said: Not what I will, but what thou
wilt. Mark 14:36.

Behold, my dear lamb, how Christ our Head abased and humbled and
utterly renounced himself, and was obedient to his heavenly Father,
even unto the death of the cross, and became poor for our sakes (2 Cor.
8:9), that he might in all things be an example unto us (1 Pet. 2:21),
and redeemed or reconciled us in the body of his flesh through death
(Col. 1:21,22); and we have the forgiveness of sins, through his blood,
according to the riches of his grace. Eph. 1:7. Hence my dear sister,
let us also, in return, love Christ even unto death, and always walk
in love, as Christ also hath loved us, and hath given himself for us
an offering and a sacrifice to God for a sweet-smelling savor. Eph.
5:2. Therefore let us also willingly deliver up ourselves for his holy
name; always wholly forsake ourselves; renounce our own will and mind;
abase and humble ourselves under the mighty hand of God; no longer
live to ourselves, but unto him who died for us and rose again (2 Cor.
5:15) and always be obedient to him, constantly fearing and serving
him all the days of our life, in all righteousness and holiness (Luke
1:74,75), as obedient children, so that we may not resort to former
lusts, in which we were when we did not yet know Christ, even as Peter
says: “But as he which has called you is holy, so be ye holy in all
manner of conversation; because it is written; Be ye holy; for I am
holy.” 1 Pet. 1:15,16; Lev. 19:2. For to be carnally minded is death;
but to be spiritually minded is life and peace, says Paul. For, know ye
not, that to whom ye yield yourselves servants to obey; his servants
ye are to whom ye obey; whether of sin unto death, or of obedience
unto righteousness? Hence, as ye have yielded your members servants
to uncleanness and to iniquity unto iniquity; even so now yield your
members servants to righteousness unto holiness. What fruit had ye then
in those things whereof ye are now ashamed? for the end of those things
is death, says Paul. For the wages of sin is death. For if ye live
after the flesh, ye shall die: but if ye through the Spirit do mortify
the deeds of the body, ye shall live. For as many as are led by the
Spirit of God, they are the sons of God. And ye are the temple of the
living God; as God hath said, I will dwell in them, and walk in them;
and I will be their God, and they shall be my people. Wherefore come
out from among them, and be ye separate, saith the Lord, and touch not
the unclean thing; and I will receive you, and will be a Father unto
you, and ye shall be my sons and daughters, said the Lord Almighty.
Rom. 8:6; 6:16; 8:13,14; 2 Corinthians 6:16–18.

Therefore, O my most beloved sister in Christ Jesus, let us always
separate ourselves entirely from all worldly lusts and desires, and
touch nothing unclean, but constantly cleanse ourselves from all
filthiness of the flesh and spirit, and continue in the fear of God,
according to the spirit, constantly to serve and honor the Lord all
the days of our life, that we may be of his sons and daughters; for if
we are his sons and daughters, we shall also be heirs in his eternal
kingdom and possession. Rom. 8:17. Hence let us always give diligent
heed, constantly to fear and serve him alone, according to our weak
ability, unto the end; for we cannot acceptably serve two masters,
that is, God and the world, for, know ye not, says James, that the
friendship of the world is enmity with God? whosoever therefore will be
a friend of the world is the enemy of God. Matt. 6:24; Jas. 4:4. John,
also, says: If any man love the world, the love of the Father is not
in him. For all that is in the world, the lust of the flesh, and the
lust of the eyes, and the pride of life, is not of the Father, but is
of the world. And the world passeth away, and the lust thereof: but he
that doeth the will of God abideth forever. 1 John 2:15–17. Paul, also,
teaches us: “And be not conformed to this world: but be ye transformed
by the renewing of your mind, that ye may prove what is that good, and
acceptable, and perfect will of God.” Romans 12:2.

Therefore, my affectionately beloved sister, let us by no means love
this world, nor be conformed to it, nor again lust for this wicked
world, to run with it to the same excess of riot (1 Pet. 4:4), lest
we perish with it; but let us constantly go on in the true way of
truth, in newness of life, to serve the living God all the days of our
lives (Heb. 9:14), without looking back to Sodom; and let us always
well heed and do what the holy Scriptures teach and admonish us to,
so that we may in eternity rejoice with God our heavenly Father, and
with the Lamb on Mount Sion; for all Scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the man of God may be perfect,
thoroughly furnished unto all good works. 2 Timothy 3:16,17. Therefore
let us always take good heed to the holy Scriptures, and accept them
for doctrine, reproof and correction, that we may thereby fit ourselves
for every good work; and let us always exhort one another with them,
and take heed, as the apostle teaches us, where he says: “Take heed,
brethren, lest there be in any of you an evil heart of unbelief, in
departing from the living God. But exhort one another daily, while it
is called to-day; lest any of you be hardened through the deceitfulness
of sin. For we are made partakers of Christ, if we hold the beginning
of our confidence steadfast unto the end.” Heb. 3:12–14. O my beloved
sister, always be steadfast, immovable, always abounding in the work of
the Lord, forasmuch as you know that your labor is not in vain in the
Lord, says Paul. 1 Cor. 15:58. John, also, says: Look to yourselves,
that you lose not those things which ye have wrought, but that ye
receive a full reward. For whosoever transgresseth, and abideth not
in the doctrine of Christ, hath not God; but he that abideth in the
doctrine of Christ, he hath both the Father and the Son. 2 John 8,9. O
hold that fast which thou hast, that no man take thy crown; and always
be faithful to Christ your bridegroom, unto death; this I pray you, my
dear lamb. And ever be patient in all your tribulations and sufferings,
and stablish your heart; for the coming of the Lord draweth nigh.
Behold, the judge standeth before the door, and we count them happy
which endure, says James. Jas. 5:8.

Therefore be patient, and comfort yourself with the words of God; for
it is becoming a Christian, that he should both hope and quietly wait
for the salvation of the Lord. Lam. 3:26. Let the peace of God rule
in your heart. Col. 3:15. He which hath loved us, and hath given us
everlasting consolation [and good hope] through grace, comfort your
heart, and stablish you in every good word and work, and sanctify you
wholly, that your whole spirit and soul and body may be preserved
blameless unto the coming of our Lord Jesus Christ. Faithful is he that
calleth you, who also will do it. And, may he grant you, according to
the riches of his glory, to be strengthened with might by his Spirit
in the inner man; that Christ may dwell in your heart by faith; and
that you may be rooted and grounded in love. Eph. 3:16,17. This I pray
Almighty God from the depth of my heart, to grant to you, and me, and
all that fear and love him.

O my dear chosen sister, whom I love so greatly with all my heart,
I should not be able to describe to you, I think, with what true,
unfeigned godly and brotherly love I love you. O adhere always
valiantly to the true, pure truth and doctrine of Christ, as I, through
the grace of the Lord, most confidently trust you will do, though I
thus write.

O my dearest sister, I also trust, through the great grace and mercy of
the Lord, to do myself, according to my weak ability, all that I have
written you; for it is still my unwavering mind and purpose rather to
lay down my life, though it be to-morrow, than to forsake the truth.
For I am still willing to resign my life for him who gave it me, if it
shall come to this; and, again, if it be his divine will, that I am to
remain in iron bonds yet for a long time, I will also gladly suffer it
for his holy name; for he suffered so much for us. And I cannot fully
thank or praise the Lord for the great grace, mercy, and the benefits
which he has shown me in prison; and for patience, that the lying in
bonds has so little affected me--it seems to me that you could hardly
believe how little it has affected me. I am not conscious, it seems to
me, that I was imprisoned, or that it lasted too long, or that I was
thus imprisoned; eternal praise, glory and thanks to the Lord, for his
abundant grace and mercy. However I have sometimes wished, if it could
have been, to be with you, if it had been for the good of my soul, and
the Lord had permitted it; and this chiefly because of the love which I
have towards you, and you to me. My dear lamb, the Lord be praised, I
have never grieved much on account of it, since it was for the name of
the Lord, and I know that we must once separate here. Though we should
be together here a hundred years yet, the time of separation would
nevertheless come, and it is better to die honorably than to transgress
the law of God and live in disgrace, as is written in the second book
of the Maccabees (6:19). And Christ, also, said: Whosoever shall seek
to save his life shall lose it; and whosoever shall lose his life for
my sake and the Gospel’s, the same shall preserve it. But whosoever
loveth father or mother, or sister, or brother, or wife, or children,
more than me, the same is not worthy of me. Luke 17:33; 14:26.

Therefore, my dearest, when it comes so far that we are apprehended and
put into bonds, everything must be forsaken for the sake of his holy
will and name, if we wish to be of his number (Rev. 6:11); for he that
does not forsake all that he has cannot be his disciple.

Thus, my affectionately and so greatly beloved sister, when we think
on and well consider these words, why should we not gladly forsake
all that we have for the name of Christ, and why should we be sad,
burdened or troubled, when this comes upon us for the name of Jesus
Christ our Lord, since Christ himself has foretold it. I cannot fully
thank and praise him for his great, unspeakable grace and mercy, which
he daily shows me, that my mind and purpose are so gladly, joyfully
and tranquilly fixed upon the Lord. It is at present as well with
me according to the spirit, as it ever was, I think; praise, glory,
honor, and thanks be forever to the eternal, almighty, merciful God,
for his great grace and kindness, that he, through his Holy Spirit,
so strengthens and comforts me, poor, simple, weak, frail servant, in
my mind and purpose; and I pray God, always to strengthen, confirm
and comfort me by his Holy Spirit, unto the end, and also all those
who fear him, and to give us what is most needful to us all for the
salvation of our souls.

Herewith I will commend you to the Lord, and take affectionate leave,
with the comforting and delightful word of his grace, from you, in
regard to this matter, for this time. O my dearest S. J. H., excuse
my simple letter and the small talent I have received from the Lord;
for I have written it from true, unfeigned, godly and brotherly love,
which I bear to you, my dear, chosen sister, of which the Lord is my
witness, who knows all hearts, and tries the reins, and before whom all
things are naked and open. Jer. 17:10; Acts 15:8. And all that I have
here written to you, my dear lamb, I wish also, from the bottom of my
heart, as a heartfelt and affectionate greeting, and for a perpetual
memorial, to my deeply beloved father and brother, whom I both love
so affectionately. Let all of you pray the Lord for me, that I may
accomplish and finish what I have begun, to my soul’s salvation, to his
praise and honor, and to the edification of my fellow-men. I trust to
pray the Lord most diligently for you, according to my weak ability.
Greet one another with a kiss of charity. Peace be with you all that
are in Christ Jesus. Amen. 1 Pet. 5:14.

This last has been written in the year 1567, the ninth day of
September, by me, Jacques Mesdagh, after being imprisoned for eighteen
months, in iron bonds, for the testimony of Jesus Christ our Lord, for
the sake of the word of God, and for the right truth. Herewith I take
cordial leave from you. Adieu, dear friends.


ADRIAN WILLEMS, A. D. 1568.[294]

  [294] This Adrian Willems was not mentioned in previous editions.

In the year 1568 the tyranny and persecution waged against the
Christians became very sore and grievous, so that in said year many
were apprehended and slain.

On the 4th of April of the above year, between one and two o’clock in
the morning, Adrian Willems, my father, was apprehended by Steven de
Wit, the Bailiff of Vianen, and taken to the castle of Batesteyn, where
he was kept confined fifty weeks and one day.

On the 8th of May the Bailiff and part of the members of the court
came from Vianen, to examine him concerning his faith, which he freely
confessed to them. Being then asked as to who were of the same faith
with him, he refused to tell it to them; hence the Bailiff threatened
him again and again with severe examination [the torture], and
accordingly, on the 5th of June, he had the executioner come, caused
his hands to be tied behind his back, and made him climb up a ladder,
threatening to have all his members dislocated, or he would know who
were his fellow believers; but when he saw that he could not extort it
from him, he suffered him to come down, without inflicting any torture
upon him.

Said Bailiff also had a Franciscan monk come, to delude him from his
faith; but after many words and much disputation the monk left him,
without having accomplished anything. Afterwards, at divers times,
others also came, namely, priests and monks, to draw him from his
faith; however, they all left like the former.

The letters speaking of the conversations with these priests and monks,
and of his confession, as also other letters written in prison and
received by us, lay, or were put with the others by me, behind the
bedstead under the roof, on account of the great fear of persecution
and the monstrous tyranny existing at that time. Afterwards it
happened, in the year 1570, in February, that the water came rushing
from the Diefdijck with such force or volume, that many houses drifted
away, and some had their walls broken in, so that said letters fell
into the water and perished. I greatly mourned the loss of them,
because our children might in them have seen or read how valiantly and
cheerfully their grandfather confessed the Gospel, and died for it, and
how glad he was when he was visited in prison; for I was there myself
at great peril.

On the 29th of June of said year 1568, the aforesaid Bailiff announced
that he should hold a court the following day, the 30th of said month;
on which he preferred his accusation, demanding that he should be
burned at the stake, until death ensued, and his property confiscated
for the benefit of the King. Afterwards, many court-days having been
held, and both parties having presented their papers, the Bailiff did
not cease to request that sentence be passed, whereupon the judges
decided that thirty-two guilders be paid in, to go and get advice by
way of consultation. This having been done, they of the court went to
the court of Holland, and returned with the sentence of death.

Shortly after, the 21st of March, 1569, he was informed that he should
receive his sentence the following day. Well knowing that it should be
a sentence of death and not of life (according to the time appointed),
he resolved to write his wife and children a last farewell letter.
When he had begun to write, a monk came to harass him, in order, if
possible, to hinder him in his faith. He withstood him, and left the
monk in the evening, desiring to rest a little while. The next day at
four o’clock in the morning the monk again came to him, to torment him
as much as possible. Afterwards about eight o’clock the same day he was
taken from the room in which he had been confined during his entire
imprisonment, with heavy iron fetters, with which he was shackled night
and day, except that they unlocked them when he took off or put on his
garments and stockings, namely, in the evening when he went to bed,
and in the morning, when he rose. They brought him into a kitchen,
where stood a table with victuals, of which he partook a little, and
thereupon received a drink from Steven de Wit, which he accepted in a
friendly manner, to leave the former no ground for suspecting that he
bore any ill will, though he delivered him to death. The monk (as heard
before) persisted in his attempts to draw him from his faith, but did
not effect his purpose. From there they took him to the city hall to
receive his sentence; with his hands tied, a monk at his side, and the
executioner and two beadles before and behind him, all well armed; and
thus they led him as a defenseless lamb to the slaughter. When they
arrived in the city hall, the court assembled, and the Bailiff himself
demanded the sentence. Then the Judges said: “Adrian Willems, do you
wish to say something yet in regard to this?” He replied: “I know of
nothing to tell you, save that you would remember that you must also
appear before the judgment seat of Christ, who shall pass a righteous
judgment upon the good and the evil, or the dead and the living.”
Then they arose. When they came out of the council-chamber, they
pronounced the sentence, passing judgment, that said Adrian Willems
should be executed with the sword, and his body be put into a coffin
and buried under the scaffold. They then rose again, with pale and sad
countenances, without closing the court, and left him in the hands of
cruel men, who stripped him, took him out of the city hall with his
eyes blindfolded, and hastened to execute the sentence of the judges,
which they also did. Thus the aforementioned Adrian Willems voluntarily
delivered himself up to death, choosing rather to keep his faith, than
to retain his life here for a little while, and forsake his faith; and
committed his soul unto God the faithful Creator, and thus departed
this life, bearing witness to the Gospel, and confirming his unfeigned
faith with his blood. Amen.


LUCAS DE GROOT HANGED, A. D. 1568.

In the year 1568, a brother named Lucas de Groot, a native of Ostend,
in Flanders, was apprehended there for the testimony of the truth,
and after he had boldly confessed his faith, and, would unwaveringly
adhere to it, he was sentenced to be strangled and burned; the judges,
however, afterwards changing their mind, Lucas was hanged to the
gallows, in contempt of the believers.


JAN PORTIER BURNED, A. D. 1568.

In this same year a brother named Jan Portier, a native of Komene, in
Flanders, and a fuller by trade, who had also been Lady van Meessen’s
porter, was apprehended at Meessen. When he had confessed his faith, he
was greatly tortured; the first time with screws; the second time, he
was drawn up high by his thumbs, with heavy iron weights attached to
his feet, and thus severely scourged; but being ruptured, he was not
put to the rack. And when these tortures and other threats could not
move him to desist or apostatize from the truth he had accepted and
apprehended, he was finally sentenced to be burnt. And thus he was put
to death for the testimony of our Lord Jesus Christ, with so small a
fire that the smoke suffocated him; which took place without Meessen,
at the Spring gallows, in November 1568.


JAN VAN PARIS, PIETER VAN CLEVES, HENDRICK MAELSCHALCK, AND LAUWERENS
PIETERS, A. D. 1568.

Jan van Paris, Pieter van Cleves, Hendrick Maelschalck, and Lauwerens
Pieters, had not yet united with the church, but were novices and ready
to unite; hence going to hear the word of God preached, they were
apprehended, at Ghent, in Flanders, in the year 1568, and taken to the
Count’s Castle. After a bold confession of, and steadfast adherence to,
the faith, they were sentenced in Passion-week, to be strangled and
burned. But when they had mounted the scaffold, the Spanish Provost
(there being at that time nineteen companies of Spanish soldiers in
Ghent), seeing that it was the intention to strangle them, compelled
the executioner to fetch other appliances. Hence the executioner spoke
to the commander-in-chief, who ordered him, contrary to the sentence
pronounced, to burn them alive. The Provost also severely kicked and
beat the brethren.

In the meanwhile the executioner fetched a basketful of chains. When
the brethren heard that they were to be burnt alive, they raised their
voices and sang: “I call upon thee, O heavenly Father.” Then the
Spaniards beat them so dreadfully with sticks, that the eye of one fell
out on his cheek. And thus they were burnt alive, the Spaniards loudly
vociferating, and throwing sticks into the fire at a rapid rate, as
desiring to have part in this madness, as though they thought to do God
service thereby.


THIS HENDRICK MAELSCHALCK, ON THE 26TH OF JANUARY 1568, WROTE THE
FOLLOWING LETTER FROM PRISON AT GHENT.

We wish you abundant grace, joy, peace, and mercy, and eternal
salvation, from God, our heavenly Father, and our Lord Jesus Christ,
who gave himself for our sins, that he might deliver us from this
present evil world, according to the will of God our Father, to whom be
praise, glory and honor, and power and thanks, for ever and ever. Amen.

After wishing you all grace and salvation, we would inform you, Goelken
our beloved friend[295] in the Lord, and all dear friends that fear the
Lord, that we four prisoners at Ghent, for the testimony of our Lord
Jesus Christ, are still well according to the flesh, and according to
the spirit we thank and praise the Lord, that he thus strengthens us
by his grace; for it is still our mind and purpose, by his grace and
mercy, always to adhere to the Lord, and to depart from him neither for
life nor death. Praise and thanks to the Lord, who thus strengthens us
by his grace, since we are weak and miserable. But through the help
of the Lord we have been able to endure so far, and we trust through
the same Helper to persevere unto the end; for in that he himself was
tempted, he is able also to succor and deliver them that are tempted.
For he hath said, I will never leave thee, nor forsake thee; so that we
may boldly say with the apostle: “The Lord is my helper.” Phil. 4:13;
Heb. 2:18; 13:5,6.

  [295] The word used in the original denotes a female friend.--TR.

Now, dearly beloved brethren, if God is with us, who can be against
us; for all men are but the works of his hands, and he has created
everything, and has power to bring it to nought again at his pleasure;
why then should we be afraid of mortal men? Rom. 8:31; Is. 51:12.
Surely, we must much rather fear this God; for he alone it is that can
save and condemn, and though we should escape the hands of men, we
cannot escape him. Hence we will rather say with Susanna: “It is better
to fall into the hands of men, than to sin in the sight of the Lord.”
Sus. 23.

Therefore, dear friends, we trust by no means to forsake the Lord, but
always to go on to the promised land, to possess it, which is full of
all good things; to this end, may the Lord strengthen, confirm and fit
us by his grace and mercy, and all them that fear and accept him.

I, Hendricks, have written you all, dear friends, a little about the
state of our minds. Further, I would kindly entreat you, always to
continue steadfast in the fear of the Lord; for they that fear the
Lord will do good things, and those who love him will strive to do
his pleasure, and humble themselves before him. If ye fear God, says
the prophet, depart not from him, but enter into the eternal joy and
gladness. They that fear God shall attain to a good end, and in the day
of their death they shall be blessed. Therefore, dear friends, let us
always fear the Lord with all our heart and mind; let us obey him and
keep his word, for they are blessed that hear the word of God, and
keep it, and they are also those who love him, and keep his word, and
he that loves him is known of him. But he that saith, I know him, and
keepeth not God’s commandments, is a liar, and in him the love of God
is not perfect. Luke 11:28; John 15:10; 1 John 2:4; 4:18. Therefore, my
dear friends, let us love him, because he first loved us, even as Paul
testifies that, though he was rich, yet he became poor, that we through
his poverty might be rich; yea, he who knew no sin was made sin for us,
that we might be made the righteousness of God through him. 2 Cor. 8:9;
5:21. Hence, seeing we well know that the Lord has loved us thus, and
so abundantly shed his grace upon us, let us all take good heed that
his grace be not bestowed in vain upon us; for we are made partakers of
him, if we hold the beginning of our confidence steadfast unto the end.
Hebrews 3:14.

Hence, dear friends, as ye have therefore received Christ Jesus the
Lord, so walk ye in him; rooted and built up in him, and established
in the faith, as ye have been taught (says the apostle), well knowing
that it is the true grace of God wherein ye stand. Col. 2:6,7; 1
Pet. 5:12. Therefore, always give diligence to make your calling and
election sure; for if ye do these things, ye shall never fall, says
Peter; for so an entrance shall be ministered unto you abundantly
into the everlasting kingdom of our Lord and Savior Jesus Christ. 2
Pet. 1:10,11. Therefore let us hold fast the profession of our faith
without wavering, and let us always watch diligently, and wait for
the Lord, even as good and faithful servants, that he do not come at
an inopportune moment for us; but that we may always be prepared, as
were the five wise virgins, who had trimmed their lamps, and went in
to the marriage. But the five foolish virgins had to remain without.
Matt. 25:4. Hence, dear friends, let us not be as were the foolish,
but as the wise. Herewith we commend you to our dear Lord, and to the
comforting word of his grace; may he strengthen and confirm you all,
and us all, in all truth and righteousness. Amen.

Further, cordially beloved friend Goelken, and all other friends
who read this, accept this in good part, which I have written in my
weakness; for I do not think myself worthy to exhort you, since I am
fully aware that you are well taught of God. But I have done this from
love, because I heard that you desired to have something from us; hence
receive this kindly.

Further, should you wish to know something about our imprisonment, as
to whether it will not soon be at an end with us, we would inform you
that we do not hear much about it. We had expected to offer up our
sacrifice before Christmas, for we had heard said, it should be very
soon; however, now we hear nothing of it, but by the grace of God we
are constantly expecting it. Affectionately beloved friends in the
Lord, pray for us, that we may continue steadfast unto the end, and
offer up an acceptable sacrifice unto the Lord. We trust to do the same
for you, according to our weakness. Furthermore, we send you three new
hymns, as a cordial and friendly greeting. Though they are simple,
receive them in good part, for it has been done from love. Farewell,
till in eternity. Amen. Greet your husband very much, and Grietgen your
sister, and Bet., and Cor. Versw., and Anna van L.; and Susanna also
greets you all very much. We further greet all them that fear the Lord.

Written by me, Hendrick Maelschalck, imprisoned at Ghent for the
testimony of our Lord Jesus Christ; on the 26th of January, 1568.

Cordially, affectionately and much beloved friends, the Lord has truly
said that he shall come as a thief in the night; for yesterday I had
concluded and sealed the foregoing letter, thinking to send it to you;
but it happened, that the next morning all four of us were examined,
of which we knew little when we wrote the preceding conclusion. Hence
I say that the Lord has truly said that he shall come as a thief in
the night. 1 Thess. 5:2. Thus, all four of us were examined, one after
another, in the presence of two commissaries. They asked us many simple
questions, which it would be too tedious to relate. But they did not
ask us concerning our faith, except whether we were not baptized or
rebaptized. Jan van Paris said that he was baptized; Lauwerens said
that he was not baptized according to the Scriptures; Pierken said
that he was not baptized; and I said that we were not Anabaptists,
and that I was not baptized. They asked Pierken, whether if he should
be released, he should have himself baptized. He answered: “Yes, if I
were fit for it.” They also asked him, whether he would renounce his
opinion. He replied: “I do not consider it an opinion, but the true
faith.” They then asked me whether I would not renounce my belief
or opinion. I told them that I had renounced lies, and followed the
truth. Hence, if I were to renounce, I should renounce the truth; but
by the grace of the Lord I hoped to adhere to it. In this manner they
continued to ask, so that it would be too tedious to write it. To Jan
van Paris they said that we should soon be dispatched, and that we
should be patient for nine or ten days yet; they also said that they
should send us men who should instruct us, and if we desired to hear
them, we might do so. Hence we expect to have priests here; but we
trust to keep our eyes open, for we well know what they seek. Thus,
dear friends, all of you, we are of good cheer, the Lord be praised
and thanked forever; and by the grace of the Lord we trust to keep
the faith, whether it be life or death. Thus, dear friends, we think
our confinement will not last much longer; for it seems that we have
been delivered over to the lords of the council, and that they have
orders from the Duke of Alva to dispatch us, and that the Bailiff and
the Judges have nothing more to do with us. Hence we take leave from
you all, dear friends, and pray you always to be diligent. We hope to
go before; may the Lord by his grace and mercy strengthen and fit us
thereto. Amen. Written on the 27th of January, 1568. By me,

  HENRY MAELSCHALCK.

“And fear not them which kill the body; but him which hath power to
cast both soul and body into eternal darkness.” Matt. 10:28.


JACOB DIRCKS, WITH HIS TWO SONS, ANDRIES JACOBS AND JAN JACOBS, A. D.
1568.

In this bloody and perilous time of persecution, also pious Jacob
Dircks and his two sons, Andries Jacobs and Jan Jacobs fell into the
hands of the tyrants. This Jacob Dircks, a tailor by trade, resided
with his family at Utrecht, and as he was spied out there as one
belonging to the persuasion of the Mennists, and as the lords wanted to
apprehend him he from fear of the tyrants fled to Antwerp. His wife,
who did not hold these views, still remaining there for some time, the
thief-catchers seized their property, and took about half of it. While
Jacob Dircks resided with his family at Antwerp, his wife died there,
and he and his aforementioned two sons, though having escaped the hands
of the tyrants at Utrecht, subsequently fell into the claws of the
wolves at Antwerp, where the trial of their faith was found much more
precious than of gold that perisheth, though it be tried with fire (1
Pet. 1:7); so that they were together condemned to be burnt, each at
a stake, only for the divine truth, and living according to it, and
not on account of any crime committed. On their way to death, Jacob
Dirck’s youngest son, named Pieter Jacobs, met them, who, as he in
his great sadness and sorrow, put his arms around his father’s neck,
was instantly most cruelly seized by the thief-catchers, and thrown
under the feet of the people following. With what sorrow the father
and the brothers beheld this is easily imagined. When the father and
his two sons had each been placed at a stake, he said: “How is it my
dear sons?” Each replied; “Very well, my dear father.” Andries Jacobs
being betrothed at the time, his bride and his sister viewed from a
distance with sorrowful hearts and weeping eyes this offering, how
their bridegroom and brother, forsaking a temporal bride, and temporal
relationship, chose the eternal Bridegroom Christ Jesus above all
visible things. Thus these heroes were strangled, each at a stake and
then burnt, sealing the truth with their death and blood on the 17th of
March 1568. Therefore they shall also, for their severe travail, hear
the sweet and welcome voice of Christ: Ye good and faithful servants,
ye have been faithful over a few things, I will make you rulers over
many things; enter ye into the joy of your Lord. And, again, the King
will say: “Come, ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world.” Matt. 25:23,34.

This narrative is recorded from the accounts of trustworthy persons,
who witnessed this offering themselves.


KAREL DE RAET, AND GRIETGEN HIS WIFE, HANSKEN IN’T SCHAECK, WILLEM DE
SNIJDER, WITH CHRISTIJNTGEN HIS WIFE, A. D. 1568.

On the third of May 1568 some brethren were assembled at Tillegem,
near Bruges, in Flanders, to hear the word of God preached, when they
were unexpectedly set upon by some who had come out to get may-poles,
and five of them were apprehended, namely, Karel de Raet, a shepherd,
born at Wingen; Hansken in’t Schaeck, called Hansken Koordedraeger,
from the Schaeck at Kortijck; Willem de Snijder of Honschote; and two
others who, since they did not valiantly adhere to the truth, are not
worthy to have their names recorded here. The wife of Karel de Raet,
and that of Willem de Snijder, were not apprehended with them, nor
had Karel’s wife as yet united with the church, but was ready for it.
Thus it happened, when these men had been apprehended, that Maerten
Lem, a burgomaster of Bruges, went out, about twelve o’clock in the
night, with the watchmen, and first apprehended Christijntgen, Willem
Snijder’s wife, and when a watchman was desirous of turning Maerten
Lem off from the house where Grietgen, Karel de Raet’s wife was to be
sought for, and they were rapidly walking along the fortress, between
the Asses Gate and Jerusalem, Grietgen with two of her children
unexpectedly met them, which caused Maerten Lem to say: “See, God gives
this whore into our hands;” and he asked her: “Where are you going?”
Greatly amazed, she replied: “To church.” Thereupon he said: “It is no
time now to go to church. Where is your husband?” She answered: “You
know it well.” He asked whether the two children were baptized. She
said: “No.” “Have they no name then?” he asked. “Yes,” she replied.
“Well how is this?” said he; “have they a name before they are
baptized?” She replied: “Dogs and other animals receive names; how much
more should children, that are created after the image of God? I was
not aware that my lords of Bruges are so blind yet.” “If you want to
talk this way,” said Maerten Lem, “You shall be burnt.” “I know it,”
she replied; “but then the crown of life is prepared for me.” And thus
these two women were likewise taken to prison, where much vexation,
pain, and suffering were inflicted upon them, as also upon the three
men mentioned, to draw them from the faith; but all in vain. Hence,
first the men were sentenced to be burnt on the Hillige, near Bruges,
where they also boldly offered up their sacrifice; and a few days
after, also the two women, because they steadfastly adhered to God, and
his truth, were sentenced, and burnt in the castle in Bruges. And they
now wait together for the coming of him that shall come to avenge all
their sufferings.


JAN DE SMIT, DANIEL DE PAEU, DANIEL VAN VOOREN, AND PASSCHIER WEYNS, A.
D. 1568.

In the year 1568, at Ghent, in Flanders, also four brethren were
apprehended, namely, Jan de Smit, Daniel de Paeu, Daniel van Vooren and
Passchier Weyns, who boldly confessed their faith and all the articles
in regard to which they were examined, and were not ashamed of God
and his word, but valiantly and undauntedly contended for the truth
accepted and apprehended; against all that withstood them, unwaveringly
even unto death, which they therefore tasted, as valiant soldiers;
first, Jan de Smit, and shortly after, the other three. But they
obtained to live forever where the new wine will be given them to drink
in the Father’s kingdom.


VALERIUS SCHOOLMASTER MARTYRED, A. D. 1568.

A. D. 1568, a godfearing, pious brother, called Valerius Schoolmaster,
having in his time exercised the functions of schoolteacher at Hoorn,
in Holland, and at Middelburgh in Zealand, was apprehended for the
testimony of Jesus, at Brouwershaven, in Zealand. He was a zealous
follower of Christ, and would not hide the talent he had received in
the earth, but put it with great diligence out upon usury; so that in
paths and highways, wherever he saw a fit opportunity, he exhorted the
people with the word of God, threatening the sinner with the terrible
punishment and vengeance which at the speedy appearance of Christ
from heaven will fall upon all ungodliness; and, again, comforting
the penitent with the great and glorious promises and rewards which
the Lord God at the end of the world will give to all believers. In
consequence of this he incurred the displeasure of benighted men, who
can neither hear nor endure the light of the Gospel, so that once he
was put in bonds at Goes, in Zealand, but was released again, keeping
his faith. Finally, however, he was apprehended at Brouwershaven,
in the district of Zierickzee, where he suffered many assaults and
long imprisonment, but by the grace of God, overcame everything, and
attested and sealed the faith of the truth with his death and blood,
and thus, through grace, obtained the crown of eternal life.

He also was not idle during the time of his imprisonment, but wrote
two excellent little books, well worth reading, and sent them from
prison. The first is entitled, _Of the Decrease and Decay of the
Apostolical Church_; and _Of the Rise of Antichrist, and how the Light
of the Gospel is obscured by him_. Written in the sixtieth week of his
imprisonment; together with an earnest exhortation to apostates from
the word of God, that they may seek the grace of the Almighty betimes,
while he is yet to be found.

The other book bears the title, _The Proof of Faith_; in which he
teaches with great earnestness, to count this world and all visible
things nothing but mere loss and dung, so only Christ be won. Wherefore
he exhorts all believers, to become poor for Christ’s sake, and to
expect riches hereafter with God in heaven. Hence he greatly commends
the poverty and piety still remaining in Menno Simon’s S. G., and says
that herein he puts to blush many others. We have therefore added
here, for his remembrance, the first part of said book, that by this
little the reader may judge of all the remainder, which would be too
long to adduce here in full. He wrote it the fourteenth week of his
imprisonment. Read it with attention.

“Natural, impartial reader or hearer, who have any understanding, you
may well know and imagine that a man that is so depraved and wicked,
and has done so much evil, as to insure his death, in case he were
apprehended, ought to be afraid of committing any more evil, lest
at last he be apprehended and put to death. But if he do not cease
from evil he may at last be apprehended for his crimes. Then, when
imprisoned, he may reflect and concern himself night and day, how he
may escape or obtain his liberty, whether by strategy, violence or
breaking out--and all this, that he might prolong his uncertain life
for a little while, which, though he should escape, he must ultimately
relinquish. And if a poor prisoner cannot help himself, he may consider
whether some good friend cannot assist him. And if his friend fail
him, he may meditate whether the judges might not be merciful to him,
at whose feet he may fall, and implore them to spare him in mercy;
moreover, he may promise thoroughly to reform, and that he will commit
such or like misdeeds no more all the days of his life. And when the
prisoner has done this much, yea, all that he knows to do, and all his
plans, and everything else, prove of no avail, he may in desperation
give up all courage. And when he sees the monk coming, he may become
greatly alarmed, knowing that his confessor (who with lies and vain
consolation may promise him eternal life, thereby seeking to assure
his soul) is the harbinger of his death; and when the doomed man hears
the court pronounce his sentence of death, he may become still more
afraid and dismayed. And when at last he is led to death, and beholds
the instrument of his death, the gallows, wheel, stake, or water, he
may most of all fear and quake, so seized with mortal dread and horror
as though he were dead while still living, unless he be assured by the
priests or some other liars, of his salvation, in which case he might
be of good cheer--one in this way, another in another way. And if some
one should bring to this doomed criminal under the sword or at the
stake, good news assuring him of his life, and tell him to arise and
he himself should kneel down in the malefactor’s stead, how joyfully
should the latter with gratitude accept his transient life! But Christ,
who gives redemption and eternal life by his death, few are willing
gratefully to accept aright and unto repentance. John 3:16; Col. 1:14;
Is. 53:4.

“Now, suppose that the doomed criminal were a filthy, unclean harlot,
imprisoned for a crime, or for having herself alone committed (if it
were possible) all the wickednesses and sins ever perpetrated by the
whole world, for which she were condemned to the most shameful death
that could be devised; and the King should send his only, beloved son
from his kingdom and glory into great poverty, imprisonment, suffering
and an innocent death, in the stead of the unclean harlot, who by all
manner of contempt and evil-doing had angered the King, and merited
death a thousand times, but is now nevertheless, out of grace, through
the death of the King’s son (on condition of her amending) reconciled
to the King, made at peace with him, liberated from prison, and
delivered from death, and remains alive, a partaker and heir of all
the riches of the King; ought she not to accept this great love and
grace, love the King, amend her ways, and be greatly afraid of vexing
the King any more all her life, who cleansed her, forgave all her evil
deeds, paid all her debts, espoused her as his beloved queen, exalted
her into his glory, and protected her as himself from all enemies? But
if she should not amend (according to her promise), should again anger
the King, and do worse than before, were this not great ingratitude,
worthy of sorer punishment than before? Hereby we may prove ourselves,
whether we that are redeemed through the grace of God, also keep the
promise of amendment. And though all this were to happen thus, a thing
which was never heard of or seen, nor ever occurred; yet, since it were
but temporal and of short duration, it is not an adequate comparison to
that which is eternal and intransient, namely, the love of God, which
has come to us through Christ his beloved Son.

“For God so loved the condemned world, his enemy, steeped as it was in
sin, and lying in wickedness, that he spared not his only Son, but sent
him from his glory in heaven, and delivered him up to the ignominious
and cursed death of the cross, that whosoever believeth, should not
perish or be condemned, but, through the love, mercy and grace made
manifest through Christ, be acquitted, blessed, redeemed, cleansed from
sin, protected from the wrath to come, wooed, wedded and exalted as
his chosen bride, obedient wife (Hos. 2:20), and glorious queen, and
his eternal and imperishable kingdom, and live with joy unspeakable;
whereas we were so unclean in our sins, polluted in our blood, no one
attending to us (Ezek. 16), taken captive by the devil at his will,
and sentenced by God, according to his justice, to eternal death and
damnation.

“Now let us well consider and advise with ourselves, according to the
simile of the criminal, imprisoned harlot under the sword or at the
stake. Let us well examine ourselves, whether we have risen from our
sins, amended, and still daily amend, and whether we have rightly
accepted, by the faith which worketh by love, this love, grace and
redemption of God, made manifest through Christ, and whether we in
return love God, keep his commandments, and are afraid of offending him.

“The world was by nature corrupted by sin, and judged or sentenced to
condemnation, so that Christ did not come to judge or to condemn that
which was already judged, but to redeem from judgment and condemnation
all those who rightly, by faith, accept his grace (Tit. 2:11), that is,
those who die unto and forsake their sinful life, repent and amend; in
a word, those who are born again, and live after the Spirit (John 3;
Rom. 8), as the Scriptures abundantly testify in many places.

“But the others, who do not rightly accept, by faith, unto the
amendment of their entire life, according to the holy word of the Lord,
this love, grace and redemption, abide notwithstanding, held captive
by their sins, under the condemnation and wrath of God, and will on
account of their unbelief, impenitence and unrighteousness not see the
kingdom of God, nor inherit eternal life, because they still continue
in sin, and thus cannot receive redemption and forgiveness of sins; and
if they have once received it, yet, when their new sins exceed the
old ones, it may go worse with them than before, because they are so
ungrateful, and do not keep their promise of amendment. For Christ bore
our sins in his own body on the tree of the cross (on this condition of
our amendment), that we believers, being dead to sins, should live unto
righteousness: by whose stripes we were healed. For we were as sheep
going astray; but are now returned unto the Shepherd and Bishop of our
souls. 1 Pet. 2:24,25. From this we may clearly perceive, that those
who do not die unto their sins, nor live according to righteousness,
are not yet healed or redeemed by the stripes and death of Christ; for
they are not yet by faith returned unto God, from their sins, wherein
they still live. Hence they in vain assure themselves, of eternal life,
and of their redemption by the death of Christ, since they are still
bound by their sins. Either they must turn from their sins to God,
obediently to serve him all the days of their life, in all holiness and
righteousness of faith which is pleasing in his sight; or they still
remain captive, unbelieving and condemned, as the Scriptures declare
more abundantly than I can designate; for I have never had a Bible in
prison. Let each examine himself. 2 Cor. 13:5.

“Mark now, how poor mankind receive redemption and salvation, as
they think. One hears and sees openly enough that almost the entire
population of Europe are called believing Christians, though by their
wicked works they hardly show that they are natural men, since they
live more unnatural than irrational beasts. Nevertheless, they are
taught by their teachers, that they are called children and heirs of
God (Ezek. 13:10), which they also claim they are, being so firmly
persuaded of and settled in it, that there are very few of them who can
be turned, advised, helped or drawn out of the prison, water, or fire
of damnation (Jude 23); for they are already too wise in themselves,
already helped, and delivered from death as they think and say, though
in this their sinful life and ungodliness, they lie enveloped in
perdition; and clothed with a beautiful name, being called Christians
and children of God, though they lead a worse life than do Jews, Turks,
or Saracens, who do not pretend to be Christians, as these, who so
openly and shamelessly forsake Christ, in idolatry with wood and stone,
which they call an excellent worship; in avarice which they style only
industry; in pride, which with them is only neatness; in lasciviousness
and adultery, which they term only friendship; in drunkenness, which
they call enjoyment, pleasure, glee, good naturedness, or good cheer,
even as they know how to name and varnish over every form of wickedness
and sin, as though they were nothing but virtue and righteousness. As
though they were blameless, many of them are not willing to be reproved
for the lusts of their flesh, in dicing, gambling, singing, jumping,
dancing, strutting, boasting, in order to be nowhere the least, but
everywhere the first, if possible; in vain, false, and renowned arts
of earthly worldly and carnal wisdom; in litigating, sueing, swearing;
in subtle, fraudulent, wicked inventions and traffics; in lying,
cheating, quarreling, cursing, fighting, and killing, if not in deed,
then with the heart; in hatred and envy, defaming, backbiting, foolish
talking, jesting, joking, unprofitableness, impropriety, in all manner
of lustfulness and wantonness. This is nearly everywhere as common as
daily bread; herein and herewith they spend, abuse and fritter away,
to the perdition of their souls, the precious time of grace, their
life, and every good creature of God; which good gifts of God we have
received from his grace for our good, thereby obediently to serve our
God and Creator blessed forever, to the honor of God, the salvation of
our souls, and the edification and love of our neighbor. For God is not
willing that any should perish, neither has he pleasure in the death of
sinners; but he is longsuffering, and waits for all to repent and will
have all men to come to the knowledge of the truth, and be saved. 2
Pet. 3:9; Ezek. 33:11; 18:32; 1 Timothy 2:4.

“What more should our Lord God do for man, than he has done? Does not
then men’s condemnation proceed from their unbelief, disobedience,
neglect, abuse, guilt, sin, obduracy, and ingratitude, because
they will not by faith unto repentance accept this grace and
incomprehensible love of God? But they reject this repentance, and
would still enjoy this grace and salvation in their sinful life, from
which they do not turn.[296] For since men have also the freedom to
abuse themselves or their own life, and every creature of God, though
this is not the will of God, only he permits it, therefore men, by
their first birth, live contrary to the word and will of God, hence,
unnaturally, disobediently, ungratefully, unreasonably, heedlessly,
according to the will of the devil, are devilishly and carnally minded,
covetous and ambitious, unmannerly, immodest, faithless, perjured,
hateful, envious, unmerciful, without compassion, impatient, morose,
cruel, and revengeful; in short, had men the power of wealth, and of
their body, and were there no human authority which they fear and dread
more than God, men might live in such an inhuman manner that we might
almost have a hell upon earth; for though now men are feared more than
God, still it is altogether too bad.[297]

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

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

“Many that are poor refrain from drunkenness because they have no money
or pledge, while the rich may refrain from it on account of their honor
or pride, or because they have no company according to their liking,
or because they wish to preserve their health and mind; and for such
reasons also lasciviousness is avoided. Men often refrain from stealing
on account of the gallows, and from murder because of the wheel; in
short, every sin is left uncommitted more on account of constraint,
shame, and fear of men, than from voluntary goodness for the Lord’s
sake. And though men are so devoid of shame and given up to evil that
they openly keep brothels, and live far more detestably than beasts;
they are nevertheless called Christians, and claim to be children and
heirs of God by grace. How much more then those who manage it a little
more decently and secretly, as they think, though they frequently are
much worse? Can one do worse, than those who without shame live in
adultery and other secret sins, when God the Lord knows every secret
of the heart? Rev. 2:23; 16:7. O if men’s sins were written on their
foreheads, how constantly would they keep in the house, and conceal
themselves in corners, holes and dens, so as not to be seen by men.

“But they are not ashamed before God, nor afraid of him, from whom
they cannot hide; and who can kill the body, and cast both it and
the soul into the fire of hell. Intelligent and impartial reader or
hearer, prove whether these false Christians in this their improper
and unchristian life can be saved through God’s mercy and the death of
Christ, or not? even as they presumptuously say, that the kingdom of
heaven is for them, and not for the beasts, and besides utter so much
nonsense, as though they were raving, as they also are, so that a true
Christian may well be ashamed and afraid to see or hear their madness
and their unrighteous works. 2 Pet. 2:8.

“O depraved and wanton men! Though the Jews, because they were called
Abraham’s seed, claimed to be God’s children, Christ showed them that
a thief, liar and murderer from the beginning, even the devil, was
their father, because their works were evil. John 8:44. This may have
seemed strange to them, even as it may seem strange to those who obey
not the Gospel of Christ, that according to the testimony of the holy
Scriptures they are called, and are servants of sin (Rom. 6:20), an
evil and perverse generation of serpents, vipers and adders (Matt.
3:7), the seed of the devil, children and heirs of wrath (Eph. 2:3),
accursed and of eternal damnation, seed of Cain, Ishmaelites, filthy
swine, devouring dogs, ravening wolves in sheep’s clothing (Matt.
7:15), that is, under the cloak of sanctity, uncircumcised, gentiles,
aliens and strangers from the covenants of the promise of eternal life,
who have no part in the kingdom of God, though they entertain a vain
hope of it; without God, without Christ, godless and idolatrous in the
world. These evil works are the nets, snares, fetters, blocks, chains,
bonds, and imprisonments, with which the prince of this world, the
devil, who works in the children of disobedience holds men captive,
blinded and bound at his will. Eph. 2:2; 2 Tim. 2:26. And so long
as the false Christians go or creep about bound by their sins, and
entangled in their unrighteousness, they boast in vain and heap one
great lie on top of another, when they boast that through Christ they
are redeemed and freed from their sins, when they still live in their
toils, and because of their unbelief and disobedience are predestinated
unto eternal damnation, unless they turn from their sins to God, and by
faith rightly receive his grace unto repentance; whereby they will not
perish, but are predestinated to eternal life, and become vessels of
honor prepared unto glory, according to my simple view. Rom. 9:23.

“Mark what Christians these are, because they say that there is a
gracious God, which the devil also believes, and trembles; moreover,
they say that they are sorry for their sins, and still they go on in
them, the longer the more, the older the worse, and under the cloak of
the grace of God commit all kinds of sin, the one in this, another in
that, so that no wickedness is left undone. Let every one search the
secrecy of his heart, and he will better understand and find what I,
prisoner, here write. One man cannot alone commit all these sins, for
his life is too short and insufficient. For it is generally seen that
sins leave men when sickness or old age comes, which, however, does
not tend to their repentance, amendment, or salvation, though many
who are robust and healthy abandon and deceive themselves, saying: I
shall repent when I am old, when I lie upon my death bed, or I care not
longer to serve the world; if any one sorrows for his sins then, and
the end is good, all is well.

“O vain consolation! for what kind of repentance can that be, when
one is no longer able to commit sin and wickedness? it is nothing but
mocking the Lord, sinning presumptuously, and rejecting his grace. O
that all men captive in sin at the will of the devil (2 Tim. 2:26),
would always consider this, and thus give the more diligence, so that
through grace their souls might become disengaged and free from the
snares of the devil, or sin; even as a prisoner according to the body
gives diligence to obtain his liberty, so as to escape bodily death
for a brief and uncertain time yet, though he ultimately cannot escape
it. If men believed that God is just, and that he will not suffer any
evil to go unpunished in impenitent sinners, they would be terrified,
and through fear of God’s righteous judgment forsake their sins; but
now they are comforted in their misfortune by their preachers, with
flattering words and soothing sermons, with grace, peace, mercy and
salvation; whereas they ought to be reproved for their sins, and
threatened with the anger, wrath, fury and displeasure of God (Rom.
2:8), and eternal damnation, so that they might repent while the door
of grace is open for a little while yet. 2 Cor. 6:2.

“I know of nothing that so securely and firmly holds men in the sleep
of sin till the Lord comes as a thief in the night, as to call good
evil (Isa. 5:20), the Gospel a sect (of which all manner of evil
and falsehoods are spoken), and to change the truth into lies. The
Christians are called heretics and deceivers; every good work, virtue
and righteousness is so misnamed, perverted, painted in such abominable
colors, and the worst construction put upon them, so that men are
afraid of them, as though they would be led astray by the truth, and of
God. The devil, on the other hand does not appear half so ugly as he is
represented and I have here described him, but disguised by a beautiful
semblance of love, and changed and transformed into an angel of light,
as though he were sent of God, and were himself God. 2 Thess. 2:4.
Then are his lies called nothing less than Gospel and truth; Babylon
is called the church of God; idolaters are styled my lords; lying and
cheating are termed prudence and cleverness; fighting is called valor,
and murder, simply misfortune; and thus, many like shameful deeds,
upon which an honorable construction is put, so that evil is called
good. But woe unto such, as Isaiah says. Is. 5:20. Thus, the ministers
and children of the devil know how to change, gloss over, name, and
construe in the most favorable light into good works virtues, and all
manner of righteousnesses, all their evil works, vices, sins, and
manifold unrighteousnesses; as, avarice into industry and pride into
neatness.

“Who can reprove them therein? And therewith the devil blinds them
so artfully and firmly to his will, so that they think themselves to
be pious Christians, and are not willing to be reproved by the truth
for their sins, but claim to be unblamable children of God; moreover,
they say, like Christ’s disciples: “Our Father, etc.” But let every
one examine himself, whether he is born of God, because he knows how
to palliate his sins; and whether he so sanctifies and adorns the name
of God, and does his will, and whether he carries himself before God
as an obedient child before his father; otherwise he joins lie upon
lie in his prayer, which in that case is a curse and an abomination
before God. In short, he that committeth sin is born of the devil, and
knoweth not God, John 8:44; 1 John 3:8; and they that are carnally
minded cannot please God. Hence, mark whom impenitent sinners call upon
as their father. Blind indeed must he be who cannot perceive this, and
hardened he that is not willing to repent.

“O dear reader or hearer, if I may pray you, it is my heartfelt
desire of you, that you would always consider (and regulate yourself
accordingly,) that men shall give an account of every idle word they
have spoken; how much more then of their deeds. And every one shall
receive the things done in his body, according to that he hath done,
whether it be good or bad; namely, before the righteous judgment of
God, where anger, hatred, envy, yea, not loving in deed and in truth,
speaking scornfully or spitefully to one’s brother, Raca, thou fool, or
offending him, will be deemed and judged murder, worthy of the council,
of judgment, and of hell fire. Matthew 5:22; 1 John 3. In like manner,
disobedience will be regarded as witchcraft; to look upon a woman to
lust after her, as adultery; and any other evil which is desired with
the heart, and consented to with the will (though the power for, and
the commission of it be wanting), will be judged and punished as an
accomplished evil work. 1 Sam. 15:23; Matt. 5:28. Not to keep his word,
will be considered lying and perjury, and a good oath, so called, will
be as severely recompensed as a bad oath; for Christ has prohibited all
swearing; Matt. 5, as also to hate one’s enemies, and not to love them
like one’s friends; and many like things. Now mark how adultery was
punished under the law by the judges; for those who committed adultery
were stoned to death. Lev. 20:10. And it is daily seen, how witchcraft,
homicide or murder are punished by the secular lords with fire or the
sword unto death. Mark, how Adam, for one sin, likewise Cain, then
the whole world, with the flood, Sodom and Gomorrah, and the adjacent
cities, with fire and brimstone, Egypt, and afterwards the idolaters
in Israel and murmurers against Moses, were punished according to the
justice of God, for our example. Of how much sorer punishment then are
they worthy who murmur against Christ, change his truth into lies, and
do not receive his grace and redemption by faith, unto the amendment of
their life, but reject the same, living presumptuously in their sins.
Heb. 10:29; Rom. 1:25. God who did not spare the angels who had sinned,
will also not spare those who through unbelief are unrighteous and
false Christians, but punish them with a sorer punishment than Sodom
and Gomorrah, which were turned into ashes and condemned and overthrown
for an example unto all them that commit ungodliness, and do not
repent. 2 Pet. 2:4,6; Jude 6; Matt. 11:24; 2 Pet. 3.

“If then we are to be saved through God’s mercy, we must repent,
must be obedient children of God, born again of him, and must follow
Christ in the regeneration and the footsteps of faith, through the
narrow way unto eternal life; nor are we then saved through the merit
of good works, but by the grace which came through Christ. Eph. 2:5.
For though we lived holy, blameless, and perfect in all righteousness
(as the Scriptures require), and suffered for the truth a death more
bitter than that of Christ which with us men is impossible, yet we
could not be saved through our own good works, but only by God’s mercy,
and the grace of our Lord Jesus Christ, who alone has wrought out our
salvation. And if we sought or placed our salvation in our good works
or our sufferings, we should commit idolatry, and we were our own
idol, if we trusted in ourselves. But now our salvation depends only
on the mercy of God, and not on our running and following after. Rom.
9:16. Though we should run and follow after ever so well (which is our
bounden duty), so that we attained, and already had, the perfection
(that for which we are apprehended of Christ), and had done all those
things which are commanded us, and which it is our duty to do, we were
yet only unprofitable servants. Philip. 3:12; Luke 17:10. How much
more unprofitable then are we now, with our many defects, though we
willingly strive after and should gladly perform that which is good,
and are sorry that we are not perfect[298]. Hence we have great reason,
and are in duty bound, to humble ourselves very low under the abundant
grace of God, and to pray; for eternal life is a gift of God, and not a
debt or reward proceeding from our labor, merit, or good works; for we
are God’s workmanship, created in Christ Jesus, unto good works, which
God hath before prepared that we should walk in them (Ephesians 2:10),
as is our duty to do, in the least as well as in the greatest. But the
wages of sin is death; hence we must hate and fear sin, that we do not
consent to or commit it, if we want to be saved by the grace and gift
of God. Thus, we are delivered through Christ from the bonds of the
devil, or sin; let therefore no one say or hope that he is saved by his
good works, which are far too insufficient. That, also, no one say:
“Should we not take thought, should we not gain a livelihood, else on
what should we live? except to them who say that one is not to support
himself by the labor of his hands, but to go idle.” Matt. 6:25; Luke
12:22; Eph. 4:28. And that, also, no one say: “No man knows the hour
and the day of the Lord, except to those who have set the hour and the
day, from doing which may the Lord keep me.” Mark 13:32; Matt. 24:42;
Luke 12:40. Beware of frivolous babblers, for scorners will speedily
come to an end. 1 Cor. 15:33. And if, when you speak your mind, or
reprove with meekness that which does not meet your approbation, and
one resist you in the good, be silent instantly, that you may retain
your peace and the tranquillity of your conscience. If it vex you, do
nevertheless not engage in contention, that you may be found in peace
when the Lord comes. 2 Pet. 3:14. We must here at any rate suffer
violence and wrong; but it will not last long; hence, let us possess
our souls in patience. Luke 21:19.

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

“The fourteenth week of my imprisonment, the first day of January, so
called, A. D. 1568. I trust that the present year will not pass like
the former. Watch and pray, for you know neither the day nor hour; but
the godfearing may consider whether this is the year in which the Lord
will deliver his elect and believers; let every one take warning.”


JAN THIELEMANS AND JOB JANS, BURNT TO DEATH FOR THE TESTIMONY OF JESUS
CHRIST, IN THE HAGUE, IN HOLLAND, IN THE YEAR 1568.

Hands were now laid in the Hague, on the beloved friends of the Lord,
so that they did not hesitate to deprive them of their lives with
flaming fire.

This became apparent in the case of two very pious and godfearing men,
one of whom was named Jan Thielemans, the other Job Jans. To both of
them, at that place, because they faithfully adhered to the Lord their
God, and could by no torture be moved from the steadfastness of their
faith, their sentence of death was read in court, namely, that, in
pursuance with the decrees of the Emperor, and the King of Spain (who
called himself Count of Holland), they should be put to death with fire
as heretics; which was executed on the 18th of December, A. D. 1568, on
both of them, after they had committed their souls into the hands of
God.


_Further observation, concerning the death sentences of the
aforementioned martyrs._

We have this year, 1659, on this occasion, through some of our friends
in the Hague, requested by way of authenticated copy, the use of the
proceedings of the court, from the criminal records of the year 1568,
but especially of the death sentences of the aforementioned martyrs (as
recorded by the papists), which, as appears, are still extant in the
original; but as A. D. 1648 peace was made with Spain, with condition
of forgiving each other all previous wrongs, and consequently, to
mention them no more, the actuary was afraid to make out a copy of
these particulars, as well as concerning others of our fellow believers
that were put to death during the papistical reign, fearing it might
tend to their reproach, and prove detrimental to the peace concluded.

This aim of the actuary was not bad, since it springs from carefulness
in regard to a matter of great importance; but in the meantime these
holy martyrs must suffer abridgment, since their matters, which
otherwise necessarily (even out of the mouth of their adversaries,
might be made known to every one), must thereby remain hid. This by way
of notice.


_The first letter which Jan Thielemans wrote in prison._

I wish you, my dear friends, grace and peace from God the heavenly
father, through Jesus Christ his dear Son our Lord, as a friendly
greeting. Amen.

Further, after all good and proper greetings that are Christian-like,
I, in my unworthiness, have felt greatly prompted in my spirit, to
write you something yet, since I cannot orally converse with you
all; seeing I had laid the first foundation in some of you (1 Cor.
3:10), and, according to my humble gift, withheld nothing from you,
and though I am now removed from you, I have nevertheless, because of
the great love which we in great fellowship and peace have mutually
had, remembered you in my last adieu with a little draught out of my
rivulet, from which I have poured out for you; yet not I, but the grace
of God through me. For thus it is written, Gen. 17, that God spake to
our father Abraham, saying: “I am the Almighty God; walk before me, and
be thou perfect. And I will make my covenant between me, and thee, and
will multiply thee accordingly, so that kings shall come out of thee.
And I will give unto thy seed the land of Canaan for an inheritance.
And this is my covenant which I will make with you: Every man-child ye
shall circumcise.” Thus Abraham believed God, and it was imputed unto
him for righteousness: and he was called the Friend of God. James 2:23.
So God then gave Abraham a son, who was called Isaac; and Isaac begat
Jacob and Jacob begat the twelve patriarchs. And the Patriarchs envied
Joseph, and sold him to the Ishmaelites for twenty pieces of silver.
The Ishmaelites sold him into Egypt; but God was with him, and he found
favor in the sight of king Pharaoh, and became governor over the land
of Egypt. And it happened that there came a dearth over Egypt, so that
Jacob and his sons found no sustenance. And they heard that corn was
sold in Egypt. Hence Jacob sent out his sons the first time; and the
second time Joseph was made known to his brethren; and Joseph’s kindred
was made known unto Pharaoh. And Joseph sent for his father Jacob. And
Jacob went down into Egypt, and with him threescore and fifteen souls;
and he dwelt in Egypt, and he and his sons died there. Acts 7:4, etc.

Now when the people began to multiply, there arose another king, who
oppressed the people of Israel, and commanded that the young children
should be cast away. Mark well, my good friends, how did the children
of Israel get into this distress, great misery and sorrow, on account
of which they lamented and groaned to God? who had brought them into
this? It was their father Jacob that had done it; yet with God Almighty
the promise remained as firm as ever, which he had made to our father
Abraham, namely, that his seed should inherit the land of Canaan; but
now they were in great affliction. Now, what did all those inherit
that were born there? the good and faithful land of promise? No, but
they inherited bondage under the cruel King Pharaoh, and still found
themselves in the land of Egypt; this is certainly the truth.

Consider now this age of the world, and those who are at the present
day born unto the world; if they ascertain it from the Scriptures,
who brought them into the world? Adam their father. So they now still
find themselves in the spiritual dark Egypt, under Pharaoh, the devil.
Mark now, my good friends, what they inherit, and how they boast in
vain. They inherit a naked body when they are born, without raiment and
food; for if they inherited raiment and food, there would not so many
people go naked and suffer hunger. But now excellent and thankworthy
gifts are proffered by the Lord. But if we will not use these excellent
means according to the rule and truth of Christ, in order to get to
the spiritual promised land, we must remain without; even as there are
many who do not use the means for obtaining food and clothing, and
must therefore go without them, suffer cold and hunger: thus, my good
friends, it will also go with all those who here vainly boast of the
kingdom of God.

I will now return to my previous theme. Consider now Israel, who were
dwelling in Egypt; they began greatly to multiply, and wax mighty, and
numbered six hundred thousand men. This great power was nevertheless
beaten and compelled to labor by King Pharaoh. They groaned and
complained, and though there was such a great multitude of them, yet
it was not possible for them to get out of the country, and enter
into the land of which they were to be heirs, as God had promised
Abraham. Thus, also, my friends, it is impossible for man to get out
of spiritual Egypt, and to be delivered from King Pharaoh, namely,
the devil, in order to enter into the spiritual country, namely, the
kingdom of God; for men universally inherit a depraved nature, and
in accordance with it they act, and live after the flesh, wherefore
they die, and do not inherit the kingdom of God. Now, my dear friends,
when they were thus in Egypt, and had dwelt there four hundred and
thirty years, and complained, groaned and sighed, it came before the
Lord. And the Lord God Almighty remembered his covenant which he had
firmly made with our Father Abraham, and God raised up and chose a man
named Moses. Behold, my good friends, through this man God intended
to deliver all the people, and he did many wonderful signs and mighty
works before the king of Egypt, as we may read. Finally this Moses
brought them out by the mighty hand of God; but before they left the
country, Moses went many times to Pharaoh and said: Thus saith the Lord
God of Israel, Let my people go, that they may serve me. But Pharaoh
said: Who is the Lord, that I should let the people go? I will not
let the people go. Now, even as the people that were in Egypt could
not serve the Lord, unless they left Egypt and journeyed towards the
promised land, so can now those likewise not serve the Lord, who are
in the spiritual Egypt; for one cannot serve two masters at once; one
must leave Pharaoh and Egypt; for Pharaoh dwells in Egypt, but the Lord
God dwells in the spiritual promised land. My kind friends can now
easily perceive that it is the truth what I write, that one must leave
the spiritual Egypt, even as Moses by the mighty hand of God delivered
the people out of Egypt, from which they went out in one day, and came
to the sea, whither Pharaoh with his servants pursued them, thinking
that they could not escape out of the country. But little did they know
that the Lord was with the children of Israel; for Pharaoh thought to
smite them. But the Lord divided the sea, so that the waters stood
like walls. And thus Moses and the people of God passed through, but
Pharaoh with all his servants remained in the sea, so that not one of
them escaped to go and tell the tale in Egypt. Thus also, my dearest,
when men want to serve God, then they forsake Egypt and Pharaoh, and
when Pharaoh sees this, he bestirs him with his servants. But the
spiritual Moses has gone before his people, and helps them through the
sea, namely, through the wilderness of this world, and Pharaoh and his
servants diligently pursue to the end, which is death.

Furthermore, my friends, when Moses had now succeeded in bringing them
across the sea, they saw their pursuers drown before their eyes. Then
they rejoiced greatly, and with songs thanked God, who had so mightily
helped them. They were, however, not yet in the promised land, but
on the way to the same. And Moses their leader went before them, and
brought them to Mount Sinai; and he, the faithful servant of the Lord,
went up into the mount and there received the law of the Lord, which
was written with the finger of God in two tables of stone. When Moses
had received these two tables of stone from the hand of the Lord, to
lay them before the people, that they should do according to them, for
now the service of the Lord commenced; and as yet they had received
no ordinance from God, save circumcision; hence, if they were now to
serve God, they must also have the commandments, the Lord said to
Moses: “Go, get thee down from the mount; for the people have corrupted
themselves.” Ex. 32:7. Now when Moses went down from the mount, and
saw the people dancing around the calf, rejoicing in the work of their
hands, he cast down the two tables of stone and brake them beneath the
mount, and with a grieved heart addressed Aaron, saying: What hast
thou done, that thou has brought this people to so great a sin? Aaron
excused himself before Moses, and said: My lord, thou knowest that
this people is a stiffnecked people. They fell upon me and I demanded
of them their golden earrings, and other gold; and I received it from
their hands, and fashioned it with a graving tool, and hence this calf
came. Moses took the calf, and ground it to powder, and strewed it
upon the water, and made the children of Israel drink of it. And Moses
addressed the Levites, and said to them: “Put every man his sword by
his side, and go in and out from gate to gate throughout the camp, and
slay every man his brother, and every man his companion, and every man
his neighbor.” And there fell three thousand men. Behold now, my dear
kind friends, these three thousand had left Egypt and Pharaoh, and were
gone out of it, in order that they should possess the goodly land; now
if they had boasted themselves of the goodly land (promised by God to
Abraham and his seed), would it not have been vain boasting? Certainly.

And Korah, Dathan and Abiram, with two hundred and fifty others, who
offered incense before the Lord, perished from the multitude, together
with fourteen thousand and seven hundred that murmured against Moses,
and said: “Ye have killed the people of the Lord.” Num. 16.

See, my good friends, they claimed to be the people of God, though they
were not it; and again, Moses the faithful servant of the Lord was said
to have done it, though it was not he, but their own sins that did it.
And if the truth had been told, it would also have been so said; but
the truth is also now at the present day often perverted, and things
are asserted to be true when they are not. Again, if the twenty-four
thousand whoremongers (Numbers 25:1), together with three thousand more
and many others, who all perished in the wilderness because of their
sins and transgressions, had all greatly boasted themselves of the
goodly land, would this not have been vain boasting? Certainly. Hence,
it is vain to boast of one’s self; but to boast according to the truth
is right. For Moses said to them: Hear, O Israel: Thou shalt love the
Lord thy God with all thine heart, and with all thy might. These words
which I command thee this day, shall be in thine heart: and thou shalt
write them upon the posts of thy doors; talk of them when thou walkest
by the way with thy children; and let them be for a memorial in thine
hand. Deut. 6:4, etc. Thus Moses strictly exhorted the people, and most
diligently presented the law of the Lord to them; and the people said:
Yea, but did not do it.

Hence, my good friends, take heed, lest there be in any of you an evil
heart of unbelief [in departing from the living God]. But exhort one
another daily while it is called to-day; lest any of you be hardened
through the deceitfulness of sin. For ye are made partakers of Christ,
if ye hold the beginning of your confidence steadfast unto the end.
Therefore, to-day if ye will hear his voice, harden not your hearts,
as in the provocation, when he was grieved forty years with that
generation, and sware in his wrath, that they should not enter into his
rest. Heb. 3. Therefore, my good friends, let us give the more earnest
heed to the things which we have heard, lest at any time we should let
them slip. For if the word spoken by angels was steadfast, and every
transgression and disobedience received a just recompense of reward;
how shall we escape, if we neglect so great salvation? 2:1–3. Let us
therefore fear the Lord, that we may enter into his rest, and that none
of us remain without. For unto us was the Gospel preached, as well as
unto them: but the word preached did not profit them, not being mixed
with faith in them. 4:1,2. Thus, my good friends, it does not profit to
hear the word of God, if it is not mixed with faith; for unto them that
believe, as the Scripture says, the kingdom of God is promised by the
mouth of Jesus. Hence let us not neglect the grace of God, who says: “I
have heard thee in a time accepted, and in the day of salvation have I
succored thee: behold, now is the accepted time; behold, now is the day
of salvation”--which is neglected by many. Hebrews 12:15; 2 Cor. 6:1,2.

Therefore let us in all things approve ourselves as the ministers
of God, serving him all the days of our lives in holiness and
righteousness, which are acceptable before him. Hence I say with Paul:
Lift up the hands which hang down, and the feeble knees; that ye
stumble not, as do the lame; but make straight paths for your feet; for
I fear that there are now many lame, and many hands which hang down.
Therefore follow peace and holiness, without which no man shall see
the Lord. Hebrews 12:12,13. I beseech you therefore, my good friends,
by the mercies of God, that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service. And be not
conformed to this world: but be ye transformed by the renewing of your
mind, that ye may prove what is that good, and acceptable, and perfect
will of God. Rom. 12:1,2. Hence, remember the words which were formerly
spoken to you in the name of the Lord: Therefore abide in that which
you have heard from the beginning. If you abide in that which you have
heard from the beginning, you shall continue in the Father and in the
Son. And this is his promise, even eternal life. 1 John 2:24,25. For we
have a sure word of prophecy, whereunto ye do well that ye take heed,
as unto a light that shineth in a dark place, until the daystar arise
in your hearts. 2 Pet. 1:19.

My dear friends, what a dark place it was formerly with you, when the
light was hid from you; and what dark places there are still; but you
have obtained mercy. Hence Jesus Christ says in the Gospel: I am come a
light into the world, that whosoever believeth on me should not abide
in darkness. And if any man hear my words, and believe not, I judge him
not: for I came not to judge the world, but to save the world. He that
rejecteth me, and receiveth not my words, hath one that judgeth him:
the word that I have spoken, the same shall judge him in the last day.
For I have not spoken of myself; but the Father which sent me, he gave
me a commandment, what I should say, and what I should speak. And I
know that his commandment is life everlasting. Jn. 12:46–50.

Hence it is our concern that we through the cordial grace of our Lord
Jesus Christ may receive the same at his hand; for the Lord also is
concerned to have a people that fear and love him. And this is the
love of God, that we keep his commandments; and his commandments are
not grievous, to them that love him. 1 John 5:3. Therefore, the law
of commandments is good, and will abide forever; he that receives it,
shall obtain life; but he that receives it not shall obtain death.

Hence, my friends, be mindful of the Lord our God all your days, and
let not your will be set to sin, or to transgress the commandments of
the Lord our God (Tob. 4:5); for he has commanded the people to come,
charging them, when they came, what they should do, that they might
live; and what they should observe, that they might not be tormented.
But they have rejected his laws; therefore they shall also be in great
misery, who have abused his ways. Though he gave them an appointed
time, they understood it not, to show repentance; and must therefore
know it after death in torment. 2 Esd. 9:9. For, for this cause was the
gospel preached also to them that are dead, that they might be judged
according to men in the flesh, but live according to God in the spirit.
1 Pet. 4:6. Therefore, the hour is now come, that the dead shall hear
the voice of the Son of God: and they that hear shall live. And there
shall an hour come, when the dead that are in the grave shall hear the
voice of the Son of God, and they that have done good shall rise unto
life eternal; and they that have done evil shall rise also, however,
not unto life, but unto damnation. John 5:25, etc. Hence, my good
friends, look to yourselves, that you lose not those things which you
have wrought, but that you may receive a full reward. For whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God.
But he that abideth in the doctrine of Christ, he hath both the Father
and the Son. 2 John 8:9. “Ye are of God, little children, [and have
overcome them:] because greater is he that is in you, than he that is
in the world. They are of the world: therefore speak they of the world,
and the world heareth them. We are of God; he that knoweth God heareth
us; he that is not of God heareth not us.” 1 John 4:4–6.

Thus, my good friends, I have written you a little, and now begin to
draw to a close with my letter; for we have little time for writing,
since there are so many people coming and going. Openly I dare not
write; so that I sometimes can scarcely write a line in solitude. Hence
excuse me, in case there be any blunders. Thus, my dear friends, I have
written you a little, because I felt prompted in my mind to do this,
and could find no rest.

Herewith I will commend you to the Lord, and to the word of his grace,
which is able to build you up, and to give you an inheritance among all
them which are sanctified. And remember me, your poor unworthy brother,
in your prayers, that I may finish this to the praise of the Lord, and
to your confirmation; so that my soul may find rest with the Lord; for
I, in my insignificance and unworthiness, do not forget you here, where
I also entreat the Lord. Furthermore, I greet you all especially much
with the salutation of our dear Lord Jesus Christ when he, having been
removed by wicked men from his disciples, for a little while, returned
to them (as they sat with doors closed) and said: “Peace be unto you
all.” John 20:19. Thus I also say: Have peace with one another, and the
Lord will be with you. 2 Cor. 13:11.


ANOTHER LETTER WHICH JAN THIELEMANS WROTE FROM PRISON.

I wish you, my much beloved brethren and sisters in the Lord, and all
those who shall see my letters, or hear them read, the grace of our
Lord Jesus Christ and the communion of the Holy Ghost, for a friendly
and worthy greeting. Accept it in love. Amen.

After good and proper greetings, I undertake to write a little to you,
my beloved, dear friends. I beseech you all by the mercies of our
dear Lord Jesus Christ, that you would all diligently take heed to
yourselves[299] in all love, peace and truth, according to the words of
the Gospel, while, dear children, you still have time from the Lord,
through his great love shown you; since the time is so precious, for
when it is past, and one has not taken good heed, it is lamented with
sorrow. Hence Paul says: Let us take heed to ourselves, to provoke to
love in good works.[300] Therefore let us be the least, meanest, and
lowliest, to bear all that is consistent with love and truth. For thus
said Christ Jesus, the eternal truth, himself; when the disciples asked
who should be the greatest among them, he took a child, and set it in
the midst of them, and said: Except ye become as little children, ye
shall not enter into the kingdom of heaven. Matt. 18:3. Hence we may
well perceive from the words of Christ, that we are to be, and must be,
a prepared people; or we are not what we think ourselves to be, or, for
what people take us.

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

  [300] See preceding foot note.

Hence, my much beloved friends, we must approve ourselves in all things
as the ministers of God. Now, no more is required in them, than that
they be found faithful; for God is not unrighteous to forget your love,
and your good and kind works. 1 Cor. 4:1,2; Heb. 6:10. Therefore be
steadfast and immovable in the work of the Lord, always knowing that
your labor is not in vain in the Lord; hoping by the grace of our Lord
Jesus Christ, that it will yet be most richly rewarded to you, when he
will say: Come, ye blessed, inherit the kingdom of my Father. 1 Cor.
15:58; Matt. 25:34. Then shall the righteous shine forth as the sun in
the kingdom of their Father. Matt. 13:43. Then shall it be seen what
difference there shall be between the righteous and the wicked, and
between them that have served God, and them that have not served him.
Mal. 3:18.

Therefore, my greatly beloved in the Lord, take diligent heed to
yourselves. Rather suffer from another--even though it should be
one friend from another--than that another should suffer from you.
Rather bear from another--even though it should be a friend--if it be
consistent with the truth, than that a friend should suffer from you.
Hence it is written: If thou come to serve the Lord, prepare thy soul
for temptation. Sir. 2:1. For it will come very convenient even if one
has put himself in the lowest place.

Hence, beloved friends in the Lord, abide in that which you have heard
from the beginning. If you abide in it, you shall continue in the
Father, and in the Son. And this is his promise, even eternal life.
1 John 2:24,25. What do we care for the world, or for what there is
in it; for the world shall pass away, and the lust thereof; but he
that doeth the will of God abideth forever. And it is certainly our
chief concern to be saved; as Peter says, Acts 15:11: “We believe that
through the grace of the Lord Jesus Christ we shall be saved.” Even
as he says also in another place: I have briefly written to you, by
our brother Silvanus, namely, that this is the grace of God wherein ye
now stand. Therefore hold that fast which you have, that no man take
your crown. Rev. 3:11. If you overcome, you shall inherit all things.
Hence add to your faith, virtue; to virtue, knowledge; to knowledge,
temperance; to temperance, patience; to patience, godliness; to
godliness, brotherly kindness; to brotherly kindness, charity. For if
these things be in you, and abound, they make you that ye shall neither
be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But
he that lacketh these things is blind, and cannot see afar off, and
hath forgotten that he was purged from his old sins.

Wherefore the rather, brethren, give diligence to make your calling
and election sure: for if ye do these things, ye shall never fall:
for so an entrance shall be ministered unto you abundantly into the
everlasting kingdom of our Lord and Savior Jesus Christ. 2 Pet. 1:5–11.
Having therefore such great and glorious promises, dearly beloved,
let us cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness. 2 Cor. 7:1. As John also testifies, saying: Let us
purify ourselves from sin, even as he is pure. For whosoever committeth
sin doeth wrong; for sin is wrong. Therefore came he into the world,
that he might take away sin; for in him is no sin. Whosoever sinneth
hath not seen him, neither known him. 1 John 3:3–6. The same John
further testifies, and says: “Ye are of God, little children, [and have
overcome them:] because greater is he that is in you, than he that
is in the world. They are of the world: therefore speak they of the
world, and the world heareth them. We are of God: he that knoweth God
heareth us; but he that knoweth not God heareth not us. Hereby know we
the spirit of truth, and the spirit of error.” 1 John 4:4–6. With this
Christ agrees, saying: “The world cannot hate you; but me it hateth,
because I testify of it, that the works thereof are evil.” John 7:7.
As he further says in another place: “Father, keep through thine own
name those whom thou hast given me: thine they were, and thou gavest
them me. Not, Father, that thou shouldst take them out of the world,
but that thou shouldst keep them from the evil.” John 17:11. In another
place Christ says: “Every one that doeth evil hateth the light,
neither cometh to the light, lest his deeds should be reproved.” 3:20.

Thus, my much beloved friends, while we are yet in this sad world, and
the Lord still grants us time, we must take most diligent heed to the
word of the Lord, and do our very best to follow the same; for thus
Paul teaches us, saying: As many as walk according to this rule, peace
be on them, and mercy. Gal. 6:16. For thus we read in another place:
This people doth not understand, neither lay they to heart, that the
grace and mercy of God are over his chosen and over his saints; even as
Moses says, that his mercy is shown to thousands of them that love him,
and keep his commandments. Ex. 20:6. True, there are many in the world,
who say that they love the Lord; but they do not show it by their
works, for their works show well enough whom they love; for Christ
says: He that loveth me will keep my word, or obey my commandments,
These are they who can stand before him; for thus also says Christ: He
that hath my commandments, and keepeth them, he it is that loveth me.
John 14:21. But he that does not keep his commandments, does also not
love him; for John in his epistle declares: “This is the love of God,
that we keep his commandments: and his commandments are not grievous.
For whatsoever is born of God overcometh the world: and this is the
victory that overcometh the world, even our faith. Who is he that
overcometh the world, but he that believeth that Jesus Christ is the
Son of God.” 1 John 5:3–5. Therefore “love not the world, neither the
things that are in the world. If any man love the world, the love of
the Father is not in him. For all that is in the world, namely, the
lust of the flesh, and the lust of the eyes and the pride of life, is
not of the Father, but is of the world. And the world passeth away, and
the lust thereof: but he that doeth the will of God abideth forever.” 1
John 2:15–17. Hence, my much beloved friends, be not conformed to this
world: but be ye transformed by the renewing of your mind, that ye may
prove what is that good and acceptable will of God. Rom. 12:2. Even as
Paul says also in another place: Grace be to you, and peace, from God
the Father, and from our Lord Jesus Christ, who gave himself for our
sins, that he might deliver us from this present evil world. Galatians
1:3,4. Thus, my dear friends, this grace has been given you, namely,
that you have tasted that the Lord is gracious, to whom you are come as
unto a living stone, which was disallowed of men, but before God was
chosen and precious. Therefore, be ye built up a spiritual house, and
a holy priesthood, to offer up spiritual sacrifices, acceptable to God
through our Lord Jesus Christ; that you may lift up holy hands to the
Lord, without strife and discord (1 Tim. 2:8), and make intercession
and give thanks for all men; and the Lord of peace shall be with you. 2
Cor. 13:11.

But if God be with you, who shall be against you, who spared not his
own Son, but delivered him up for us all? Who shall lay anything to
the charge of his elect? It is God that justifieth them. Who shall
condemn them? It is Christ that died and is risen again, who is even
at the right hand of God, and also maketh intercession for us. Hence
Paul says: Who shall be able to separate us from the love of God?
tribulation, or persecution, or death, etc. Rom. 8:31.

Thus, my much beloved brethren and sisters in the Lord, I will shorten
my simple letter which I have written in bonds, in which we daily look
for the redemption of our bodies. Hence receive this letter kindly, and
think of what has in times past proceeded forth from my unworthy lips
(not I, but the grace of God through me, 1 Cor. 15:10).

Herewith I bid you an eternal, Christian adieu, and expect you all in
the second resurrection, that we may meet him in the air, and ever be
with the Lord. Comfort one another with these words. 1 Thess. 4:17,18.
Once more I bid you adieu, my dear friends. Herewith I commend you to
the Lord, and to the word of his grace, which is able to build you up,
and to give you an inheritance among all them which are sanctified.
Amen. Acts 20:32.

Written in bonds, by me, JAN THIELEMANS,

  Your weak brother in Christ.


HEYNDRICK ARENTS, A. D. 1568.

Among many other true believers baptized according to the command of
Christ, who were everywhere persecuted, expelled and put to death, also
one Heyndrick Arents of Briel, about the year 1568, fell into the hands
of these persecutors. The circumstances that led to his imprisonment
were as follows: A vessel having cast anchor in the roadstead off Briel
on account of a leak which it had sprung, and said Heyndrick Arents
being a ship-carpenter in Briel, those of the vessel requested him to
calk the craft. While he was thus with them, the Lords of Rotterdam
learned that said vessel was a pirate, and sent thither a detachment
of soldiers. These captured the vessel and conducted said Heyndrick
Arents and the pirates to Delft as prisoners. And as those of Delft
refused to take them in, they were forthwith taken to Rotterdam, where
they, on account of their misdeeds, were soon sentenced to be hanged.
When Heyndrick Arents perceived this, he asked: Whether he had come
into a city of justice, or of violence--why they wanted to condemn the
innocent with the guilty? and said that he had not been apprehended
on account of any crime. If they would inquire concerning him and his
faith, they would find it to be so. Sus. 53; Ex. 23:7; 1 Peter 4:15.

Hearing this, the Governor asked: What does he say? what sort of a
heretic is this? if he is one of the Anabaptists he shall not be
hanged, but burned. Thus, he was examined concerning his faith, and
freely confessed that he had been baptized upon his faith, according to
the command of Christ; and, on the other hand, rejected usurping infant
baptism and all papal errors, but confessed the ordinances of Christ
and his apostles (which were observed by him and his fellow believers.)
Thereupon they sentenced him, and, after an imprisonment of two weeks,
he was burnt at said place, in great constancy, and confirming the
faith of the truth with his death and blood.


CLAUDINE LE VETTRE, AND WITH HER A BROTHER, A. D. 1568.

Meenen is a beautiful little town in Flanders, three leagues from
Rijssel, on the road to Bruges, built on the edge of the Leye. In
this town there lived a godfearing man, Piersom des Muliers, with
his wife, Claudine le Vettre, who through the preaching of Leenaert
Bouwens, and by reading and studying the word of God, were turned
from papal idolatry. Learning of this, Titelmannus, Dean of Ronse,
and inquisitor of the faith, came thither with bailiffs, thinking to
apprehend the aforesaid Piersom in his house. But a pious man of the
council of Meenen had warned Piersom to flee from the inquisitor, which
he did, betaking himself into a certain piece of woods not far from
his house. But his wife Claudine being engaged with her four little
children (one of whom is still living), tarried a little too long, and
had just left the house, with a child on the arm, when the bailiffs
entered, who tumultuously asked the children and the neighbors where
the husband was; and when they could not learn it they prepared to
leave. Perceiving this, one of the neighbors, kindled with an evil and
perverse zeal, said: “Men, there goes the wife with a child on her
arm.” They therefore forthwith caught her, and delivered her into the
hands of the aforesaid inquisitor. This happened in the year 1567, a
few months before the Duke of Alva’s arrival in the Netherlands. She
was taken from Meenen to Ypres, where many lay in prison for the faith,
that is, because they could not understand that there was another
Mediator and Savior than Jesus Christ alone, who was offered up for
our sins on the tree of the cross (1 Tim. 2:5; Rom. 4:25); and could
not believe that God had any pleasure in images of wood and stone, or
silver and gold, but believed rather that such worship was prohibited
in the word of God (Ex. 20:4; Deuteronomy 4:16.) And because they also
did not believe that dead men can hear our prayers and help us; but
much rather that we are to call upon no one but God alone, who alone is
the discerner of our hearts and thoughts, and knows what we shall pray
for, even before we have poured out our prayer; who exclaimed with a
loud voice: “Come unto me, all ye that labor and are heavy laden, and I
will give you rest, etc.; to whom all the prophets and apostles point
us, and not to one of the departed saints.” Matt. 4:10; Rev. 2:13; Heb.
4:12; Matt. 6:8; Rom. 8:26; Matt. 11:28; Acts 10:43; 4:12; Jeremiah
23:5; 33:15.

All who held such faith were by Titelmannus declared heretics, and
delivered to the secular authorities, to be dealt with according to
the decrees, namely, the men to be burnt alive, and the women to be
buried alive. This severe death greatly terrified some, so that many
apostatized, in order to save their lives. For at one time a large
number broke out of prison and escaped, so that Claudine also could
have made her escape, but she would not leave her child; so also a
pious brother, who remained with her in prison unto the end, and
would not leave her, dying with her for the truth, at said place.
But Claudine did not apostatize, notwithstanding manifold assaults,
continuing one year, but remained steadfast in the faith, refuting,
from the word of God, all that the priests and monks were able to bring
forward against her, as appeared from divers letters which she wrote to
her husband from prison.[301] Finally, when they could not prevail upon
her, they endeavored to move her by her maternal love for her infant,
which hitherto had been nourished at its mother’s breast in prison. The
child therefore was taken from her and put out to a wet-nurse, which
was the greatest affliction she suffered during her imprisonment, and
on account of which she wept many a tear, constantly praying God for
power and strength against such temptation and assault of the flesh,
in order that she might not fall, even as many of her fellow believers
fell in her presence. God Almighty heard her prayer, for the Duke of
Alva, having in the meantime entered the country, and commanded to
clear all prisons from heretics, she also was crowned with the crown of
the godly, without Ypres, A. D. 1568; and with her a brother, who was
also burnt for the truth, at said place.

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

Her husband, Piersom, often said of his aforesaid wife that it was
astonishing how well she was versed in the Scriptures. For whenever he
could not find a passage, he would ask his wife Claudine, who would at
once clearly indicate to him what he sought.[302]

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

It is understood that the child which was taken from her in prison was
from that time on seen no more, without the father and the friends ever
knowing what became of it.

Piersom had formerly lived with his wife Claudine, in Bruges, where the
same thing had happened to him, namely, that he with his wife escaped
from the inquisitor, through the friendly warning of a councillor of
the city. However he had to leave behind everything he had, as was also
the case at Meenen. But the pious man of Meenen who had warned him,
concealed Piersom’s books and part of his household goods, and saw that
they were again taken to the place where the books belonged. But the
bad neighbor, who had betrayed Claudine, fell into such detestation
with the town’s people that he had to leave the place, after the rabble
of the town had demolished and ruined his shop, calling after him,
Judas! Judas, the traitor!

Meenen was at that time an open city, without walls and gates, and
hence Titelmannus did not dare trust his prisoners there: it would have
gone with them as it did in another small town of Flanders, where on a
set day the peasants came in great numbers, broke open the prison, and
liberated about four hundred persons who had been imprisoned for the
same cause.

The friends had Piersom’s children baptized by the pastor of Meenen,
as Margriete, the oldest of the children, who subsequently died, at the
age of sixteen, in Calais, was wont to relate.

The remainder were three sons, named Pieter, Nicolaes and Jan, the last
mentioned being the infant which was nourished at the mother’s breasts
in prison. Pieter died during his mother’s imprisonment.

Piersom subsequently married a woman by the name of Peronne Hennebo,
who died at Leyden, A. D. 1589, leaving two daughters, Maria and
Martha, both born at Hoorn. This Martha was the wife of Doctor Dirk
Volkertsz Velius, who wrote the Chronicles of Hoorn, and the mother of
Pieter Velius of Hoorn.

Piersom’s third wife was Habeau de la Motte, mother of Margriete des
Muliers, who resided at Gonda.

Piersom fell asleep in the Lord in Leyden, in the year 1591, leaving
a son by his first wife Claudine, two daughters by his second wife
Peronne, and a daughter by his last wife, as already said.

Claudine was beautiful of person, and a good singer, so that she moved
the bystanders by her singing. Especially on the last day of her life,
people stood before the prison, to hear her sing with a joyful heart,
when death was announced to her. One who related it to me had heard her
sing with a clear, strong voice the 27th psalm of David:

_Le Seigneur est la clarte qui m’addresse._

And the people firmly believed that if they had not gagged her when
they brought her to the place of execution, she would have departed
life singing and praising God.

This account we received from D. N. M., the son of Piersom and
Claudine, by the help of D. D. V., Claudine’s brother-in-law.


FURTHER ACCOUNT OF THE AFORESAID CLAUDINE LE VETTRE.

The descendants of Piersom, the husband of Claudine le Vettre, claimed
to have received, by way of tradition, that this Piersom at the time of
the imprisonment of his aforementioned wife betook himself to a miller
who lived in or near his mill, which stood close under the walls of
Ypres, in order to be able there daily to get tidings from his beloved
wife, which, gleaned from street rumors, were brought to him by the
miller’s wife, as often as she returned from town, though without
knowing that it was his wife, or that he was an Anabaptist.

She judged Claudine not to be in her right mind, because she had
allowed herself to be rebaptized, and let so many sufferings be
inflicted upon her on this account, and would rather die, than do
what the priests said. This every time pierced Piersom’s heart like a
dagger, and often compelled him to step aside to give vent to the deep
feelings of his heart.

The day when Claudine was to be offered up, the miller’s wife, desirous
of seeing her being executed, asked Piersom whether he did not wish
to go along and behold the scene, which he declined, requesting her
kindly to pay strict attention to everything, in order to give him an
account of it afterwards. When she returned home she related to Piersom
how valiantly and undauntedly Claudine went to death, what she said,
and how she conducted herself; everything, however, with the idea, that
Claudine had not acted rationally. Thereupon Piersom, having warmed up,
took heart and discovered himself to the miller and his wife, saying
that he was of the same belief, and that the one put to death was his
beloved and very rational wife, and upon what foundations of truth they
founded their doctrine and life. This so deeply affected the miller
and his wife, that they also resolved to amend their life. They were
baptized upon their faith, and shortly after sealed the truth with
their blood.


PIETER PIETERS BECKJEN, BURNT ALIVE AT AMSTERDAM, FOR THE TESTIMONY OF
JESUS CHRIST, ON THE 26TH DAY OF FEBRUARY, A. D. 1569.

The dreadful murdering, burning and killing of the innocent and upright
followers of Jesus Christ were not sufficient at this time to deter
from the true confession and practice of the Christian faith a certain
pious brother and faithful witness of the Lord, named Pieter Peters
Beckjen, by trade a boatman on the Amstel, and so zealous, that at
divers times he gathered the little flock of the oppressed pious who
lived about Amsterdam, into his boat, in order to edify one another
with the word of God, and to strengthen one another in the accepted
faith.

And when it came to pass that his dear wife bore him a child, he, from
Christian carefulness, took said infant with him to a place where it
might be secure from the superstition of the papists, and from being
baptized.

In short, he manifested his zeal in every respect, notwithstanding
the cruelty of the rulers of darkness, and this with a sincere and
good intention, till finally he was, on that account, denounced to the
magistrates of the city of Amsterdam, apprehended, dreadfully tortured,
and, at last, when he would not apostatize, sentenced to death, and
burnt alive, as appears from the sentence, which, for confirmation of
said matter, was faithfully and correctly sent to us from the hands of
the Secretary there. In it can be seen, on the one hand, the steadfast
confession of this martyr, and on the other hand, how awfully the
rulers of darkness misinterpreted the same, and construed it to an
evil, shameful and terrible end.


SENTENCE OF DEATH OF PIETER PIETERS BECKJEN.

Whereas Pieter Pieters, _alias_ Beckjen, boatman, prisoner, unmindful
of his soul and salvation, and of the obedience which he owed to the
Lord God, and to His Imperial Majesty, forsaking our mother, the holy
church, and this from the time that he attained to understanding, even
until now, has refused to go to the holy, worthy sacrament, despising
and disregarding the same, and has in twenty years been to confession
only once, contrary to the ordinance of our mother, the holy church,
and, moreover, has attended the reprobated and prohibited assemblies,
or conventicles, of the Mennonists, etc., and has himself, in his own
boat, twice held conventicles of the aforesaid Mennonists, in which
abominable and reprobated sect he so obstinately persists, that still
recently before his apprehension, his wife lying in childbed, he took
said child and conveyed it away, not willing to tolerate or permit
that said child should be baptized according to the ceremonies of the
ancient Roman Catholic and Apostolical church; in which he is still
captive, persisting therein, and not willing to return to our mother,
the holy church, notwithstanding he has at divers times, by various
ecclesiastical persons, and also by the aldermen of this city, been
admonished and urged to return and to leave this accursed sect,--all of
which are crimes against the divine and the secular majesty, as said
before, which disturb the peace and the common weal, and which ought
therefore, for an example to others, not to go unpunished; therefore,
my lords of the court, having seen the demand of my lord the bailiff,
also his information, the confession of the prisoner, together with the
poor defense of said prisoner, and having duly considered all, have
condemned the aforesaid prisoner, as they by these presents do condemn
him, to be executed with fire, according to the decrees of His Majesty;
and declare his entire property confiscated for the benefit of His
Majesty aforesaid, without prejudice to the privileges and all other
interests of this city.

Done in court this 26th of February, A. D. 1569, in the presence of all
the judges, by the advice of all the burgomasters.


_How said person was condemned to the rack, and when this happened._

He was condemned to the torture, the 17th of January, A. D. 1569, and
examined and threatened with torture on the same day, and in the same
place, as appears from the records of the confession.

Thus extracted from the book of criminal sentences, preserved in the
archives of the city of Amsterdam.

  N. N.


LAUWERENS VERKAMER, A. D. 1569,

In the year 1569 there was apprehended in ’s-Hertogenbosch, in Brabant,
a pious follower of Christ, named Lauwerens Verkamer, for the single
reason that he could not follow the Romish priests and monks in their
self-invented idolatry, but separated therefrom, and united with
the true members of our Lord Jesus, seeking to observe and practice
with them in true obedience, his holy commandments For this reason
he was persecuted in a very hostile manner by the _papistical_ and
_anti-Christ-minded_, so that he, with many others, in the beginning
of January, left Antwerp, with the intention of taking up residence at
Nimeguen. But though the rest went to Holland, he, while on the journey
to Nimeguen, was apprehended by the sheriff of ’s-Hertogenbosch, and
brought to that place a prisoner on the 5th of January, and suffered
very severe and tyrannical imprisonment, none of his good friends being
allowed to visit him, nor might he indicate by letter his distress
and severe imprisonment to any one--thus unmercifully and malignantly
was he kept. For as he was a man of distinguished family and large
means, and had with him many books of his temporal affairs, these
blood-thirsty men could ascertain his circumstances, which tended to
aggravate his situation. But his firm unwavering steadfastness in the
true saving faith was manifested in him; for in the year 1569, about
the end of June, he was burnt by the enemies of the truth, in great
constancy, and sealed the faith of the eternal truth with his death and
blood, and put off this mortal clothing of the flesh in true obedience,
for which, at the last day, he shall be clothed by the true Bridegroom
Christ Jesus with the immortal clothing, and be rewarded with the crown
of eternal glory. 2 Esdr. 2:45; 1 Cor. 15:58; 2 Tim. 4:8.


SIJNTGEN VERCOILGEN, A. D. 1569.

As in the time of Ishmael and Isaac, he that was born after the
flesh persecuted him that was born after the Spirit (Gal. 4:29), so
it still goes in these latter days. For the ministers of the Roman
antichrist imprisoned at Kortrijck, in Flanders, a godfearing lamb of
Christ named Sijntgen Vercoilgen, the mother of Jan Vercoilgen, and
after many temptations, she was put to death at said place, in great
steadfastness, for the testimony of Jesus, in the year 1569, on the 9th
of March, having put off her womanly weakness, and in place of it, by
the grace of God, received through the illumination of the Holy Spirit
in her heart a manly courage; and testified and sealed the belief of
the truth with her death, and blood, as a memorable example to all
followers of Christ.


LIPPIJNTGEN STAYERTS, A. D. 1569.

In the year 1569 there was put to death, at Ghent, in Flanders, by the
maintainers of the Roman antichrist, for the genuine truth and the
practice of it, a woman by the name of Lippijntgen Stayerts, the wife
of Pieter Stayerts, about St. Peter’s day, not on account of any crime,
but only for the sure truth, as she had renounced the world and all its
false, invented lies, and submitted herself to the prince of truth,
Christ Jesus, hearkening with obedient ears to the blessed voice of
truth, and shunning all strangers contrary to it, wherefore she shall
also, with all the obedient sheep that have heard and followed this
voice, at the revelation of his glory, hear the words: Come, ye blessed
of my Father, inherit the kingdom prepared for you from the beginning.
Matthew 25:34.

 MAERTEN PIETERS AND GRITGEN JANS, A. D. 1569.

In the year 1569, the 25th of June, there was put to death for the
testimony of the truth, in Briel, reckoned to Holland, on the Maese,
Maerten Pieters of Maesland, a village situated near Delft in Holland
and with him Grietgen Jans, wife of Adriaen Heynsen, a weaver of
Swartewael. Maerten Pieters was beheaded with the sword, and Grietgen
Jans was burnt at the stake, in the town, whereupon their dead bodies
were taken down, and conveyed out of the town, to the place of
execution, called the Nieuwe Noordt. Here Maerten Pieters was laid upon
a wheel, and his head upon a stake. And Grietgen Jans was again tied
to a stake, and thus given for food to the fowls of the heaven. Ps.
79:2. And all this they suffered for the testimony of the truth, were
in no manner charged with any evil works, but accused simply on account
of having united with those called Mennists, and having, according to
the doctrine of Christ, been baptized upon their faith, seeking thus
to please their Creator, according to all their ability. Therefore
they have a firm and sure promise from God: that all who have been put
to death by men, for the testimony of Jesus, shall receive again in
great glory at the resurrection of the dead these their members, which
are here sown in dishonor, being made like unto the glorious body of
Christ, and shall live with him in unspeakable joy forever and ever. 2
Maccabees 7:11; Philip. 3:21; 1 Cor. 2:9.

This account of the sacrifice of these pious witnesses of God is taken
from the book of criminal sentences of the town of Briel, commenced on
Bamis,[303] in the year 1564, and now, the 3d of June 1616, extracted
from it by the clerk of said town.

  [303] Perhaps St. Bartholomew’s day.--TRANS.


DIRK WILLEMS, A. D. 1569.

[Illustration: DIRK WILLEMS SAVING HIS CAPTOR’S LIFE.]

In the year 1569 a pious, faithful brother and follower of Jesus
Christ, named Dirk Willems, was apprehended at Asperen, in Holland,
and had to endure severe tyranny from the papists. But as he had
founded his faith not upon the drifting sand of human commandments,
but upon the firm foundation stone, Christ Jesus, he, notwithstanding
all evil winds of human doctrine, and heavy showers of tyrannical
and severe persecution, remained immovable and steadfast unto the
end; wherefore, when the chief Shepherd shall appear in the clouds
of heaven and gather together his elect from all the ends of the
earth, he shall also through grace hear the words: “Well done, good
and faithful servant; thou hast been faithful over a few things, I
will make thee ruler over many things; enter thou into the joy of thy
Lord.” 1 Pet. 5:4; Matt. 24:31; 25:23.  Concerning his apprehension,
it is stated by trustworthy persons, that when he fled he was hotly
pursued by a thief-catcher, and as there had been some frost, said
Dirk Willems ran before over the ice, getting across with considerable
peril. The thief-catcher following him broke through, when Dirk
Willems, perceiving that the former was in danger of his life, quickly
returned and aided him in getting out, and thus saved his life. The
thief-catcher wanted to let him go, but the burgomaster, very sternly
called to him to consider his oath, and thus he was again seized by
the thief-catcher, and, at said place, after severe imprisonment and
great trials proceeding from the deceitful papists, put to death at a
lingering fire by these bloodthirsty, ravening wolves, enduring it with
great steadfastness, and confirming the genuine faith of the truth with
his death and blood, as an instructive example to all pious Christians
of this time, and to the everlasting disgrace of the tyrannous papists.

NOTE.--In this connection, it is related as true from the trustworthy
memoirs of those who were present at the death of this pious witness of
Jesus Christ, that the place where this offering occurred was without
Asperen, on the side of Leerdam, and that, a strong east wind blowing
that day, the kindled fire was much driven away from the upper part of
his body, as he stood at the stake; in consequence of which this good
man suffered a lingering death, insomuch that in the town of Leerdam,
towards which the wind was blowing, he was heard to exclaim over
seventy times: “O my Lord; my God,” etc., for which cause the judge or
bailiff, who was present on horseback, filled with sorrow and regret at
the man’s sufferings, wheeled about his horse, turning his back toward
the place of execution, and said to the executioner; “Dispatch the man
with a quick death.” But how or in what manner the executioner then
dealt with this pious witness of Jesus, I have not been able to learn,
except only, that his life was consumed by the fire, and that he passed
through the conflict with great steadfastness, having commended his
soul into the hands of God.

As we have come into possession of the sentence which these rulers of
darkness passed upon this friend of God, we have deemed it well, to add
it here for the benefit of the readers, in order that reading the same,
they may be able to perceive the truth of this matter.

COPY.--Whereas, Dirk Willems, born at Asperen, at present a prisoner,
has, without torture and iron bonds (or otherwise) before the bailiff
and us judges, confessed, that at the age of fifteen, eighteen or
twenty years, he was rebaptized in Rotterdam, at the house of one
Pieter Willems, and that he, further, in Asperen, at his house, at
divers hours, harbored and admitted secret conventicles and prohibited
doctrines, and that he also has permitted several persons to be
rebaptized in his aforesaid house; all of which is contrary to our holy
Christian faith, and to the decrees of His Royal Majesty, and ought
not to be tolerated, but severely punished, for an example to others;
therefore, we the aforesaid judges, having, with mature deliberation
of council, examined and considered all that was to be considered in
this matter, have condemned and do condemn by these presents in the
name, and in the behalf, of His Royal Majesty, as Count of Holland,
the aforesaid Dirk Willems, prisoner, persisting obstinately in his
opinion, that he shall be executed with fire, until death ensues; and
declare all his property confiscated, for the benefit of His Royal
Majesty. So done this 16th of May, in presence of the Judges, Cornelis
Goverts, Jan van Stege Jans, Adriaen Gerritts, Adriaen Jans, Lucas
Rutgers, Jan Jans, and Jan Roelofs, A. D. 1569.

Extracted from the records of the town of Asperen, and after collation
this copy was found to agree [with the original], the 15th of October
1606. Acknowledged by me, the town clerk of Asperen.

  T’ Sheerenbergh.


HENDRICK ALEWIJNS, HANS MARIJNS VAN OOSTEN, AND GERRIT DUYNHERDER, A.
D. 1569.

In the year 1569 there were imprisoned for the testimony of Jesus, at
Middleburgh, in Zealand, the following pious sheep and followers of
Christ: Hendrick Alewijns, a purse-maker by trade, and Hans Marijns
van Oosten, with Gerrit Duynherder. These suffered from the ministers
of antichrist manifold assaults, and threats and tortures terrible
to the flesh, all of which they, through faith and the power of God
(which was in them) patiently and valiantly resisted. And after they
had suffered all this for Christ’s sake, they were together burnt alive
at said place, on the 9th of February 1569, confirming the belief of
the ever-abiding truth with their death and blood, and now serve as
a beacon to all true believers, that they may follow their unfeigned
faith. Phil. 3:17.

The Hendrick Alewijns mentioned here was in his time a very zealous
follower of Christ, and was elected and chosen by the brethren to
serve the church of God with the word of the holy Gospel, in which he
was very diligent, and, though young in the service, he exceedingly
abounded and increased in the work of God. 2 Cor. 8:19; Luke 1:2; 1
Tim. 4:15. And though he had neither silver nor gold, nor temporal
means, yet his hands gained him and his wife and children a livelihood,
and he sought to minister to the flock of Christ not for the milk and
wool, but this hero followed the good, true and faithful Shepherd
Jesus, and willingly, of a ready mind, ministered to the work of God,
wherefore, at the appearance of the chief Shepherd, he shall receive
the imperishable crown of honor. Acts 3:6; 20:34; Matt. 10:16; Ezek.
34:3; 1 Pet. 5:2,4.

During the time of his imprisonment he also did not forget his brethren
and sisters, but wrote beautiful letters, descriptions and hymns,
worthy of being read, to them, as also to his three little orphans;
some of which have previously already appeared in print. We pray the
reader attentively to read those adduced here, the first of which was
sent to the beloved children of God in Zealand, and reads as follows:


_An epistle from Hendrick Alewijns, sent to the beloved children of God
in Zealand, written in his prison at Middleburgh, where he steadfastly
testified to the truth of God with his death, on the 9th of February,
A. D. 1569._

A most Christian greeting and salutation in the Lord! Hendrick
Alewijns, unworthy, a weak brother and simple companion in the faith
in God, a partaker of his sufferings, also of patience, and of the
hope of eternal life, with all the saints, all through the grace of
God, unmerited. Grace, peace, the mercy of God, salvation, prosperity,
and everything good from above, through Christ Jesus, constantly to be
kept stirred up, and the ardent impelling of the Holy Spirit, even unto
the blessed end, these things I wish all my beloved friends, brethren,
sisters, and companions, from God the Father, through Jesus Christ our
dear Lord, Redeemer and Savior. Amen. This I send as a greeting, in a
good intention, from the very depths of my love, to you, as my special
acquaintances and friends, to exhort and stir up one another to good
devotion, while absent, yet in one hope of the kingdom and glory of
God, though I am now confined at a distance from you.

My very kind, especially peaceable and ever well-meaning friends,
seeing before me my departure from this life, and having time to write,
I gladly turn to your love for a little while, to give you intelligence
and glad tidings, which, I presume, is according to your wish and
desire. Behold, be it known to you all, that I, your friend, am still
prospering in the Lord, in both respects, that is, in body and soul, in
the unchanging determination, to endeavor with a good resolution, to
keep body and soul surrendered to and in God, pleasing to you to hear,
and to my salvation. May God grant this to the blessed end of my faith,
O dear Lord. Amen.

Further, the cause of my writing to you, and to your love, is also
to ask you to help me pray in my behalf, for steadfastness in God’s
truth, and that I may live in his grace, and for God’s faithful
assistance towards me. I inform you that I am of very good cheer in
my imprisonment, tribulation, sorrow, reproach, and suffering for
righteousness’ sake; and also I have, with all the saints, in my
tribulation, a bright prospect, the hope and consolation of the Spirit,
and the rich promises of God to succor us in this present time, who
also assures us of eternal life hereafter, of which so abundantly
mention is made in the Scriptures.

In the first place, I know, consider, and firmly believe with many
saints, according to the abundant testimony of the Scriptures, that God
is faithful in keeping his promises. Read Deut. 32:4; Numbers 23:19;
1 Cor. 10:13; 1 Thess. 5:24; 2 Tim. 2:13. He will not suffer us to be
tempted above that we are able to bear, but will with the temptation
also make a way to escape. He does not leave his children comfortless.
He will with his Spirit defend us before kings and princes, as much
as will be needful at the time. He will, and knows how to, deliver
the godly out of temptation. He says: “I will never leave thee, nor
forsake thee.” Therefore I will trust in the Lord, and not fear what
man shall do unto me. Heb. 13:5,6. What can flesh do? says Paul.

Again: If God be with us, who can be against us? and God is with us,
if we are with him, mark. Romans 8:31; 2 Chron. 15:2. Again: We are
troubled on every side, yet not distressed; we are perplexed, but not
in despair; persecuted, but not forsaken; cast down, but not destroyed.

Again: Thanks be unto God, which always causeth us to triumph in Christ
Jesus. 2 Cor. 2:14. Again: Whatsoever is born of God overcometh the
world. 1 John 5:4. For which cause we faint not (because of God’s
consolation); but though our outward man perish, yet the inward man is
renewed day by day. 2 Cor. 4:16. Again: I can do all things through
Christ which strengtheneth me. Philip. 4:13. O how blessed is the man
that endureth temptation: for when he is tried, he shall receive the
crown of life, which God has promised to them (he says, to them) that
love him. James 1:12.

And since God is so faithful in all his promises, as said, we press
straight on with righteousness, as though we beheld God, and saw no
adversaries; as though we saw no decree, fire, water, or sword. For
who is he that will harm us, if we be followers of that which is good?
as Peter assures us. 1 Peter 3:13. Also Paul says: Who shall separate
us from the love of God? etc. Rom. 8:35. Who will pluck our Shepherd’s
sheep out of his hand? No one. John 10:28. But one can and may indeed
himself stray out of his hand. Again it is written: No evil shall
happen to him that feareth God; for when he is tempted, he shall be
delivered again. Mark, John says: There is no fear in love (1 John
4:18); understand, such fear as departs from the way of rectitude.
Yea, such fearless ones run through patience (mark, through), not out
of, but into, the conflict that is set before us, and look not at the
dreadful tyranny, but unto Jesus, the Captain, the Author and Finisher
of our faith. Heb. 12:2.

And these comforting promises of God, here partly mentioned and touched
upon, behold, speak, and treat chiefly only of God’s keeping, assisting
and strengthening us, in this time, and in the sufferings of this
present time.

But, friends, how much greater and more valuable must be the
consolation, reward, and the crown of eternal life, of which so much is
said in other places, of God’s eternal life, kingdom and glory, which
are promised to those that overcome and patiently endure, as will here
in part follow.

In the first place, observe in the Book of Wisdom, concerning the day
of judgment, and the glory of God’s elect: Then shall the righteous man
stand in great boldness before the face of such as have afflicted him,
and made no account of his labors. Wis. 5:1. Again: The righteous live
for evermore; their reward also is with the Lord, and the care of them
is with the Most High. Therefore shall they receive a glorious kingdom,
and a beautiful crown from the Lord’s hand. Verses 15, 16. Mark well,
an eternal reward. Again: The souls of the righteous are in the hand
of God, and the torment of death shall not touch them. In the sight
of the unwise they seem to die, and their departure and going from us
are taken for destruction; but they are in peace. For though they have
much suffering (he says, much suffering) in the sight of men, yet is
their hope full of immortality, and having been a little chastised,
they shall be greatly rewarded; for God proves them, and finds them
worthy for himself. Wis. 3:1–5. Yea, here they shall suffer strait
things, but hope for the wide: but they that have lived wickedly, and
yet have suffered the strait things, shall not see the wide, alas, no.
2 Esdr. 7:18. Again, 2 Macc. 7:36: My brethren, who now have suffered
themselves to be martyred for a short time, now wait for everlasting
life, according to God’s promise (he says, everlasting life according
to God’s promise). Again, also the promises of our Lord Jesus Christ
himself: That all who have followed him in the regeneration (he says,
in the regeneration) and have forsaken everything dear to them, house,
home, wife, children, etc., and their own life, shall receive a hundred
fold in this time, and hereafter everlasting life; and shall also sit
with him upon thrones, and help judge the twelve tribes of Israel.
Matt. 19:28.

Again: Blessed are ye that weep now: for ye shall laugh. Blessed are
ye, when men shall hate you, and when they shall separate you from
their company, and shall reproach you, and cast out your name as evil,
for the Son of man’s sake. Rejoice ye in that day, and leap for joy:
for, behold, your reward is great in heaven (he says, in heaven).
Luke 6:21. Mark, heavenly consolation. Again, Paul says: “Blessed be
God, even the Father of our Lord Jesus Christ, the Father of mercies,
and the God of all comfort; who comforteth us in all our tribulation,
that we may be able to comfort them which are in any trouble, by
the comfort wherewith we ourselves are comforted of God. For as the
sufferings of Christ abound in us, so our consolation also aboundeth
by Christ.” 2 Cor. 1:3–5. Again: He that soweth to the Spirit shall
of the Spirit reap life and peace. O friends, let us therefore not be
weary in well-doing; for in due season we shall reap without ceasing
(he says, without ceasing). Gal. 6:8,9. O friends, let this claim your
joyful consideration and attention. Now no chastening for the present
seemeth to be joyous, but grievous: nevertheless, afterward (he says,
afterward) it yieldeth the peaceable fruit of righteousness unto them
(he says, them) which are exercised thereby. Heb. 12:11. Again, in Paul
we further find: It is a faithful saying (he says, a faithful saying):
For if we be dead with him, we shall also live with him: if we suffer,
we shall also reign with him; if we deny him, he also will deny us. 2
Timothy 2:11,12.

Again, in Peter, also we read: Beloved, think it not strange concerning
the fiery trial which is to try you, as though some strange thing
happened unto you (he says, as though some strange thing happened unto
you): but be partakers of Christ’s sufferings, that, when he shall be
revealed, ye may be glad also with exceeding joy. 1 Pet. 4:12,13.

Behold, such and similar beautiful promises, and heavenly consolations
for the hereafter, yea, such in great abundance, make tribulation
sweet, precious and light. For our light affliction, which is but
for a moment, worketh for us a far more exceeding and eternal weight
of glory; while we look not at the things which are seen, but at the
things which are not seen; which are nevertheless true. 2 Corinthians
4:17. Hence it is impossible for these to be plucked out of the hand of
our Shepherd. Yea, God is faithful, and not unrighteous to forget your
work and labor of love, in that ye have ministered to the saints, and
do minister. 1 Cor. 10:13; Hebrews 6:10.

Now, mark well, the beautiful promises of God mentioned here, and
many similar ones, point and reach farther than God’s help in the
distress of this present time; the promises for the present time
being essentially different ones, as said above. But these are full
promises and a reward for the hereafter, in eternal, imperishable,
yea, unspeakable or inexpressible glory, even as Peter says of these
unspeakable things: Blessed be the God and Father of our Lord Jesus
Christ, which according to his abundant mercy hath begotten us again
unto a lively hope by the resurrection of Jesus Christ from the dead,
to an inheritance incorruptible, and undefiled, and that fadeth not
away, reserved in heaven for you, who are kept by the power of God
through faith unto salvation ready to be revealed in the last time
(mark, in the last time). Wherein ye shall rejoice with joy unspeakable
(mark, unspeakable) and full of glory: receiving the end of your faith,
even the salvation of your souls. (Mark who). He says: Ye who now for a
season, if need be, are in heaviness through manifold temptations: that
the trial of your faith, being much more precious than of gold that
perisheth, though it be tried with fire, might be found unto praise and
honor and glory at the appearing of Jesus Christ: whom having not seen,
ye love; in whom, though now ye see him not, yet believing, ye rejoice
with joy unspeakable, as already quoted. 1 Pet. 1:3. Justly does Esdras
say of the incomprehensible and unspeakable recompense of God: Thou
canst not find out my judgment, or in the end the love that I have
promised unto my people. 2 Esdr. 5:40.

Happy those venturesome ones who now sow liberally to the Spirit in
every manner, without becoming weary (Gal. 6:9); for it will not be
lost, will not spoil, rot, rust, or become moth-eaten.

Observe and read Matt. 6:19; Luke 12:33; 1 Timothy 6:19. O brethren,
our faithful God is surely faithful. The alms of a man is as a signet
with him, and he will keep the good deeds of a man as the apple of the
eye; and afterward he will rise up and reward them, and render their
recompense upon their heads. Sir. 17:22,23. Observe: Thus we may well
say with Sirach: “We have had labor for a little season, and have found
great comfort.” 51:27.

O friends, let us not be weary in sowing and well-doing, for our
reward, according to the promises of God, is great in the time to
come, as has been heard, and is unfathomable, incomprehensible and
unspeakable. Nevertheless, it is now revealed to his saints, by his
Spirit, 1 Cor. 2:10. It is an eternal and exceeding weight of glory. 2
Cor. 4:17.

Now, all attentive [readers], who firmly believe, know and hope
this with all their heart and from the depths of their soul, and
also understand, on what conditions, and to whom, and to whom not,
this glorious kingdom is promised and sure. Such an intelligent and
far-seeing Christian is so rich in hope toward God, so firmly anchored
in his soul, that he completely and humbly surrenders himself soul and
body to a faithful Creator, however, in well doing without boasting. 1
Pet. 4:19.

Yea, we confess and declare with all saints rich in hope, that this
present time is short, and that the sufferings of this time, for
righteousness, are small, and, hence, not worthy to be compared with
the glory which shall be revealed in us (Rom. 8:18), as will here
follow.

Believers lightly esteem the sufferings of this present time, because
of the hope, promise, and reward.

In the first place, the youngest of the seven brothers in Maccabees
spoke thus out of his joyful hope: “My brethren, who now have suffered
themselves to be martyred for a little while, now wait for eternal
life according to God’s promise.” 2 Macc. 7:36. Again, in Solomon we
read: Having been a little chastised (mark, a little), they shall be
greatly rewarded. Wis. 3:5. Again, in Peter, also: Ye who now for a
season (he says, for a season), if need be, are in heaviness through
manifold temptations, etc. 1 Pet. 1:6. Again: The God of all grace, who
hath called us unto his eternal glory by Christ Jesus, after that ye
have suffered a while (he says, a while), make you perfect, stablish,
strengthen, settle you. 1 Pet. 5:10.

These and other like passages esteem the sufferings of this present
time short, small and light, and the reproach of Christ greater riches
than the treasures of this world. Heb. 11:26. The fearful woman in
travail, of whom Christ speaks, has anguish in her hour of travail,
but afterwards she rejoices, and forgets the anguish. John 16:21.
And these, who are thus strong in God, though weak and nothing of
themselves, who are thus surely fixed in faith, hope, and the love of
God, these (I say these) say with Paul: “Who shall separate us from the
love of God.” “For I am persuaded,” he says, “that neither death, nor
life ... shall be able to separate us from the love of God, which is in
Christ Jesus our Lord.” Rom. 8:35. For if God be with them, who can be
against them? Verse 31.

But it were fearful presumption, to boast, or say, yea, to think,
without God and a good conscience toward him, that we can do anything
of ourselves. Such arrogancy, boasting and self strength, as in the
case of inconsiderate Peter, are nothing, even as the independent,
severed branch, without abiding in its vine, can do nothing. John 15:6.
And as those impotent individuals who took upon them to cast out Satan
in the name of Jesus, whom Paul preached (Acts 19:13), even so can no
powerless man boast without God; he must first calculate whether he
dare with ten thousand go out against twenty thousand, according to
the counsel and words of Christ. Luke 14:31. Therefore, he that would
glory, let him glory in the Lord: If the Lord will, and we live. Jer.
9:23; 1 Cor. 1:31; James 4:15. And if he be with him, no one can be
against him. Rom. 8:31. And God is with them if they are with God. Then
they can do all things through Christ, which strengthened them. By
their God they can leap over a wall, run through a troop, and overcome
the world. The gates of hell cannot prevail against them; for love with
its patient hope and firm faith can do all things through the grace
of God. Mark well, they who thus closely, firmly and boldly cleave to
God, become stronger in the conflict, as Sirach says. Sir. 2:3. Cleave
therefore unto God, and depart or waver neither to the right nor left,
that you may continually wax stronger.

Mark: God said to Joshua, whom he appointed in Moses’ office and stead:
“I will not fail thee, nor forsake thee. Be strong and of a good
courage.” Josh. 1:5,6. Again: “Be strong and of a good courage, fear
not, nor be afraid of them: for the Lord thy God, he it is that doth go
with thee; he will not fail thee, nor forsake thee.” Deut. 31:6. Mark
here the advantage of freely trusting in God’s promise. Hence such a
pious people say thus in their hearts: “O Lord God of Israel, there
is no God like thee in the heaven, nor in the earth; which keepest
covenant, and shewest mercy unto thy servants, that walk before thee
with all their hearts.” 2 Chron. 6:14. Observe well who they are: he
says, [that walk before thee] with all their hearts. Whose rock and
fortress is the Lord; who is their God, deliverer, consolation, and
shield; the horn of their salvation; their high tower and refuge; their
Savior who saves them from all violence. 2 Sam. 22:2,3. These are also
they who have set the Lord always before them; hence he is at their
right hand, and they shall therefore not be moved, says David. Ps.
16:8. Mark here boldness, and its power. But the fear of man bringeth
a snare: (mark) but whoso putteth his trust in the Lord shall be safe.
Ps. 29:25. Mark: he that is with God, and with whom God is. David says:
The salvation of the righteous is of the Lord: he is their strength in
the time of trouble. Ps. 37:39.

But, dear friends, if one is not pious, pure in heart, and prepared
for temptation as a servant of God, when this temptation assails and
terrifies him; if he is not found in a pure conscience, genuine love of
God and his neighbor, in a pious life, firm faith, sober vigilance, and
armed against every assault; but is an impotent follower, a niggard, a
sleeper, or hypocrite, then, O friends, God will forsake him; for David
says: “If I regard iniquity in my heart, the Lord will not hear me.”
Ps. 66:18. “The Lord is far from the wicked: but he heareth the prayer
of the righteous.” Prov. 15:29. Yea, it is true; for God heareth not
sinners (mark, those who continue in sin); but if any man fear God, and
doeth his will (doeth, it says), him he heareth. John 9:31.

Hence I conclude and counsel with wise Jesus Sirach: “My son, if thou
come to serve the Lord, prepare thy soul for temptation;” he says,
prepare thy soul for temptation. Sir. 2:1. Again, also with Christ:
Strive to enter in at the strait gate. Yea, take heed that thy fear of
God be not hypocrisy; lest God discover thy secrets, and cast thee down
thereby in the midst of the congregation, because thou camest not in
truth to the Lord, and thy heart was full of deceit and falseness. Sir.
1:28. Behold, such cannot overcome; but only those who are in favor
with their God, as is mentioned in Judith 5.

Now, there is further to be noticed the patience of which the pious
have need in many tribulations. Heb. 10:36. Also, what great advantage,
profit, gain, and acquisition are, and will be, obtained by tribulation
and patience, follows here in part. Meditate on it.

In the first place, the encouraging words of Judith: Thus Abraham,
Isaac, Jacob, Moses, and all whom God loved, remained steadfast and had
to overcome much affliction (he says: much affliction). But the others,
who would not receive affliction in fear of God, but blasphemed and
murmured with impatience against God, were destroyed by the destroyer
and by serpents. Let us therefore not be impatient in this affliction,
but confess that it is a punishment from God, much less than our
sins deserve, and believe that we are chastised as his servants, for
correction, and not for destruction. Judith 8. O how wisely does
Solomon speak of it: He that is patient is prudent, and it is his glory
to pass over a transgression. Prov. 19:11. Again: He that is patient is
wise; but he that is impatient reveals his folly. 14:29. And again: A
patient man is better than a strong man; and he that ruleth his spirit
than he that taketh a city. 16:32. Mark how lovely, praiseworthy and
advantageous godly patience is, as Jeremiah testifies: It is a precious
thing to be patient, and to wait for the help of the Lord; Yea, that a
man that is forsaken, be patient when something befalleth him; and puts
his mouth in the dust, and wait for the help of the Lord, and give his
cheek to the smiter, and suffer much reproach, for the Lord will not
cast off forever. Lam. 3:26.

Again, Sirach says: An humble man will wait for the time which will
bring him comfort. For though his cause be oppressed for a time, yet
shall the pious praise his wisdom. Sir. 1:23,24. Of this we have
examples in Job and in “the end of the Lord.” Jas. 5:11. Also in Tobit,
for God permitted affliction to come upon him--why? That posterity
might have an example of patience in him, as also in holy Job. An
angel said to this Tobit (when he complained that he could not see the
light of heaven); Have patience, God shall soon help thee, which also
came to pass. Tob. 5:12. Paul does truly say that whatsoever things
were written aforetime were written for our learning, that we through
patience and the comfort of the Scriptures, might have hope. But,
friends, mark well, where no promise nor godly tribulation is, there is
certainly no need of patience; but where the aforesaid are, O there is
need of patience. Heb. 10:36. For we know, says Paul, that tribulation
worketh patience, and patience, experience; and experience, hope; and
hope maketh not ashamed. Again, also, Christ’s own words concerning
patience: “Ye shall be hated of all men for my name’s sake. But there
shall not a hair of your head perish. In your patience possess ye your
souls”. Luke 21:17–19.

Again, Paul advises us to all patience in all our distress, and to
approve ourselves therein as the ministers of God, in much patience,
in afflictions, in necessities, in stripes, in imprisonments, (yea, in
imprisonments), in tumults, in labors, in watchings, in fastings; by
pureness, by knowledge, by long-suffering, by kindness, by the Holy
Ghost, by love unfeigned, by the word of truth, by the power of God,
by the armor of righteousness on the right hand and on the left, by
honor and dishonor, by evil report, yea, as deceivers and yet true.
Mark, in how many things a patient minister of God is tried, that is,
in these and similar things (2 Cor. 6:4),--mark, a minister of God, and
whereby he is shown to be such. Again, James would have us count it all
joy when we fall into divers temptations; knowing this (he says), that
your faith, if it be genuine, worketh patience. But patience must be
constant unto the end. Jas. 1:2.

Behold, thus we must with patience (with patience, says Paul), run the
race that is set before us, looking unto the Captain of our faith, the
young man who will set the crown of reward upon our heads, on Mount
Sion. Heb. 12:1; 2 Esd. 2:43.

Behold, all this is obtained as the profit and reward of patience, as
in the case of Christ, and of all holy martyrs; and it must all be
seen by faith, and waited for with patience, as James advises, saying:
“Be patient therefore, brethren, unto the coming of our Lord, and like
the husbandman, let us also wait for our harvest and joyful time of
reaping. Jas. 5:7. O then the liberal sowers, who have sowed to the
Spirit shall reap without ceasing. Gal. 6:9.

Dear friends, let us now, as at the right time, also at the right time,
sow liberally to the Spirit and in hope, with joy and not wearying; for
in due time it will fill our garner with sheaves as large as in 1 Pet.
1:16.[304] For God will not forget our work and labor, as has already
been said.

  [304] Evidently a misquotation.--TRANS.

To sum it all up in a few words: “Blessed is the man that endureth
temptation; for when he is tried, he shall receive the crown of life;
which God hath, promised to them that love him.” Jas. 1:12. Now, this
promise, inheritance, reward, and crown meets the wants of every
one; but only few relish the notable conditions upon which these is
promised, namely, obedience to the word of God, complete renunciation
of ourselves, and the cheerful, voluntary bearing of our cross. For
Paul says: “Unto us it is given, not only to believe on him, but also
to suffer for his sake.” Philip. 1:29.

Mark, friends, that it is certainly his pleasure, that the servant be
as his lord. Matt. 10:25. Hence Christ in his time assured his servants
and disciples of so much sorrow, tribulation, reproach, suffering,
and of death, for his name’s sake. He did not give it to them as his
opinion, not as something which might eventually, or perhaps come to
pass, but positively assured them that it should befall them, as will
here follow, and, in part, be shown.  In the first place, Christ’s own
words: “Behold, I send you forth as sheep in the midst of wolves: be ye
therefore wise as serpents, and harmless as doves. But beware of men:
for they will deliver you up (he says, they will deliver you up) to the
councils, and they will scourge you in their synagogues; and ye shall
be brought before governors and kings for my sake, for a testimony
against them and the Gentiles.” Matt. 10:16–18.

Again: “The brother shall,” he says, shall, “deliver up the brother to
death, and the father the child; and the children shall rise up against
their parents, and cause them to be put to death. And ye shall” he
says, shall, “be hated of all men for my name’s sake.” Verses 21, 22.

Again: “Remember the word that I said unto you, The servant is not
greater than his lord, nor the disciple above his master. If they have
persecuted me, they will (he says, they will) also persecute you; if
they have kept my saying, they will keep yours also. But all these
things will they do unto you for my name’s sake.” John 15:20,21.

And again: These things have I spoken unto you that ye should not
be offended. They shall (he says, they shall) put you out of the
synagogues; yea, the time cometh, that whosoever killeth you will think
that he doeth God service. And these things will they do unto you,
because they have not known the Father, nor me. But these things have
I told you, that when the time shall come, (mark well) ye may remember
that I told you of them. 16:1–4. Paul, also, says that we must through
much tribulation (he says, _must_ through much tribulation) enter into
the kingdom of God: Acts 14:22. And that all (he says, all) that will
live godly in Christ Jesus shall suffer persecution. 2 Tim. 3:12.

Now, dear friends, mark, if it must be so, and also will be so; as has
been mentioned in part, and is certain, then, in the name of God, let
it be [borne] willingly, and let us not regard the fearful tribulation
and distress, but look far beyond, as said before, and be mindful of
the comfort contained in the declaration that this temporal tribulation
is not worthy to be compared with the eternal glory (Rom. 8:18); and
let us also remember that this evil and unrighteous world is not fit
for, and was not worthy of, that blessed crown for suffering for
righteousness’ sake. Heb. 11:38.

But they are fit who have followed Christ in the regeneration, and
forsaken all that is dear to them here. Matt. 19:28. Remember also,
brethren, that they who are, or would be, without this chastisement,
are bastards, and not sons. Heb. 12:8. Thus, tribulation is certainly
promised us believers, as has been heard.

With regard to this, I counsel with Sirach and many others. If we
would serve God, let us do it with earnestness, lest we tempt him
(Sir. 18:23); for he that would be God’s servant, must prepare (mark,
prepare) himself for temptation, and always labor in the work of the
Lord, that, whether we be present with him, or whether we be here,
absent from him, we may always please God; and every one of us must
strive to be (not to think, or boast [of being], but to be), the chief
in good works, as also Peter says: “Wherefore, beloved, seeing that ye
look for his coming, be diligent that ye may be found of him in peace,
without spot, and blameless.” 2 Pet. 3:14. O how we must be prepared
then with a holy conversation, and with godliness. Every man that hath
this hope in him must purify himself, even as he (whom we look for) is
pure. 1 John 3:3. He that is holy, must become still holier; and he
that is pure, still purer. To become holier and holier behooves us,
since we call upon such an Holy One as our Father, who judges without
respect of persons, as Peter says, and this according to every man’s
work. Hence, pass the time of your sojourning here in fear, and it
will then be with us as Peter says: Let all them that suffer according
to the will of God commit the keeping of their souls to him with good
works (mark, with good works), as unto a faithful Creator. 1 Peter
4:19. Let no one here understand salvation by good works, but salvation
with good works; good works without meriting salvation, (mark well)
for salvation is of grace, thanks to our Lord Christ, as in Gal. 2:16,
and still clearer in Eph. 2:7.[305] This I say is my advice, that we
also thus prepare our souls, and commit them to him as unto a faithful
[Creator], with good works without boasting (without boasting), as his
unprofitable servants, who would fain be perfect. Luke 17:10. Finally,
dear friends, let us not seek to save our life, which, at all events,
we must eventually lose; but let us always entreat our God for strength
to suffer, that we may finish our course as valiant adventurers. Amen,
dear Lord, Amen.

  [305] 17, the original has it; but this is evidently an error.--TRANS.

Here now follow instances of exemplary adventurers of former
times--pious persons that were persecuted, greatly hated, and put to
death; mark, how, by whom, and also why these things always happened;
namely, in order that we need not think it strange, when we become
partakers of the same sufferings and death.

In the first place, pious, good Abel was slain by Cain, out of hatred
on account of his piety. Lot was greatly vexed by the wanton Sodomites,
because of his virtue and righteousness. David was persecuted by
Saul, Shimei, and by Absalom his son, for his glory and own kingdom.
The man of God from Judah was threatened by Jeroboam, because of his
prophesying against Jeroboam’s gods and his altar. 1 Kings 13. The
holy and mighty prophet of God, Elijah, and many others who were put
to death in his time; he had to flee from the place, and was greatly
persecuted by Jezebel, on account of his prophetic miracles which he
wrought through God. 1 Kings 19. Micaiah was imprisoned by the king,
who fed him with the water and bread of affliction, because he opposed
the four hundred false prophets of Jezebel with the Spirit and holy
word of God. 1 Kings 22:27. Urijah, a prophet, and also a fugitive, was
brought back, and slain with the sword by King Jehoiakim, on account
of his message from God, the prophecy against Jerusalem and the land
of Judah. Jer. 26:20–23. Jeremiah, a prophet of God, was cast by the
princes into the miry pit to die, because he would not cease to preach
and prophesy in the name of the Lord. Jer. 38:6. Zechariah, a priest’s
son, and prophet of the Lord, was stoned at the commandment of the
king, because he had prophesied nothing but calamity for them, because
they had forsaken that which was good, and transgressed the word of
God. 2 Chron. 24:21. Mark, for what reason each one of these was put to
death.

The three young men, Shadrach, Meshach, and Abednego, were by King
Nebuchadnezzar cast into a furnace heated seven times more than it was
wont to be heated--in which God nevertheless preserved them on account
of their trust in him--and this because they would not honor neither
worship the King’s self-made image, idol and buffoonery. Daniel 3:19.
Daniel, a most worthy and holy prophet of God, was by the worshipers of
the dragon, out of hatred and envy, cast into the den of lions, against
the will and power of the king; God, however, preserved and delivered
him. This was done, because he, fearing no man, nor the king’s plain
and strict commandment, openly worshiped, honored and confessed his God
alone, with the windows open toward Jerusalem. _Hist. of the Destr.
of the Drag._ Dan. 6:10. Mark, are not the pious subtilly sought?
Yes, sought and found. O Lord, all the steadfast pious in Israel were
scattered, and most atrociously slain by Antiochus. Why? Mark, because
they circumcised their children, according to God’s commandment, would
eat no swine’s flesh, according to the prohibition of the law, and
refused to follow the heathen customs, since they were unclean and
contrary to the law. 1 Macc. 1. Again, on another occasion, all the
Jews were everywhere caught like wild beasts, bound, chased, dragged
off, conveyed away in ships, and doomed to a general massacre, from
which latter, however, they were miraculously delivered by the hand of
God. They were thus tormented by King Ptolemy, because they would not
be compelled by him to depart from the law of God, sacrifice to idols,
and adopt heathen customs. 3 Macc. No fair reason, friends; and so it
is still. Again, in the second book of the Maccabees the same thing is
enacted. A cruel decree of said King Ptolemy, which whoever should not
obey, was to be put to death instantly. 2 Macc. 6:9.

Some were burnt. Two women had their infants tied or hanged to their
breasts, and were thus led in derision round about the city, and
finally cast headlong over the walls. Mark, why? Because they adhered
steadfastly to the law of God, and had circumcised their children.
Thus also Eleazar, an aged man of ninety, was slain by Antiochus. Why?
Because of his unfeigned steadfastness in refusing to eat swine’s
flesh, or to pretend to eat it. Again, also a pious mother and seven
steadfast sons were by King Antiochus roasted in red-hot pans, with
the skin of their heads pulled off, and their tongues cut out. 2 Macc.
7. Why? Mark, because they would in no wise eat swine’s flesh contrary
to the law, because it was forbidden. And similar instances in the Old
Testament.

In the New Testament, also, we find instances of a like character.

In the first place, the holy forerunner of Christ, John the Baptist,
was beheaded by Herod. That good man; why did he kill him? Mark,
because he reproved Herod for an improper and shameful liaison. The
good Christ Jesus was also hated by the world, because he testified of
its evil works. Yea, without guilt or cause worthy of death, Pontius
Pilate the judge, through the hatred of the Jews, delivered him up, and
put him to death. The holy apostles, also, were frequently apprehended,
scourged, and forbidden to preach in the name of Jesus, by the council
of the priests. Why? In order that the name, doctrine and church of
Jesus should not spread and increase.

Stephen, a deacon, and pious witness of Jesus, was stoned by the
stiff-necked. Why? Because they could not resist his spirit, wisdom,
and doctrine. The church at Jerusalem, in the beginning, was dispersed
and scattered abroad throughout the land of Judea, by the Jews.
And Saul, the persecutor, went hither and thither with letters and
authority to apprehend and vex any whom he should find of this way or
persuasion, in order to hinder the doctrine, faith and way of Christ.
And, yet, to be brief, some were vexed by Herod; he killed James with
the sword, and seeing that it pleased the people, he apprehended also
Peter, and guarded him with sixteen servants, and bound him with two
chains, with doors closed, through the hatred of the Jews; but an angel
delivered him. Acts 12:1. Let us therefore not wonder at this as though
it was something strange.

Now, in conclusion, receive my eternal adieu, and brotherly greeting.

Behold, I have written this to my dear friends, brethren and sisters
in the Lord, in humility, with a good intention, and in love, for
three special reasons. The first reason is, to communicate to you
welcome news, namely, an account of my prosperity, good health and
cheerfulness, in both respects, that is, in soul and body; and to stir
you up to aid me in praising, thanking, and praying to God for all his
grace and comfort, shown towards me unworthy one here, and also towards
us all. Of this comfort (by which I also am comforted of God) it has
been my endeavor to communicate to you a share, according to your wish
and desire already referred to, and I send it to you as a honey-comb,
perfume of roses, balm, incense and myrrh, from Eden’s pleasure garden
as it were, fruits of the heavenly paradise; as a fruit, sample,
perfume and delectation for you, to be inwardly contemplated with
attention; yea, as a signal token to you of my joy and peace which I
feel to have with God, in union and in one spirit. O, I, unworthy and
unprofitable servant of my Lord, that I enjoy peace with my Christ, and
the fellowship of his Spirit. Rom. 8:15; 1 Cor. 6:17; Gal. 3:26. Be it
said to his praise, it is all through his merciful faithfulness, and
great, unmerited grace. I glory in the Lord, and in his power; we have
received from him this precious treasure in our weak earthen vessels;
hence, if it is preserved, the excellency of the power is of God, and
not of us; O not of us, but by grace we are what we are. Jer. 9:24; 2
Cor. 4:7.

The second reason is, that, since you are partakers with me of the
same hope, reward and comfort, I might awaken in you a refreshing,
devotion, renewed joy in the promises, and inward gladness, by pointing
out our comfort mentioned, consisting in doctrine and examples of the
Scriptures, as noticed here in part, thereby showing my favor, love and
affection towards you all, as remembering you in the Lord.

Thirdly and lastly, also for the reason that I might make many of you
my debtors, to do the same in their turn, that is, to send us a letter,
in token of your steadfast continuance in love, for our comfort and
joy, and the acknowledgement of your remembrance of us, according
to the doctrine, debt and obligation towards prisoners; as in Matt.
25:36; Acts 12:5; 2 Tim. 1:16; Heb. 13:3. This from you would be most
acceptable to us three prisoners here--O as welcome as the perfume of
opening roses, incense and myrrh from the bowers of Zion, the vineyard
and pleasure-garden of our God; which has hitherto happened to us so
very little, far too little, almost as though your love to us had
ceased. Stop! lest I wound you or some one else by words spoken with no
evil intent; for I do not have reference to the necessaries of life.
O no; we thank God and our careful friends most heartily for these.
Accept from me in good part all that is good, and interpret all my love
according to love; this I earnestly pray for the Lord’s sake. Let no
one misapprehend my labor of love, by interpreting it, or thinking, as
though I had done this or the like from desire for honor and praise,
or from any hankering after a gift from any one, or after any carnal
or earthly communion; for it was love which, out of a pure intention,
prompted me to it. O Lord, thou knowest it all.

Yes, my friends, pure love thinketh no evil; however, she sees, finds
and reproves evil. Examples of this are, Ananias, Simon the sorcerer,
the Corinthian fornicator, etc. Acts 5:1; 8:9; 1 Cor. 5:1.

And now, dear friends, brethren and sisters, I again commend you to
God, and to the word of his grace (as the salutation of Paul), which
is able to build you up, and to give you an inheritance among all them
which are sanctified. Be saluted, strengthened, comforted, and of good
cheer in the Lord.

Watch and pray. By me, HENDRICK ALEWIJNS, and my fellow prisoners, all
of us of good cheer. Farewell. Given in November, A. D. 1568.

Yes, dear friends, before this letter left my hands, two of us were
brought before the court; dear Gerrit Jans Duynherder, our pious
brother and myself. And behold, we are kept in durance, as sufficiently
sentenced, and both of us expect to die very soon now. O Lord! O Lord!
into thy hands, O faithful Creator! we commend our soul and spirit.
Amen.

O beloved church of God, take care of my three poor, dear little
orphans, that are without parents, without possession, or inheritance.

Adieu, my dear children; adieu, all my friends. This is going before
you all, and following after my Lord Christ, in his footsteps. Lord,
assist thy servants unto the last, unworthy and unprofitable though
they be.


THIS IS WHAT HENDRICK ALEWIJNS DELIVERED TO THE LORDS AT THE RACK.

Most worthy officers, justiciaries, and all my lords, who in the name
and by the authority of the king are to be my judges and examiners,
and are present here, give audience to me, the condemned, Hendrick
Alewijns, now ready here for the torture, through your sentence.
Behold, I find myself inwardly constrained, and incessantly urged,
not to neglect to point out and make known to you all the outrages
committed by you on me and those like me, who are innocent of wicked
crimes and have not merited legal punishment.

In the first place, let it be clearly, sacredly and Scripturally
shown, announced and declared to you, that our, or my matters, are not
misdeeds or crimes, but a law of God, matters of faith, and of the
spirit; hence they ought to and must be judged spiritually and with the
spirit, for a natural man cannot comprehend them; they are foolishness
to him. 1 Corinthians 2:14. Consider this freely and thoroughly.

In the second place, a Christian must be charged with articles of
faith, and with the Scriptures, without being notorious for rebellious
deeds of the flesh, as I am not, God be praised for it, that I am not
under the punishment of justice, but entitled to protection and praise
from the same. Rom. 13:3. Also, that the man of God who seeks in such
simplicity the kingdom, honor and praise of God, is not amenable to
your justice in matters of doctrine and worship. Concerning this you
have doctrine and examples enough. But one must be subject to the
authorities in good works. Tit. 3:1. Justiciary power is given of God
only for the punishment of the wicked and the praise of the good, and
for the protection of those who do well. The innocent and righteous
slay thou not, says God. Ex. 23:7.

In the third place, there is shown to you clearly and with the
testimony of the holy Scriptures, and this from love and in the spirit
of meekness, the great crime of the tyrants who in this matter of the
innocent, sin against God himself, and in his people touch the apple of
his eye, yea, fight against God, and kick against his goads: likewise
your certain woe, doom and career, in the time to come, when our Lord
and righteous Prince shall sit in judgment, and take all your power
away from you, as is written in Judith: Woe to the nation that rises
up against my kindred; for God will take vengeance on you in the day
of judgment; he will put fire and worms in their flesh, that they
shall be burned, and feel it forever. Judith 16:17. They shall have no
resurrection to eternal life. 2 Macc. 7:14. God will not spare them.
2 Esdr. 15:25. They shall groan and be terrified and amazed at the
appearing of the children of God, seeing their glory, and shall say:
These are they whom we distressed, oppressed, and deprived them, as
being mad, erring spirits, of honor, possessions and life. And further:
The wicked troubleth the righteous; he draws out his sword, and bends
his bow. But the Lord laugheth at him; for he seeth that his day is
coming; he helpeth the poor and needy. He slayeth the righteous; but
his sword shall enter into his own heart, and his bow shall be broken
in pieces. Ps. 37:12.

Christ himself reproves, condemns and threatens all these blood-guilty
ones, saying: How can ye escape the damnation of hell? Matt. 23:33.

Thus also St. James reproves and laments most grievously, that they
have condemned and killed the just, who did not resist them. Jas. 5:6.
Not in vain it is written in Isaiah: Woe to you spoilers! Think ye that
ye shall not also be spoiled? And ye despisers! Think ye that ye shall
not also be despised? When ye shall have made an end of spoiling and
despising, ye shall also be spoiled and despised, saith the Lord. Is.
33:1. Therefore, my lords, let it engage your hearty consideration;
for it is not I that have written it. Like Gamaliel (Acts 5:35), let
me, weak man, who am nevertheless a witness of the word, and truth of
God, give you a friendly warning. This vengeance of God was understood
and experienced by the cruel king and mighty tyrant, and he felt that
it is an evil thing to touch the people of God, because of the help of
their God, whose vengeance no one can escape, if any wrong is done to
his people. 3 Macc. 1. This order he sent in great haste to all his
governors: Desist from this people. Holofernes would not understand nor
believe this instruction and warning of the wise Achior. Judith 5.

My lords, accept in good part this my favor to you. I have not done
it in order to be absolved from the sentence pronounced, which is not
customary, and hardly in your power, and you yet remain the friend of
the world and the King, which you are determined at any rate to remain.
James 4:4; John 19:12. But I pray you nevertheless, to deal mercifully
with me, however, as far as is consistent with the proper course of
the sentence imposed by you, and as you can answer for it at court. It
is better that I suffer, than you; for I know why I suffer. I suffer
for a good conscience toward God, and this is acceptable with God;
and I am a partaker of Christ’s sufferings. 1 Pet. 2:19; 4:13. I am
tortured in order to make me speak contrary to the great commandment of
love (Matt. 22:38); but love doeth no evil; love endureth all things,
beareth all things, and doth not become weary. 1 Cor. 13:7. O my lords,
think whether it is not so. The wicked can appease you with lies, and
say no when it is yes, and yes when it is no; but we can only suffer
and speak the truth. Have compassion therefore; yea, as you would that
it shall be done unto you when my Judge will come, when you will be
greatly afraid, and stand in need of help. May God forgive you all
wrong against me, as I forgive you, and as I would have it done to me
in regard to all my sins. Amen.

O wise counsel of Gamaliel! where art thou heeded now? In this the
children of God are manifest, and the children of the devil: whosoever
doeth not righteousness is not of God. 1 John 3:10. “Wide is the gate,
and broad is the way, that leadeth to destruction, and many there be
which go in thereat.” Matt. 7:13.


A FATHERLY FAREWELL, TESTAMENT AND VERY CAREFUL SCRIPTURAL INSTRUCTION
BY HENDRICK ALEWIJNS TO HIS CHILDREN.

ARTICLE I.

_The paternal farewell, testament and an earnest scriptural instruction
from Hendrick Alewijns to his children._

Hear me, your father, O my own, well-disposed, dear and greatly
afflicted orphans, my three motherless and soon also fatherless
children, of ten, eight, and six years, deprived of me, and without
property, alas, O God! Once more I tell you, O my dear children,
from one dear mother I received and kept you all; who most solemnly
charged me at her end, as also the holy Scriptures teach and enjoin
me concerning you, that I should, as becomes a father, bring you up
in divine instruction (Eph. 6:4), to be good and orderly children
and men of God, which I have hitherto, as became me, done with great
carefulness and earnestness, but have not yet completed it. And behold,
now my labor is taken away, and I cannot under these circumstances
further fulfill towards you my fatherly love and debt of discipline.
I have therefore now faithfully commended you henceforward to the God
of heaven and to my fellow-believers, the friends; and I am fully
confident that you will be well, very well, taken care of, out of love,
for God’s sake and mine.

Be subject most obediently, as dear children, to the friends, and
you will endear yourselves to them all. I have charged them with the
guardianship over you, as though they were your parents; hence be very
obedient; fear words, and you will not need stripes. Otherwise you will
have to be beaten and chastised much, as the holy Scriptures require
and teach, of which I shall write more explicitly hereafter.

My dear little children, it is true, it is true I say, you are yet too
childish, the oldest as well as the youngest, to understand the holy
Bible, and also that which I shall teach here; but I hope you will
delight in reading in it frequently, and to have others read it to you.
I also trust that your understanding will increase from day to day
and that you will yourselves discern good and evil, and will wisely
learn to know who are the true believers, and who the unbelievers;
which are the children of God, and which are the children of the devil
and the world; who bear the name of Christ justly, and who unjustly.
I therefore write in this hope, and to acquit myself of the duty of
fatherly instruction, which is still to be discharged towards you,
and to the fulfillment of which much is lacking on my part, since I
am taken away from you too soon, fully to discharge it. Nevertheless,
I cannot forbear, through love, to offer and send you this from afar,
my dear children, if peradventure I must shortly go with David the way
of all this mortal earth. 1 Kings 2:2. Hence I instruct, enjoin, and
counsel you after my departure, as many patriarchs and holy fathers
did to their children, that you will be of good cheer and courage in
patience, and that you will follow the ways, commandments, laws, and
ordinances of the Lord, and do his whole will. Always do what is right
and good; love honesty, modesty, courtesy, shame-facedness, virtue,
praise (Phil. 4:8); and whatsoever is Christian-like and of good
report, that do and think on it, and you will be holy and Christians.
Then you shall have everlasting life and the beautiful heaven, that
you may be with God and his angelic host, with all the elect of God,
in eternal rest and joy of your souls; and you shall then not have to
fear the second death, the fiery lake, eternal fire, the wages of sin,
disinheritance from Christ’s kingdom, or exclusion by Christ. Matt.
25:10.

My dear children, lay this to heart. As soon as your little
understanding can comprehend it, think of returning from the old
rebellious man into the new man (Matt. 18:3); of the heavenly
regeneration of water and of the Spirit (John 3:35); of the grace of
God and improving the right time (2 Corinthians 6:1,2); of living
peaceably with all men, if it be justly possible and lying in you
(for the other half of peace lies with the other party); and also
of holiness, without which no man shall see the Lord, or enter into
Christ’s kingdom. Rom. 12:18; Hebrews 12:14.

This, my dear children, is my careful counsel and command to you, after
my decease.


ARTICLE II.

_The first foundation of virtue, or instruction concerning the
beginning of wisdom in childhood.--Government of children._

Behold, my dear children, since you are still children in
understanding, young in years, and little fitted for the knowledge of
God, I now show you for the first, how you may attain to the foundation
of virtue, and the beginning of wisdom, that is: Give good audience,
and cry earnestly for wisdom, and ask for it; and gladly receive all
good instruction from those who advise you for the best. For, behold,
thus Sirach teaches: Keep only with such as fear God, whom thou knowest
to keep God’s commandments, who are minded as thou art, who have
compassion on thee, if thou stumble; and abide by their counsel (he
says, abide by their counsel), for thou shalt find no more faithful
counsel, and such an one can often see something better than seven
watchmen that sit above in a high tower. Sir. 37:12. Again: The true
beginning of wisdom is the desire of discipline. Wis. 6:17. And again:
Whoso loveth instruction loveth knowledge: but he that hateth reproof
is brutish. Prov. 12:1. Again: The ears that heareth the reproof of
life abideth among the wise. And he that refuseth correction despiseth
his own soul: but he that heareth reproof getteth understanding.
15:31,32. Moreover: He is in the way of life that keepeth instruction:
but he that refuseth reproof erreth. 10:17. Again: A reproof entereth
more into a wise man than an hundred stripes into a fool. 17:10.
Behold, my dear children, open your ears, and receive instruction, and
you shall become wise and honorable; if not, you must remain unwise,
ungodly, worldly and in error, as follows here: Poverty and shame shall
be to him that refuseth instruction; but he that regardeth reproof
shall be honored. 13:18.

Again: He that hateth to be reproved is already in the way of the
ungodly. Sir. 21:6. Again: An ungodly man will not be reproved, but
excuseth himself by the example of others in what he doeth. 32:17.

Behold, my dear children, what excellent instructions these are. Here
you hear good counsel, how you can attain to virtue. And this you can
do without many stripes of the rod, if you but attend to words, and
fear your people in all they command you. Be very obedient to the
people with whom you live, and beware of your innate evil nature, your
wildness, your foolishness and childishness. Abandon that for which
you are chastised; else you will have to be severely beaten without
ceasing; for this belongs to foolish, froward and disobedient children,
as follows here:

Foolishness is bound in the heart of a child; but the rod of correction
shall drive it far from him. Prov. 22:15. The rod and reproof give
wisdom: but a child left to himself bringeth his mother to shame.
29:15. Again: “Train up a child in the way he should go: and when he is
old, he will not depart from it.” 22:6. “Withhold not correction from
the child; for if thou beatest him with the rod, he shall not die. Thou
shalt beat him with the rod, and shalt deliver his soul from hell.”
23:13,14. Again: “Hast thou children? instruct them, and bow down their
neck from their youth. Hast thou daughters? have a care of their body,
and do not spoil them.” Sir. 7:23,24. “He that loveth his son causeth
him oft to feel the rod, that he may have joy of him in the end. He
that chastiseth his son, shall have joy in him, and shall rejoice in
him among his acquaintance.” 30:1,2.

Behold, my children, this is what is said with regard to disobedient
children. Thus must children be brought up by godfearing parents, the
good with words, the evil with rods. Thus did Tobit with his son; thus
was Susannah from her youth brought up in the fear of God; and to
Abraham it was counted for righteousness that he should admonish his
children to the fear of God after him. Sus. 2; Tob. 1:9; Gen. 18:19.

In short, this is the conclusion: Children, obey your parents in all
things: for this is well-pleasing unto the Lord. And, ye parents, be
not bitter against them, lest they become dull, shy, or discouraged.
Col. 3:20,21; Eph. 6:1.

See, my dear children, learn here what is becoming to you; see here,
with what heavy duty of instruction and correction Christian parents
are charged with regard to their children.

Those who neglect their children in regard to this discipline, and
are too indulgent toward them, may remember the terrible example of
evil recompense exhibited in Eli, the priest, who for this reason, by
the hand of God, fell from off his seat backward, and brake his neck.
1 Sam. 4:18. Hence it is a grievous matter badly to bring up froward
children, concerning which Sirach says: He that is too indulgent with
his child lamenteth his stripes, and is terrified as often as he cries.
A wanton child becometh willful, like a wild horse. Cocker thy child
and he shall make thee afraid: play with him, and he will bring thee
to heaviness. Laugh not with him, lest thou have sorrow with him, and
lest thou gnash thy teeth in the end. Give him no liberty in his youth,
and wink not at his follies. Bow down his neck while he is young, and
beat him on the sides (he says beat him on the sides) while he is a
child, lest he wax stubborn, and be disobedient unto thee. Instruct thy
child, and suffer him not to go idle, lest thou be brought to shame
through him. Sirach 30:7–13. Behold, what a solemn charge the believer
has concerning his children, and also those that are committed to him
as his own children. Hence, dear lambs, endure kind correction, and be
afraid of words, and you will not have to suffer this severe cruelty:
otherwise you must suffer it, as has been heard.

Behold, my children, in these holy instructions in correction I acquit
myself of my duty towards you; and in all this I admonish you not only
in your youth, but also in your riper years, to give ear to the advice
of the wise and pious, and always to love the Christians, God’s dear
children, the holy church, which by all men is considered a heresy,
because they so firmly hope in the living God. Acts 24:14. Learn to
know early in the Scriptures this living God of them that believe; for,
says the apostle Paul, he that cometh to God must believe that there is
a God, and that he will greatly reward those who, through the strait
gate, seek him with such hardships, on the narrow way of tribulation. 1
Tim. 4:10; Heb. 11:6.


ARTICLE III.

_Brief instruction concerning God, to learn to know him by his
written name, glory, handiwork, wonderful deeds, voice, omnipotence,
omniscience, by his being the terrible enemy of his enemies, and the
faithful succorer of the pious, etc._

Mark, beloved, my simple children, this in the God of your father, the
God of all the faithful, from the beginning of the world until now, the
God of Abel, the God of Noah, the God of Abraham, Isaac, Jacob, Israel,
the God of Jesus Christ, and of all the saints. And this is the God
that is not made or worshiped by any man or by human hands, but the God
that was from everlasting and before all things, and shall be forever,
the God of whom and by whom all things are created and made, yea,
heaven, earth, sea, and all the works that therein are, were made by
his word, Spirit and omnipotence. This our God is good to the good, and
very terrible to his enemies. His power extends over all kingdoms and
kings, and he is the Lord of lords. There is none like unto him. Thou
art great, and thy name is great, and thou canst show it by the deed.
Who should not fear thee, thou king of the heathen? Thou shouldest
certainly be obeyed. His name is Governor, Lord, Lord Sabaoth, the
God of Abraham, Isaac, Jacob, Israel, and of the fathers; this is his
name. His name is Wonderful, Counsellor, Power, Giant, the everlasting
Father, the Prince of Peace, his government abideth upon him forever.
Is. 9:6,7. His name is Immanuel, that is, God with us. 7:14. It is not
possible fully to express his name; hence, for the completion of his
impossible, unmentionable, inexpressible exalted name, he is further
called Jehova, Shadai, Addonai, and by other names. Besides his general
appellations, he is also called: Righteous, Merciful, Gracious God,
Truth, Light, Right Hand, Holy consuming Fire.

See, my dear children, here you have heard of your father’s God, of
his eternity without beginning and without end, and of his glorious
and exalted names in the Holy Scriptures. There follows further now,
of his glorious, incomprehensible, unmeasurable greatness, glory and
the invisibleness of his divine shape, form and image; for God is a
Spirit. Think, how great he must be: heaven is the throne and the earth
his footstool. Acts 7:49. He sees, hears, and is, everywhere, and in
all places; for thus he says through Jeremiah: “Am I a God at hand,
and not afar off? Can any hide himself in secret, places that I shall
not see him? Do not I fill heaven and earth? saith the Lord.” Jeremiah
23:23,24. And in another place the Scripture declares: “He spanneth
heaven with his three fingers.” Is. 40:12. When he walks, the mountains
tremble, and the foundations of the earth quake. When he manifests
himself, or permits himself to be heard, he causes fear and terror to
come upon all men, as we read in Ex. 3, that the thorn-bush seemed to
burn as a flame of fire, when he called Moses to him, to make him a
prince over Israel, to lead them out of Egypt. And again, when Moses,
while receiving the law of God, spoke with God on mount Sinai, the
mount smoked, because the Lord descended upon it in fire; and the smoke
thereof ascended as the smoke of a furnace, and the whole mount quaked
greatly. And the voice of the trumpet waxed louder and louder, with
thunders and lightnings, which frightened the people. And also Moses
was terrified, and trembled. No one was permitted to touch the mount;
no one could endure his voice, save Moses, however, with fear. Ex. 19.
Thus does God show himself, says Moses, that his fear should be before
your eyes, and you might not sin. Well may Moses say: “The Lord your
God is God of gods, and Lord of lords, a great God, a mighty, and a
terrible, which regardeth not persons, nor taketh reward.” Deut. 10:17.

Behold, my dear children, this great God alone is worthy to be feared,
who can kill soul and body. Sirach says: The whole heaven everywhere,
the sea and the earth tremble; mountain and valley quake, when he
visiteth them; and shall he not see thy heart? Sir. 16:18.

Again: God is witness of all thoughts, and knoweth the conscience of
every heart, and heareth every word. For the circuit of the world is
full of the Spirit of the Lord (he says that the circuit of the world
is full of the Spirit of the Lord), and he that knoweth the voice
is everywhere; therefore he that speaketh unrighteous things cannot
be hid. Wis. 1:6. Yea, my dear children, he knows who serves him in
appearance and in the sight of the eyes, and who with a sincere heart.
For the wisdom of God is great, and he is mighty, says Sirach, and
beholdeth all things; and his eyes are upon them that fear him, and he
knoweth well, what is done in righteousness, and what is hypocrisy.
Sir. 14:18. I say he is worthy that men should fear him, keep his
commandments, love him, be very small and humble before him, and this
is what he requires of his people. Read Mic. 6, the law of Moses, and
the Gospel of Christ. For he would have obedience, and not the pomp and
deceitful semblance of sacrifices, as is exemplified in Saul, 1 Sam.
15:22. “Will ye not fear me, saith the Lord, who have placed the sand
for the bound of the sea, that it cannot pass it?” Jeremiah 5:22.

Ah, ah, dear children, how good is this fear of the Lord, for it is
the beginning of wisdom. It is the root of wisdom, and its branches
flourish forever. Wis. 1:20.

This fear of the Lord driveth out sin; for he that is without fear
cannot be justified. Wis. 1:21. For by the fear of the Lord men depart
from evil. Proverbs 16:6. The fear of the Lord is a fountain of life to
depart from the snares of death, 14:27. For those that fear the Lord,
my children, walk in the right way; but he that feareth him not, or
despiseth him, departeth from his way. 14:2.

Hereby, and by the vain boasting or thinking of having the fear of God,
you may perceive the fear of God, and know those who fear him [and them
that fear him not].

Read who are the truly godfearing; Ps. 1:2; 119:120; Sir. 2:17; 15:1;
16:2. Therefore, the fear of God is the sum and conclusion of all
books. Read Eccl. 12:13. And as you have now heard of the great glory
of God, which is well worthy that men should fear him on account of it,
so I will now briefly show that he is also a most awful, terrible and
inexorably stern avenger and enemy towards his enemies; and, on the
other hand, a faithful succorer of his afflicted friends, as is written
in Exodus: “I the Lord thy God am a jealous God, visiting the iniquity
of the fathers upon the children unto the third and fourth generation
of them that hate me.” And again: “Shewing mercy unto thousands of them
that love me, and keep my commandments.” Exodus 20:5,6.

Notice also the wonderful deeds of God in Egypt, on Pharaoh, who
afflicted the children of Israel; how God afflicted the Egyptians in
return, visiting their land with manifold plagues. Ultimately, how God
delivered his people out of it, made a dry passage through the Red
Sea, separated and protected them from Pharaoh by the dark pillar of
cloud, and terrified Pharaoh and his host with a heavenly noise in the
air, and drowned them all in the Red Sea, as a God of great power. Now
when Israel had passed through the Red Sea, and was in the wilderness,
king Amalek came to afflict them, whom God himself resisted, however,
through Joshua, and the enemy and his people were discomfited and
destroyed. Thus, again, in the days of Joshua, God fought with
hailstones, and Israel with the sword; and sun and moon for their
benefit stood still the whole day, as long as the battle lasted. Josh.
10. Yea, God also fought from heaven against Sisera, and the stars in
their courses fought. Judg. 5:20. Again, at another time, when Samaria
was besieged by the Syrians, God fought for Samaria, and terrified the
enemies with a noise in the air, as the noise of chariots, horsemen and
hosts, in the night, so that they fled and left everything behind them.
2 Kings 7:6,7. Thus read also of Zerah the Ethiopian, with his host of
a thousand thousand, of whom not one escaped. 2 Chron. 14:9 Thus also,
the children of Ammon and Moab, from Syria, afflicted Israel; and God
fought for Israel, while Israel stood still and he ordered it so that
the enemies destroyed one another. 2 Chron. 20.

In like manner we read concerning Gideon, that God so ordered it that
the enemies, the Midianites, fell upon one another with their swords,
and destroyed themselves, through the direction of God. Judg. 7:22.

Behold, my dear children, what an awful, inexorable enemy of his
enemies, and faithful and victorious protector of his friends he is;
for when his people went to battle with God’s consent, though they
had neither bows, arrows, shields nor swords, God fought for them
and gained the victory. No one could harm this people, save when
they departed from the commandments of the Lord their God; then God
delivered them into the hand of the enemy. We have a God that helps,
the Lord Sabaoth, who delivers from death; thus extol the saints the
help of God. When the people of God, in former times, were encompassed
and assailed with war, and by wicked nations and kings, and then cried
with confidence to this their God for protection, behold, their God
only sent an angel to their assistance, who was able to direct all, and
turned not away from thousands. Read 2 Kings 19:35; Is. 37:36. Read
further 2 Macc. 11:10. We further read of five angels of God, armed and
upon horses with bridles of gold, and what great execution they did. 2
Macc. 10:29. God sent two angels to Sodom, for the destruction of the
wicked, and the preservation of the good. And other such examples; read
2 Macc. 12; Judg. 7:22; 1 Sam. 14:20; 17:52; 2 Chron. 20:23.

Behold, my dear children, the faithfulness of God towards his people,
and his terribleness to the wicked, as has been heard; and this is only
a moderate portion, much still remains to be told of so many examples
contained in the holy Scriptures, and left for our confirmation, that
we might hope in this God, suffer for his sake, and obey him. However,
it must be understood with a due distinction of times and laws, as
regards the ancient warfares of Israel, the taking of revenge on
enemies, fighting and killing in the time of the law, and previous to
it, which then was done by the will, command, permission, and also,
help, of God, under the Old Testament, but now, in the Gospel and New
Testament, it must not be so, and is now plainly prohibited, by the
word and example of Christ, himself God and the Son of God, whose
word must be heard. Prohibited, I say, plainly and clearly enough,
not by men’s commandments, but by God himself; his people are denied
and forbidden all revenge, and commanded to commit all vengeance unto
God; not to resist evil; to give to him that taketh away the cloak
also the coat, and to turn to him that smiteth thee on thy right cheek
the other also, and the like; yea, to love one’s enemies, to pray for
your persecutors, and to flee from them from one city into another.
Matt. 5:39; Rom. 12:17; 1 Thess. 5:15. And they that are thus afflicted
shall be blessed, and greatly comforted of God, with the promise of
eternal life. In short, not to fight at all, and yet to fight, but
this no longer with iron, steel, stone, wood, or any carnal weapons,
but with spiritual weapons mighty before God. 2 Cor. 10:4. Read, my
children, what weapons and warfare Christians now wield, as is plainly
and very clearly set forth. Eph. 6. Christians have no other warfare
at the present time. For, understand, the prophecy is fulfilled which
said with reference to this time, that such people have beaten their
swords into ploughshares, and their spears into sickles, rest from
their works, and truly observe the spiritual Sabbath. Is. 2:4; Mic.
4:3; Ex. 20:10,11. Hence Christians may now not wage war any more.
However I refer you to ancient warfare and God’s succor, as these are
a demonstration and proof to you of the greatness and the terrible
deeds of God; in order that you may learn to know, fear and obey him
in whose presence the earth shakes, and the mountains tremble; for
the disobedient toward his word, will and commandment shall find no
hiding-place from his face when he shall appear with his angels, in
flames of fire, to execute vengeance on all the disobedient. 2 Esd.
16:9.

Therefore, my children, learn to know and shun sin; for because of sin
souls are damned forever.


ARTICLE IV.

_What sin is, and whereby sin became sin; and what are and will be the
wages of sin, before God, or God’s punishment of sinners hereafter._

What sin is, is clearly shown by the holy Scriptures. The prophet
Samuel said to Saul, when the latter had transgressed the commandment
of the Lord: Disobedience is as the sin (mark, sin) of witchcraft. 1
Sam. 15:23. John says: All unrighteousness is sin. 1 John 5:17. James
says: To him that knoweth to do good, and doeth it not, to him it is
sin. Jas. 4:17. (Mark what sin is). Paul says: Whatsoever is not of
faith is sin. Rom. 14:23.

From this and the like, my children, learn to know sin; as Paul says:
By the law is the knowledge of sin. I had not known sin but by the law.
The law causes sin to become exceeding sinful; for when it says: Thou
shalt not covet, sin takes occasion, and works in us all manner of
concupiscence. Rom. 3:20; 7:7,13. From this we also perceive, whereby
sin became sin, namely, by the command and prohibition of God.

Every one who transgresses the things which God has commanded, commits
sin, and it is also called sin, and punished as sin, fully and
abundantly, in both Testaments. The tree of knowledge was not unclean
for Adam, except through the commandment; his transgression was also
called sin. As regards the punishment for this sin, read Gen. 3:14.
The heathen daughters and wives were not unclean for the Jews, save
through the commandment of God, who would not have it. Concerning
the punishment, read Judg. 3; Num. 25. The sanctuary, or ark of God,
which was certainly clean, was not unclean for any tribe, to touch or
bear it, except through the commandment. Num. 4:17. The gods of the
heathen were not unclean for Israel, save through the prohibition and
proscription of God, also the commandment and the punishment. 1 Kings
15.

Behold, thus you can perceive whereby sin becomes sin, namely, through
the commandment, and the transgressing of the commandment; for where no
commandment is, there is no sin, for without the law sin was dead. Rom.
4:15; 7:8. For sin, or sinful action was in the world; but sin is not
imputed when there is no law. Rom. 5:13.

Now, dear children, as soon as you know sin, learn to shun it as you
shun fire; for if you approach sin, it will embrace you; but the stings
and wounds thereof cannot be healed. Sir. 21:2,3.

Therefore, learn now to understand further, what proceeds from sin,
and what are the wages of sin, for these are damnation and death. Rom.
6:23. It is enmity against God, because it is not subject to the law of
God. Rom. 8:7. Hence hear further the terrible, relentless and awful
punishment of God upon sin and sinners, which has ever taken place
and will yet take place. Take heed, my dear children, I counsel you,
as much as you value your souls, to this special, eternal punishment
of sin and sinners. Thus says the Lord: I have long time holden my
peace; I have been still, and refrained myself: now will I cry like a
travailing woman; I will destroy and devour at once. Who among you, he
says, will give ear to this? Who will hearken and hear for the time
to come? The day of the Lord cometh, cruel both with wrath and fierce
anger, to lay the land desolate: and he shall destroy the sinners
thereof out of it. It is the day of the Lord’s vengeance, and the year
of recompense for the controversy of Zion. And the streams thereof
shall be turned into pitch, and the dust thereof into brimstone, and
the land thereof shall become burning pitch. It shall not be quenched
night nor day. Is. 42:14,23; 13:9; 34:8, etc.

This impending calamity, the punishment and righteous judgment of
God, was announced and promised a very long time; for when Enoch, the
seventh from Adam, was upon earth, he said: Behold, the Lord cometh
with ten thousand of his saints, to execute judgment upon all, and to
convince all that are ungodly among them of all their ungodly deeds
which they have ungodly committed, and of all their hard speeches
which ungodly sinners have spoken against him. Jude 14,15.

Mark, that God threatens and gives sufficient warning before, as he did
to Assur: Woe be unto thee, Assur, thou that hidest the unrighteous
in thee! O thou wicked people, remember what I did unto Sodom and
Gomorrah; whose land lieth in clods of pitch and heaps of ashes; even
so also will I do unto them that hear me not, saith the Almighty Lord.
2 Esd. 2:8,9.

The Son of man shall send forth his angels, and they shall gather out
of his kingdom all things that offend, and them which do iniquity, and
shall cast them into a furnace of fire. Matt. 13:41,42. Then shall
the Lord say unto them on his left hand: “Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels: for I
was a hungered, and ye gave me no meat; I was thirsty, and ye gave me
no drink.” Matt. 25:41,42. Behold, my dear children, thus shall it
then go with those who do not now while it is time, regard this, being
rich, filled and merry. For Christ says: Woe unto you that are rich,
for ye have received your consolation. Woe unto you that are full! for
ye shall hunger. Woe unto you that laugh now! for ye shall mourn and
weep. Woe unto you, when all men shall speak well of you! Luke 6:24–26.
When they lived, says Esdras, and received God’s benefits they did
not regard it; they despised his counsel while they had yet liberty,
and contemned repentance; therefore they must know it after death by
torment. 2 Esd. 9:10–12. While we lived and committed iniquity, we
considered not that we should suffer for it after death. 7:56. For
the wages of sin is death. Rom. 6:23. But, after thy hardness and
impenitent heart, thou treasurest up unto thyself wrath against the day
of wrath, and revelation of the righteous judgment of God, who will
render to every man according to his deeds; to them who by patient
continuance in well-doing, seek for glory, and honor, and immortality,
eternal life; but unto them that are contentious, and do not obey the
truth, but obey unrighteousness; indignation and wrath, tribulation and
anguish, upon every soul of man that doeth evil. Rom. 2:5–9.

Understand again, my dear children, into what great danger our evil
flesh plunges us here, slaying the soul. The lust and works of the
flesh cause eternal sorrow and loss of heaven. As Paul says: Walk in
the Spirit, and ye shall not fulfill the lust of the flesh. For the
flesh lusteth against the Spirit, and the Spirit against the flesh;
and these are contrary the one to the other; so that ye cannot do the
things that ye would. Now the works of the flesh are these; adultery,
fornication, uncleanness, lasciviousness, evil lusts--(read to the end
of the seventeen points mentioned). And he says that they which do such
things shall not inherit or possess the kingdom of God. Gal. 5:16; 1
Cor. 6:9. Then it shall not be possible for any one to be spared from
the vengeance of God, whether he know God, or whether he know him not;
if he has been disobedient to the Gospel, he must bear the severity of
God. For Paul says: When the Lord Jesus shall be revealed from heaven
with his mighty angels, in flaming fire, taking vengeance on them that
know not God, and that obey not the Gospel of our Lord Jesus Christ;
(mark) who shall be punished with everlasting destruction from the
presence of the Lord, and from the glory of his power; when he shall
come to be glorified in his saints, and to be admired in all them that
believe. 2 Thess. 1:7–10.

To disobey the Gospel, is worthy of no small punishment; for he
that, in the sight of two or three witnesses, transgressed the law
of Moses (which is inferior to the Gospel in its saving power and
operation, Rom. 8:3), had to die without mercy, says Paul, of how much
sorer punishment, suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an unholy thing, and hath done
despite unto the Spirit of grace? Heb. 10:29. These must expect a
terrible judgment, and the cruelty of the fire, which shall devour the
adversaries. It is a fearful thing to fall into the hands of the living
God; for God is a consuming fire. 10:31; 12:9. We know him that hath
said, Vengeance belongeth unto me, I will recompense. 10:30. See, since
the Gospel is great of value and rich in saving power, therefore, on
the other hand, the refusing, abusing, despising and transgressing of
the same, is so much the greater crime and ingratitude, and deserving
of sorer punishment, as Paul says, concerning Christ: “See that ye
refuse not him that speaketh; for if they escaped not who refused him
that spake on earth, much more shall not we escape, if we turn away
from him that speaketh from heaven: whose voice then shook the earth.”
Heb. 12:25,26.

O my children, therefore this time of the Gospel, in which we now are,
is a very precious, valuable and acceptable time, as also the Lord
himself frequently declares in the Gospel: as: Had such mighty works
been done in Tyre and Sidon. Why do ye not discern this acceptable time
for you? Blessed are the eyes which see the things that ye see. Luke
10:23. Jesus says: Jerusalem shall be destroyed (on account of her
sins); because they did not know the time of their visitation. Luke
19:44.

O my dear children, learn to discern good from evil; learn to know
the wicked world, who think that they are holy men, Christians and
believers in God, but are the synagogue of Satan (Rev. 2:9); which
is evident from their whole spirit, life, and their wickedness; who
because of their wickedness cannot bear, or tolerate among them, the
lustre of the pious. But the Lord knoweth how to deliver the godly
out of temptation, and to reserve the evil and unjust unto the day of
judgment to be punished; but chiefly them that walk after the flesh
in the lust of uncleanness. What God intends to do with such, he has
typified and shown to us by sinners of former times [as we read]:
For if God spared not the angels that sinned, but cast them down to
hell, and delivered them into chains of darkness, to be reserved unto
judgment, and spared not the old world, but saved Noah the eighth
person, a preacher of righteousness, bringing in the flood upon the
world of the ungodly; and turning the cities of Sodom and Gomorrah
into ashes, condemned them with an overthrow, making them an example
unto those that after should live ungodly. 2 Pet. 2:4–6.

Understand here, that God spares neither the angels, nor the whole
world, because they were great in number or highly esteemed and chosen;
and thus it has often gone with great numbers, for the ungodly are not
the better for being many. As also Sirach well says: Rely not upon this
that the multitude of those with whom thou doest evil is great, but
remember that punishment is not far from thee. Therefore humble thyself
from the heart, for the vengeance of the ungodly is fire and worms.
Sirach 7:17,18. For as one that cometh nigh wild beasts, and is torn by
them, so it also goes with him that attacheth himself to the ungodly,
and mingleth in their sins. 12:13,14. One child that fears the Lord is
more acceptable to him than a thousand that are ungodly. Hence let no
one depend upon this that his companions in wickedness are many, nor
upon boasting of the mercy of God, before thy repentance; for when the
fire of the punishment of God is kindled, it consumes all the wicked,
great and small. Behold, the fire burned up the whole congregation of
the ungodly; and wrath was kindled over the unbelieving. He spared not
the old giants who perished with their strength. Neither did he spare
those among whom Lot sojourned, but condemned them because of their
pride, and destroyed the whole land without mercy, who had transgressed
all bounds in sinning. Thus he took away six hundred thousand, because
they were disobedient. How then should a single one that is disobedient
escape unpunished? For though he is merciful, yet also wrath is with
him. He can be appeased, but he also fearfully punishes. As his mercy
is great, so is also his correction; he judgeth a man according to his
works. The ungodly shall not escape with his spoils, and the patience
of the godly shall not be frustrated. Behold, before God a great
multitude is of little avail. He that sinneth must die. For every one
that is proud in heart is an abomination to the Lord; though hand join
in hand, he shall not be unpunished. Prov. 16:5. The strength of the
ungodly is like a heap of tow which is consumed with fire. The way of
sinners is made plain with stones (it is true), but at the end thereof
is the pit of hell. Sir. 21:9,10. Hell also hath opened wide her mouth,
to receive great and small, prince and multitude. Is. 5:14. Many be
called, but few chosen. Wide is the gate, and broad the way that
leadeth to destruction, and many there be which walk in it. I further
say: The great majority will be damned and lost. This is too clear to
be denied. 2 Esd. 8:3.

Dear children, he that does not fear or believe God, does not regard
these awful assurances and sure threats, as also the Scripture says:
Such threatening is too far off, and when a wicked man heareth it,
he yet cleaveth to his folly and error. How truly does Solomon say:
Because sentence against an evil work is not executed speedily,
therefore the heart of the sons of men is fully set in them to do evil.
Though a sinner do evil an hundred times, and his days be prolonged,
yet surely I know that it shall be well with them that fear God. Eccl.
8:11,12. I have long time holden my peace, says the Lord; I have been
still, and refrained myself: now will I cry like a travailing woman; I
will destroy and devour at once. Is. 42:14. When a child is about to be
brought forth, the pains of travail slack not a moment; even so shall
not the plagues be slack to come upon the earth; the world shall mourn,
and sorrow shall come upon it. 2 Esd. 16:38,39.

O happy he who always fears; but he whose heart is hardened shall
fall into misfortune, as has been sufficiently heard. Mark here the
long-suffering of God toward sinners; but he nevertheless eventually
punished them. How truly does Paul say: God is not mocked. Thinkest
thou that I shall always hold my peace, saith the Lord, that thou dost
not fear me at all? But I will declare thy righteousness, and thy
works, that they are unprofitable. Then when thou shalt cry, let thy
companies deliver thee; but the wind shall carry them away, and vanity
shall take them, Is. 57:13. The holy Scriptures do justly call our
God a consuming fire. As to what fire this is, read Is. 10:16; Joel
2:3; Nah. 3:15; Zech. 11:1. Manasses truly says: O God, thine angry
threatening toward sinners is importable. Man. verse 5. Nahum speaks
thus of the fierceness of the wrath of God: The mountains quake before
him, and the hills fear. The earth shaketh before him, yea, the whole
circuit of the earth, and all that dwell therein. Who can stand before
his indignation? And who can abide before his anger? His fury burneth
like fire, and the rocks burst in pieces before him. Nahum 1:5,6. Micah
says: The Lord cometh forth out of his place, and will come down, and
tread upon the high places of the earth. And the mountains shall be
molten under him, and the valleys shall be cleft, as wax before the
fire, and as the waters that are poured down a steep place. For the
transgression of Jacob is all this, and for the sins of the house of
Israel, Mic. 1:3–5.

O who could write enough of such scripture admonitions! Truly, my dear
children, behold, he that recognizes the holy Scriptures, the Bible,
as the sure word, testimony, word and sentence of God, and considers
well worthy of belief what is written in the same concerning God, and
especially regarding his faithful warning against all sin, the promised
recompense for transgression, exemplified in his punishment of sin as
exhibited in many, together with all his strict and solemn oaths in
which he has denied his kingdom to the impenitent, as has already been
mentioned here in part, and will yet briefly be pointed out; such a
man, I say, may well tremble before God, and with David the skin and
hair of his head may shudder. And if there be but one spark of the fear
of God, and faith in his word, in his inmost heart, his laughter may
and must turn into weeping till he obtains peace instead of enmity with
God. In the first place I will speak of God’s warning against sin.

But, my dear lambs, I am deprived of time further to complete my
purpose and intention. This however was almost finished, but I intended
to improve it and to copy it in a far more legible and better form.
However, it is now done, and I must and will now disengage myself,
and prepare to die, as I think, in four days. And, behold, my dear
children, I rejoice in this, and am of good cheer in the Lord, and
trust not to spare my body for the truth, but to present it in worship
as a living sacrifice, holy and acceptable unto God. And I trust by the
grace of God, that I have been to you, my dear children, a father who
have set you a good example, in my life and death. When you attain to
the years of understanding, think thoroughly on it and so follow Christ
with me, as he has gone before us, in all suffering and holiness; and
we shall meet again, and this in eternal joy and in the kingdom of
heaven, forever.

My dear children, though you do not live together, love one another
the more ardently, and show your love in whatever way you can, as by
greetings and instructive letters to one another. Make copies of this
little book, so that each of you three children may have one.

I first send it to you my dear son Alewijn Hendricks, because you
are the oldest. Remember what I have written for your instruction;
communicate it also to your little sisters. Farewell now, an eternal
farewell, my three little orphans.

Written by me, your dear father,

  HENDRICK ALEWIJNS.


HERE FOLLOWS A LETTER WRITTEN BY HANS MARIJNS, WHICH HE SENT FROM HIS
PRISON TO HIS BELOVED BRETHREN AND SISTERS.

_Always have God before your eyes._

Grace, peace and joy from God our heavenly Father, wisdom,
righteousness and truth, through Christ Jesus his beloved Son our Lord
and Savior; together with the comfort and illumination of the Holy
Ghost; these I wish you, much beloved brethren and sisters in the Lord,
as a friendly greeting and eternal adieu in this sad world, where
nothing is to be found but every sorrow of heart. I trust to go and
rest, with all the elect saints of God, under the altar, and hope to
wait for you there: to this end may the Lord grant us his grace, and
may he keep me, miserable sinner, unto the end, as I hope and trust he
will do. Amen.

Know, much beloved brethren and sisters in the Lord, that we are all
well yet, the Lord be praised; and it is still the purpose of us all,
to adhere to the holy truth of the Lord all the days of our life, for
which we can never fully thank the Lord. O dear brethren and sisters,
how could we fully thank him, that he so loves me unworthy one! I
hope by his grace, that I shall suffer for his holy name, and I trust
to hear with all the beloved saints of God: “Come, ye blessed of my
Father and inherit the kingdom prepared for you from the foundation of
the world.” Matt. 25:34. O dear brethren and sisters, what beautiful
promises are given to them that overcome: That they shall shine forth
as the sun in the kingdom of their Father; that they shall be of the
household of God; that they shall eat of the hidden manna, and of the
tree of life, which is in the midst of the paradise of God. Rev. 3:12;
Matthew 13:43; Eph. 2:19; Rev. 2:17; 2:7.

O why should I write you much; I hope and trust, that you yourselves
are all taught of God. Hence, dear brethren and sisters, I know of
nothing special to write you, save that we should always take heed
well to keep that which is committed to our trust, that no man take
our crown, for Peter says: The devil walketh about as a roaring lion,
seeking whom he may devour: whom resist steadfast in the faith, 1 Tim.
6:20; Rev. 3:11; 1 Peter 5:8. O we shall be well rewarded, if we hold
the beginning of our confidence steadfast unto the end. Herewith I will
commend you all unto the Lord, and to the rich word of his grace, which
is able to build us all up for his heavenly kingdom. Amen. And I kindly
pray you, also to see to my child a little as much as you can. I have
also requested this of the sister at Vlissingen, and of Christian. You
may advise together as is best; for I must now part from it, so that
I cannot take care of it. But I am heartily satisfied with this, and
am ready to forsake not only wife and child, but also body and life,
if the Lord will only keep me, as he has hitherto done, and will yet
do. O dear brethren and sisters, we are all of such good cheer. I and
Hendrick and Gerrit greet you all much. Greet Hendrick and Maeyken much
in my name, and Adrian and Gerrit Coelemey, and your companion Lieven,
and Huybert; further, Yde and her husband, and Jacob Wit, and the rest
of the brethren, and to all whom it is convenient to greet. Bid them
all farewell in my name. Written on the third of February, in the year
1569, after I have been advised of my sentence. Farewell altogether,
and be valiant always. I trust that we shall see one another again.
Communicate to Geertgen occasionally something of the profit, as seems
best to you; and do with her what is best, this I earnestly ask of you.

By me, Hans Marijns, your unworthy brother in the Lord, with what is in
my ability for your best, for this time.


ANPLEUNIS VAN DEN BERGE, A. D. 1569.

This Anpleunis van den Berge, because he had permitted, in the year
1556, that the word of God was truly and openly preached on his land,
and that he had lodged some of the brethren, had to leave his own
house and property, and conceal himself, and sojourn with other good
friends (so severe was then the persecution against the Christians),
until, finally, while walking on the road, he was apprehended, and
this only because one who saw him walking, said: There goes the man
who permitted preaching on his land. And though he offered to give to
the officer that apprehended him his purse containing fifty pounds
Flemish, if he would let him go, he was nevertheless taken along into
prison at Kortrijk, where he, after a bold confession of his faith,
was very severely tortured, by scourging as well as otherwise; but as
he would in no wise apostatize from his faith, or implicate any of his
fellow-members, he was finally sentenced to death, and burned, in the
year 1569, thus obtaining a house and inheritance which shall never be
taken from him. 2 Cor. 5:1.


JASPER DEN TASCHRINKMAKER, A. D. 1569.

At Antwerp, about the year 1569, there was apprehended a brother, named
Jasper den Taschrinkmaker, who, when he was examined concerning his
faith, boldly confessed it, and would allow no entreaties, threats or
tortures to swerve him from it, so that because of his steadfastness he
was sentenced to death as a heretic, and offered up his sacrifice by
fire. Hence the eternal fire shall not destroy that which he has built
upon the foundation Jesus Christ.


DIRK ANOOT AND WILLEM DE ZAGER, IN THE YEAR 1569.

When the Duke of Alba tyrannized with great violence against the
Gospel, as Antiochus against the law, 2 Macc. 7, there were brought
prisoners into Ypres, in Flanders, in the year 1569, one Dirk Anoot,
of Westvleteren, and one named Willem, a wood-sawyer, who, as they
could in no wise be drawn from the truth by tribulation, fear, or any
suffering inflicted upon them, were finally condemned and sentenced to
the fire, and were then brought into the market place, before the city
hall, with a stick fastened in their mouth, that they should not speak.
There each was placed at a stake and burned. Thus they, as those who
did not love their life, but delivered it up for the Gospel, offered up
their bodies as a burnt sacrifice unto God, their Lord.


TANNEKEN VAN DER MEULEN, JAECXKEN VAN HUSSELE, AND JAECXKEN TEERLINGS,
IN THE YEAR OF OUR LORD 1569.

At Ghent in Flanders also three sisters were apprehended on account of
the faith, namely Tanneken van der Meulen, Jaecxken van Hussele, and
Jaecxken Teerlings, who had to leave, for the Lord’s sake, five little
children, whom she commended to a faithful keeper and Provider, since
she had to help her two imprisoned fellow sisters contend for his name,
in which all three of them evinced such manful courage unto death, that
even the tyrants were amazed at it, who shall be still more amazed,
when they shall hear the sound of the trumpet, and see that these with
all the children of God shall be taken up into everlasting joy and
gladness, while they themselves standing on the left hand will have to
go into everlasting sorrow, and that the time of repentance shall then
be utterly taken away from them.


JOOST GOETHALS, ROELANDT AND PIETER STAYERT, JANNEKEN ROELANDS AND
JANNEKEN DE JONCKHEERE, IN THE YEAR 1569.

In the year 1569, at Ghent, in Flanders, there were apprehended for the
faith, three brethren and two sisters, namely, Joost Goethals, Roelandt
and Pieter Stayert, Janneken Roelands and Janneken de Jonckheere.
These had to resist many examinations, trials and temptations, but
remained valiant in everything unto death, so that they were tried
as gold in the fire; nor did that fail which they had built upon the
corner stone Christ; wherefore they shall, for having been faithful
here over a few things, be made rulers with the good and faithful
servant over many things, and enter into heaven into the joy of their
Lord. Matt. 25:23.


CHRISTOFFEL BUYZE, LAURENS VAN RENTERGEN, JOOST MEERSSENIER, AND
GRIETGEN BAETS.

Not long after the above there were also apprehended at Ghent three
brethren and one sister, namely, Christoffel Buyze, Laurens van
Rentergen, Joost Meerssenier, and Grietgen Baets. These, in order
to follow Christ, gladly took up his cross, and had to suffer much
reproach, temptation, and pain in the narrow way; but in all this
they courageously persevered, and could in no wise be induced to
apostatize, so that they finally had to lay down their lives for the
name of Christ, and with him press through the strait gate, in order
that they might take the kingdom of God by force, where they in the new
Jerusalem, shall have him for an everlasting light, and shall with all
those who have valiantly contended for the truth, live in everlasting
and imperishable joy.


OLD PIETER, JAN WATIER, JAN VAN RAES, WOUTER DENIJS, FRANCAIS THE
CARPENTER, AND KALLEKEN, THE WIDOW OF ANPLEUNIS VAN DEN BERGE.

As the Jews did to the Shepherd, so their successors do still to his
sheep, which was evident in the year 1569, when they, having come from
Kortrijck to Meenen, apprehended there a brother named old Pieter; but
not yet satisfied with this, they returned on the Friday before Easter,
in the night, and apprehended Jan Watier, Jan van Raes, Wouter Denijs,
Francais the Carpenter, and Kalleken, the widow of Anpleunis van den
Berge (which latter had previously been offered up). These were so
tightly bound that it was pitiful to behold. Jan Watier said: “If there
is any one here from Komen, greet my wife, and tell her to fear God.”
These were then conducted to Kortrijck, where they lay for three weeks,
so closely guarded that no one could come to them, to comfort or speak
to them. They were also very severely tortured, in order that they
should mention others: but God kept their lips. The old man, Jan van
Raes, was put on the rack twice, but he nevertheless betrayed no one.
When John Watier was led back to prison, it was a lamentable sight to
behold how he had been tortured, all his limbs appearing to have been
broken.

When they were led to the court, they said: “Now truth is fallen in
the street, and equity cannot enter.” Is. 59:14. There they (the five
brethren and one sister) comforted and cheered one another with the
word of God. 1 Thess. 4:18. There the innocent were sentenced to be
burned, and delivered to the hangman or executioner. Longing for their
Father’s land, to be in peace with him forever, they boldly came forth,
and Pieter sighed and cast up his eyes, saying: “O Lord, succor thy
servant, and strengthen him in his last extremity; and do not account
this as sin to them, but convert them; for they know not what they
do.” Jan Watier said to the lords: “If we have done amiss to you in
anything, do forgive us; we gladly forgive you all that you have done
amiss to us; but let the innocent blood you have shed satisfy you, and
do not shed any more.” Pieter said to the people: “If you would enter
into life, seek first the kingdom of God, and his righteousness, and
all that you further need shall be added unto you.” Matt. 6:33. He
further said: “This is the strait gate by which we enter in; here we
are going home, where we shall be this evening.” Wouter Denijs said: “O
Lord, reprove them with the hammer of thy divine word, that they may
perceive, whom they have pierced, and be converted.” John 19:37. Pieter
again said: “These members, which God has given me, I will gladly
surrender for his honor; for hereafter, when I rise, he shall give them
to me again.” 2 Macc. 7:11.

When they had all finished their prayer, and were standing bound at the
stakes, they confidently exclaimed: “O heavenly Father, into thy hands
I commend my spirit.” Thus all these six friends passed through the
conflict, as faithful regenerated children of God, and elect sheep of
Christ, who remained steadfast unto the end, and with their sacrifice
took their blessed departure out of this world.

Wouter Denijs also wrote several letters from prison, three of which
have come into our hands, and follow here.


THE FIRST LETTER OF WOUTER DENIJS, TO HIS WIFE.

A cordial greeting to you, my beloved wife and children, and to father,
and to my brothers, sisters and all my friends according to the flesh,
and to all that are known to me, who fear God from a pure heart. This
fear, from a pure heart, may the Almighty God grant you through his Son
Jesus Christ.

My beloved wife, and my children, whom I love next to God, lay this
to heart, for I have written it with great diligence. Behold, I think
(and know nothing to the contrary) that you will receive nothing
further from me; hence if you would be saved let my words abide in your
ears, I therefore pray you from the depths of my heart, through Jesus
Christ, always to instruct and admonish my and your children with great
diligence in the fear of God, as long as the Lord will let you remain
together. I further request you, always to restrain them, lest they
rule over you. You have such a striking example in some whom I will
not mention here, not deeming it best; but I will let it be as it is;
every one will give an account of himself. Romans 14:12. Therefore, my
dear and beloved, I pray you for Christ’s sake, to walk in the fear
of the Lord; and use more diligence in seeking your salvation, than
you have hitherto done; and be not ashamed to ask questions in matters
pertaining to salvation, but let us be ashamed before the Lord of our
misery and nakedness; for when the Lord visits us, every one would like
to be found glorious and spotless, and blameless in weakness. For when
one gets into bonds, it is such a blessed thing to have peace in one’s
conscience; or even if one should be laid upon his death-bed. Hence
Peter admonishes us: “Let them that suffer according to the will of
God commit the keeping of their souls to him in well doing, as unto a
faithful Creator.” 1 Peter 4:19. And the apostle exhorts us that every
one should seek to excel in good works. Tit. 3:8. And Christ says in
his Gospel: He that forsaketh not lands and house, father and mother,
wife and children, yea, his own life, is not worthy to be my disciple.
Luke 14:26.

Therefore, every one that would be saved must obey his Savior, as the
word of the Lord everywhere declares. Hence use diligence to hear and
follow the word of God; for, without the word of God salvation cannot
be found, however grandly the false prophets boast themselves. For
from the beginning of the world the righteous had to suffer from the
unrighteous, and be persecuted, for if the Prince of our salvation
himself suffered, being an example and pattern unto us, that we should
follow him; we may well see that the servant is not better than his
Lord. Hence let every one that would be saved make entreaty to the
Lord, from the depth of his heart and with tears, without ceasing. And
I pray you, my dear wife, to teach our children to read and write, if
it be possible for you, in order that they may be able to search for
themselves. John 5:39.

Thus, my dear and much beloved wife, whom next to God I loved above
all men, lay this to heart, and let the same be done by all that shall
see it or hear it read. And I pray you, brother and sister, and all
who truly know Christ, and love his appearing, that, when they attain
to years of understanding, you will exercise an oversight and care
not only over mine, but all that are in like condition; and charge
Hansken at Proentken’s, occasionally to admonish Pieter, and to search
whereunto we are called, and for what testimony his father was burned
at Wervijke, in Flanders. Acts 23:11.

And I beseech every one that would be saved, not to neglect the grace
of God. Behold, now is the accepted time; behold, now is the day of
salvation; let every one take heed now. On the twenty-first day of
April, about eleven o’clock, I received a letter here, which was
welcome to me. However, I will pass this by, and go on. Know that we
are still of good courage, and had I been able, I would have sent you
something; but this I send you all as a greeting, and for a remembrance
to my children, and I request of you who remain there, to keep this
till they attain to their understanding, if it be possible for you, if
peradventure the Lord should grant grace, and knowledge of the truth,
as I trust he will do. I entreat every one from the depth of my heart,
and with tears, before God, to excuse my weakness kindly and in love.
I deplore it before God and men, that I have not been more of a light,
and that the talent which I have received has gained so little profit.

Hence every one may take good heed, and always be watchful; for
I testify before God and men, that I have not lightly come here.
Therefore let every one take heed, I pray you, that you do not lightly
receive this; for, know that I have not lightly written it; with this
warning I acquit myself of all responsibility. Let every one take heed.

Written by me, your husband and dear friend,

  WOUTER DENIJS.


THE SECOND LETTER OF WOUTER DENIJS AND HIS FELLOW-PRISONERS, TO HIS
BRETHREN AND SISTERS IN THE LORD.

The unfathomable grace of the Lord Jesus Christ be with all dear
brethren and sisters, and all dear friends who desire to walk in the
true and pleasant fear of the Lord; and with the overseers of the true
bride of Christ; this we wish as a heartfelt greeting, namely, we
brethren and sisters, Jan van Raes, Francais the carpenter, Jan Watier,
of Komen, Old Pieter, Wouter Denijs, and Kalleken van den Berge, who
are in bonds here at Kortrijck for the testimony of Jesus Christ.

Further, dear friends, we inform you in regard to our first
examination, that we were sharply and severely examined concerning our
brethren, leaders and teachers, as to who they are, where they live,
and what their names are.

Hence we pray you, dear friends, that you do not lightly inquire
concerning one another’s names or places of abode; for when we get
into bonds, we have to suffer great distress on account of it; but
the Lord be praised forever, who has hitherto kept our lips; however,
we are greatly threatened with the torture. We therefore kindly ask
you, diligently to entreat the Lord for us, and for all our brethren
that are in bonds at Ghent, Antwerp, and all other places; that the
Lord may strengthen them. And we heartily ask you, to see to our wives
and children, and to admonish them in the fear of the Lord, as you
should like to have done to yours; and to see that you protect their
property as well as you can. And know that it is still our purpose to
fight through by the grace of the Lord. Kallaken, and Stijntgen and
Jaentgen, her two daughters, are confined together, and greet you much;
and as regards their purpose it is also tolerably well with them. But
we pray you, dear friends in the Lord, diligently to search his word,
and to admonish one another while you are out of bonds; for I fear
that they will yet greatly scatter the church, since they are still
thirsting much for blood, even more than the judge. For as Jannes and
Jambres vehemently withstood Moses, so do these violently resist the
truth. They intend to scatter the whole flock at Meenen. Hence let
every one keep as quiet as he can, and if you receive any warning,
whether verbal or otherwise, heed it; for if I, Wouter Denijs, had
heeded it three or four nights, I would perhaps not be imprisoned.
But I thank the Lord for his grace; I thought it should cause me far
more sorrow; but now I find that the Lord is wonderful and mighty in
his deeds; he who does not leave his children comfortless, for which I
can never fully praise or thank him. Pieter heartily asks the church
to forgive him; for what he said was spoken from great consternation,
and the man is wonderfully sorry on account of it, and has wept many a
tear because it happened. We kindly pray you, to remember us in your
prayers, as being imprisoned with us, for we now much need the prayers
of the saints. And do not lightly receive our letter, for we have good
reason to write this, since we are far more ardent in remembering our
fellow-prisoners than we were before we were in bonds. For you may
know how this letter was written, namely, with a little stick cut off
of a counter, and with ink made of red earth. Further, dear friends, I
heartily pray you to admonish Ariaenken, my wife. Though matters now
thus stand with her, I trust in the Lord, that she will not remain
under the subjection of Egypt with her carnal friends, since she has
been spoken to. I hope for the best.

No more, but farewell; we commend you to God, and to the word of his
grace.

Written by me, Wouter Denijs, commenced on the nineteenth, and finished
the twentieth, by the grace of the Lord, to whom be praise and honor
forever. Amen.


A THIRD LETTER OF WOUTER DENIJS AND HIS FELLOW-PRISONERS.

Let every one take heed, though I do not write much or very learnedly,
which is something that is not in me. Receive this from me in good
part, as I trust you will do. These greetings and warnings I send
to those indicated in my preceding letters, and further to those
who are principally of my acquaintance, and to all that walk in the
fear of God, and love his appearing, and desire to follow this; and
I admonish every one to be diligent in searching the word of God.
Exhort one another in love, and copy this for my dear and beloved
wife, and preserve these three letters: this I heartily pray you. Take
further solicitations for your salvation, and let it be read to you
occasionally. Grieve not on my account, but grieve before God because
of your sins. Think not within yourselves, that you are without sin,
but always have an humble estimate of yourselves before the Lord; for
James says: If any man think that he serveth God, and bridleth not
his tongue, this man’s religion is vain. James 1:9. Therefore, my
beloved, comfort yourselves in the Lord, and think that he has called
me hereunto; and I trust by his power, through the help and strength
of him who counts me worthy for this, not to depart therefrom for any
torture. And I firmly trust that the Lord counts, and shall make, me
worthy for it; and I shall firmly trust in him with a pure heart
unto the end; for I may well say hitherto, that the Lord is showing
me, and five or six others with me, such abundant grace, that it were
impossible for me to describe it with the pen; for we scarcely know of
our bonds, but are together in fervency of spirit. Hence I admonish
you all to pray with greater diligence than I have sometimes done,
for the prisoners, as the apostle exhorts us. Let, therefore, every
one be diligent to pray in love; for we find that they that are in
bonds pray much more fervently for those who are out of bonds. Thus I
will conclude writing. Let every one be quick to see how the life and
doctrine of the learned and wise of this world accord with the life of
our Lord, Christ Jesus, our Savior.

Herewith I commend you to the faithful Creator, and to the word of his
grace.

  Written by me, WOUTER DENIJS, And my fellow-prisoners.


COPY OF A LETTER WRITTEN FROM PRISON, AT ANTWERP, BY A YOUNG WOMAN,
NAMED NELLEKEN JASPER, OF BLIJENBERG, WHO LAID DOWN HER LIFE AT THE
FORMER PLACE, FOR THE TESTIMONY OF JESUS CHRIST AND HIS DIVINE WORD.

Grace and peace be from God the eternal and Almighty Father, through
Jesus Christ, who gave himself for our sins into the hands of the
enemies, and received much suffering from sinners, that he might
deliver us from this evil and perverse world, according to the will of
his Father. To him be praise, and honor forever and ever. Amen.

This bleeding and crucified Jesus Christ I wish all dear brethren and
sisters in the Lord, and all those that fear God from the heart, as
a cordial greeting, and endowing of your mind. Further, my heartily
beloved friends, and chosen in the Lord, please know that my mind is
still unchanged, and desire to adhere to the eternal truth all the days
of my life, as long as there is breath in my body. I am of good cheer;
praise, glory and thanks be to the Lord evermore for the great grace
which he shows me, for I have from the very beginning been of such good
cheer. Yea, he gives such joy into my heart, that I cannot express it,
and I cannot fully thank the Lord for the great benefits he shows me.

Know further, my dear brethren and sisters in the Lord, that I was
before the lords. There were four of them: the Margrave, two judges,
and the clerk of the criminal court. When I entered the room, I did
reverence to them, and the Margrave said: “Well, my daughter how are
you?” I replied: “Very well, sir.” The Margrave asked me whether I
had not sat myself tired. I answered: “Yes, my lords, if it were your
pleasure to make away with me, it would be very welcome to me.” The
Margrave said: “How so, my daughter, you must not speak thus; you must
give up your opinion, and the King will pardon you.” I said: “You have
put my father and mother out of the way, and the two boys, but me you
have left sitting here, which greatly grieves me.” The Margrave said:
“How so, my daughter; if I should have put you out of the way with your
father and mother, it would not seem good to me; since you are not yet
baptized, the King will pardon you.” The judges asked: “Is she not yet
baptized?” “No,” replied the Margrave. I said: “No; it is true, I am
not yet baptized; but if I were released this evening, I should have
it done to-morrow, if it were possible.” Then they sighed over me, and
I said: “The two boys were likewise not baptized.” They replied: “It
is true; they would not desist from their opinion; efforts enough were
made in regard to them.” I said, “I will likewise not depart from my
faith.” They told me that I should then not fare better. I said I was
well satisfied with it; though they should roast me on a gridiron, or
boil me in oil, yet I trust by the grace of the Lord not to depart from
the truth, as long as there is breath in me; “and for this,” I said,
“I am of good cheer and would rather see it to-day than to-morrow.” I
firmly hope and trust in the Lord, that he will help me, and have fixed
my confidence in his word, where he says: “O my chosen, fear thou not:
I shall preserve thee in the fire and in the water, and I shall not
suffer thee to be tempted above that thou art able to bear.” Then they
said: “Daughter, you are deceived; your father and your mother deceived
you; they compelled you to it; you were under their subjection; you did
it through fear; but now you are free from them, and have your own free
will; hence, let it go; the King will pardon you; you are young yet;”
and other similar words. I said that I wanted to keep what I had. They
said that I should advise with myself. I told them that I had my advice
with me, and had sufficiently advised with myself.

They told me to think that they also had a soul, and wanted to be
saved. I told them that there were many who would be willing to rejoice
with Christ, but few that wanted to suffer with him. They said that it
did not depend on suffering. I said that Christ himself had to suffer:
how much more we? They did not reply to this, but said: “Forsake your
opinion; we shall send you learned men into a little room alone;” and
asked me what learned men and ecclesiastics I wanted. I told them
that I did not want any, but that I wanted to keep what I had. They
said that I must be forever damned if I should die in this condition,
and that my father and mother, and brothers, were glad if they could
be here and repent. I told them that I knew better. We had many more
words, which it would take me too long to write; besides, I have
forgotten much of it. Thus, my affectionately beloved brethren and
sisters, whom I love from my inmost heart, it is my heartfelt prayer
and request of you, that you would entreat the Lord in my behalf, that
I may finish it to the praise of the Lord, and to my eternal salvation.
Amen.

Dear friends, I must yet pass through a great wilderness, for it is
desolate and perilous here; yea, I must yet tread through thistles and
thorns; but the crown of life is prepared for us; for it is the right
truth, and no other shall ever be found. O my dear lambs, do not depart
from the Lord; he will not permit you to be tempted above that you are
able to bear; for he is a faithful succorer, a strength in weakness,
and a comforter in sorrow to those that are afflicted in heart. Let us
nestle close into his arms, and cast all of our care upon him, for he
cares for us, and will himself watch over us; that we may partake of
the supper with all the saints in heaven, where Christ himself will
gird himself, and serve at the table. Herewith I will commend you
to the Lord, and to the mighty word of his grace; may the peace of
God rule in your hearts. I heartily greet all our dear brethren and
sisters, and all those that fear God from the heart, with the peace of
God.

By me, Nelleken Jasper, a maiden of Blijenberg, your unworthy sister
in the Lord; the 12th of December, A. D. 1569. Send me a letter
occasionally; for it will be very welcome to me.


NOTICE TO THE CHRISTIAN READER, CONCERNING THE FOLLOWING SENTENCES.

It is a fact known to those who have read with attention the history
of Holland for the years 1533, 1534, 1535, and some of the following,
that the external condition of the so-called Defenseless Anabaptists
(_Weerloose Doopsgesinden_) was very sad and at the same time in a
state of confusion; not only through the severe persecutions by which
they were scattered into every quarter, but especially also through the
insurrection of such as, without being defenseless, also taught the
baptism of adults; because these by falling into abominable practices,
furnished cause that all those who opposed infant baptism were looked
upon by the authorities, as though they also had part or guilt in such
improper and abominable doings. And since all who taught the baptism of
adults were indiscriminately called Anabaptists, and under this name
persecuted alike, it was sometimes scarcely possible for those who
saved their lives by flight, to know when some were apprehended or put
to death, whether they were of the number of their defenseless brethren
and sisters, or not; as also, how many they were, and what were their
names.

For this reason there were in those years, and, as may be inferred
from history, also in later times, and in divers places, many
pious witnesses put to death, whose number and names have not been
ascertained so clearly, that they could be placed among the number of
their fellow combatants in this book, to serve as patterns of utmost
fidelity in the confession of the truth, to succeeding generations.

In this number there have also been embraced up to the present time
various men and women who were put to death at Amsterdam; whose
sentences came into our hands, while this Bloody Theatre was being
reprinted; they were obtained from the book of sentences from said city
of Amsterdam, preserved in the archives there. From these sentences
it is clearly evident that they were not put to death on account of
insurrection or any other misconduct, but simply because they departed
from Romish institutions, opposed infant baptism, and had adopted the
baptism which is administered upon confession of sins, and faith in
Christ our Lord.

Hence we deem it our duty, to make known here also these persons, and
to place them with those with whom they in their lifetime valiantly
fought unto the end under one banner of Christ Jesus our Lord; and with
whom they also rest from their labors, till the time that they shall
together, in the resurrection, be made partakers of the incorruptible
crown of glory.

We heartily wish that we had been able to give an account also of their
valiant deeds, wise discourses, acts of patience and resignation, and
every thing that took place in connection with their sufferings and
death. However, none of these things have come to our knowledge, having
through the adverse circumstances of those times, probably never been
divulged by those who could and would have made them known to those
unacquainted with them, or to posterity; even as those sorrowful times
caused this with regard to many martyrs, since of some it has scarcely
been possible to record their number and the place of their offering.


_Extract from the book of criminal sentences of the city of Amsterdam,
Fol. 48, verso, preserved in the archives there._

Whereas Grietje Arents, a maiden of Limmen, has had herself rebaptized,
holding pernicious views concerning the sacraments of the Holy church,
contrary to the faith and ordinances of said church, and the written
laws and decrees of the Emperor, our gracious lord; and, moreover,
was banished by the Court of Holland, for the aforesaid reason, from
these countries of Holland, Zealand and Friesland, on pain of death,
without that she, the prisoner, has hitherto manifested a willingness
to repent, but has suffered the time of grace granted by his Imperial
Majesty to pass by; therefore, the judges, having heard the demand made
against her by the Bailiff in behalf of His Imperial Majesty, and the
answer and confession of the aforesaid Grietje, and having considered
the circumstances of this case, have condemned said Grietje by sentence
to be executed by water, as has been done by the executioner. Done the
last day of December, A. D. 1534, in the presence of the whole court.

This Grietje Arents, according to the contents of the sentence, had
first been banished, however, as clearly appears, for no other reason
than that she did not believe like the Roman church, for which reason
also, since she persisted therein, she was put to death; but why she
returned to the place from which she had been banished, is not known;
however, we may well infer, since nothing else is laid to her charge in
this sentence, that the cause thereof was likewise a matter of faith
and conscience.


_Extract as above, Fol. 49, verso._

Whereas Jan Pauw, block-maker, Arent Janssen of Gorckum, tradesman,
Barent Claessen of Swol, fuller, Jan van Gink, Hendrich Biesman of
Maestricht, Cornelis Willemsse of Haerlem, cabinetmaker, Arent
Jacobssen, Keyser, of Moonickendam, and Willen Janssen of Zutphen,
have had themselves rebaptized, and have accepted the covenant of the
Anabaptists, holding pernicious views concerning the sacraments of the
holy church, contrary to the faith and ordinances of said church, and
the written laws and decrees of his Imperial Majesty our gracious lord;
therefore, the judges, having heard the demand made by my lord the
officer concerning them, and their defense and confession, and having
considered the circumstances of the case, have condemned the aforesaid
persons by sentence, to be executed with the sword and put to death,
on the scaffold erected for this purpose in the marketplace of this
city; and, moreover, their heads to be placed upon stakes, and their
bodies upon wheels, for an example unto others, as was done immediately
afterwards. Done the 6th day of March, A. D. 1535; in the presence of
the whole court.

Concerning Jan Pauw there is still another, separate sentence, that on
the 29th of December, 1534 he was tortured, by sentence of the judges,
in order to learn from him who had baptized, and who had been baptized
at his house; however, since that sentence contains nothing but this
order to torture him, we have not deemed it necessary to add it here
_verbatim_.


_Extract as above, Fol. 51._

Whereas Jan Jacobssen, of Normandy; inhabitant of this city, Adriaen
Cornelissen of Sparrendam, and Gerrit Claessen of Oudenyerop, have
entered into the covenant of the Anabaptists, and been rebaptized,
holding pernicious views concerning the sacraments of the holy
church, contrary to the holy Christian faith and the ordinances of
said church, and the written laws and decrees of his Imperial Majesty
our gracious lord; therefore, my lords the judges, having heard the
demand made by my lord the Bailiff, in behalf of his Imperial Majesty
against the aforesaid persons, and their defense and confession, and
having considered the circumstances of their crime, have condemned
the aforesaid persons by sentence, to be executed with the sword and
put to death, by the executioner, on the scaffold erected in front of
the city hall, of this city, and, moreover, their heads to be placed
upon stakes, and their bodies upon wheels, for an example to others;
as was done by the executioner; and we furthermore declare their
property confiscated for the benefit of his Imperial Majesty as Count
of Holland, of those who are not citizens of this city, and of the
citizens, to the sum of one hundred pounds, according to the privileges
of this city. Done on the 15th of May, A. D. 1535, in the presence of
the Bailiff, Ruysch Janssen and Goossen Janssen Rekalff, Burgomasters,
and all the judges.

In the public histories of that time mention is made only of the
beheading of three men on that day, without anything evil being laid
to their charge, except simply that they were counted among the
Anabaptists. And since this sentence charges them with no crime,
insurrection, or any misconduct, which in that time of violence, when
that riot at Amsterdam had but recently happened, would very probably
have been done, had there been any grounds for it, it can readily be
inferred that these men were pious persons, who are worthy to be placed
with the other faithful soldiers of Christ our Lord.


_Extract as above, Fol. 51. verso._

Whereas Baef Claes, a maiden, Grietje Maes, Gerrit’s widow, Barbara
Jacobs, a maiden of Haserwoude, Breght Elberts, a maiden, Adriana
Ysbrant, a maiden, Trijn Jans of Munnickendam, and Lysbeth Jans, a
maiden from Benskop, have been rebaptized, holding pernicious views
concerning the sacraments of the holy church, contrary to the holy
Christian faith and the ordinances of said church, and the written laws
and decrees of His Imperial Majesty our gracious lord, without that
they have hitherto shown any penitence; therefore, the judges, having
heard the demand made by the bailiff in the behalf of his Imperial
Majesty against them, and their answer and confession, and having
considered the circumstances of this case, have condemned the aforesaid
persons by sentence, to be executed with water and put to death by the
executioner; as was done by the executioner; and furthermore declare
their property confiscated for the benefit of His Imperial Majesty
as count of Holland, of those who are not citizens of this city, and
of the citizens, to the sum of one hundred pounds, according to the
privileges of this city. Done on the 15th of May, A. D. 1535; in the
presence of the Bailiff, Ruysch Janssen and Goossen Janssen Rekalff,
Burgomasters, and all the judges.

These seven women, according to the import of this sentence, were
put to death on the same day with the following nine, and yet public
histories mention nothing about them; which is a matter of little
surprise for the reason that the drowning of those who were condemned
to death on account of religion took place at night, when they, with
stones tied to their necks, were cast down into the water from the
Herring-packers’ Tower (then called the Holy Cross Tower), as appears
from the description of Amsterdam, by Dr. Dapper, Fol. 403.


_Extract as above, Fol. 52. verso._

Whereas Leentgen, Jan van Rheenen’s wife, Adriana Jans, a maiden from
Benskop, Goechgen Jans, of Lubik, born at Goude, Leentgen Hendrix,
a maiden of Hertogenbosch, Griet Pieters Mollen, a maiden, Marritge
Nadminx, a maiden of Alkmaar, Aeltje Gillis, a maiden from Benskop,
Jannetje Jans, a maiden of Utrecht, Aeltjen Wouters, born at Asperen,
have been rebaptized, and betaken themselves to the sect and heresy of
the Anabaptists, holding pernicious views concerning the sacraments
of the holy church, contrary to the holy Christian faith and the
ordinances of said church; and to the written laws and decrees of his
Imperial Majesty our gracious lord, without being willing to repent of
it; therefore, my lords the judges, having heard the demand made by the
Bailiff against them in behalf of his Imperial Majesty, together with
their answer and confession, and having considered the circumstances
of this case, have condemned the aforesaid persons by sentence, to be
executed with water and put to death by the executioner, as was done by
the executioner; and furthermore declare their property confiscated for
the benefit of the Emperor as Count of Holland, of those who are not
citizens of this city, and of the citizens, to the sum of one hundred
pounds, according to the privileges of this city. Done on the 15th
of May, A. D. 1535, in the presence of the Bailiff, Goossen Janssen
Rekalff, Burgomaster, and all the judges.

The public writers of those times also make mention of these women, but
without stating anything more than their number, and that they were
drowned. This sentence, however, not only makes known their names, but
from it also their innocence is evident.


_Extract as above, Fol. 59. verso._

Whereas Pietersen, _alias_ Borrekiek, born at Leyden, has entered the
covenant of the Anabaptists, and been rebaptized, holding pernicious
views concerning the sacraments of the holy church contrary to the holy
Christian faith and the ordinances of said church, and the written laws
and decrees of his Imperial Majesty, our gracious lord, and, moreover,
had previous knowledge of a meeting held a certain time ago, at Leyden,
by adherents of the aforementioned sect, without giving information
thereof to the authorities of said city; therefore, my lords the
judges, having heard the demand of my lord the Bailiff, and having
considered the circumstances of his misconduct, have condemned said
delinquent by sentence, to be executed with the sword, and put to death
on the scaffold, by the executioner, his head to be put upon a stake,
and his body to be quartered and hanged to a wheel, for an example
to others; as was done by the executioner; and, furthermore, declare
his property confiscated for the benefit of the Emperor as Count of
Holland. Done, etc., in presence as above in the preceding sentence.


_Extract as above, Fol. 70. verso._

Whereas Hendrik van Maestricht, at the time when the boat, loaded
with Anabaptists, was about to sail to Geelmuyden, has joined the
sect of the Anabaptists, by the imposition of the hand, performed on
him by one Claes Enkhuysen, and has since allied himself and kept
fellowship with said people, conversed with them at different places,
and advised and induced several others to join the aforesaid sect,
contrary to the decrees ordained and caused to be published by his
Imperial Majesty our gracious lord against the aforesaid sect and its
adherents, without that the aforesaid Hendrik has, improved the time of
grace, but rejected it; therefore, my lords the judges, having heard
the demand made by the Bailiff in behalf of his Imperial Majesty,
against the aforesaid Hendrik, together with his answer and confession,
and having maturely considered the circumstances of this case, have
condemned the aforesaid Hendrik van Maestricht by sentence, to be
executed with the sword and put to death by the executioner, and his
body to be placed upon a wheel, and his head upon a stake, unless it
be that the lords, out of grace, be pleased to grant him the church
yard; which sentence was afterwards executed by the executioner. Done
on the 10th of June, A. D. 1536, in the presence of the Bailiff, all
the Burgomasters excepted, Cornelis Buyk, Syverts, Claes Gerritsse,
Mattheus Claes Doeden, Jan Ryser Janssen, Pieter Willemsse Kantert, and
Symon Marttensse Dircx, judges.


_Extract as above, Fol. 77. verso._

Whereas Alberts Reyers, _alias_ Oldeknecht, born at Bolswaert, in
Friesland, has for several years resorted to the society, intercourse
and fellowship of persons tainted with heresy and evil doctrines,
and has been found with them in divers conventicles, and has also
held such in his own dwelling, where the writings and sacraments of
the holy church, and the articles of the holy Christian faith were
subjected to improper disputation, teaching and treatment, so that
the aforementioned Albert, having become infected thereby, spoke
and believed evilly of the holy sacrament of the altar and other
sacraments; also of the ordinances and customs of the holy church, to
the scandal of good Christians, contrary to the holy Christian faith,
and the decrees and edicts of his Imperial Majesty our gracious lord;
therefore, the judges, having heard the demand made by my lord the
Bailiff against the aforementioned Albert Reyers, together with his
answer and confession, and having duly considered the circumstances
of this case, have condemned said Albert, according to the aforesaid
decrees, by sentence, to be executed with the sword and put to death
by the executioner, and his body afterwards to be placed on a wheel,
and his head upon a stake; and, furthermore, declare his property
confiscated to the sum of one hundred pounds, according to the
privileges of this city. So done on the 12th day of April, in the year
1537, in presence of the Bailiff, Claes Gerritsse Deymans and Gerrit
Meeuwess, Burgomasters, and Gerrit Meeuwess and all the judges.


_Extract as above, Fol. 77. verso._

Whereas Andries Harmans of Gelre, has undertaken at different times and
places to dispute concerning the Scriptures, and to hold conventicles,
where the Scriptures, and the sacraments and ordinances of the holy
church were subjected to improper teaching and treatment, whereby the
aforesaid Andries, having fallen into error and heresy, also taught
these views to others, and tainted them therewith, and has also for
a certain time spoken and believed evilly and heretically, and does
still believe so, concerning the holy sacrament of the altar, and other
sacraments of the holy church, contrary to the holy Christian faith,
and against the decrees of his Imperial Majesty our gracious lord;
therefore, the judges, having heard the demand made by my lord the
bailiff against the aforesaid Andries, together with his answer and
confession, and having maturely considered the circumstances of his
misdemeanors, condemn said Andries, according to the aforementioned
decrees, to be executed with the sword and put to death by the
executioner, and afterwards his body to be placed upon a wheel, and his
head upon a stake, for an example to others; and furthermore, declare
his property confiscated for the benefit of the lord, to the sum of
one hundred pounds, according to the privileges of this city. So done
on the 12th of April 1537, in presence of the Bailiff, Claes Gerrit
Deymans and Gerrit Andries, Burgomasters, and all the judges.

This execution was performed by the executioner immediately after the
sentence was pronounced.


_Extract as above, Fol. 78. verso._

Whereas Thymon Hendricx of Campen, three years ago or thereabouts,
was rebaptized, and entered into the covenant and heresy of the
Anabaptists, holding pernicious views concerning the holy Christian
faith, and the sacraments and ordinances of the holy church contrary
to the truth of the holy faith and against the decrees published in
regard to this, by his Imperial Majesty our gracious lord, therefore,
the judges having heard the demand made by the Bailiff of this city,
in behalf of his Imperial Majesty against the aforementioned Thymon
Hendricx soon, together with his answer and confession, and having
duly considered the circumstances of the aforesaid case, condemn said
Thymon, according to the aforementioned decrees, by sentence, to be
executed with the sword and put to death by the executioner, and his
body afterwards to be put upon a wheel, and his head upon a stake,
for an example to others; and, furthermore, declare his property
confiscated for the benefit of the lord. So done on the 12th of April
1537, in the presence of the Bailiff, Claes Gerrit Deymans and Gerritt
Andries, Burgomasters, and all the judges.

This execution was performed by the executioner immediately after the
sentence was pronounced.


_Extract as above, Fol. 93._

Whereas Jan Janssen van dem Berg in the country of Cleves, a year ago
or thereabouts, was rebaptized in the city of Delft, by one Claes with
the lame hand and has entered into the covenant and heresy of the
Anabaptists, holding pernicious views concerning the holy Christian
faith, and the sacraments and ordinances of the holy church, contrary
to the truth of the holy faith, and against the decrees emitted in
regard to this by his Imperial Majesty our gracious lord; therefore,
the judges, having heard the demand made by the Bailiff of this city
in behalf of his Imperial Majesty, against the aforementioned Janssen,
together with his answer and confession, and having duly considered
the circumstances of the aforesaid case, condemn said Jan Janssen,
according to the aforesaid decrees, by sentence, to be executed and put
to death by the executioner, and his body then to be put upon a wheel,
and his head upon a stake, for an example to others; and furthermore,
declare his property confiscated for the benefit of the lord. Done on
the 7th of July, A. D. 1539, in the presence of all the Burgomasters,
Joost Buyk Sybrant, Jan Willemss, Albert Dirksen, Willem Stitchel, and
Floris Floriss.


ELEVEN BRETHREN AND A SISTER, AT ANTWERP; HARMAN TIMMERMAN, JAN VAN
HASEBROECK, PIETER VERLONGE, GERRIT VAN MANDEL, JAN VAN MANDEL, JAN DE
SCHAPER, JAN WILJOOT, JAN VAN DOORNICK, WILLEM VAN POPERINGE, MAEYKEN
HIS WIFE, JAN KOOPMAN, HANS HIS SERVANT; A. D. 1569.

In the year 1569, at Antwerp, there was apprehended, examined, tortured
and finally sentenced to death, for living according to the word of
God, and the testimony of the truth, twelve pious Christians, namely,
Harman Timmerman, Jan van Hasebroeck, Pieter Verlonge, Gerrit van
Mandel, Jan van Mandel, Jan de Schaper, Jan Wiljoot, Jan van Doornick,
Willem van Poperinge, Maeyken, his wife, Jan Koopman, and Hans his
servant. One of them, however, died in prison, from the effects of the
torture. Seven were burned alive before Easter, their mouths having
been screwed together with screws; and the last mentioned four, in like
manner, on the 20th of May of said year.

Here follows a brief yet thorough and Christian confession of faith, of
the one Being, God the Father, Son and Holy Ghost, and of the eternal
Godhead of Christ the Son of God; also of the incarnation, visibleness,
suffering and death of the eternal and only begotten Son of the living
God, our Lord and Savior Jesus Christ; which, by this here mentioned
hero and witness of Jesus, Herman Timmerman, was written as an answer
and refutation to a letter that had been sent him; and to which he
so effectually testified and confirmed with, his blood and death. We
have added the same here, for the benefit of the reader. We ask you to
read it with Christian regard and attention; we hope that you will be
instructed and bettered by it. It reads as follows:

In the first place, my friend, you desire us to write to you, whether
we confess that the Father and the man Jesus Christ and the Holy Ghost
are one Being. Our answer is, that we confess, that there is one
Father, and one Son, and one Holy Ghost, and that with these words,
namely, Father, Son and Holy Ghost, the only and Almighty God was
expressed by Christ himself, Matt. 28:19. This then is our belief,
namely, that we confess, that when the Father was, there was also the
Son; for the Father never was without the Son. For as the Scriptures
testify of the Father, that he is eternal, and that all things are
through him; so they also testify of the Son, that his goings forth
are from the beginning, from the days of eternity; and all things were
created by him. Mic. 5:1; Col. 1:16; Jn. 1:3; Eph. 3:9; Heb. 1:2.
Likewise, also through the Holy Spirit; for all things were made by
him, who has one will and work with the Father and the Son, as may well
be understood from these words where the Scriptures testify that the
Holy Ghost says: Separate me Barnabas and Saul for the work whereunto I
have called them. 2 Esd. 16:62; Psalm 33:6; Acts 13:2. See, my friends,
here the Holy Ghost says that he calls them to this work; now Paul
says, that Jesus Christ has called and sent him. Acts 26:16. And in the
epistle to the Galatians we read, that God called him, and separated
him from his mother’s womb, to reveal his Son by him. Galatians
1:15,16. From these words the unity can clearly be understood. And
there are still other passages which testify concerning the Holy Ghost,
that he appoints the ministers or bishops in the church of God, which
he has purchased with his own blood, and that he also dispenses the
gifts. Acts 20:28; 1 Cor. 12:11.

From these words it is easy to understand the unity and operation of
the Holy Ghost, which he has with the Father and the Son, so that
he cannot be excluded from the unity. Nor can the Son: for he says:
I and the Father are one, John 10:30; which unity and Son of God he
is according to the person as well as according to the Spirit; for
he is frequently, according to his humanity called the Son of God,
as you may read where the centurion said: “Truly this is the Son of
God.” Matt. 27:54. And Paul says, that we are reconciled to God by the
death of his Son. Rom. 5:10. Again, that God did not spare his Son,
8:32. And John says, that the blood of Jesus Christ his Son cleanses
us from all sin. 1 John 1:7; 4:10. And Luke says: That which shall
be born of thee shall be called the Son of God. Luke 1:35. And to
the Galatians: that God sent forth his Son, who was born of a woman.
Gal. 4:4. Now he who is the Son of God, and whom he has given for our
propitiation (1 Jn. 4:10), was certainly born of Mary in the form of
a human person. And Isaiah says: Unto us a child is born, unto us a
Son is given: and his name shall be called Wonderful, Counsellor, The
mighty God, The everlasting Father (Is. 9:6), and other things, which
God says of himself, and which John the Baptist and Christ declare
concerning himself. Read Isaiah where it is written: “Behold, your God.
For, behold, the Lord Sabaoth cometh; he shall feed his flock like a
shepherd.” Is. 40:9.

Also in Ezekiel God says: I will myself attend to my sheep. Ezek.
34:11. Now Christ says, that he is the Shepherd of the sheep, and
that the sheep are his own. Zechariah says: Smite the Shepherd, and
the sheep shall be scattered, and in John we read, that Christ is the
Bridegroom, who has the bride; and in the epistle to the Ephesians
[we are taught], that he gave himself for her, that he might prepare
himself a glorious church. Eph. 5:25. Christ also is the Lamb of God,
and in Revelation we read that the marriage of the Lamb is come, and
that his wife has made herself ready. Rev. 19:7. Hence we can clearly
understand from these words, that Jesus Christ is the Bridegroom and
husband of his church, which husband by the prophet Isaiah is called
God: “For thy Maker is thine husband,” he says; “the Lord of hosts is
his name; and thy Redeemer is the Holy One of Israel; the God of the
whole earth shall he be called.” Is. 54:5.

See, my friends, from all these words it can clearly be understood,
that Christ cannot be excluded from the unity or from God; since God in
the Scriptures is frequently expressed by the word Christ, as you may
read in Timothy, where Paul calls Christ our Savior, and also calls
God our Savior; and in other places, where God is called our Savior.
Read 1 Tim. 1:1. And God says through Isaiah: I am the Lord; and beside
me there is no Savior. Is. 43:11; 45:5. Now the Scriptures testify,
that man’s salvation lies in the sacrifice of the body of our dear Lord
Jesus Christ, as we above quoted to you some passages; as, that we are
reconciled to God by the death of his Son: the body died, and, as Peter
says: by his stripes we were healed: his body suffered the stripes. 1
Pet. 2:24. And Isaiah: With his stripes we are healed: the stripes were
inflicted upon the body. Is. 53:5.

See, my friend, it is therefore clear from these words, that Christ
cannot be excluded from God with body and spirit, since God ascribes to
himself that which Christ has done, as we explained above concerning
the Shepherd of the sheep. And Christ ascribes to himself that which
God does, as may frequently be understood from the Scriptures; so that
the inference is clear, that they have one will and work: for what
things soever the Father doeth, these also doeth the Son likewise. And
as the Father raiseth up the dead, and quickeneth them; even so the Son
quickeneth whom he will. John 5:19,21. Hence the works of the Son of
God can be ascribed to none other than to God, so that the Son cannot
be excluded from God. When therefore the word God is named, Father, Son
and Holy Ghost are thereby expressed. Thus confess we the only God.

You further desire an answer in regard to the passages which speak
of the one God, whether thereby any other than the Father is named.
I understand your question thus: Whether Christ, who died, is also
comprised in the expression _one God_? Rom. 1:8; 5:8; John 5:18; 1 John
5:9.

_Answer._ In the first place you quote Deut. 6:4, where Moses said:
“Hear, O Israel, the Lord our God is one God;” and says still further
in the same chapter: “Ye shall not tempt the Lord your God, as ye
tempted him in Massah.” v. 16; Matt. 4:7. See, my friend, they tempted
this one God, who by Paul is called Christ, where he says: “And let
us not tempt Christ, as some tempted him.” 1 Corinthians 10:9. Now I
understand from your letter, that you would exclude Christ from God; I
understand it by the passage you quote (John 17), by which you would
prove that Christ is not God. Our answer concerning this passage is:
They that confess Jesus Christ in truth also confess him God, since
God is expressed by the word Christ, as we have proven above from the
words of Paul. You further quote the language of Hezekiah, where he
said: O Lord God of Israel, thou art alone God; thou hast made heaven
and earth. 2 Kings 19:15. By these words you would prove that Christ
is excluded from the one God. And you write in your letter that the
one God of whom Hezekiah spoke made heaven and earth; and you exclude
Christ from the one God; hence you must also exclude him from the
creation of heaven and earth, and must first refute all these witnesses
that testify concerning Jesus Christ, that all that is made was made
by him. Read John 1:3; Col. 1:9; Eph. 3:9; Heb. 1:2; Ps. 33:6. When
you shall have refuted all these witnesses, and excluded Christ from
all the works of God, then I shall admit your view, that Christ is not
comprised in the expression, one God.

You further say that God is invisible and lives forever, but that
Christ was seen, and that he died, and that the child was without
knowledge, and that it grew up in wisdom; concerning which you shall
hear our views afterwards from the confession of our faith, which we
prove from the Scriptures, which latter we must believe. Furthermore,
you say that God knows the times, and that the Son does not know
them. Matt. 24:36; Mark 13:32. Our answer is, that Christ speaks this
according to his humiliation; for there are other passages which
testify concerning him, that he knows all things; as where Peter said:
“Lord, thou knowest all things;” and Christ did not contradict him,
saying: “No, Peter, I do not know the last day.” He did not even reply
to it. Again, when the disciples said to him: “Now are we sure that
thou knowest all things.” John 16:30. You further say that God knows
the hearts of all the children of men. Ps. 7:9; Jeremiah 11:20; 17:10;
12:3. We say that Christ also knows them; for he knew what was in man,
and needed not that any should testify of man. 2 Tim. 4:8; Revelation
2:23; John 2:25. And Christ said: I know you, that ye have not the
love of God in you. John 9:42. And in John 6:61, we read that Jesus
knew in himself that his disciples murmured at it. But that you write
concerning the revelation of John, that God gave him the same, this
does not imply that he [Christ] does not know anything. You further
say that God is Almighty, and does all things without the assistance
of any one. _Answer_: Above we have proven that Christ Jesus and the
Holy Ghost are comprehended in the word GOD, or you must prove that the
Father does some things without the Son or the Holy Ghost, contrary to
the words of Christ where he says: What things soever the Father doeth,
these also doeth the Son likewise. And: My Father worketh hitherto, and
I work. And: As the Father raiseth up the dead, and quickeneth them,
even so the Son quickeneth whom he will. John 5:19; 17:21. And if we
are to honor the Son as we honor the Father, as the Father requires, we
must certainly confess him God, for the Father is honored as God, and
if we now deny the Son, we have neither the Father, nor the Son, and
we are also the spirit of antichrist. 1 John 2:22. And as God did the
miracles by him, so he, again, did them by the Father. And he said to
two blind men: Believe ye that I am able to do this to you? And they
believed it and were helped. Matthew 9:28. This I state, that you may
know that he frequently ascribes to himself the works which he does,
and sometimes to his Father; in order that you may know that they are
one God, who worketh all things. You say that God requires the Holy
Spirit, which is true. Now you must observe that a certain thing is
sometimes ascribed to God the Father, and sometimes to the Son; for we
read, John 3:16, that God so loved the world, that he gave his only
Son. Rom. 5:8; 1 John 4:9. And John 10:17, we read that Christ says,
that he lays down his life; no man takes it from him; but he lays it
down of himself. Again, that he gives his flesh for the life of the
world. John 6:51. And that he also imparts the Holy Ghost, and also
sent him to his disciples. John 20:22; 16:7,13; 15:26; Luke 24:49.

You further quote 1 Cor. 15:28. Our answer is, as above: That sometimes
a work is ascribed to the Father and sometimes to the Son; that all men
might know that they are one. For we read that God the Father set Jesus
Christ at his own right hand in the heavenly places. Eph. 1:20. And we
also read, that the Lord sat down on the right hand of the Majesty on
high, Heb. 1:3. Therefore my friend, you may well take heed before you
proceed in such a weighty matter, and first well prove with the word of
Christ and his apostles, that you do not run away with a word, without
first proving whether it agrees with all the words of God. Farewell,
and read with the understanding.

Our belief and ground concerning the incarnation of Jesus Christ is,
that we confess and believe, that the only begotten Son of God, who
was with the Father before the foundation of the world (John 17:24),
and was in the form of God (Phil. 2:6), was foreordained before the
foundation of the world; whose goings forth are from the beginning;
by whom the world was made, John 1:3; Col. 1:16; Heb. 1:2; and who,
though he was rich, became poor for our sakes, and came forth from the
Father, came into the world; came down from heaven; and through the
power of the Most High was conceived in Mary, and became man in her.
For the Word became flesh (John 1:14), so that it was seen with the
eyes, and handled with the hands; of the word of life. 1 John 1:1. Born
of Mary (Luke 2:7); given unto us as a son (Is. 9:6), and crucified,
died, and buried for us; raised from the dead, for God raised up his
child Jesus (Acts 3:15; 10:40; 1 Thessalonians 1:10); and he ascended
up where he was before (John 6:62), for he that descended is the
same also that ascended, Eph. 4:10. We also believe, that the Son of
God, when the time was fulfilled, became Abraham’s son, David’s son,
Abraham’s seed, the Son of man, and the son and fruit of Mary, when he
became man; not that the Son of God took his origin or beginning from
Abraham, or David, or Mary; for we have above shown by the Scriptures,
that he was with the Father before the foundation of the world; and was
before Abraham was. John 8:58. We therefore believe, that Jesus Christ,
without any division, visible or invisible, mortal or immortal, wholly
and entirely, is the first-begotten, own, true, Son of God, as all
believers have confessed him, as we can read in the holy Scriptures.
Peter confessed him as the Son of the living God. Likewise also John
the Baptist confessed him; for he said: I saw, and bare record that
this is the Son of God. John 1:34. Nathanael said: “Rabbi, thou art the
Son of God.” Martha in like manner confessed that he was the Christ,
the Son of the living God, who had come into the world. John 11:27.

This is our confession concerning the incarnation of our Lord Jesus
Christ. Now if some one should ask us whether we do not believe that
the Son of God assumed flesh and blood, in which he dwelt; and that
the Son of God remained the same as he was, invisible, immortal,
unchangeable, as is the Father; we answer thus: If it were true that
the Son of God remained invisible, immortal and unchangeable, as the
Father, and assumed flesh and blood from Mary, in which he dwelt, it
could not be said with truth, that the Son of God became man; but
according to truth it would have to be said, that the Son of God
assumed a man, in whom he dwelt; for to assume is to assume, and to
become is to become, and assuming cannot be called becoming. There
further follows from it, that if the Son of God remained invisible,
as the Father, he could not be crucified, and in this case he that
hung on the cross, is not the Son of God; for he was seen, and God
has but one Son. It further follows from it, that if the Son remained
invisible, God did spare his Son, contrary to the words of Paul, where
he says, that God spared not his Son, but delivered him up for us all.
Rom. 8:32. And God would in this case also not have given us his Son,
contrary to the teaching of John, where he says: “God so loved the
world, that he gave his only Son.” John 3:16.

Furthermore, if he remained immortal, it can not be said, that we are
reconciled to God by the death of his Son, contrary to Paul, where he
says, that we are reconciled to God by the death of his Son. Rom. 5:10.
Nor can it be said that the blood of Jesus Christ his Son cleanses us
from all sin. It can only be said that the flesh and blood of Mary
cleanses us from all sin, contrary to the teaching of John, where he
says, that the blood of Jesus Christ his Son cleanseth us from all sin.
Nor can it be said, that God raised up his child Jesus; for if he did
not die, he did not raise him up, contrary to the teaching of Paul, 1
Thessalonians 1:10; Acts 2:24; 10:40. Now if some one should ask us,
whether we believe, that the Son of God was changed; we answer, that
we believe, that the Son of God for our sakes was changed so much that
he became what he was not, namely, he, who before was rich, for our
sakes became poor. And he, who was in the form of God, became man; for
the Word became flesh, so that it was seen with the eyes and handled
with the hands. And he, who before was invisible, became visible; and
arose from the dead; and ascended up where he was before. For he that
descended is the same also that ascended; and he sits on the right
hand of the Majesty on high, and is our advocate, our mediator, and
ever lives to reconcile us. See, my friend, thus confess we the love
which God has shown toward us. So that Jesus Christ humbled himself
for our sakes, became lower than the angels, and was found in fashion
as a man. Phil. 2:8; Heb. 2:7. Behold, my friend, this is the answer
to the remark that the child grew up in wisdom. For when he became
like unto man, as Paul teaches, he became in all things like unto his
brethren. Heb. 2:17. Now, another man grows up in wisdom; therefore the
Son of God humbled himself, put himself in our stead before God his
Father, and took upon him our sins, and paid for them in our stead,
so that in our place he cried to God with strong crying and tears,
and offered up [prayers and supplications] unto him that was able to
save him from death. Heb. 5:7; Matt. 27:46. Not, my friend, that he
needed to be saved on the part of his own person. Now if some one
should ask us, whether by such an incarnation as you have confessed
here he did not lose his Sonship, and unity with God, we answer: We
have proven above by the Scriptures, that Jesus Christ was the Son of
God before every creature (Col. 1:15), and was with the Father before
the foundation of the world; whose goings forth are from the beginning
and from eternity. And he did not lose his Sonship by his incarnation;
for, while he was man, the Father confessed him as his Son. Matt. 3:17;
17:5; Mark 1:11; 9:7; Luke 3:22. And Christ said, that he was the Son
of God. John 10:36. Likewise did Peter. Matt. 16:16. John the Baptist,
Nathanael, Martha, and Thomas confessed him as their Lord and God. And
Christ said: I and the Father are one. From these words it is easy to
understand, that by his incarnation he did not lose his first identity
and unity; for the Son of God could become man, so that he died; but
nevertheless remain God and the Son of God. For we read concerning the
first man Adam, who was a figure of Christ, that God made him of the
earth, so that Adam became a living soul, flesh and blood, capable of
suffering and dying, and yet remained earth; for God said: Dust thou
art, and unto dust shalt thou return. Rom. 5:14; Gen. 1:19; Sir. 17:1.
Abraham also confessed, that he was dust (earth). Gen. 18:27. Now, when
the word earth is named, everything is comprised in it, that is earth
and takes its origin from the earth. Now Adam and Abraham, who were
earth died, and all men who are of the earth, will be able to die; but
the earth on which we walk can not die. Nevertheless, both are earth,
and both are comprehended in the term earth. Now, when the word God is
named, everything is comprised in it, that is God, and all that has
its origin from and with God; namely, with the word God, we express
Father, Son and Holy Ghost. Now the Scriptures testify, as we have
abundantly stated above, that the Son of God became man, so that he was
seen, and that he died; but the Father and the Holy Ghost did not die.
Nevertheless, God reconciled the world, and purchased his church by his
blood; for God was made manifest in the flesh. Read Baruch 4:22. For
God is man’s Savior. Read Isaiah 43:11; 1 Tim. 1:15; Tit. 1:4. Now if
Christ’s body were of the earth, in which body our propitiation lies,
as Peter teaches, that we were healed by his stripes, and Isaiah, that
we are healed by his stripes; and Paul, that we are reconciled by his
death; then the earth must be our savior, and not God; and John must
have spoken falsely, when he said, that the Word, which he called
God, became flesh. And before we will believe that Christ’s body is
of Mary’s blood, we want to see this assertion pointed out to us in
the Scriptures, word for word, and we will say nothing against it: for
we must believe as the Scriptures teach us. John 7:38. And if any one
wishes to accept our faith, we will show him word for word where this
is written, namely, that the Word became flesh. Farewell. Read with
the understanding.

HARMAN TIMMERMAN.

From Jan van Hasebroeck three letters have fallen into our hands, which
we have likewise added here for the benefit of the reader.


THE FIRST LETTER OF JAN VAN HASEBROECK TO HIS WIFE.

The abundant grace, peace and mercy from God the heavenly Father, and
the love of our dear Lord Jesus Christ, shows us by the shedding of his
holy and precious blood on the tree of the cross; may he strengthen
and stablish you in the inner man, with his word and the power of his
Holy Spirit; the same give you much wisdom and understanding, that you
may be able to stand, to the praise of the Lord, and the salvation of
your soul; this I wish you, my dear and much beloved wife and sister in
Christ Jesus, and all that fear the Lord from the heart, as a cordial
greeting. Amen.

After all affectionate greetings, I inform you, my dear and much
beloved wife, that I am still reasonably well, inwardly and
outwardly--the Lord be praised forever for his great grace and
mercy--as I trust by the grace of the Lord that it is also with you,
in the inner man and in the outward, as it pleases the Lord. For, my
most beloved, if it pleased the Lord, he would soon have ordered it
otherwise; hence be content with what the Lord has ordered in regard
to you; for he knows what tends to your salvation. O my most beloved
love, be pleased to know, that you were a medicine to my heart the last
time I saw you at the lattice; for, as a hart panteth after the water
brooks, so did my heart long to see your face again. Ps. 42:1. O my
dear wife, that I might see and speak to you once more, and bid you
adieu. But, my dearest, the Lord has not commanded me to take leave
from my friends, but to follow him in the obedience of the truth. Luke
9:61. O my most beloved wife, whom I have wedded before Christ and his
church, for a helpmeet in my pilgrimage, over which helpmeet the Lord
has placed me as head and protector, to feed and nourish you as my own
body. Eph. 5:28. Now, my most beloved, if I have not well attended
to my calling, during the time that we have been together; if I have
grieved you in anything, I kindly ask you from the bottom of my heart,
to forgive me; I have asked the Lord with tears, to forgive me. O my
dear wife, I forgive you from the heart everything you may have done
amiss to me. O my dear wife, you have done nothing amiss to me; but I
have grieved myself; hence I have prayed the Lord, to forgive me the
same. And do you also, my dear wife, pray the Lord in my behalf, that
I may be an acceptable offering to him; for I trust by his grace to go
before you, with our fellow-brethren, and to await you under the altar.
O my most beloved, my heart’s prayer for you is, that you would always
walk worthily before God and his church (Philip. 1:27), as you have
also hitherto done; so that at the last day we may stand and hear his
voice: “Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world.”

Christ also says: Fear not, little flock; for it is my Father’s good
pleasure to give you his kingdom. Luke 12:32. He also says: Fear not,
for the very hairs of your head are all numbered. Verse 7. My most
beloved, comfort yourself with the word of the Lord, and with the
beautiful promises of God; that you may not faint in the way of the
Lord, because of the great persecution and torments which are inflicted
on his people for his name’s sake; for he says himself: Be not afraid
of them that kill the body, and after that have no more that they can
do; but fear him, which after he hath killed, hath power also to cast
the soul into hell. Luke 12:4,5. And as the prophet Isaiah has said:
Fear not men, or the children of men, that perish like grass. Isaiah
51:12. Therefore, my most beloved, be not afraid of this pain; for
Paul says that the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed in us. Rom. 8:18.
In another place Paul also says: “Though our outward man perish, yet
the inward man is renewed day by day. For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal
weight of glory; while we look not at the things which are seen, but
at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal” 2 Cor. 4:16–18.

O my most beloved wife, my heart’s prayer and desire is, that you would
always associate with them that fear the Lord, as I likewise trust to
do; that hereafter we may meet where men shall not part us, but where
we shall abide forever with the Father and his Son. If we only remain
steadfast, we shall be saved. Matt. 10:22.

O my dear wife, as the prophet Malachi says, that the day cometh,
that shall burn as an oven, and all the proud, yea, and all that do
wickedly, shall be stubble: and the day that cometh shall burn them
up, that it shall leave them neither root nor branch. But unto you
(he says) that fear my name shall the Sun of righteousness arise with
healing in his wings; and you shall go in and out, and find pasture.
Mal. 4:1,2.

Behold, my dear wife, what a difference there is between them that fear
God, and those that fear him not. For as the apostle Paul says to the
Thessalonians, in his second epistle, in the first chapter: When the
Lord Jesus Christ shall be revealed from heaven with his mighty angels,
in flaming fire, taking vengeance on them that know not God, and that
obey not the Gospel of our Lord Jesus Christ: who shall be punished
with everlasting destruction from the presence of the Lord, and from
the glory of his power, where the fire shall not be quenched, and their
worm shall not die; but the smoke of their torment shall ascend forever
and ever. Mark 9:44; Rev. 14:11.

Behold, this shall be their reward. Rom. 6:23. But they that fear God,
love him, and keep his commandments, according to their weakness;
their reward shall be life and peace, as the Scriptures sufficiently
testify. And Paul, also, says that eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which God hath
prepared for them that love him. 1 Cor. 2:9.

Herewith I will draw to a close with my discourse, and commend you
to the Almighty Lord, the God of Abraham, the God of Isaac, and the
God of Jacob, who has given you to me, and, as said before, placed
me as a head, to feed and nourish you as my own flesh, which I have
done according to my weakness, during the time that I have been with
you. And now that I am taken from you, I commend you, my dearest wife
and sister in the Lord, to the God of peace, who has given you to me;
humbly praying him, through Jesus Christ, his dear and much beloved
Son, that he would keep you, and my two little lambs, always in his
truth, unto the end. And also you, my dear wife, I pray you in all
sincerity, to do the best for my two little children, as I trust you
will do. O that it pleased the Lord, I would so gladly do my best for
you yet. My most beloved, I have heard that you sent me a letter; but
I did not receive it; hence if you want to send me word in regard to
anything, speak to N., and ask her whether she knows of any one that
would come to the common prison, and ask for the brother-in-law, in
the fuller’s house. For we trust that if you can prudently give it
into his hand there, we shall get it; hence act circumspectly in this
matter, and do not send it without speaking to the rest; that it may go
through at once and attract the less notice. For we have been greatly
distressed on account of a letter that came in from without; in which
stood that they had received two of our letters. This letter fell into
the hands of the jailer, who seemed beside himself that we had written.
Therefore, my dearest love, when you want to write me something, write
not that you received a letter from me; but if you have received this
letter from me, and send me another, place under your letter the sign
that will stand under this; thereby I shall know that you received my
letter. And if you speak to my brother, greet him much from me, and
tell him to enter with Noah into the ark, lest the flood come upon
him, which is the wrath of God; and to go with Lot out of Sodom, and
not to look back, like Lot’s wife, who became an example to those who
in future times should commit ungodliness; for Christ says: “No man,
having put his hand to the plough, and looking back, is fit for the
kingdom of God.” Luke 9:62. Hereby greet him much in my name, and greet
all those who inquire after me, especially him who was my master, and
my country-man and his wife, and the woman who the day before was at
our house, and, also, my most beloved, whom I know upon earth, yea, who
is as dear to me as my own life; for my natural life was not near so
dear to me; this the Lord knows, who is rich in mercy.

O my beloved, I commend you, and all them that fear God, to the Lord,
and to the word of his grace. Amen.

Written by me, JAN VAN HASEBROECK,

  Your husband and weak brother in Christ.


THE SECOND LETTER OF JAN VAN HASEBROECK.

Abundant grace and peace be with you from God the heavenly Father,
through Jesus Christ, his dear and much beloved Son, our Lord, through
whom we expect our salvation; may he by his Spirit confirm, strengthen,
and comfort you in all your tribulation and temptation, outward and
inward, that you may be able to stand firm and immovable in his truth,
to the end of your life, to his praise, and to the salvation of your
soul; this I wish you, my dear and much beloved wife and sister in the
Lord, as a friendly greeting and adieu in Christ Jesus. Amen.

After all heartfelt greetings, my dear and much beloved wife, be
pleased to know, that I am still reasonably well according to the
flesh, the Lord be praised forever for his grace; and my mind is always
ready yet to go on in what I declared and confessed before the rulers
of the darkness of this world; and I trust by the grace of the Lord
to seal the same with my blood and death, so that I unworthy one may
obtain the promise, where he says: “Whosoever shall lose his life for
my sake and the gospel’s, the same shall save it; and whosoever shall
confess me before men, him will I confess also before my Father which
is in heaven.” Mark 8:35; Matthew 10:32. Therefore, my most beloved
love, be of good cheer, and always comfort yourself, and be comforted
with the words of the Lord; and do not grieve too much on account of
the work and will of the Lord, for he worketh all things after the
counsel of his own will (Eph. 1:11), and no one has ever been the
Lord’s counselor. Hence, my dear and much beloved wife and sister in
the Lord, though we have had little joy with each other during the time
that the Lord has joined us together, and must now part with sorrow,
we know that the Lord has promised us nothing here but tribulation and
sorrow, as Christ said to his disciples: Ye shall weep and lament, but
the world shall rejoice; and ye shall be sorrowful, but your sorrow
shall be turned into joy. John 16:20. Christ also says: “In the world
ye shall have tribulation: but be of good cheer; I have overcome the
world” v. 33. He further says: “Blessed are they that weep now: for
they shall laugh; but woe unto them that laugh now: for they shall
weep.” Luke 6:21,25. Again, in another place he says: “Blessed are they
that mourn: for they shall be comforted.”

Thus, my dear and much beloved wife and sister in the Lord, comfort
yourself with these beautiful words and promises of Christ, which
partly also belong to you; for in that you are sorry, you are sorry
after a godly manner. And Paul says, that godly sorrow worketh
repentance to salvation not to be repented of: but the sorrow of this
world worketh death. 2 Cor. 7:9,10.

O my dear wife, Paul, in another place, further says, that our light
affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory; while we look not at the things
which are seen, but at the things which are not seen: for the things
which are seen are temporal; but the things which are not seen are
eternal. 2 Cor. 4:17,18. And the sufferings of this present time are
not worthy to be compared with the glory which shall be revealed in us.
Rom. 8:18. For the apostle says, that eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which God hath
prepared for them that love him. 1 Cor. 2:9. Therefore, my dear and
much beloved wife and sister in the Lord, since we have such beautiful
promises for this little and temporal suffering, be of good cheer, and
always patient in your tribulation and temporal sufferings, continuing
instant in prayer, patient in hope (Rom. 12:12), and wait for the time
of your redemption with long suffering. I trust by the grace of the
Lord to be an example and pattern to you, and to leap by my God over
a wall (Ps. 18:29), to go to meet Christ, my bridegroom, as he has
commanded me (Matthew 25:1); and also to go and await you under the
altar of the Lord, where all God’s elect shall rest, until the number
of their fellow brethren that must yet be killed for the testimony of
Jesus, like we, is fulfilled. Rev. 6:9,11.

Therefore, my dear and much beloved wife and sister in the Lord, always
wait with patience for the Lord your God, as did the wise virgins,
who had oil in their vessels; and were ready to go in with their
bridegroom, whereunto we all that believe in Christ are called, to sup
with him. Rev. 3:20. For, as Christ himself says, Luke 12:37: Blessed
are those servants, whom the Lord when he cometh shall find watching:
verily I say unto you, that he shall gird himself, and make them to sit
down to meat, and will come forth and serve them. Matthew 24:46.

Hence, my dear wife and sister in the Lord, always be of good cheer,
comfort yourself with the words of the Lord, and be patient and
resigned in that which the Lord has ordered concerning you. Though he
now comes to visit you with tribulation, suffering or poverty, think
that Christ, when he was rich, for our sakes became poor, that through
his poverty he might make rich us who were poor. 2 Cor. 8:9. And James,
also, says, that God has chosen the poor of this world rich in faith,
and heirs of the kingdom which he hath promised to them that love him.
James 2:5.

O my dear wife, think of old Tobit; when all his goods had been taken
from him, and he had to flee with his wife and his son, he said: “And
fear not, my son; true, we are poor, but we shall have much wealth, if
we fear the Lord, keep his commandments, shun sin, and do good.” Tobit
1:20; 4:21.

Hence, my much beloved wife and sister in the Lord, Christ also says in
the Gospel: “Be not afraid of them that kill the body, and after that
have no more that they can do. But I will forewarn you whom ye shall
fear: Fear him, which after he hath killed hath power to cast body and
soul into hell.” Luke 12:4,5. And in another place: “Fear not, little
flock; for it is your father’s good pleasure to give you the kingdom.”
Verse 32. And the prophet Isaiah also says: “Fear not men, nor the
children of men, who must perish like grass; for all flesh is as grass;
and all the goodliness thereof is as the flower of the field: the
grass withereth, the flower fadeth, but the word of the Lord abideth
forever.” Is. 51:12; 40:6,8.

Further, my dear and greatly beloved wife and sister in the Lord, be
pleased to know, that it was a great joy for me to hear that you were
of such good cheer in your tribulation, and that you have committed
us four to the Lord; wherefore I rejoice, and pray the Lord from the
heart, that he would strengthen and stablish you, and give you his
divine Spirit for a Comforter and Guide, since now is the time of which
Christ said (Matt. 24:24), that many false prophets and false Christs
should arise, yea, that even the very elect, if it were possible,
should be led into error.

Therefore, my dear and much beloved wife, take good heed, that no
robber deceive you by philosophy and vain deceit, after the rudiments
of the world; and that you may not have labored in vain, but may
receive your reward, so that no man may take your crown. Hence have
your conversation always in heaven, from whence we look for our Savior,
Christ Jesus our Lord; who shall change our vile body, that it may be
fashioned like unto his glorious body. Philip. 3:20,21. Herewith I will
commend you, my dear and much beloved wife, and both my children, to
the Lord, and bid you farewell, until we shall meet hereafter, where
men shall part us no more; for the apostle says, that the Lord himself
shall descend from heaven with a shout, and with the voice of the
archangel; and the dead in Christ shall rise first: then we which are
alive and remain shall be caught up together with them in the clouds,
to meet the Lord in the air: and so shall we ever be with the Lord (1
Thess. 4:16,17): then men shall not part us. O my most beloved wife and
sister in the Lord, I herewith bid you adieu, and commend you to the
Lord, and to the word of his grace; and may the peace of God, which
passeth all understanding, rule in your heart. Adieu, my dear wife, and
greet much them that inquire after me, especially my brother, and bid
him adieu, adieu. O adieu, my dear and much beloved wife. Jan Koopman
and Hansken greet you most heartily, and also bid you adieu. Amen.


THE THIRD LETTER OF JAN VAN HASEBROECK.

The abundant grace, peace and mercy from God the heavenly Father,
through Jesus Christ his dear and much beloved Son our Lord, be
multiplied unto you, with the power and communion of the Holy Ghost;
may he strengthen, comfort and stablish you in the inner man, so that
you may be able to stand firm and immovable in his truth to the end of
your life, to his praise and to the salvation of your soul; this I wish
you my dear and much beloved wife and sister in the Lord, as a cordial
and friendly greeting. Amen.

After all heartfelt greetings, my dear and much beloved wife, be
pleased to know that I am reasonably well yet according to the flesh,
the Lord be praised forever for his grace; and my mind is still
unchanged to go on in that which I unworthy one declared and confessed
in his name. I also hope to seal the same with my blood, and I trust
that the Lord will help me in my last extremity; for Paul says (Heb.
2:18), in that he himself hath suffered [being tempted,] he is able
to succor them that are tempted. O my dear and much beloved wife, be
pleased to know that I was partly rejoiced, and partly grieved, when
I heard how it is with you. For on account of your sickness I was
sorrowful; but when I heard again, that you were of such good cheer in
your tribulation and suffering, I greatly rejoiced, and thanked the
Lord for his great grace and compassion. And I humbly beseech him from
the depth of my heart, through Jesus Christ his dear Son, that he would
comfort, strengthen and stablish you, and always guide you into his
truth, to the end of your life. O my dear and much beloved wife, always
be of good cheer, and think that we must through much tribulation
and suffering enter into the kingdom of God, like all the pious and
godfearing men that lived before our time, as Paul tells us (Heb. 11),
that they suffered mockings, scourgings, and stoning, yea, bonds and
imprisonment, and died by the sword, yea, suffered distress and want:
they went in sheepskins and goatskins, wandering about in deserts; and
had to hide in caves of the earth. Therefore, my dear lamb, rejoice
with all the pious, of whom Paul says, that they took joyfully the
spoiling of their goods, and that all that will live godly in Christ
Jesus shall suffer persecution. 2 Tim. 3:12. For Christ himself says:
If they have persecuted me, they will also persecute you; if they have
kept my saying, they will keep yours also. Yea, if they have called the
master of the house Beelzebub, how much more shall they call them of
his household? John 15:20; Matthew 10:25.

O my dear and much beloved wife and sister in the Lord, though the Lord
come to visit us with tribulation and suffering, Paul says, that it is
given unto us, not only to believe on his name, but also to suffer for
it; and as the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ. Philip. 1:29; 2 Cor. I:5. O my dear and much
beloved wife, receive willingly the chastening of the Lord; for he
chasteneth every one whom he loveth, and scourgeth every son whom he
receiveth. Now no chastening for the present seemeth to be joyous, but
grievous: nevertheless, afterward it yielded the peaceable fruit of
righteousness unto them which are exercised thereby. Heb. 12:6,11.

O my dear and much beloved wife, herewith I will commend you to the
Lord, and kindly ask you from the depth of my heart, that you would
always do the best with my two little lambs, as I also trust that you
will do, as you sent me word. Nevertheless, I kindly ask you, that if
the Lord should spare you until they attain to their understanding,
that you would instruct them in the obedience of the truth; and always
associate with them that fear God, so that at the last day we and
they may stand together on the Lord’s right hand, and hear his voice:
“Come, ye blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world.”

O my dear and much beloved wife and sister in the Lord! Herewith I
commend you to the Lord Almighty, and to the word of his grace, and bid
you adieu, my dear wife, adieu, and the peace of the Lord be with you
and all them that fear him. Jan Koopman and Hansken greet you much;
and Jan Koopman greets his wife much; he and Hansken are also of good
cheer. Amen.

Written by me JAN VAN HASEBROECK, your husband and weak brother in the
Lord.


DIRK ANDRIESS, A. D. 1569.

Dirk Andriess, a pious and godfearing brother, was apprehended at
Zierickzee, A. D. 1569; and as he, in all temptations and sufferings,
firmly adhered to the love of Christ, he was finally sentenced to death
as a heretic, and thus, in order to follow Christ, who had died a
bitter death for him, he also gladly for the Lord’s sake delivered up
his temporal life to death, to enter with him into life eternal. Matt.
25:46.


JACOB DE ROORE, OR THE CHANDLER, AND HERMAN VAN VLECKWICJK, BOTH BURNED
ALIVE AT THE STAKE, AT BRUGES, IN FLANDERS, FOR THE TESTIMONY OF JESUS
CHRIST, THE 10TH OF JUNE, A. D. 1569.

The very pleasant and favored country of Flanders, in and about the
year 1569, was as a dreadful den of murderers, in which they did not
hesitate to put to death the chosen friends and followers of Jesus
Christ, yea, to deprive them little by little of life in the most awful
and horrible manner, namely, by fire, to the sorrow and grief of many,
who living at that time beheld it with weeping eyes. This appeared,
among many others, in two valiant heroes, and champions of Jesus
Christ. One of them was named Jacob de Roore, or the Chandler; he was
a teacher in the church, and a very godfearing, intelligent, kind, and
eloquent man, who was not afraid at the peril of his life to lead and
feed, the flock of Jesus in the green meadows of the true evangelical
doctrine, though it was in forests and wildernesses. The name of the
other was Herman van Vleckwijck; he was a common member, but possessed
nevertheless no small gifts.

These were both brought prisoners into Bruges, one of the Flemish
cities, where they had to endure many hard and severe temptations from
the papists, who sought to make them apostatize from the faith; but as
they were founded upon the immovable corner stone, Christ Jesus, the
edifice of their faith also remained firm, and they could by no means
be moved or swerved therefrom. Hence the rulers at said place, through
the instigation of the Romish so called spirituality (clergy) concluded
their process, and delivered them both from life to death, to be burned
to ashes at the stake, which was done on the 10th day of the month
of June, A. D. 1569. Concerning this the following verses have been
composed:

    “In fifteen hundred and sixty-nine,
    On the tenth of June, in the city of Bruges,
    Encircled wholly by fiery flames,
    With intrepid spirit, both Jacob and Herman.
    Did testify before all the world
    To the word of God, which they sealed with their heart’s blood,
    And thus their sacrifice they did bring
    To the mighty God that inhabiteth heaven.”

Of these two offered up children of God, two disputations are extant,
which a certain monk, called Friar Cornelis held with them at said
place, and which, because of the wise, intelligent and prudent answers
of said two friends, are well worthy to be added here.


DISPUTATION BETWEEN JACOB DE KEERSGIETER AND MR. FRIAR CORNELIS, A
FRANCISCAN MONK; IN THE PRESENCE OF MR. JAN VAN DAMME, RECORDER, AND
MR. MICHIEL HOUWAERT, CLERK OF THE CRIMINAL COURT, ON THE 9TH OF MAY,
A. D. 1569.[306]

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

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

_Friar Cornelis._ Well, I’ve come here to see whether I can convert
you (Jacob, I believe, is your name) from your false and evil belief,
in which you are erring, and whether I cannot bring you back to the
Catholic faith of our mother, the holy Roman church, from which you
have apostatized to this damnable Anabaptism. What do you say to this,
eh?

_Jacob._ With your permission, as regards that I have an evil,
false belief, this I deny; but that through the grace of God I have
apostatized from your Babylonian mother, the Roman church, to the
members, or the true church, of Christ this I confess; and thank God
for it, who has said: “Come out of her, my people, that ye be not
partakers of her sins, and that ye receive not of her plagues.” Rev.
18:4; Is. 52:11.

_Fr. Corn._ Is it true? And do you call our mother the holy Roman
church, the whore of Babylon? And do you call your hellish, devilish
sect of Anabaptists the members, or the true church of Christ? Eh! hear
this fine fellow once. Who the devil has taught you this! your accursed
Menno Symons, I suppose, * * *

_Jac._ With your permission, you talk very wickedly. It was not
necessary that Menno Symons should have taught us as something new,
that the Babylonian whore signifies your mother, the Roman church,
since John teaches us enough concerning this in his Apocalypse, or
Revelation, in the 14th, 16th, 17th, and 18th chapters.

_Fr. Corn._ Ah bah! what do you understand about St. John’s Apocalypse?
at what university did you study? At the loom, I suppose; for I
understand that you were nothing but a poor weaver and chandler,
before you went around preaching and rebaptizing out here in the
Gruthuysbosch. I have attended the university at Louvain, and studied
divinity so long, and yet I do not understand anything at all about St.
John’s Apocalypse; this is a fact.

_Jac._ Therefore Christ thanked his heavenly Father, that he had
revealed and made it known to babes, and hid it from the wise of this
world, as is written, Matt. 11:25.

_Fr. Corn._ Exactly; God has revealed it to the weavers at the loom, to
the cobblers on their bench, and to bellows-menders, lantern-tinkers,
scissors-grinders, broom-makers, thatchers, and all sorts of riff-raff,
and poor, filthy, and lousy beggars. And to us ecclesiastics who have
studied from our youth, night and day, he has concealed it. Just see
how we are tormented. You Anabaptists are certainly fine fellows to
understand the holy Scriptures; for before you are rebaptized, you
can’t tell A from B, but as soon as you are baptized, you can read and
write. If the devil and his mother have not a hand in this, I do not
understand any thing about you people.

_Jac._ I can well hear that you do not understand our way of doing; for
you ascribe to Satan the grace which God grants our simple converts,
when we with all diligence teach them to read.

_Fr. Corn._ See here once; these heretics presume to have the grace of
God, and regard our mother, the holy Catholic Roman church as the whore
of Babylon--is this not a fine grace of God? Ah, bah! you have the
grace of the very devil of hell. What shall I say in regard to this? If
you regard our mother, the holy Catholic Roman church as the whore of
Babylon, I can well imagine what you consider our holy father the Pope,
the vicar of God. Let us hear once.

_Jac._ I consider the Pope the vicar of God; for he occupies the place
of God, as Paul writes concerning him, in the second chapter of his
second epistle to the Thessalonians: “Let no man deceive you by any
means: for that day shall not come, except there come a falling away
first, and that man of sin be revealed, the son of perdition, who
opposeth and exalteth himself above all that is called God, or that
is worshiped; so that he as God sitteth in the temple of God, shewing
himself that he is God. Remember ye not, that, when I was yet with you,
I told you these things?”

_Fr. Corn._ Hush, hush, you have preached enough; here you are not
in the Gruthuysbosch, nor do I sit down to hear you preach. Bah! you
accursed Anabaptist, would you apply the prophecy of St. Paul to our
holy father the Pope? * * * Hear this accursed heretic once; how he
understands St. Paul. Bah! St. Paul thereby means the antichrist; that
he does.

_Jac._ I too believe that Paul thereby means antichrist. But does not
the Pope of Rome do the very works of antichrist? Does he not command
you, that you are not to marry? Does he not command you to abstain
from meats which God hath created to be received with thanksgiving of
them which believe? as Paul writes in the fourth chapter of his first
epistle to Timothy.

_Fr. Corn._ The devil sits in your cheeks; the devil and his mother
play with your ugly mouth, that you know how to twist all the holy
Scriptures according to your heretical notions, and to turn them on
your thumb. But just wait, I shall show you very well, that our holy
father the Pope is the vicar of God: for did not Christ say to St.
Peter; “Feed my sheep;” and that upon him he would build his church?
And did he not also give to St. Peter the keys of heaven, and all
priestly authority, to loose from sin, and to bind, or to remit and to
retain? And do not the holy popes sit upon the same seat, as successors
of St. Peter, and have the same command and the priestly authority
of the keys of heaven, to forgive sins and to retain them, through
absolution after confession? What do you say to this now? let us hear.

_Jac._ Christ said, that upon this rock (that is, upon such a faith
as Peter confessed, Matt. 17:16) he would build his church; he said
nothing about a seat, or of vicars, or of successors, or popes, or of
priestly authority.

_Fr. Corn._ He certainly spoke of the keys of heaven, and of loosing
and binding. And if there were no pope, or high priest, nor sub-priests
who then should have the authority, to hear confession, to absolve, and
to forgive sins? scavengers, etc., I suppose.

_Jac._ Christ is our only true high-priest, as Paul writes to the
Hebrews, in the 2nd, 3rd, 5th, 6th, 7th, 8th, and 9th chapters.

_Fr. Corn._ That is just where I wanted to have you; for if St. Paul
thereby means that besides Christ no other high priests or common
priests are necessary, why then does he say in the fourth chapter of
the first epistle to the Corinthians: I will that every one so account
of us, as of Christ’s priests over the sacraments of God? that is,
administer the sacraments of the altar, of baptism, of confirmation,
of extreme unction, of marriage, of confession and absolution, of
penitence, and of consecrating and anointing priests. What do you hold
concerning priestly estate, or the sacrament of the priesthood? Let us
hear.

_Jac._ Next to Christ, we believers in Christ are all priests alike,
according to the words of Peter in the second chapter (9th verse) of
his first epistle, where he says to the believers in Christ: “But ye
are a chosen generation, a royal priesthood, a holy nation.” Again,
Rev. 1:5,6: “Christ who loved us, and washed us from our sins in his
own blood, and hath made us kings and priests unto God and his Father.”
Again, Rev. 5:9,10: “For thou wast slain, and hast redeemed us [to God]
by thy blood out of every kindred, and tongue, and people, and nation;
and hast made us unto our God kings and priests.”

_Fr. Corn._ Tush, tush! now you begin to preach again, do you? keep
silence, or reply to me in regard to what St. Paul writes in the fourth
chapter of his first epistle to the Corinthians: I will that every one
so account of us, as of Christ’s priests over the sacraments of God.
Answer to this. * * *

_Jac._ With your permission, Paul does not write as you say, and hence
there is nothing to answer to it.

_Fr. Corn._ O you cursed Anabaptist that you are; I could swear by
the saints, that St. Paul writes as I say: what do you say of this
accursed, hellish, devilish heretic?

_Jac._ The Lord God forgive you this judging and cursing, and do not
account it to your own condemnation. Christ also says (Matt. 5), do not
swear an oath; but let your communication be, Yea, yea, Nay, nay.

_Fr. Corn._ Bah, this means that one is not to swear a false oath; but
what I would swear is true. But you Anabaptists also have the fancy,
that you are not to swear any manner of oaths. Bah, what a lousy fancy
this is! I should like to hear why one may not swear a good oath.

_Jac._ Because Christ, in Matt. 5, says: “Ye have heard that it hath
been said to them of old time, Thou shalt not forswear thyself, but
shalt perform unto the Lord thine oaths: but I say unto you, Swear not
at all; neither by heaven; for it is God’s throne: nor by the earth;
for it is his footstool. But let your communication be, Yea, yea; Nay,
nay: for whatsoever is more than these cometh of evil.” In like manner,
also James says, in the fifth chapter (v. 12): “But above all things,
my brethren, swear not, neither by heaven, neither by the earth,
neither by any other oath: but let your yea be yea; and your nay, nay:
lest you fall into condemnation.”

_Fr. Corn._ Is it true? in this you would follow St. James; but when
he in the same chapter speaks of the sacrament of extreme unction,
saying: Is any sick, call for the priests of the church, and cause him
to be anointed; and also, where, in the same chapter, he speaks of the
sacrament of confession; herein you heretics are not willing to follow
him. I have asked you once or twice, what you think of confession, and
of the power of absolution, or remission and retention of sins; but you
do not reply to me in regard to this.

_Jac._ You answer yourself, saying: “Who then should have the authority
of hearing confession, absolving, and forgiving sins? scavengers, etc.,
I suppose.” For since you supposed the same I left it to you to answer.

_Fr. Corn._ Well, answer me then now, what you think of the sacrament
of confession and absolution.

_Jac._ My answer is: If you would take and understand confession (which
you papists now use) from the fifth chapter of James, you must also
confess your sins to him that confesses his sins to you; for James
says: “Confess your faults one to another.” Now if I confess to you all
my sins, will you also confess your sins to me? I think not, and that
you yourself would much rather acknowledge and say, that James did not
mean such a confession as you papists now employ.

_Fr. Corn._ * * * You accursed Anabaptist that you are. You seek
nothing but to tangle up everything that is advanced against you--the
devil wags your tongue. But let us hear what you can say against this,
where Christ says: “Go and show yourselves to the priests.” Matt. 8:4.

_Jac._ This Christ said to those whom he had healed and cleansed from
leprosy, that they should go and show their bodies to the priests and
let them see, that they were clean again, in order that they might go
among the people again, from whom they had been separated on account of
their leprosy. Matthew 8:4; Luke 17:14.

_Fr. Corn._ * * * Bah, it was plainly said: Go and confess to the
priest; for so our mother the holy Catholic Roman church understands
it. This was the reason why Christ gave his vicar, St. Peter the keys,
that he might also have the power to bind and loose from sin, or to
forgive and to retain, after confession as I told you. Hence, answer me
once, but in a few words, without much preaching, see!

_Jac._ From this power of the keys, which Christ gave Peter, it is not
to be understood, that you priests in popery have power to forgive or
to retain sin.

_Fr. Corn._ Is it true? would accursed heretic say that the power which
Christ gave his successor or vicar, St. Peter, does not pertain to us
priests? What! no! do not the popes, as the successors of St. Peter,
who sit in his seat, and we priests, still have the power as well as
did the scribes and Pharisees, as the successors of Moses, who at the
time of Christ still sat in Moses’ seat? of whom Christ says, in the
twenty-third chapter (vs. 1, 2) of Matthew’s gospel: “The scribes and
the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you
observe, that observe and do. What do you say to this, eh? Let us hear
it.

_Jac._ With your permission, but do not get angry; for I should have
been afraid of incurring your abuse, if I had compared you to the
scribes and Pharisees; but since you compare yourselves to them, I will
reply to you. What Christ means is this: Whatsoever they command you to
do from the law of Moses, that do. But he also commands his disciples,
in Matt. 16:6, that they should beware of the leaven of the Pharisees.
And though the Pharisees and scribes should have boasted themselves of
the power which Moses had, as you priests boast of having the power
which Peter received from Christ, of forgiving sin, who would have
believed the Pharisees? since Christ pronounces woe over them so many
times, Matt. 23: “Woe unto you, scribes and Pharisees, hypocrites! for
ye shut up the kingdom of heaven against men: for ye neither go in
yourselves, neither suffer ye them that are entering to go in. Woe unto
you, scribes and Pharisees, hypocrites! for ye devour widows’ houses,
and for a pretence make long prayers. Woe unto you,” etc.

_Fr. Corn._ Fie, tush, tush; hear all this preaching. Bah, I know
myself quite well, that Christ cries woe, woe, but do you think, that I
have come here to hear preaching? I can preach myself, that I can.

_Jac._ Still, you desired that I should reply to your comparison
between the authority of the Pharisees and that of you priests.

_Fr. Corn._ Ah, bah! do you think you can satisfy me with such a meagre
answer? By no means * * * we priests do not care for this; though
the scribes and Pharisees were not of much account, their authority
was none the less, on that account; and just so it is also with our
priestly authority, after confession to absolve from and forgive, or to
retain, sin, see!

_Jac._ What authority has a man that is already himself excluded from
heaven, to help another into it: for Christ says, Matt. 5:20: “Except
your righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven.” How
shall an unrighteous man forgive the sins of one whose righteousness is
greater than his own?

_Fr. Corn._ My lord the inquisitor wrote truly enough from Kortrijk,
where you were born, that your tongue was well hung, and that it was
labor lost to dispute against you. In troth, if you are so exceedingly
opposed to all priestly authority, and say, that all men that believe,
yea, even your wives and children, are all priests, why do you have
more episcopal authority than the other Anabaptists? For you are their
bishop, teacher and preacher. You rebaptize them, lay your hands upon
their heads, and endow them all alike with the Holy Ghost, as they
think. Hence, let us hear what you yourself think of your episcopal
authority; for no one can lawfully administer the sacrament of
confirmation, unless he be a bishop, or at least a suffragan. Hence,
let us hear once, how you administer the sacrament of confirmation, and
what you think of it.

_Jac._ I know nothing to say of episcopal authority, or of
confirmation. How then should I administer it, or what should I think
of it; for confirmation is a bugbear about which I know nothing.

_Fr. Corn._ Is it possible, do you Anabaptists call the sacrament of
confirmation a bugbear? Ah, accursed heretic, the devil take you into
the fire of hell, to burn you forever; see!

_Jac._ Do not get so angry and excited, for I call it a strange
bugbear, because it is so unknown to me. But tell me what it is, and
what you hold concerning it; then I can tell you better what I think of
it.

_Fr. Corn._ Bah, this blockhead presumes to be a bishop of the
Anabaptists, and does not yet know what the sacrament of confirmation
is. If you are a bishop, you ought to confirm yourself. My lords, see
once, what a fine bishop the Anabaptists have had out there in the
Gruthuysbosch, who preached so many sermons there; is it not a fine
bishop, teacher and preacher? Bah, see once, with what we have been
vexed and tormented * * *

_Jac._ I am no bishop, nor do I consider myself a teacher; but I have
sometimes led the brethren and sisters and converts of our church, with
exhortation from the word of God or the holy Scriptures, according to
my small ability.

_Fr. Corn._ Bah, you are a fine leader, that you do not yet know the
sacrament of confirmation. Confirmation is, that the bishop or the
suffragan anoints the grown children, and sometimes also adult persons
(that are not yet confirmed) with the holy chrism on their forehead,
and gives them a blow on the cheek, in token that they should remember
that they have been confirmed; which confirmation signifies the
confirmation of baptism. Now you will understand or know it, I think.

_Jac._ Just as little as before, since I also do not know what chrism
and the confirmation of baptism are.

_Fr. Corn._ It seems that you know nothing concerning the Christian
religion; so does the devil hold you by the throat. And you presume
nevertheless to be a teacher and preacher of the Anabaptists. Bah, is
it not a shame, that you have to be taught yourself yet, how children
are confirmed, and that chrism is a substance mixed together of holy,
consecrated things, which must not be told you? and that one has to
teach you yet, that confirmation signifies the imposition of the
priest’s hands, as the apostles laid their hands upon them that were
baptized. Do you not yet understand it, blockhead that you are?

_Jac._ In the nineteenth chapter of Acts we read, that, after Paul had
caused some Christian believers to be baptized at Ephesus, and had then
laid his hands upon them, the Holy Ghost came down upon them, and they
spake with tongues, and prophesied. Hence I do not believe that your
confirmation or chrism, and your blow on the cheek, have anything in
common with the imposition of the hands of the apostles.

_Fr. Corn._ Is it possible, so outspoken? you accursed Anabaptist,
though you do not believe it, the sacrament of confirmation is
therefore not one whit worse, for we Catholics believe it so much the
more. My lords, what do you say of this accursed Anabaptist? for he
does not believe in anything, that he don’t.

_Recorder._ Suffer yourself to be instructed, Jacob, and believe that
which a Christian ought to believe, and don’t argue so much.

_Jac._ My lords, with your permission, I only answer to all his
questions, and I believe only that which is written in the holy
Scriptures.

_Fr._ Corn. Do you? * * * for you do not believe, that St. Paul,
in the beginning of the fourth chapter of his first epistle to the
Corinthians, writes: I will that every one so account of us, as of
priests of Christ over the sacraments of God. And as I said, St.
James writes the same, in his fifth chapter: Is any sick, call for
the priests of the church; and let them pray over him, and anoint him
with oil in the name of the Lord. Are we priests then not dispensers
or administrators of God’s sacraments? and you say now, that you
believe in all that is written in the holy Scriptures. It remains now
to be seen or heard, what you believe concerning the sacrament of holy
unction, of which St. James writes, as I tell you. Let us hear once.

_Jac._ I do not believe that the anointing with oil of which James
writes has anything in common with the oil with which you anoint the
sick among you; for the oil of which James writes healed the sick, as
did also the oil concerning which Mark writes in the sixth chapter,
that the apostles anointed with oil many that were sick, and healed
them. But however much you priests adjure and conjure your oil, it can
nevertheless not heal the sick; hence, that was another oil, than your
oil which you call a sacrament.

_Fr. Corn._ A thousand devils (God bless us) what ails this hellish
heretic now, that he makes sorcery of our reading, consecrating,
blessing, and sanctifying over the sacrament of extreme unction. You
bewitched, bedeviled, possessed Anabaptist, have reproved me once,
because I cursed and condemned you; but I should go at you quite
differently yet, in cursing, condemning and anathematizing you; but you
are not worthy that I should so incense and excite myself about you.
Therefore I tell you, yes, we Catholics call holy unction a sacrament,
and regard it as a sacrament, and it is a sacrament, in spite of your
mouth. Do you understand this, you bewitched, accursed Anabaptist, that
you are?

_Jac._ If you want to imitate all the things which the apostles did,
and regard them all as sacraments, why do you not also regard your
aprons or handkerchiefs as sacraments, and lay them upon the sick, as
Paul did? For what greater sacredness was there in the oil of which
James writes, than in Paul’s aprons, by which he also healed the sick,
as is written in the nineteenth chapter of the Acts of the apostles?

_Fr. Corn._ If the devil does not wag your tongue, I do not understand
the matter. You accursed Anabaptists may yourselves make a sacrament of
your filthy handkerchiefs or aprons; for you people have no sacrament,
but we Catholics have seven sacraments; is it not enough, eh?

_Jac._ Yea, in troth; for since the term sacrament is not once
mentioned in the holy Scriptures, you have only seven too many.

_Fr. Corn._ Bah, does not St. Paul call marriage a sacrament? And he
does not bestow too much honor upon marriage, when he says, in the
fifth chapter to the Ephesians: This sacrament is great. Would you
reject this honor, put it from you, and trample upon it with your feet,
I suppose?

_Jac._ Paul says: Two shall be one flesh; this is a great mystery. Eph.
5:31,32. If you want to make sacraments of all the mysteries, I am
surprised that you have only seven sacraments.

_Fr. Corn._ It is easy to hear, that you Anabaptists do not esteem
marriage very highly; for, if we priests should say, that priesthood
only is a sacrament, and marriage not, I think you would reply: Show
us where priesthood is called a sacrament, as is marriage. But when
I consider the matter well, you Anabaptists do not observe marriage,
since you have the women and maidens in common, and run together
promiscuously, like dogs, the father with his daughter, the mother with
her son, the brother with his sister, just like the beasts--is this not
a fine thing?

_Jac._ With your permission, don’t get incensed, we are slandered in
regard to this.

_Fr. Corn._ Ah bah! would you deny it, what ails you?

_Jac._ If it were true, I would not deny it; but this can never be said
with truth of us.

_Fr. Corn._ Bah, bah! this is the most aggravating monstrosity yet. I
thought you would go and show or prove to me from the Holy Scriptures,
that the women may be had in common; and do you now want to deny it,
eh!

_Jac._ But should I not deny those things that are lies?

_Fr. Corn._ This miserable Anabaptist would give me the lie. But do you
think you can swindle me out of a matter which I so certainly know to
be true? Bah, why will you deny it, seeing you have already so flatly
denied the five sacraments, which is a hundred thousand times worse and
more damnable, than to make common all the women and maidens of the
whole world, that it is.

_Jac._ You are very wrong in accusing us with it; for it is something
of which we are innocent.

_Fr. Corn._ Ah bah, now it is getting to be downright idiocy with this
denying. I am mad and indignant enough to jump right out of my skin,
that this accursed Anabaptist here would deny a matter so public, and
known to all the world. Ah bah, I will stake my neck, that I have
preached more than a hundred times, that you Anabaptists have the women
and maidens in common, and that you also sever the marriage tie, giving
to one man, when he is tired of his wife, another man’s wife; and, in
like manner, to one woman, when she is tired of her husband, another
woman’s husband. Don’t I know these things, eh?

_Jac._ I have heard it said sometimes, that a certain Friar Cornelis
here, often preaches such things concerning us: is it you, permit me to
ask?

_Fr. Corn._ Yes, I am Friar Cornelis, who preaches such things
concerning you. Just take a good look at me. I ought to know that I am
the man; and I will also clearly show to you, that I preach it with
truth; for were they not Anabaptists who at Amsterdam, and elsewhere
in Holland, ran stark naked through the streets, men and women, young
maidens and boys, and said to one another: My spirit desires your
flesh; eh?

_Jac._ Those were not of our brethren; for formerly there were such
false brethren, as David Joris and Hendrick Nicolaus, who taught these
things in secret, and said that no one might have anything as his own,
and that therefore, no one might marry a wife for himself, but that
women ought to be had in common. Others also wanted to prove from the
Scriptures, that women that are unmannered or disorderly might be
abandoned.

_Fr. Corn._ * * * Ah; bah, why would you deny, that you Anabaptists
have the women in common. They certainly were Anabaptists, who,
at Amsterdam, forcibly took possession of the city hall, and who
overpowered and took the city of Munster, and afterwards were besieged,
bombarded, stormed, defeated, captured, and put to death, with their
king, Jan Beukelss, a tailor of Leyden. They certainly had the women
in common, yea, not only the women, but also the property; yea, they
robbed churches and convents, in Holland, Friesland, and Gelderland.
Why would you then say, that these also were not of your brethren? You
must be an idiot, I think.

_Jac._ These all belonged to the same (strange) false brethren; for
as they taught, that women might not be held as own, so they also
taught that property might not be owned individually, but was to be
held in common, and that the property of the papists belonged to the
Christians, and that they might seize it wherever they could, in order
thereby to exterminate the ungodly with the external sword, and to
abolish all government, in order thus to set up a new kingdom of Christ
in this world. And through these this unchristian report has unjustly
come upon us.

_Fr. Corn._ Is it possible? It remains to be seen yet, whether this
evil report has unjustly come upon you. If you Anabaptists also had a
head, like the Calvinists, you would persecute, trouble, torment, and
martyrize us Catholics just as they do; this I swear to you. Well,
enough of this; but that you would deny, that you Anabaptists have
the women in common, this I cannot take in, or swallow. You may deny,
twist, sneak, dive, and cover up as much as you will, but you shall not
swindle me out of it, that you shall not.

_Jac._ We are not the only ones that have to bear this from you; for
you also often preach, I understand, that the Calvinists have the women
in common.

_Fr. Corn._ And so they do; for in the point of having the women in
common they agree with the Anabaptists. Ah, bah, don’t I know what the
Calvinists and Calvinistresses do when they blow out the candles after
they have held their accursed, devilish supper. Bah, you want to teach
me how to preach, I suppose; see.

_Jac._ If this were true, it would certainly now be known to all the
world; for the Calvinists have had public churches, in which they have
preached, and held the supper; and if they had undertaken to put forth
such things in them, in regard to having the women in common, as you
say, what strange things would be noised abroad through every country.

_Fr. Corn._ O you accursed Anabaptist, and will you now also begin
to upbraid me with slandering the accursed Calves-tails,[307] eh?
Don’t I say that they do this together, after they have held their
devil’s supper when the candles have been extinguished? bah, what
strange things can be said of a matter which no one can see? But you
Anabaptists, tell us something about your supper; or don’t you have
any, I suppose, since you don’t know anything to say about sacraments?
Hence, speak, and let us hear: What do you hold concerning the
sacrament of the altar?

  [307] A term of derision chosen because of its assonance, in the
  original (_Calversteerten_ and _Calversteerinnnen_), to the name
  Calvinists.--TRANSL.

_Jac._ I have never seen nor read this name in the holy Scriptures;
hence I can say nothing about it.

_Fr. Corn._ Fie, the devil and his mother are here again already. How
would you have it called the supper, as the Beggars[308] call it, I
suppose, eh?

  [308] An opprobrious appellation for the Protestants.--TR.

_Jac._ I have read much in the holy Scriptures concerning the breaking
of bread in remembrance of the broken body of Christ, Matt. 26; Mark
14; Luke 22; Acts 2; 1 Cor. 11; but of the sacrament of the altar I
have never read.

_Fr. Corn._ Bah, you certainly have the Scriptures at your finger
ends; and because you Anabaptists will read nothing but simply the
holy Scriptures, therefore it is, that you never read of a sacrament
of the altar. For as I am informed by my lord, the provincial of
the Augustinians, you flatly refuse to hear, by way of instruction,
anything that the old fathers, or teachers of the holy Catholic church,
write; as St. Ambrose, St. Jerome, St. Augustine, St. Gregory, St.
Chrysostom, St. Bernard, St. Anselm, St. Bede, Doctor Sanctus, and
many others, yea, such as are more ancient yet, as: Irenaeus, Cyprian,
Basil, Cyril, and Tertullian. If you would read these, you would find
the sacrament of the altar mentioned frequently by many different
names, sometimes the eucharist, now a holocaust, then a sacrifice,
oblation, etc. But you Anabaptists would far rather delve and root in
the accursed, damnable books of your arch-heretic Menno Symons. And
therefore you do not know anything of the sacrament of the altar--is
this not a fine thing?

_Jac._ We are satisfied with the simple holy Scriptures; for all that
is necessary for us to know for our salvation, we find abundantly
contained in them, and we need not to search the doctrines of men.

_Fr. Corn._ Tush, tush, speak and let us hear, whether you also
believe, that Christ is truly present in the consecrated host with his
natural flesh and blood? Now, do you understand it better so?

_Jac._ Now I understand it much less yet, since nothing is taught in
the holy Scriptures of a consecrated host; and therefore we also do not
trouble ourselves with such things, but use in our church the memorials
of the Lord’s body, as I told you.

_Fr. Corn._ Bah, what monsters are these memorials? This begins to
sound quite Zuinglian and Calvinistic; and are you Anabaptists also
Sacramentarians--I suppose so. Bah, what is it about these memorials?
Let us hear once.

_Jac._ The memorials are bread and wine, which we use in remembrance
of the body and blood of Christ, because Christ in his last supper
commands us, that we are to break and eat the bread in remembrance of
his body, which was broken on the cross; and that we are to distribute
the cup with wine, and all drink out of it, in remembrance of his
blood, which was shed for many, for the remission of sins.

_Fr. Corn._ Is it possible! you are fine fellows with your memorials.
My lords, what do you think of this accursed, hellish devil’s crew? for
they are Anabaptists and Sacramentarians. Bah! Jesus, Jesus, worthy
mother of God, protect us; what abominableness this is! My, my, my, oh,
oh, oh, oh! My lords, now you can well hear, what a Beelzebub brood and
hellish generation you have here in Flanders, in the city of Bruges,
and you sometimes ridicule my sermons yet, when I preach against these
accursed heretics, and say: “That lousy little fool, the crazy friar
Cornelis is always engaged with the heretics in his pulpit.” Hear
now for yourselves, whether I have not just reason for it. And now
listen, you Sacramentarian: Why then did not Christ say, “Take and
eat; this bread is a memorial of my body, and this wine is a memorial
of my blood?” But he said expressly: “Take and eat; this is my body.”
Further: “Drink ye all out of this cup; this is my blood.” Answer me
once in regard to this, * * *

_Jac._ I am heartily sorry that you always get so incensed and excited
at my answers, and that you do not consider, that Paul says to Titus,
in the first chapter that a teacher must not be angry, snappish or
contentious.

_Fr. Corn._ Tush, tush, hold your tongue, and answer me without much
talk or cackling.

_Jac._ Christ did not mean that the apostles should eat his body, which
the day after was crucified; nor drink his blood, which the next day
was shed; but his meaning was, that his body was food for the soul, and
his blood drink for the soul, even as bread and wine are food and drink
for the body; hence he said: Take and eat; my body is this, or, my body
is such as this bread is, namely, food.

_Fr. Corn._ Ah, bah, what madness this is; now I could jump out of my
skin for anger, yea, should I not? For Christ did not say: My body is
this, or my body is such. How you heretics pervert and twist the naked,
plain words, This is my body.

_Jac._ It means the same to say: This is my body, or, my body is this,
when regard is had to Christ’s true meaning; for since his body was
food, therefore he took bread and said: My body is this, or this is my
body, namely, food.

_Fr. Corn._ Is this not enough to make one crazy?--God bless us again,
and the worthy mother of God. Bah, did not Christ say: Take and eat;
this is my body, which is given for you. Now, was it the same body,
which was given them? then it was not bread which he gave his apostles
to eat. Let us hear what you will answer to this.

_Jac._ Even as I answered, that Christ says, that the same body which
was given for us is food for the soul, as bread is for the body of man.

_Fr. Corn._ Bah, what mischief is this, and shall I not be able to
advance something against you, by which I can once stop your accursed
mouth? Did not St. Paul say, in the eleventh chapter of his first
epistle to the Corinthians: Whosoever shall eat this bread, and drink
this cup of the Lord, unworthily, shall be guilty of the body and
blood of the Lord? And should it be only a bit of common, simple
bread, and a draught of stale wine? Why does St. Paul make such an
exceeding great matter of it, and say, that a man should examine
himself, and eat worthily of that bread, and drink worthily of that
cup; for he that eateth and drinketh unworthily, eateth and drinketh
judgment to himself, not discerning the Lord’s body. Bah, you accursed
Sacramentarian, is it still only a bit of common bread, or a memorial,
eh?

_Jac._ The unworthy eating of the bread and the unworthy drinking of
the cup of which Paul writes, lies in our conscience; for if I want to
unite with the body of Christ, and with many brethren become one bread,
and am at variance or in contention with any brother, I eat unworthily
of that bread, and drink unworthily of the cup of the Lord; I shall
thereby be guilty of the body and blood of the Lord. Therefore let
a man examine himself, how he stands with his brother; for he that
comes hypocritically, with a gnawing, troubled conscience, and eats
and drinks unworthily, the same eats and drinks judgment to himself,
not discerning that the body of the Lord in the breaking of the bread
(which we break) becomes one with, or is participated in by us; and
that the cup of blessing (which we bless) becomes one with, or is
participated in by us in the blood of Christ, as Paul writes in the
tenth chapter of the first epistle to the Corinthians.

_Fr. Corn._ There you are caught; for if it is a communion or
participation in the body and blood of Christ, it is certainly no
longer bread and wine, I think.

_Jac._ Can you not understand, that by the participation in the broken
bread we only signify and remember, that through the breaking of the
body of Christ on the cross, and through the participation in the
cup, we are become partakers of his blood, and have thereby obtained
communion with his body. As we all become partakers of, and have
communion in, a bread which we break and eat, so we being many are one
body with the body of Christ, because we all are partakers of, and have
communion in, his body, which we signify and remember, when we make
ourselves partakers and communicants of one bread. This is the meaning
of Paul in the tenth chapter of the first epistle to the Corinthians.

_Fr. Corn._ Ah, bah, now I understand clearly, out and out, that you
Anabaptists are so wicked, false, vile and crafty sacramentarians, as
the * * * calves-tails can be; for the sacrament with you is nothing
but a representation, signification and remembrance of the body and
blood of Christ, and only a bit of bread and a cup of wine. I * * *
upon your bit of bread, and your cup, by which you would represent,
signify and remember the body of Christ, see.

_Jac._ I beg pardon, this is strange language concerning the ordinance
of Christ; for he has nevertheless instituted the breaking of the bread
and the drinking of the cup for our remembrance. But if the bread is
Christ himself, as you say, how shall it be to us a remembrance of
Christ, who, according to your saying, is present there himself? And if
you get so angry at me, because I called the communion only bread and
the cup, you must also be very angry at Paul, because, 1 Cor. 11:26, he
writes: “As often as ye eat this bread, and drink this cup,” etc.

_Fr. Corn._ Silence! not so much talk; hold your tongue. For though St.
Paul calls the sacrament of the altar so, it was nevertheless Christ
himself, as he was born of his blessed mother, and died on the cross,
see.

_Jac._ This is a strange notion of yours; for if it is Christ himself
as he died on the cross, then it must also be Christ himself as he rose
from the dead, and ascended up to heaven.

_Fr. Corn._ Yea, in troth, and as he sits at the right hand of his
Father, see.

_Jac._ Why then did Paul say to the Corinthians: “As often as ye eat
this bread, and drink this cup, shew ye the Lord’s death till he come?”
For if the bread had been Christ himself, then the Corinthians might
well have said: It is no longer necessary to show the Lord’s death; for
he is now come; he is here; this bread which we break and eat is Christ
himself.

_Fr. Corn._ Bah, talk and chatter as much as you will; I flatly say,
that the Corinthians ate Christ with skin and hair, as we Catholics
also do. bah, see.

_Jac._ Yet Christ says, John 16:28: I leave the world, and go to the
Father. Again, verse 5: But now I go my way to him that sent me. Again,
verse 7: Nevertheless I tell you the truth; It is expedient for you
that I go away: for if I go not away, the Comforter will not come
unto you; but if I depart, I will send him unto you. Again, verse 10;
Because I go to the Father, and ye see me no more. Again, John 12:8: Me
ye have not always.

_Fr. Corn._ Bah, you begin to preach again, do you? And do you think
that you can spirit away and wrest from me everything? but wait, wait,
I shall come at you in another way. It is John here, John there; but
why do you not tell me of what John writes in the sixth chapter, where
Christ says: The bread that I will give is my flesh, eh?

_Jac._ Christ says in the same chapter, that he is the bread which came
down from heaven. Here he does not speak of a bread that grows out of
the earth.

_Fr. Corn._ Bah, is this not a wicked, vile, crafty and cunning
heretic; for hear how the devil wags his accursed tongue, my, my, my!

_Jac._ Yet I do not say anything but what Christ himself says and
means; for these are his own words, throughout the whole chapter:
“Verily, verily, I say unto you, Moses gave you not that bread from
heaven; but my Father giveth you the true bread from heaven. For the
bread of God is he which cometh down from heaven, and giveth life unto
the world.” Again: “I am the bread of life.” Again: “Your fathers did
eat manna in the wilderness, and are dead. This is the bread which
cometh down from heaven, that a man may eat thereof and not die. I am
the living bread which came down from heaven: if any man eat of this
bread, he shall live forever: and the bread that I will give is my
flesh, which I will give for the life of the world.” Again, “Verily,
verily, I say unto you, Except ye eat the flesh of the Son of man, and
drink his blood, ye have no life in you. He that eateth my flesh, and
drinketh my blood, dwelleth in me, and I in him.” Again: “When Jesus
knew in himself that his disciples murmured at it, he said unto them,
Doth this offend you? what and if ye shall see the Son of man ascend
up where he was before? It is the Spirit that quickeneth: the flesh
profiteth nothing: the words that I speak unto you, they are spirit,
and they are life. John 6.”

From all these words of Christ we are to understand, that by eating his
flesh he means nothing else but his word, or his doctrine, by which we
attain to the faith, without which faith in him we cannot be saved, and
live forever.

_Fr. Corn._ Bah, are you done preaching now, eh? Did it not seem to you
that you were standing in the Gruthuysbusch and preached, eh? But, O,
you audacious heretic, show it more fully, that Christ means nothing
else by this eating of his flesh, than his word or doctrine. Bah, would
you array yourself against the holy council of Trent? For there all the
cardinals, bishops and fathers understood these words of Christ with
reference to the worthy sacrament of the altar. Hence, let us hear, how
you will prove the contrary, you accursed Anabaptist and Sacramentarian
that you are.

_Jac._ You have heard, that Christ in his sermon said to the Jews: “The
bread of God is he which cometh down from heaven, and giveth life unto
the world. I am that bread of life: if any man eat of this bread, he
shall live forever. He that eateth my flesh, and drinketh my blood,
dwelleth in me, and I in him.” Now you must understand, that if Christ
by this bread, or by this flesh, meant his natural body, as you say,
all men to whom you, according to your saying, give it to eat, would
live forever, and none of them would be damned; for if they had once
eaten it, they would dwell in Christ and Christ would dwell in them.

_Fr. Corn._ Bah, hear once, my lords, is it not astonishing, how this
lousy weaver, this chandler, comes by this great wisdom. Bah! this
filthy * * * bishop, Jacob, would be wiser than all our holy cardinals,
bishops, and theologians, or doctors of divinity, who, in the holy
council of Trent, by the inspiration of the Holy Ghost, unanimously
concluded, that all the words of Christ, in the sixth chapter of St.
John are to be understood with reference to the holy, worthy sacrament
of the altar. And now this * * * bishop Jacob the weaver would like to
make us believe, that Christ by his blood meant nothing else than his
word and preaching; is this not a fine thing?

_Clerk of the criminal court._ Suffer yourself to be instructed, Jacob,
and do not argue so much.

_Recorder._ I also desire this of you, Jacob, and do not rely so much
upon your own wisdom.

_Jac._ I beg your pardon, my lords, I do not rely upon my own wisdom,
but I rely upon the words of Christ.

_Fr. Corn._ Bah, do you? bah, you do what I will not mention. Bah, you
cunning, vile, crafty heretic in quoting the words of Christ, you have
very slyly left out, and omitted to say, that in the same chapter he
also says: “My flesh is meat indeed, and my blood is drink indeed.”
Bah, do you think you can deceive us by such rascality, eh?

_Jac._ I have not omitted these words of Christ from craftiness or
rascality, but they did not enter my mind; and it is not necessary
for me to omit these words, since they tend to confirm the answer I
gave you. Namely, if Christ by the eating and drinking means his own
natural flesh and blood, as you say, they will all live forever, and
not die, or be damned, who have once eaten and drunk in your church,
no matter what evil-doers they may be; for you deny the sacrament of
the altar to no one; every one that comes partakes of it, and there
also come drunkards, gluttons, misers, cheats, swearers, blasphemers,
contentious, envious, and unrighteous persons, whores, rogues,
adulterers, murderers, and many other wicked people, concerning whom
Paul says, 1 Cor. 6:10; Gal. 5:21, that they shall not inherit the
kingdom of heaven.

_Fr. Corn._ Bah, but those who first confess themselves, and are
absolved by the priest, and then worthily receive the holy sacrament,
they will live forever, see.

_Jac._ Christ does not speak here of eating and drinking worthily or
unworthily; but he says, that all who eat this flesh, and drink this
blood shall live forever.

_Fr. Corn._ But St. Paul speaks about eating and drinking the body and
blood of Christ unworthily, to the Corinthians, in the eleventh chapter
of his first epistle, see there once.

_Jac._ Hence the breaking of bread of which Paul writes, is another
ordinance of Christ, different from this.

_Fr. Corn._ But you block-headed bishop, Christ with these words, in
John 6, did not yet institute the sacrament of the altar, but promised
to institute it; saying: The bread that I will give (that is, which he
will give when he institutes the mass at his last supper) is my flesh,
and the cup of wine which I will give is my blood, not wine nor any
substance of wine; so the bread also is no substance of bread; but my
flesh, which I will give for the life of the world. Bah, now where are
you? what can you reply to this? now you are caught.

_Jac._ In regard to this, I reply again, that if Christ means such
flesh as you according to your saying, give men to eat, not one of
these will die or be damned, according to the words of Christ, but they
will all live forever.

_Fr. Corn._ Bah, for this reason I again ask you, for whom confession
and absolution are instituted? for the pigs, I suppose, eh?

_Jac._ You may very likely suppose this. The blood of Christ was shed
for men for the remission of sins, as he says in his last supper, which
you now begin to call the institution of the mass. Matthew 26:28.

_Fr. Corn._ Yes, the supper was the institution of the mass in spite of
your teeth. Let us hear once, what you think of the mass.

_Jac._ Is your mass as something different yet, than your sacrament of
the altar?

_Fr. Corn._ Ah, bah, you are a preacher, a teacher, yea, a bishop
(though you deny it) of the Anabaptists, and do not know yet, that the
mass is something different than the sacrament of the altar. Bah! shame
upon you. * * *

_Jac._ Alas! because these are all things which are neither mentioned
nor known in the holy Scriptures therefore I do not understand them.

_Fr. Corn._ * * * Though they are things which are not so named in the
holy Scriptures, they are nevertheless known in the Scriptures; for
the mass is a sacrifice or offering, in which the priest sacrifices
and offers up the real flesh and blood of Christ for the living, and
for the dead, or for the souls that are in purgatory. Bah, do you
understand now what the mass is, eh!

_Jac._ I do not believe that you can sacrifice and offer up Christ
again. But I believe, that Christ himself was an offering on the cross
for the living and the dead: for Paul writes to the Hebrews, in the
ninth chapter, that Christ by his own blood entered in once into the
holy place, having obtained eternal redemption for us. “For if the
blood of bulls and of goats, [and the ashes of a heifer] sprinkling the
unclean, sanctifieth to the purifying of the flesh; how much more shall
the blood of Christ, who through the eternal Spirit offered himself
without spot to God, purge our conscience from dead works, to serve the
living God?”

_Fr. Corn._ Bah, you have preached enough now; for my head begins to
ache severely from it. Hence let us now dispute about Anabaptism and
infant baptism, and be done with it. Speak, and let us hear why the
sacrament of baptism is not necessary to children for their salvation,
as you Anabaptists preach and teach; though ill betide you.

_Jac._ Christ says, Mark 16:16: He that believeth and is baptized shall
be saved: but he that believeth not shall be damned. Now if one of
the two were necessary to children for their salvation, faith is more
necessary to them for salvation than baptism.

_Fr. Corn._ Indeed? and would you thus exclude from heaven all the
poor, innocent children that die unbaptized in original sin? and would
you relegate them with so many hundred thousand millions to hell, into
eternal perdition, eh?

_Jac._ No, we do not want to do this: for we believe that infants are
nevertheless saved, though they die unbaptized; for they are baptized
and cleansed in the blood of Jesus Christ, as John says, in the first
chapter (v. 7) of his first epistle: “The blood of Jesus Christ his son
cleanseth us from all sin.” Christ, also (Matt. 19:14) says: “For of
such is the kingdom of heaven.”

_Fr. Corn._ Yes, if they are first washed and cleansed by baptism from
original sin, which they have inherited from Adam; otherwise they go to
the devil, into perdition, see.

_Jac._ Paul writes to the Corinthians, in his first epistle, in the
fifteenth chapter (v. 22): “As in Adam all die, even so in Christ shall
all be made alive.” Again, to the Romans, in the fifth chapter (verses
12,15); “As by one man sin entered into the world, and death by sin; so
grace hath abounded by Jesus Christ.”

_Fr. Corn._ Tush, tush, tush, much talk and little information, these
are all things that do not concern unbaptized and uncircumcised
children. Hence I tell you plainly, that all the children that in the
Old Testament died without circumcision, and now in the New Testament
without baptism, and will yet die, are damned; and he that says
otherwise is a heretic. But now, since you Anabaptists so little esteem
baptism, that you allow children to die unbaptized, thinking that they
will be saved nevertheless, why then do you who have been baptized
once have yourselves rebaptized, and teach others, that they must also
suffer themselves to be rebaptized, if they would be saved. Ah, bah,
is this not a hellish, devilish madness; frenzy, demonianism, and
fascination? * * *

_Jac._ We, according to the command of Christ, baptize the believing,
but you, contrary to his commands, baptize the unbelieving.

_Fr. Corn._ Indeed, Anabaptist? Bah, though the children are not
believing, they must nevertheless be baptized, if they are to be saved;
for in the third chapter of St. John’s gospel we read that Christ said
to Nicodemus: Verily, verily, except every man be born again of water
and of the Spirit, he cannot enter into the kingdom of God. Bah, is
this not saying plainly enough, that children must be baptized, though
they are yet unbelieving? why then would you Anabaptists upbraid us
by saying that we baptize the unbelieving, and that you baptize the
believing? Ha! accursed Anabaptist that you are! Bah, answer me now in
regard to this. * * *

_Jac._ Water baptism signifies the washing of regeneration in which
Christ baptizes with the Spirit, as John the Baptist said, Mark 1:
“I have baptized you with water; but one that cometh after me shall
baptize you with the Holy Ghost.” Also in Matthew 3, and Luke 3, we
read: “He shall baptize you with the Holy Ghost and with fire.” Again,
John 1:33. “But he that sent me to baptize with water, the same said
unto me, Upon whom thou shalt see the Spirit descending, and remaining
on him, the same is he which baptizeth with the Holy Ghost.” From
this we can hear and understand, that water baptism does not give an
entrance into the kingdom of God, but only the baptism by the Holy
Ghost with which Christ baptizes.

_Fr. Corn._ Bah, in this you lie, you Anabaptist, with your accursed
mouth, for Christ says: “Of water and of the Spirit;” hence the baptism
of the Holy Ghost does not alone make the entrance into the kingdom of
God, but the water and of the Spirit, see.

_Jac._ Then I must ask you, whether none were ever baptized by God and
by Christ in the Holy Ghost, without water?

_Fr. Corn._ What a devilish question this is; bah, who is there that
could answer to such an accursed question? Bah, see once, with what
this * * * bishop, Jacob the weaver, does now come to vex and torment
us. Bah, answer yourself.

_Jac._ Well then, when Christ saw and heard, that Nicodemus was so
greatly astonished at the words which he spake to him, and that
Nicodemus could not understand his words, and asked, how these things
were possible, Christ answered him and said: “Art thou a master of
Israel, and knowest not these things?” From these words of Christ
we can understand, that Christ did not speak of baptism, but that
he spoke to him of things that were comprehended in the law of the
Israelites, namely, the regeneration by the Holy Ghost, in which all
the holy fathers and elect of God, before the coming of Christ, were
regenerated or baptized. For if Christ had spoken of water baptism, as
you papists think, Nicodemus might have said to Christ: I have never
read of a water baptism in the whole law. But now Christ spoke to him
of things that were written in the law, or in the holy Scriptures of
the Old Testament, though he called them by another name, namely, a
regeneration of the water and of the Spirit, though the Holy Ghost
is therein called a water. But Christ thereby wanted to prove to
Nicodemus, in order to astonish him in regard to a matter which he
ought to have known and understood very well, since he was a master
of Israel. Behold, for this reason the regeneration in which Christ
baptizes with the Holy Ghost is only signified by the outward baptism
of water.

_Fr. Corn._ Bah, Jesus, Jesus, how well you can talk, how well your
tongue is hung! Bah, never in all my life did I hear the Scriptures
expounded so strangely, contrary to the views of our mother, the holy
Catholic Roman church, and the ancient teachers and fathers. Bah, now
I am not surprised, that the Anabaptists have made you their teacher,
preacher and bishop; for to hear such sermons, the people of Bruges ran
at so tremendous a rate to the Gruthuysbosch. But I must ask you one
more question: When you Anabaptists have children that remain simple
or idiots, and they grow to be twenty, thirty, forty, yea, eighty, or
ninety years old, do you allow them to die unbaptized, because they
cannot comprehend your belief and doctrine? for one that remains all
his life simple, or an idiot, can certainly not be taught. What do you
do with them at any rate? let us hear once, but briefly; for your long
talk begins to be very irksome to these good sirs, as well as to me,
and it is getting late, and I am tired, that I am.

_Jac._ To such innocent, simple and childish persons belongs the
kingdom of heaven, as Christ says, Matt. 19:14.

_Fr. Corn._ Bah! tush, tush, tush! I say that it is not necessary to
teach men first their confession of faith, before they are baptized,
as you Anabaptists teach and do, when you baptize, or rebaptize; for
though the infants are unlearned in the Christian faith, we Catholics
baptize them upon the faith of the holy church, and because they have
believing parents; therefore they need not be taught first, that they
need not.

_Jac._ Yet Christ says, in the sixteenth chapter of Mark: “Go ye
into all the world, and preach the Gospel to every creature, He that
believeth and is baptized shall be saved.” Here certainly preaching and
believing are mentioned before baptizing. Again, Matt. 28, Christ says:
“Go ye therefore, and teach all nations, baptizing them,” etc. Here
certainly teaching is mentioned before baptizing.

_Fr. Corn._ Tush, tush! you are beginning to preach again, are you?
Hence one more question, and then enough. In good faith, if an
unbaptized person of your Anabaptistic church were instructed far
enough in your devil’s faith, to receive baptism, and he should come
to be baptized, and should become so sick and faint as to lose all
self-consciousness, and could therefore not confess his faith before or
in baptism, would you also suffer him to die unbaptized, I suppose you
would? hence your nonsense and twiddle-twaddle deserve no respect or
regard.

_Jac._ Though he should die in that faintness, unbaptized, he would be
saved through his faith; for Christ (Mark 16:16) says: “But he that
believeth not shall be damned.”

_Fr. Corn._ Well, I have no desire to dispute any longer with you.
I shall go my way, and let the executioner dispute with you, with a
burning fagot * * * and afterwards the devil in hell, with burning
pitch, brimstone and tar, see.

_Jac._ No; for Paul writes (2 Cor. 5:1): “If our earthly house of this
tabernacle were dissolved, we have a building of God, a house not made
with hands, eternal in the heavens.”

_Fr. Corn._ Bah! in hell, in hell. Expect nothing else than to go
through this temporal fire into the eternal; hell yawns and gasps for
your soul, you accursed, damned Anabaptist that you are, see.


DISPUTATION BETWEEN HERMAN VLECKWIJK, IMPRISONED BY THE LORDS OF THE
COUNTRY VAN DEN VRYE IN BRUGES, AND FRIAR CORNELIS, IN THE PRESENCE OF
MR. JAN VAN DAM, ON THE 1OTH OF MAY, A. D. 1569.

_Fr. Corn._ I would say, Good-day, Herman: but I am quite wrought up
and angry yet from yesterday, at your accursed hedge-preacher, or
teacher, who has so wickedly seduced, deceived, crazed, bedeviled and
bewitched you and your fellow Anabaptists by his damnable, hellish,
Anabaptistic heresies, out there in the miserable Gruthuysbosch. Hence
I must now come here and try whether I can draw you away again from
this Anabaptism, and convert you to our Catholic Christian faith; have
you a mind for it, or not? Let us hear now.

_Herm._ To judge from your speaking, I should think that you are angry,
and if you had not told me yourself, I would have thought, that you
wanted to frighten me. But why are you so angry at that friendly,
pleasant man, who I think did not give you one hard word?

_Fr. Corn._ He nevertheless called me a papist once or twice; but I
do not care * * * for that; but I am very angry that he would in no
wise suffer himself to be converted from his accursed Anabaptism and
all other accursed heresies, in regard to which I have spent so much
labor in vain; and the most vexatious of all is, that though I so well
showed, and convinced him of, his bad, evil, wicked, false, heretical
faith, as these good lords have well heard, it was all of no avail; ill
betide him.

_Herm._ I think, that he nevertheless clearly showed you with the holy
Scriptures, that his faith is in Jesus Christ, the Son of the living
God; whereby then could you show him, that his faith is bad, evil,
wicked, false, and heretical, as you say?

_Fr. Corn._ Fie, alas! I already hear by this answer, that I shall win
no laurels in the way of converting you. But in good faith, do you
people think it enough, only to believe in Jesus Christ? Ah, bah, all
the devils of hell believe in Jesus Christ; bah, see here now, what
we are tormented with. Bah, you ought to, and must also, on pain of
the damnation of your soul, believe in all the other articles of the
Christian faith, and the excellent, holy institutions of our mother the
holy Roman Church, which by our holy fathers, the popes, have in all
general holy councils, been ordained and decreed to be believed and
observed. But you Anabaptists neither believe nor observe anything of
them, except it be very plainly stated in the holy Scriptures; for if
there are any matters contained in the Scriptures, that seem somewhat
obscure to you, you will by no means believe them; as, for instance,
all that is contained in the holy Scriptures concerning prayer for the
refreshing and deliverance of the souls in purgatory; nor all that is
said in them respecting the seven sacraments; nor all that they say
concerning priestly authority; nor all that is found in them regarding
the transubstantiation, or change, of the bread and wine into the real
flesh and blood of Jesus Christ, in the Sacrament of the altar; nor
all that they contain concerning the perpetual virginity and purity of
Mary, the blessed mother of God. No, these and very many other holy
articles you will not believe; yea, what is still more abominable, the
worthy blessed mother of God, whom you ought and are in duty bound
to honor, serve, invoke, and entreat, that she would intercede for
you with her dear Son, her you Anabaptists do not esteem better than
your filthy, * * * sinful wives. And in like manner you despise and
reject all the holy saints and saintesses whom you ought to honor,
fast to them, celebrate, invoke, and entreat, that they would stand
as advocates or mediators between God and you, and intercede for you;
bah! is this not a fine thing? Bah, you are silent: answer me, why you
heretics bear such enmity and hatred to the worthy, blessed mother of
God, and to all God’s saints; let us hear now.

_Herm._ That we should hate Mary the mother of Jesus Christ, and the
saints of God, this be far from us; but that we do not invoke and
entreat them that they should stand as advocates or mediators between
God and us, this is because John, in the second chapter of his first
epistle says: “If any man sin, we have an advocate with the Father,
Jesus Christ the righteous: and he is the propitiation for our sins:
and not for ours only, but also for the sins of the whole world.” In
like manner, Paul writes to Timothy, in the second chapter of his first
epistle: “There is one God, and one mediator between God and man, the
man Christ Jesus: who gave himself a ransom for all.” In the same
manner he also writes to the Hebrews, in the ninth chapter. But we do
not hate our enemies; how then should we hate God’s saints, our fellow
brethren and sisters in the Lord?

_Fr. Corn._ Indeed? if they are your fellow brethren and sisters in the
Lord, why then do you bear such enmity and hatred to them, that you
help burn or destroy their relics or bones, and break their images to
pieces, wherever you have been able to get at them? is this not a fine
brotherhood and sisterhood? accursed Anabaptists that you are.

_Herm._ We do not meddle with your affairs; if you would leave us alone
in our faith and in our walk and conversation, as we leave you alone in
your religion, and with your images, relics or dead men’s bones, your
hands would remain unstained with and innocent of our blood. But you
generation of Cain first killed the saints of God, and then take them
to exalt and honor them with fasting and celebrating, and erect to them
idolatrous images, which they themselves despised and rejected, and
you honor their bones, as Christ says, Luke 11:47: Woe unto you! for
ye build the sepulchres of the prophets: and your fathers killed them.
Truly ye bear witness that ye allow the deeds of your fathers: for they
indeed killed them, and ye build their sepulchres. Therefore also saith
the wisdom of God, I will send them prophets and apostles, and some of
them they shall slay and persecute: that the blood of all the prophets
[which was shed from the foundation of the world,] may be required of
this generation; from the blood of Abel. Matt. 23.

_Fr. Corn._ Ah, bah! would you * * * accursed Anabaptists compare
yourself to the prophets, apostles, and to God’s holy martyrs, popes
and priests, whose blood was shed for the Catholic, Christian faith,
of which you Anabaptists are now such enemies, that you through the
rejection of the sacrament of the priesthood reject, not only the six
other sacraments, and all our Christian ceremonies and acts of worship,
but also all the articles of the Christian, Catholic faith, as I have
said; therefore you are put to death; do you understand this, you
uncouth, blockheaded Anabaptist that you are?

_Herm._ However uncouth and blockheaded I am, I understand very well
that you put us to death because we do not believe or observe these
popish, or Romish, church articles, part of which you have mentioned.
And you think that you do God service by killing us for it, as Christ
says (John 16:2,3): “They shall put you out of the synagogues: yea, the
time cometh, that whosoever killeth you will think that he doeth God
service. And these things will they do unto you, because they have not
known the Father, nor me.”

_Fr. Corn._ Bah! you bewitched and devil-possessed Anabaptist, would
you also fain claim this for your side, would you? Bah, and would
you charge and upbraid us priests and Catholics with such things,
would you? Bah, and would you also say that we priests know neither
God nor his Son Jesus Christ, would you? Ah, bah! who knows God and
Jesus Christ better than we Catholic priests? Hence this is all
spoken concerning the Jewish priests, and concerning the Anabaptists,
Calvinists, Lutherans, and other heretics, who in France and Spain in
these lands and elsewhere, so tyrannically persecute, trouble, torment,
and martyrize us priests, because we have the true knowledge of God and
Christ, see.

_Herm._ It is to be feared that Christ will not know you, though you
think that you know him so very well; for you are of so many different
orders and rules. You are a Franciscan, the other an Augustinian, the
other a Carmelite, the other a Jacobine or Dominican, the other a
Benedictine; yea, innumerable are the orders and sects into which you
are divided, and each has its special ceremonies and rules, according
to which he must live, of which not a word is found in the teaching of
Christ; how then shall he know you!

_Fr. Corn._ Indeed? you hellish, devilish Anabaptist, though we are so
diverse in regard to orders, rules and ceremonies, are we ecclesiastics
not all comprehended in one sacrament of priesthood, eh?

_Herm._ Your sacrament of priesthood is nevertheless an article like
all the other articles of your faith, of which nothing is found written
in the holy Scriptures, hence I have no knowledge of, nor faith in it.

_Fr. Corn._ Ah, you accursed Anabaptist, answer me then, why God the
Father should not be willing to know us, who are his priests, for do
we not daily, in the Mass, offer up his Son Jesus Christ, in flesh and
blood? Bah, whom should they both know better than us, their priests?
What will you say now, eh?

_Herm._ How shall I here tell you the secret of the mass? I do not
myself know it; but you know it very well.

_Fr. Corn._ Indeed? if you do not know the secret of the mass, how
comes it then that you heretics undertake to describe such an accursed
“Death-bed of the mass?” in which it says, that the mass, as it were,
is lying sick of a putrid ulcer, which she has in her canon, and of
which she will have to die. Bah! and do you accursed heretics then not
know the secret of the mass, as you call it? Bah! may the devil skin
you with the “Death-bed of the mass,” accursed Anabaptists that you are.

_Herm._ We have not composed or written the book of the “Death-bed of
the mass,” and do you take it so ill that I speak of the secret of
the mass? is it not a common saying, also among the papists when they
are asked in regard to something which they do not wish to tell, they
generally answer: “I do not want to tell the secret of the mass.”

_Fr. Corn._ Bah! the devil and his mother have introduced this saying
among the laity. I would that all who use it would sink together
through the earth into the abyss of hell, that I would.

_Recorder._ O father Cornelis, the people say it without thinking any
evil by it; I have frequently heard priests say it, and to confess
the truth, I have often said it myself, without any evil thought or
reflection.

_Fr. Corn._ Well, it is enough of it; but, you Anabaptist, answer me
whether you believe, that the real flesh and blood of Christ Jesus are
offered up by us priests in the mass, let us hear.

_Herm._ You must ask me concerning things that are contained in the
holy Scriptures; for I have not studied your faith or religion.

_Fr. Corn._ Indeed? You crazy, bedeviled Anabaptist, and would you
only be asked concerning things that are expressly contained in the
holy Scriptures? Come on then, now I will soundly ask you in regard to
things that are most clearly contained in the holy Scriptures. Bah!
I have heard it said, that you have grown-up children running about
at home, that are still unbaptized, nevertheless Christ, in the third
chapter of John, says to Nicodemus: “Verily, verily, except every man
be born again of water and of the Spirit, he cannot enter into the
kingdom of God. Bah, is this not something that is contained in the
holy Scriptures, eh?

_Herm._ When the apostles, according to the command of Christ (Matt.
28), went and taught all nations to believe in Jesus Christ before they
baptize them, did the converts to the faith, in the meantime, while
they were being instructed, also go about unbaptized at home?

_Fr. Corn._ Bah, and if your children should die in the meantime, would
they not go to the devil in hell, I suppose?

_Herm._ No, no more than the children or converts to the faith in the
time of the apostles.

_Fr. Corn._ Ah, bah! that was another thing; those children were
circumcised, and thereby they were saved, though they died unbaptized;
bah, here you are in a corner, happen what will, yes, yes, yes!

_Herm._ Those children were not all circumcised; for the faith in Jesus
Christ was preached and taught also among the uncircumcised gentiles;
now I am out of the corner again.

_Fr. Corn._ Indeed? I shall put you in the corner again. Bah! as the
children of the uncircumcised Gentiles, that died without baptism, went
to the devil, so your children that die without baptism also go into
eternal perdition; do you understand this?

_Herm._ Our children that die before baptism certainly do not go into
eternal perdition, any more than did the children of the Old Testament,
that died uncircumcised before the eighth day.

_Fr. Corn._ Ah, bah! do you think that the children of the Old
Testament, that died uncircumcised before the eighth day, are saved?
bah, this were a fine thing.

_Herm._ Yes, this we think, without once doubting it, and I am
surprised to hear you doubt it.

_Fr. Com._ Bah, what do you make of the original sin then, which the
children inherit from Adam and Eve, eh?

_Herm._ What do you make of the death of Christ? for John the Baptist
said: “Behold, the Lamb of God, which beareth away the sin of the
world.” John 1:29.

_Fr. Com._ Bah, Christ bears away all the sin of the world, as you
Anabaptists understand, think and believe. Bah, who then shall be
damned? no one, I suppose.

_Herm._ Christ says in the sixteenth chapter of Mark: “He that
believeth not shall be damned;” but he nowhere says: He that is not
baptized (understand, in infancy) shall be damned.

_Fr. Corn._ Bah, here you lie with your vile, false, lying mouth;
for did I not tell you, that in the third chapter of St. John it is
written, that Christ said to Nicodemus: Verily, verily, except every
man be born again of water and of the Spirit, he cannot enter into the
kingdom of God? bah! here I have certainly cornered you, have I not, eh?

_Herm._ No; for Christ there speaks of no external baptism, nor
does he mention baptism; but he speaks of the regeneration which is
performed by the Spirit of God, who is sometimes also called a water
in the holy Scriptures. For thus says the Lord by the prophet Isaiah
in the forty-fourth chapter (v. 3): “I will pour water upon him that
is thirsty, and floods upon the dry ground: I will pour my Spirit upon
thy seed.” Again, by the prophet Ezekiel, in the thirty-sixth chapter
(verses 25,26): “I will sprinkle clean water upon you, and ye shall
be clean: from all your filthiness, and from all your idols, will I
cleanse you. A new heart also will I give you, and a new Spirit will
I put within you.” Again, in the thirty-ninth chapter (v. 29), the
Lord says by Ezekiel: “I have poured out my Spirit upon the house of
Israel.” Again, by the prophet Joel, in the second chapter (v. 28):
“Then will I pour out my Spirit upon all flesh,” etc.

_Fr. Corn._ Well, all this is done through the sacrament of baptism,
when the children are baptized; for then the devil is exorcised by the
priest, and they are cleansed from the original sin, inherited from
Adam and Eve, and they obtain a new heart and a new spirit; bah, thus
does God pour or shed his Spirit upon all flesh; you will not cheat me
out of this--you are cornered and remain cornered, see!

_Herm._ I tell you again, that Christ, when he talked with Nicodemus,
meant such a regeneration as does not concern external baptism, nor
does it children; but it concerns the true believers in Christ, who
are begotten according to the will of God, by the word of truth, as
James says in the first chapter. Again, Peter, in the first chapter of
his first epistle, says: “See that you love one another with a pure
heart fervently: being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth forever.”
Of similar Scriptures which do not concern little children or external
baptism, there are more yet.

_Fr. Corn._ Bah, but if the regeneration of water and of the Spirit
does not concern children, they must certainly and unmistakably go to
the devil; for you acknowledge yourself, that he who does not believe
will be damned. Bah, children do certainly not believe as you also say.
And when they besides remain unbaptized, and die thus, they must surely
be damned; for by what other way could they be saved, eh?

_Herm._ By the death of Christ, as I have told you. And Christ also
says (Matt. 5:18,19), that to such belongs the kingdom of heaven.

_Fr. Corn._ Yes, these are the same arguments with which your
hedge-preacher yesterday made my spleen run over. Bah, what does all
this disputing and arguing amount to; if you would suffer yourself to
be converted, you must be willing to be taught, and brought to the
Catholic, Christian faith of our mother, the holy Roman church, and
to her baptism and religion. Bah, why will you trust so much in the
heresies of that damned arch-heretic, Menno Simons, and so firmly rely
upon this bewitched hedge-preacher? Bah, why do you not believe me as
well as that Menno Simons? for I am as learned, and have read as much,
and certainly much more, as this * * * bishop, Jacob the weaver, and
as a Dietrick Phillips, and an Ubbo Frisius, and such devil’s brood, I
suppose, eh?

_Herm._ I trust (or build) not upon Menno Simons, nor upon any man; for
the prophet Jeremiah says in his seventeenth chapter (v. 5): Thus saith
the Lord: Cursed be the man that trusteth in man.

_Fr. Corn._ This is very true; in this you say very well, see; if you
begin to talk like this, I feel quite hopeful, that I will convert you
with the help of God, from this miserable Anabaptism. So I will first
prevail upon you, to renounce the same, and to have your unbaptized
children baptized in the Catholic church, by a priest, as a good
Christian is in duty bound to do, see. Well, Herman, what think you of
this, eh?

_Herm._ I do not think that you are the man that will convert me to
your mother, the Roman church, or who will bring me to it, that I shall
have my unbaptized children baptized in the papistic church.

_Fr. Corn._ Ah bah, how do you talk in this strain again; a thousand
devils (God bless us), what has come over you? It seems, as though
he would trust no longer in Menno Simons, nor in any other man; but
as soon as I begin with kindness and friendliness to admonish him to
renounce Anabaptism, and to have his unbaptized children baptized in
our Catholic church, he instantly pipes another tune. Is this not a
fine thing? If you will not be converted, and have your unbaptized
children baptized in our church, after the Catholic rite, you can be
burned alive at the stake, see.

_Herm._ This you papists could also do just as well, even if I turned
from my faith, and had my unbaptized children baptized in your church.

_Fr. Corn._ Be sure, we could; but we would give you the sword. If you
will suffer yourself to be converted with kindness, I insure you the
sword, that I do.

_Herm._ For what purpose should you give me a sword? it would be of no
use to me, for we use no swords.

_Fr. Corn._ Tush, tush, tush! you well understand what I mean by it:
you would only be beheaded with the sword, see.

_Herm._ After I should have truly and unfeignedly confessed, that I
had erred in the faith, and after I should have my unbaptized children
baptized in your church, would I then, according to your saying or
meaning, not be a good, upright Christian?

_Fr. Corn._ Jesus, yes, Herman, and should you not in every manner,
yes, you, faithful Herman, be as good a Christian as any one can be?
This is what I like to hear, see.

_Herm._ And would you papists make no sin of it, to shed the blood of
such a good, upright Christian?

_Fr. Corn._ Fie, tush, tush, tush, bah, is it nothing else? You would
have to die nevertheless, because of your having apostatized from the
Catholic Christian faith, and having yourself rebaptized, see.

_Herm._ The shepherd of the hundred sheep, of whom Christ speaks in the
fifteenth chapter of Luke, did nevertheless not cut the throat of the
lost or strayed sheep, when he had found it; but he laid it upon his
shoulders, and carried it home rejoicing.

_Fr. Corn._ Ah, bah! what is the use of all this raving and prating? if
you want to be converted, be converted, and recant; what shall I say of
this? Bah, I should sooner convert the devil in hell and his mother,
than I could convert one of these obdurate, petrified Anabaptists; this
I swear to you, that I do.

_Herm._ Therefore I said, that you are not the man who shall be able to
prove to me from the holy Scriptures, that my faith, and my baptism,
which I received upon confession of my faith in Jesus Christ, is evil;
how then should you be able to convert me from it?

_Fr. Corn._ Indeed? but what devil in hell makes you people so
presumptuous as that you have yourselves rebaptized, who have once been
baptized? Show me once from the holy Scriptures, that a Christian that
has once been baptized is to have himself rebaptized. Bah, I stake
my neck, that you will not be able to show this to me with the holy
Scriptures, see.

_Herm._ Alas! poor Friar Cornelis, you have already lost your neck; for
in the nineteenth chapter of the Acts of the Apostles it is written:
“And it came to pass, that, while Apollos was at Corinth, Paul having
passed through the upper coasts came to Ephesus; and finding certain
disciples, he said unto them, Have ye received the Holy Ghost since ye
believed? And they said unto him, We have not so much as heard whether
there be any Holy Ghost. And he said unto them, Unto what then were
ye baptized? And they said, Unto John’s baptism. Then said Paul, John
verily baptized with the baptism of repentance, saying unto the people,
that they should believe on him which should come after him, that is,
on Christ Jesus. When they heard this, they were baptized in the name
of the Lord Jesus. Now, poor Friar Cornelis, here you lose your neck.”

_Fr. Corn._ Enough, ah, bah, if they had been rightly baptized, Paul
would not have caused them to be rebaptized. No, I have not yet lost my
neck, that I have not.

_Herm._ Well then, I answer the same: if I had been rightly baptized, I
would also not have had myself rebaptized. But now you can well hear,
that you have unjustly so often called me an accursed Anabaptist.

_Fr. Corn._ But you were certainly very well baptized; for the priest
had baptized you in the name of the Father, the Son, and the Holy
Ghost. And afterwards, only six or seven years ago, you had yourself
baptized again; are you therefore not an accursed, damned Anabaptist,
eh?

_Herm._ I was not baptized upon my faith in Jesus Christ, but in my
unbelief; and when I heard and understood this, I had myself baptized
upon my faith, as Christ himself has said in the sixteenth chapter
of Mark: “He that believeth and is baptized shall be saved.” Am I
therefore an accursed, damned Anabaptist?

_Fr. Corn._ Yes, you are and remain a damned, accursed Anabaptist, if
you do not become converted. For St. Paul says, that there is but one
God, one faith, and one baptism; is it not Anabaptism then, to have
one’s self rebaptized?

_Herm._ For this reason you papists are justly (according to your
saying) called Anabaptists by the Calvinists, because you have
rebaptized in your churches their children, that had been baptized once
out here in their preaching.

_Fr. Corn._ O you awkward, block-headed Anabaptist, those children were
not rightly baptized, and you know yourself well enough how to prove
from the nineteenth chapter of the Acts of the Apostles, that St. Paul
caused those who had not been rightly baptized under John’s baptism
to be rebaptized. Bah, are we Catholics Anabaptists? I suppose so, *
* * What shall I say now, does it now become fool’s work altogether
with the sacrament of baptism--see wherewith we are now tormented and
vexed; would you accursed Anabaptist now begin to call us Catholics
Anabaptists? Bah! * * *

_Herm._ I do not call you Anabaptists; for I only say, that the
Calvinists call you Anabaptists, because you rebaptize their children,
which they had once baptized.

_Fr. Corn._ * * *

  (He spoke here only vile words of abuse.)

_Herm._ Our baptism is nevertheless administered according to the
institution of Christ; for in our church the believing are baptized,
but you baptize the unbelieving.

_Fr. Corn._ Bah, the sponsors believe in behalf of the children, until
they are old enough to believe themselves, do you understand this?

_Herm._ No; I find nothing said in the Scriptures, about sponsors, nor
about one man believing in behalf of another.

_Fr. Corn._ Bah, now you are clearly cornered; for does not St. Luke
say in the fifth chapter, that Christ saw the faith of the bearers who
let down the man afflicted with the palsy, through the roof with his
couch, and that he therefore healed him and forgave his sins, eh? Bah,
here for once I have clearly cornered you; get out if you can. Now you
have spectacles on your nose, have you not, eh?

_Herm._ No; for from this it is not to be understood, that the man
afflicted with the palsy did not himself believe, or was without faith,
as are the children which you baptize.

_Fr. Corn._ Bah, the old fathers or teachers of our mother, the holy
Roman Catholic church do nevertheless understand, that the bearers
of the man afflicted with the palsy signify the sponsors, who hold
the children when they are being baptized, and believe in behalf of
the children, till these are old enough to believe for themselves;
for to this end the sacrament of confirmation is instituted, to put
the children, when they are old enough to believe themselves, in
remembrance that they were baptized. Bah, I could very well show
you this from the ancient fathers, but you Anabaptists will rely
most firmly on the holy Scriptures alone, so that you will not once
hearken to the ancient fathers or teachers of the holy church. Bah, it
seems, as the provincial of the Augustinians tells me, that, when one
begins to mention something to you from St. Jerome, St. Ambrose, St.
Augustine, St. Gregory, or some other ancient fathers, that you people
carry on in just such a crazy and ugly manner, as though one began to
speak to you of the very devil--is this not a fine thing?

_Herm._ Because we wish to be only Christians, therefore we do not want
to hearken to the teachings of the ancient fathers; for they describe
popery, as of sponsors, of the sacrament of confirmation, and the whole
popery which you follow and observe.

_Fr. Corn._ O you damned, accursed Anabaptist, do you call the
sacrament of confirmation popery?

_Herm._ What else is it then? for I have never read in the holy
Scriptures of the sacrament of confirmation.

_Fr. Corn._ Bah, and are so dull, awkward and block-headed, that you do
not understand it, though you read of it; for confirmation means the
imposition of hands, see.

_Herm._ Ah, does it mean this? pardon me, that through my awkwardness
and dullness I do not understand such very high and fine Latin.

_Fr. Corn._ Ah, bah, did I say it is Latin, see here.

_Herm._ What language is it then? I certainly would like to know.

_Fr. Corn._ Bah, that I do not know myself; but we Catholics understand
it by the word confirmation, the sacrament of confirmation, or the
laying on of the hands of the bishop, when our bishops and suffragans
confirm grown-up children or adults, as also the apostles did; hence it
is that I say, that you sectarians read of many holy sacramental things
in the Scriptures, which you do not understand, and therefore you do
not know our sacrament of confirmation, that you do not.

_Herm._ If your bishops or suffragans by such confirmation and laying
on of hands could give to the grown-up children and adults the Holy
Ghost, and that they spake with tongues, and prophesied as did the
apostles, and also those upon whom they laid their hands, then I should
very well understand and know your confirmation.

_Fr. Corn._ Bah, there had to be miracles then, when the people did
not believe yet, in order that they might believe the apostles; do you
understand this, you stupid Anabaptist?

_Herm._ If Christ had commanded you to imitate such laying on of hands,
he would also do those miracles through you. Hence, when your bishops
do such miracles with their confirmation and imposition of hands, then
I shall believe you too.

_Fr. Corn._ Tush, tush, tush, these are the same arguments and
chatterings which also your accursed hedge-preacher advanced yesterday
against the sacrament of confirmation, and the sacrament of extreme
unction. Bah, though Christ himself did not command us to imitate it,
the apostles commanded us to do it; for does not St. James, in the
fifth chapter, command that when any one is sick, the priests of the
church are to be sent for, to pray over him, and to anoint him with
oil, eh?

_Herm._ The oil of which James writes must have been another oil than
your oil; for with that the sick were anointed, that they should
recover from their sickness, and they did recover from it. But you
priests do the very opposite; for if you knew beforehand, that the sick
should recover, and not die, you would not anoint them with oil; for
you anoint no sick persons with oil except those who you think will die.

_Fr. Corn._ Bah, my lords, did I not well know, that it would be the
same thing which it was yesterday with their hedge-preacher? Bah, I
lay you a wager, that if I begin to prove to him, from the same fifth
chapter of St. James, the sacrament of confession, he will also say,
as his hedge-preacher said yesterday, that I also ought to confess my
sins to him; just see, with what we are tormented and vexed.

_Herm._ Did this seem to you so strange an answer from him? for it is
nevertheless written: “Confess your sins one to another.” But when you
priests learn from people all that you wish to know, then you let them
go, and do not yourselves confess to them who have confessed (as you
call it) their sins to you.

_Fr. Corn._ Yes, we call it confession, and it is confession, and shall
remain confession, in spite of your teeth. Ah, bah, would it not be a
fine thing, if we priests also had to kneel down and confess ourselves
to the laity; and would they have the power to absolve us from sin? I
suppose so. Bah, what a fine absolution that would be! Bah, and if I
here confess myself to you, would you be so presumptuous as to think
that you have power to loose or forgive my sins, eh?

_Herm._ Such power as you or all priests have to forgive sin, all men
have; for Christ says, Mark 11:25: “Forgive, if ye have aught against
any: that your Father also which is in heaven may forgive you your
trespasses.” Again, Luke 6:37: “Forgive, and ye shall be forgiven.”

_Fr. Corn._ O you accursed Anabaptist, have you laymen priestly
authority to forgive sin in confession? Bah, the forgiveness of sin of
which Christ speaks, Mark 11; Luke 6, does not concern confession or
absolution. * * * Bah, we priests have in the sacrament of confession
and absolution a special priestly authority to forgive and to retain
sin, that we do.

_Herm._ Whence do you priests get a special authority to forgive sin,
more than we, whom you call laymen?

_Fr. Corn._ Bah, this special authority which Christ delivered to his
vicar, St. Peter, and St. Peter left it to his vicars the popes, and
the popes impart to us of that power, because they cannot themselves in
person everywhere hear confession, and absolve, see.

_Herm._ That the popes and you priests have the special power to
forgive and to retain sin, which Christ gave to Peter, this you will
not be able to show to me with the holy Scriptures.

_Fr. Corn._ Indeed? O you accursed Anabaptist, the executioner will be
able very well to show it to you, by kindling a good fire * * * and the
very devils in hell will also well show it to you with burning pitch,
brimstone, and tar in the fire of hell; this I swear to you, that I do.

_Herm._ You papists can demonstrate your faith, doctrine and religion
with nothing better than with the executioner, and with sword, fire,
rope and gallows; for these are the best demonstrations or proofs
which you have, and thus your forefathers demonstrated their faith and
doctrine to God’s prophets, to Christ, to his apostles, and to the
saints of God, from the blood of Abel until now.

_Fr. Corn._ Ha, you hellish, devilish, damned, accursed Anabaptists,
for what do you take our holy fathers the popes and us priests? may
thunder and lightning kill, burn and pulverize you. Bah, that I should
thus excite, exasperate and disquiet myself for such an accursed
Anabaptist.

_Clerk of the criminal court._ Tush, tush, Father Cornelis, and Herman,
speak gently with each other.

_Fr. Corn._ Yes indeed, be gentle towards such bedeviled, bewitched,
heretics, who do not believe anything. In good faith, do you
Anabaptists then go thus unconfessed and unabsolved to your supper? I
suppose so; for you regard it but as a bit of simple common bread, and
a little draught of common, flat wine. The transubstantiation in the
sacrament of the altar with you is only popery, yea, sorcery, and we
priests are regarded as sorcerers by you, because we adjure and conjure
the true flesh and blood of Christ in the host and in the cup, as you
Sacramentarians say, ill betide you.

_Herm._ Such confession, or absolution, or sacrament of the altar we
do not use in our church, but we observe such forgiveness of sins, as
Christ commands us, Mark 11; and Luke 6, and such breaking of bread,
and distribution of the cup, as he in his last supper commands us to do
for his remembrance.

_Fr. Corn._ Bah, but with that forgiveness of sins Christ means this
when your neighbor has done aught amiss to you; but I ask concerning
the sins which you people have sinned against God, whether you go with
these unconfessed and unabsolved to your devil’s supper, eh?

_Herm._ We pray as Christ has taught us, Matthew 6:12. “Forgive us our
debts, as we forgive our debtors.” And we use no devil’s supper.

_Fr. Corn._ Your breaking of bread, and distribution of the cup is the
devil’s supper of which Paul writes in the tenth chapter of his first
epistle to the Corinthians: Ye cannot drink the cup of the Lord, and
the cup of devils; ye cannot be partakers of the Lord’s table, and of
the table of devils. But the cup of blessing which we bless, that is,
we Catholics, is it not the communion of the blood of Christ? The bread
which we break, is it not the communion of the body of Christ? Bah, and
is your bit of bread, and your cup with a little draught of flat wine
not a devil’s supper? for you sacramentarians do not bless your cup,
nor do you consecrate your bit of bread, but it is wine and bread, and
remains wine and bread; bah, let us hear what you can answer against
this, that will be conclusive.

_Herm._ In regard to this, I must ask you, whether you yourself
believe, that Christ in his last supper meant no other body or flesh,
and no other blood, than that which was to be broken and shed on the
cross for the remission of sins.

_Fr. Corn._ Ah, bah, and should I not believe this? this is quite
Catholic, that it is.

_Herm._ Well you will certainly also confess, I think, that the bread
which the apostles ate at the supper was not crucified.

_Fr. Corn._ Bah, what hellish, devilish, heretical question is this;
never in all the days of my life did I hear such a deep question. Bah,
I believe and know very well, that the apostles ate the same body
or flesh of Jesus Christ, which the day after the supper was to be
crucified, see.

_Herm._ Therefore, poor man, you do not understand the sense or meaning
of Christ, though Paul in the tenth chapter of the first epistle to
the Corinthians very clearly explains the same, saying: “Behold Israel
after the flesh; are not they which eat of the sacrifice partakers of
the altar? Thus also are we in the eating of the bread, and in the
drinking of the wine, partakers of the body and blood of Christ.

_Fr. Corn._ Bah, you accursed Sacramentarian, would you compare the
flesh of God to the rotten flesh of oxen, and the lousy flesh of sheep,
and to the rotten, putrid flesh of goats and other beasts and carrions?
* * * Bah, fie, what abominable and horrible heresy is this?

_Herm._ You understand neither Paul nor me; for what I say is this,
that Paul by this comparison of the sacrifices of the altar (which
the Jews ate, and thereby became partakers of the sacrifice in the
remission of sins) explains and expounds the communion or participation
of the broken bread and of the cup of wine (which we eat and drink
in remembrance of the body and blood of Christ), that we thus also
become partakers in the washing from sins through the body and blood of
Christ, which he offered up for the sins of the world.

_Fr. Corn._ Ah, bah, see, now I plainly understand your heretical,
Sacramentarian meaning, that you only make comparisons and memorials
of the flesh and blood of Christ. Eh, accursed Anabaptist, why then
does St. Paul say, in the eleventh chapter of his first epistle to
the Corinthians: “Wherefore whosoever shall eat this bread, and drink
this cup of the Lord, unworthily, shall be guilty of the body and
blood of the Lord. But let a man examine himself, and so let him eat
of that bread and drink of that cup. For he that eateth and drinketh
unworthily, eateth and drinketh judgment to himself, not discerning the
Lord’s body.” Bah, answer me once to this, you accursed Sacramentarian
that you are.

_Herm._ In the tenth chapter of the first epistle to the Corinthians
Paul writes: “We being many are one bread, and one body: for we are
all partakers of that one bread.” Again in the twelfth chapter: “We
are all members of one body. If we then are members of one body, unto
which Christ has united us together by his baptism and by his Spirit,
no external sign can be fitter, to show or signify the union of one
body, than that in the breaking of bread we all become partakers of one
bread, in token that we being many are one bread and body. Likewise
it is also with the wine; for as many grains are ground together, and
made into one bread, so of many grapes one drink is made. Therefore let
every one examine himself, whether he be worthy of the communion of
the bread and of the cup of the Lord, and whether he love his fellow
brother with a pure heart: for if he hates his brother, and does not
love him, and would besides make himself a partaker yet of the bread
and of the cup of the Lord as though he were a member of Christ, he
shall be guilty of the body and blood of the Lord, and shall eat
judgment to himself, not discerning, that the body of the Lord is
signified by this communion or participation, that we are members of
one body, into which Christ has united us.

_Fr._ Corn. Tush, tush, tush! it seems that you also could preach a
little sermon in the Gruthuysbosch. Bah, this people know nothing
else to do but to preach; but you would have to preach a long time to
me, before I would believe that a man will eat and drink judgment to
himself on a bit of common bread, and a little draught of wine, by
which you Sacramentarians would only signify the body and blood of
Christ. Bah, I would rather believe that God’s name is Henry, that I
would.

_Herm._ What greater importance was there in the sacrifices of the
Jews, of sheep and doves, than in the bread and wine, which are all
types of the true sacrifice which Christ made on the cross in his own
flesh and blood? And if the Jews had nevertheless, according to the
command of Christ, to lay down their offering before the altar, and
first go and become reconciled to their brother, before they were to
offer, then a Christian also ought first to examine himself, before he
partakes of the bread and the cup of the Lord.

_Fr. Corn._ Bah, a thousand devils, God bless us, if the bread and
the wine are only types of the true sacrifice of the flesh and blood
of Christ on the cross why then does he say in the sixth chapter of
John: “The bread that I will give is my flesh;” again: “My flesh is
meat indeed, and my blood is drink indeed; therefore he that eateth my
flesh, and drinketh my blood, shall live forever,” eh?

_Herm._ This argument is against yourself, for you would say that the
bread is therefore the body of Christ, and the wine his blood, because
Paul says, that whosoever eats and drinks it unworthily eats and drinks
judgment to himself. And here Christ says: “He that eateth my flesh,
and drinketh my blood, shall live forever.” If therefore that bread and
wine of which Paul writes, were the flesh and blood of Christ, no one
could therein eat judgment to himself.

_Fr. Corn._ Bah, this accursed Sacramentarian would torment and pester
us here, I suppose, with all these abominable blasphemies against God’s
true body and blood. Bah, the very devil of hell sits in his accursed
mouth.

_Herm._ I have not mentioned one word about the body and blood of God;
how then can I have blasphemed there against?

_Fr. Corn._ O, you accursed Anabaptist and Sacramentarian, are the body
and blood of Christ not also the body and blood of God? are God the
Father and the Son of God not one God, or would you make two Gods of
them. Bah, are you also a Trinitarian, I suppose, eh?

_Herm._ Yet you said, when you wanted to dispute about the mass, that
you priests daily in the mass, offer up to God his Son Jesus Christ;
hence you make a distinction between God and the body of his Son, which
you now begin to call the flesh and body of God.

_Fr. Corn._ Bah, the devil and his mother wag your tongue. You would
now like to bite into my trap, would you? Ah, you wicked, vile, false,
crafty Anabaptist and Sacramentarian, yea, also Trinitarian, because
you speak so abominably of the holy Trinity, do you then not believe,
that Christ is the second person in the Godhead of the holy Trinity?
Bah, it seems not from your speaking.

_Herm._ We only know to speak of things that are mentioned in the holy
Scriptures.

_Fr. Corn._ O you Trinitarian, do we not read in the holy Scriptures of
God the Father, and of God the Son, and of God the Holy Ghost, eh?

_Herm._ Yet the holy Scriptures speak of only one God, and of the Son
of the living God, and of the Holy Ghost.

_Fr. Corn._ Indeed? you accursed Trinitarian; if you would read the
symbol[309] of Athanasius, you would read of God the Father, and
of God the Son, and of God the Holy Ghost, which three persons are
therein called one true God, of whom the Father is the first person
in the Godhead; the Son is the second person in the Godhead, and the
Holy Ghost is the third person in the Godhead; and these three persons
constitute the holy Trinity, that they do. Do you understand now, you
Trinitarian, eh?

  [309] Creed.

_Herm._ I have not studied the symbol of Athanasius; for it is enough
for me, that I believe in the living God, and that Christ is the Son of
the living God, as Peter believed (Matt. 16), and in the Holy Ghost,
which is shed on us abundantly through Jesus Christ our Savior, as Paul
writes in the third chapter of his epistle to Titus.

_Fr. Corn._ Indeed? you are certainly fine fellows, that God should
shed his Holy Spirit upon you who will not believe that the Holy
Ghost is also God himself. But this heresy you pick up and study in
the devilish books of that accursed Erasmus of Rotterdam, who in his
preface to the books of St. Hilary writes, that St. Hilary, at the end
of his twelfth book, says, that the Holy Ghost is nowhere in the holy
Scriptures called God, but that we have become so presumptuous as to
dare call the Holy Ghost God, which the ancient teachers of the church
did not dare do. In like manner this wicked Erasmus is also a great
enemy of the divinity of Christ. Ah, bah! would you follow this damned
Trinitarian, eh?

_Herm._ We follow neither Erasmus nor Hilary, but we follow the holy
Scriptures, as Hilary and Erasmus herein do.

_Fr. Corn._ Though the holy Scriptures nowhere call the Holy Spirit
God, what matters it? The Holy Ghost himself has inspired our mother
the holy Roman Catholic church, to call him God, as appears from the
symbol of Athanasius, see. But in good faith, if you believe the holy
Scriptures, why then will you not believe in the divinity of Christ, eh?

_Herm._ That be far from us, that we should not believe in the divinity
of Christ, that he is divine and heavenly, and not earthly, as you
people believe; therefore we are put to death by you.

_Fr. Corn._ * * * Bah, we put you to death, because you people will not
believe, that Christ assumed the seed of Mary his blessed mother, see.

_Herm._ We believe that the word became flesh, as John writes in the
first chapter of his gospel.  _Fr. Corn._ Bah, now I have got you well
cornered; for God was the word. And if God became flesh, why then would
you bite into my trap, because I say, God’s flesh, God’s body, and
God’s blood, eh?

_Herm._ We too believe that God was the word; but would you then
therefrom understand, that the living God (of whom Christ is the Son)
became himself flesh? this were certainly contrary to the entire holy
Scriptures.

_Fr. Corn._ Yet Christ says, John 10:30; “I and my Father are one.”
Again, John 14:9: “He that hath seen me hath seen the Father.” Bah,
where are you now, eh?

_Herm._ Christ also says (John 17:21–23): “That they all may be one; as
thou, Father, art in me, and I in thee, that they also may be one in
us: that the world may believe that thou hast sent me. And the glory
which thou gavest me I have given them; that they may be one, even as
we are one: I in them, and thou in me, that they may be made perfect
in one.” Again (Acts 4:32): “The multitude of them that believed were
of one heart and of one soul.” Again, Paul to the Galatians (3:8)
says: “For ye are all one in Christ Jesus.” Again (Ephesians 5:31,32):
“For this cause shall a man leave his father and mother, and shall be
joined unto his wife, and they two shall be one flesh. This is a great
mystery.”

_Fr. Corn._ Tush, tush, you have preached enough; for all this you have
drawn from the venomous breasts of Erasmus. But answer me, why Christ
says: “He that hath seen me hath seen the Father,” see.

_Herm._ Christ also says, John 6:46: “Not that any man hath seen the
Father, save he which is of the Father, he hath seen the Father.”
Again, John 1:18: “No man hath seen God at any time.” Again, John
14:28: “For my Father is greater than I.” Again, Mark 13:32: “But of
that day and that hour knoweth no man, no, not the angels which are in
heaven, neither the Son, but the Father.” From this it is sufficiently
shown that the Father himself did not become flesh.

_Fr. Corn._ Bah, this you need not teach me; for I say myself that
Christ, the second person in the Godhead, or of the holy Trinity,
became man, whom you will not call God; do you understand this, you
accursed Trinitarian that you are?

_Herm._ I call him the Son of the living God, as Peter called him
(Matt. 16:16), and Lord, as the apostles call him.

_Fr. Corn._ O you accursed Trinitarian, I could jump out of my skin for
anger, that I could.

_Herm._ Then you must jump out of your skin, when in the second chapter
of the Acts of the apostles (verse 22), you read that Peter calls him
but a man of God, saying: “Jesus of Nazareth, a man[310] approved of
God among you by miracles and wonders and signs, which God did by him.”
Again, in the same chapter (verse 32): “This Jesus hath God raised
up.” Again, in the third chapter (verse 15): “Whom God hath raised
from the dead.” Again, in Acts 4:10: “Jesus Christ of Nazareth, whom
ye crucified, whom God raised from the dead.” Again, Paul (Acts 17:31)
says: “Because he hath appointed a day, in the which he will judge the
world in righteousness by that man whom he hath ordained; whereof he
hath given assurance unto all men, in that he hath raised him from the
dead.”

  [310] See German version.

_Fr. Corn._ Yes, yes, tush, tush, tush, bah! these are the same
arguments which this damned Erasmus prefers, in his book, _de modo
orandi_, and in _Apologia ad Episcopum Hispalensem, Alphonsum
Mauricum_. But you Trinitarian, if you will call Christ only the Son of
God, you do not esteem him better than Adam; for Luke says in his third
chapter, that Adam also was the son of God. Bah! see once, with what we
are tormented.

_Herm._ That be far from us, that we should not esteem Christ better
than Adam; for because we believe, that the body of Christ is not
earthy of the earth, as was Adam the first man, but that he is a
heavenly man, as Paul writes in the fifteenth chapter of his first
epistle to the Corinthians; therefore we are put to death by you; hence
you yourselves do not esteem him better than Adam.

_Fr. Corn._ O you accursed Trinitarian, how the devil does wag your
tongue. Bah, if you will not believe, that Christ is truly man, and if
you will also not believe, that he is the true God, what * * * is he
then?

_Herm._ Do not talk so unbecomingly; for Christ is no devil; but he is
the true Son of God, as John writes in the fifth chapter of his first
epistle; and he is also a true man, as Paul writes in the fifth chapter
of his epistle to the Romans.

_Fr. Corn._ Bah, but does not St. John in the same chapter say of the
Son: “This is the true God;” eh?

_Herm._ No, for John says: We know that the Son of God is come, and
hath given us an understanding, that we may know the true God, and that
we should be in his true Son. This is the true God, and eternal life.
Hereby John means this true God whom the Son taught us to know.

_Fr. Corn._ Bah, you Trinitarian; now it occurs to me that St. John
says in the same chapter: There are three that bear record in heaven,
the Father, the Word, and the Holy Ghost; and these three are one. Bah,
here you are soundly cornered, poor Trinitarian that you are.

_Herm._ I have often heard it said, that Erasmus in his Annotations
charges you papists with having interpolated these words, and that they
are not contained in the Greek text, even as you people have taken out
and added many other things in the holy Scriptures.

_Fr. Corn._ Bah, may the fire of hell forever burn and torment you with
your devilish, damned, accursed heretic Erasmus. Bah, I could tear my
cap for anger, that I could.

_Herm._ Why then do you not tear your cap, when you read that Greek
text yourself, and see that this is not contained in it?

_Fr. Corn._ Bah, my lords, what do you think of this--am I wrong in
so sharply attacking in my sermons this damned heretic, this wicked
Trinitarian Erasmus? For it is true, this he writes; yea, what is
still worse, in his Annotations to the fourth chapter of St. Luke he
has written, that a very great and strange corruption has been wrought
in the holy Scriptures in the Greek and Latin copies, that sometimes
something is added and interpolated and sometimes something taken away,
omitted, and erased, on account of the heretics: yea, that the marginal
notes which were now and then written by one or the other have all been
foisted into the text, my lords, is it not a fine thing?

_Recorder._ Ah, Father Cornelis, we are no theologians; we do not
understand these things.

_Fr. Corn._ Indeed? Bah, I believe it; but this Trinitarian would
certainly understand it very well, as you hear, that he charges us with
it. Bah, he would dare charge us Catholics with his arch-heretic, this
wicked Erasmus, that in the ninth chapter of Romans, where Paul says:
“Whose are the fathers, and of whom as concerning the flesh Christ
came;” we have interpolated: “Who is over all, God blessed forever.
Amen.” For this accursed Erasmus writes, that he has great doubts with
regards to this clause: ”_Oui est benedictus in saecula. Amen._ Or
these words are to be interpreted and understood as a thanksgiving to
God the Father, thus: “Christ, etc, who is over all. God be blessed for
ever. Amen.” “Otherwise,” he writes, “I have great doubts, whether this
clause has not been interpolated, as I find also in some other texts,
that they have added similar clauses, for the conclusion of discourses,
as, _Tu autem Domine, etc._, _Gloria Patri et Filio, etc._, as their
lessons and prayers are all concluded with such clauses.” But as
regards the words of St. Thomas, in the twentieth chapter of St. John’s
gospel, you have no way of escape; for there St. Thomas said to Christ:
“My Lord and my God.” Bah, to this he does not reply, yea, with this
he is soundly cornered; nevertheless, he spitefully writes with regard
to this: “This is the first and last passage in the Scriptures, where
Christ is called God.” Bah, but you Trinitarian, let us hear what you
can say to this.

_Herm._ I reply to this, that Thomas said very well here; for David
says in the eighty-second Psalm: “I have said, Ye are gods; and all of
you are children of the Most High.” Christ himself also quotes these
words in the tenth chapter of John. When the Jews took up stones to
stone him, because he had said, “I and the Father are one,” Jesus
answered them: “Many good works have I shewed you from my Father; for
which of those works do you stone me? The Jews answered him, saying:
For a good work we stone thee not; but for blasphemy; and because that
thou, being a man, makest thyself God. Jesus answered them, Is it not
written in your law, I said, Ye are gods? If he called them gods, unto
whom the word of God came, and the Scripture cannot be broken; say ye
of him, whom the Father hath sanctified, and sent into the world, thou
blasphemest; because I said, I am the son of God?” Again, Ex. 22:8,9:
“If the thief be not found, then the master of the house shall be
brought unto the gods, etc. The cause of both parties shall come before
the gods; and whom the gods shall condemn, he shall pay double unto
his neighbor.”

_Fr. Corn._ Bah, but tell me without many words, why Christ did not say
to St. Thomas: Stay: I am not your God? let us hear.

_Herm._ In regard to this my previous answer, John 10; David in Ps.
82 will serve; but answer me, why Christ did not reply to these words
of Thomas: “Upon this rock I will build my church,” as he said, Matt.
16:18, when Peter answered him: “Thou art the Christ, the Son of the
living God”? He also did not say to Thomas: “Flesh and blood hath not
revealed it unto thee, but my Father which is in heaven.” Why also does
Christ, John 20:17; say to his disciples: “I ascend unto my Father, and
your Father; and to my God, and your God”? Again, Matt. 27:46: “My God,
my God, why hast thou forsaken me?”

_Fr. Corn._ Tush, tush, you Trinitarian. Bah, from this would
probably follow diabolical arguments which would transcend all human
comprehension. Ah, bah, is Christ not truly God? why then do we call
his blessed mother the mother of God, eh?

_Herm._ Because you will nowhere follow the holy Scriptures, but
would call everything by a contrary and different name; for the holy
Scriptures call her the mother of Jesus, as in the first chapter of the
Acts of the Apostles, in the nineteenth chapter of John, and in many
other places of holy Scripture, where she is not once called the mother
of God.

_Fr. Corn._ Indeed? Bah, do you think that we Catholics pay so much
regard to the naked, bare, meagre Scriptures? Ah, bah, the worthy, holy
council of Nice has ordained and decreed that she should be called the
mother of God. What do you say to this?

_Herm._ Do you not hold the last council of Trent to be of as great
authenticity, dignity, and holiness as the council of Nice?

_Fr. Corn._ Yea, in troth, and should we not? Ah, bah, the Holy Ghost
taught and spoke just as well through the fathers in the worthy council
of Trent, as through the fathers in the council of Nice. Bah, what need
is there of asking this question? have you nothing else to ask me? Bah,
I well perceive that you would fain drop the subject concerning the
mother of God.

_Herm._ I had to ask this in order to hear your confession in regard
to it; for now I know by the council of Trent all the other councils,
because I have in my time heard and seen how things went at the former
council, which mocks and puts to shame all previous councils.

_Fr. Corn._ O you hellish, devilish; accursed Trinitarian, you
blaspheme the Holy Ghost. It is a wonder that we do not all together
with you sink into the earth. My lords, I am absolutely afraid to
speak any longer with this Beelzebubian Anabaptist, Sacramentarian and
Trinitarian, and enemy of the mother of God, that I am.

_Recorder._ Can you not keep still in regard to these things, Herman,
as we requested of you?

_Herm._ I do not blaspheme the Holy Ghost, nor am I an enemy of the
mother of Christ.

_Fr. Corn._ Bah, do you not blaspheme the Holy Ghost, when you
ridicule, vilify and deride the worthy council of Trent, and all the
previous holy councils? and will not call the worthy, holy, blessed
virgin Mary the mother of God, as the holy council of Nice teaches
and commands us to do? Bah, are you not then a blasphemer of the Holy
Ghost, and an enemy of the mother of God, eh?

_Herm._ You papists were so presumptuous in your council of Nice, that
you dared call the mother of Jesus Christ the mother of God, whom
neither the apostles nor the evangelists dared call the mother of the
Son of God.

_Fr. Corn._ O you damned, devilish Anabaptist, you hellish Trinitarian,
Sacramentarian and deadly enemy of the blessed mother of God, we will
call her the mother of God in spite of your teeth, and she is too the
mother of God. Yea, she is the mother of God, that she is?

_Herm._ You said yourself that there are three persons in the holy
Trinity, the Father, Son, and the Holy Ghost, and that these three
persons are but one true God. If Mary then is the mother of this true
God, then she is just as well the mother of the Father and of the Holy
Ghost, and of the Son.

_Fr. Corn._ O you devilish heretic, I have proved to you from the
symbol of Athanasius, that the Father is God, and that the Son is God,
and that the Holy Ghost is God, and that there are nevertheless not
three gods, but that these three are one true, inseparable God, see.

_Herm._ If these three are not each a distinct, separate God, but if
the three are but one true inseparable God, and if Mary is the mother
of God, then she must be the mother of all three, or the three must
each be a separate God. Where are you now with your council of Nice?

_Fr. Corn._ Bah, may the fire of hell burn you, you wicked, evil, vile,
false, crafty Trinitarian; the devil wags your accursed tongue. Bah,
you would drive an hundred thousand doctors of divinity mad and crazy.
Jesus, Jesus, worthy mother of God, how you are reviled, despised and
rejected by this hellish devil’s brood, But in good faith, how would
you have her called--Maeyken Timmermans,[311] as you call her in your
hellish, devilish sermons in the Gruthuysbosch, eh?

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

_Herm._ We call her the mother of Jesus, as she is called in the
Scriptures, And how can you say that we revile, despise and reject her?

_Fr. Corn._ O you accursed Anabaptist, I will drop this, that you
will not call her the mother of God; but is this not odious reviling,
despising and rejecting, that your arch-heretic, Menno Symons writes,
that Christ did not assume the sinful earthly seed of Mary, but that he
came with flesh and blood, with skin and hair, from heaven, into Mary,
and thus became man, and that he merely passed through her body, as
water through a sieve, or through a spout;--bah, is this not reviling
blaspheming, despising and rejecting?  _Herm._ You do not understand
what Menno Simons writes; for what you here say, cannot be found in his
writings; but he shows with many Scriptures, that the Word became flesh
(as John writes in his first chapter), and not the seed of Mary.

_Fr. Corn._ Ah, bah, was Christ then not born of the seed of David
according to the promise; which seed he assumed in the blessed virgin
Mary, of her most pure blood, and of that became flesh and man, eh?

_Herm._ That Christ was born of the seed of David (as regards the
generation of which he was born) we well believe; but the angel said to
Joseph: That which is begotten in her is of the Holy Ghost, Matt. 1:20.
Again, John 16:28, Christ himself says: I came forth from the Father,
and am come into the world.

_Fr. Corn._ Ah, bah, Christ says this of his divinity, that the same
proceeded, and came into the world from the Father, and not from his
humanity, you stupid Anabaptist.

_Herm._ Why then did Christ say, John 6:62: What and if ye shall see
the Son of man ascend up where he was before? Again, John 3:13: No man
hath ascended up to heaven, but he that came down from heaven, even the
Son of man. Again, Paul says, Eph. 4:9,10: That he ascended; what is it
but that he also descended first into the lower parts of the earth? He
that descended is the same also that ascended up far above all heavens.

_Fr. Corn._ Bah, you stupid Anabaptist, did Christ then come from
heaven into Mary with flesh and blood, with skin and hair, entrails and
all, as he ascended up to heaven? Bah, what do you say of this, you
great, stupid, awkward ass?

_Herm._ I do not say this; but I say that the Word came from heaven,
and became flesh in Mary, as John writes in his first chapter.

_Fr. Corn._ And we Catholics say that the most pure blood of Mary
became flesh, in spite of your miserable teeth, see.

_Herm._ This defiance to my teeth is a small matter; but this defiance
to the holy Scriptures is a great blasphemy.

_Fr. Corn._ Ha, you damned Anabaptist, I do not blaspheme the holy
Scriptures; but you revile the holy, blessed, pure virgin Mary.
Bah, I am surprised that you do not say, that she conceived her son
Christ of her husband Joseph, as your hedge-preachers preach in the
Gruthuysbosch; is it not a fine thing?

_Herm._ You wrong us greatly, that you say this of us; for we believe
as Matthew writes in his first chapter: “Joseph took his wife, and knew
her not till she had brought forth her first born son.”

_Fr. Corn_ Ah, bah! did Joseph know her afterwards, eh?

_Herm._ It matters not to me whether he knew her afterwards, or not.

_Fr. Corn._ Indeed? and do you then not believe in the perpetual
virginity of the blessed virgin Mary? let us hear now.

_Herm._ We find nothing said in the Scriptures, concerning her
perpetual virginity.

_Fr. Corn._ Bah, this accursed Anabaptist would pester me with the
Scriptures. Will you then positively believe nothing else but what is
contained in the holy Scriptures? Bah, hence it comes that you thus
despise, reject and revile the worthy mother of God and imagine, yea,
teach and believe that she did the carnal works of the married state
with Joseph her husband, just as well as your filthy, sinful wives do
with you, and that she had many children by Joseph her husband; bah, is
this not a fine thing?

_Herm._ And if she had done the work of the married state with her
husband Joseph, and brought forth more children (which is ordained and
commanded of God, Gen. 1, and is a blessing) would she thereby have
sinned?

_Fr. Corn._ Bah, God blessed Adam and Eve, and said: “Be fruitful,
and multiply, and replenish the earth,” before they transgressed
the commandment; but they did not continue in the blessing, but
transgressed the commandment of God, and thereby the work of marriage
became sin to them; bah, now you are cornered.

_Herm._ You are cornered yourself; for, Gen. 9:1, it is written:
“God blessed Noah and his sons, and said unto them: Be fruitful, and
multiply, and replenish the earth.” Again, the prophet Jeremiah, in the
twenty-ninth chapter, says: “Thus saith the Lord of hosts, the God of
Israel: Take ye wives, and beget sons and daughters; and take wives for
your sons, and give your daughters to husbands, that they may bear sons
and daughters; that ye may be increased.”

_Fr. Corn._ Bah, tush, tush, you have talked enough; bah, hear how
much talk there is in this miserable Anabaptist. Bah, now that I hear
you talk, I will believe, that you Anabaptists undisguisedly and
presumptuously preach out there in the Gruthuysbosch, that Maeyken
Timmermans, as regards the work of marriage, was not a hair better than
your filthy, unchaste, carnal wives are. Yea, in order utterly to loose
the marriage bond, and to show, that women may have divers husbands,
you wicked Anabaptists dare preach and teach, that Mary had children of
many different husbands, like your wives, whom you have in common--is
this not a fine thing?

_Herm._ Of such things as you here say I never heard our teachers speak
once, when they preached the word; but it may sometimes have been asked
among us, whether the brethren and sisters of Christ, of whom the
holy Scriptures make mention, Matthew 13; Mark 6, etc., were natural
children by Joseph or Mary.

_Fr. Corn._ O you accursed Anabaptist, the holy Scriptures calls some
apostles, as St. James, St. Simon, St. Judas, the Lord’s brethren, who
were merely his cousins, you stupid Anabaptists that you are.

_Herm._ Yet, in the first chapter of Acts it is written (after the
eleven apostles are enumerated): “These all continued with one accord
in prayer [and supplication,] with the women, and Mary the mother of
Jesus, and with his brethren.” Nevertheless, I will not insist upon,
or maintain, that Mary the mother of Jesus gave birth yet to other
children.

_Fr. Corn._ Bah, but when you Anabaptists are assembled in the
Gruthuysbosch, you will maintain it, and other things yet concerning
her, which are still much more wicked and abominable; for I know it
well, that I do.

_Herm._ We are greatly slandered, even as also you often stand in your
pulpit and preach about us all that you please.

_Fr. Corn._ Indeed, do then any Anabaptists sometimes come to hear me
preach, eh?

_Herm._ Though we do not hear you preach ourselves, yet we are told,
that you stand in your pulpit and preach, that the Calvinists and
Anabaptists teach and preach, that Mary the mother of Christ was a
filthy whore, for which you are censured by learned men (in letters
which they write to you), how you slander us thereby.

_Fr. Corn._ Bah, * * * you miserable Anabaptist * * * for such * * *
letters I do not care * * * do you understand this? And do you know
nothing else to say? Bah, you do not answer me in regard to having the
women in common: bah, you Anabaptists have certainly gone about it very
cunningly, that you have the women and maidens in common; for thereby
you gain such a great number of adherents for your Anabaptism. Bah, but
show me once from the Scriptures, that the women and maidens are to be
had in common, as you Anabaptists do in your devil’s supper:--bah, see;
let us hear, whether you will be able to show me this.

_Herm._ No; for this I could show to you just as little, as you can
show to me from the holy Scriptures, that the women and maidens must be
scourged, as you do in your secret disciplining. But you have certainly
well practiced the secret disciplining or scourging of the maidens and
women, for thereby you gain such a great retinue of devotaries.

_Fr. Corn._ Bah, I would rather * * * than reply to all your talk; but
answer my question. * * *

_Herm._ All such barefaced lies, as that we have the women and maidens
in common, I do not deem worthy of an answer.

_Fr. Corn._ Ah, bah! Is it a barefaced lie, that you Anabaptists have
the women in common? Why then does all the world speak of it, and why
then is it printed in so many books, which by us Catholics are written
against you, and which I daily read. Fie, you adulterers! fie, you
dishonorers of marriage!

_Herm._ All that are of the world are liars; hence you and your
Catholics cannot be believed.

_Fr. Corn._ Ah, am I of the world, * * * you accursed, bewitched,
damned Anabaptist that you are. Bah, you stupid beast, and do you not
see, that I am spiritual? But you evince worldly works by having all
the women in common; but I have vowed chastity; do you understand this,
you dishonorer of marriage that you are?

_Herm._ We do not dishonor marriage; but if you are spiritual, and have
vowed chastity, then it is surprising that you have your delight in
this carnal, unclean, secret disciplining, or scourging of the women.

_Fr. Corn._ O you devilish Anabaptist and dishonorer of marriage,
I could almost fly into your eyes or into your mouth; bah, what do
you understand about my secret disciplining which I employ with my
devotaries? Bah, you are filthy, carnal, unchaste, voluptuous rogues,
that you thus use the women in common, like dogs. Yes, you damned
dishonorers of marriage are nothing more than rotten, stinking dog
carrions; for you go about it in this respect like dogs, though you
would deny it before us; bah, fie, fie! shame upon you * * * Bah, if I
cannot prevail upon you with kindness, I must try whether I can do it
with severity; see now.

_Clerk of the criminal court._ Ah, father Cornelis, do be modest and
keep your temper.

_Recorder._ Yes, converse together with kind, calm words; for it seems
that you will continue to quarrel and bicker here like harlots.

_Fr. Corn._ Bah, my lords, and may I not accuse him of what is true?
I suppose so. Did you not hear yourselves yesterday, that that * * *
bishop of the Anabaptists at first also wanted to deny everything; but
when he perceived that I was so well acquainted with the matter, he
acknowledged that there were some among them, who taught and practiced
these things in secret, and when I soundly berated and convicted him
with plain and conclusive arguments, he denied it no longer. Bah, why
then should I not also have liberty to accuse and convict this one of
it? Am I not come here to instruct and convert him? I think I am. See
with what we are tormented. Why does he deny a matter which is true? *
* * One may certainly talk here, I suppose?

_Herm._ Then I may also reply to you, that this matter is not true,
because these things are lies; and I presume that Jacob, my fellow
brother did well reply against it.

_Fr. Corn._ Yes, until I told him that the Anabaptists at Amsterdam and
elsewhere, in Holland, ran stark-naked through the streets, men, women,
boys and maidens, and said to one another: “My spirit desires your
flesh.” Bah! was this not a fine thing, eh?

_Herm._ No, this was not a fine thing; and hence we never regarded such
as our brethren.

_Fr. Corn._ Bah! why would you deny it so strongly; for it is well
enough known, that you Anabaptists do not regard the sacrament of
marriage at all, because for a very little matter you loose and sever
the marriage bond.

_Herm._ Since you bring so many untrue charges against us in regard
to our marriage, I must ask you something respecting marriage that
concerns you, and which is certainly no lie, for Paul writes thus
to Timothy, in the fourth chapter (first epistle): “Now the Spirit
speaketh expressly, that in the latter times some shall depart from
the faith, giving heed to seducing spirits, and doctrines of devils;
speaking lies in hypocrisy; having their conscience seared with a hot
iron; forbidding to marry, and commanding to abstain from meats, which
God hath created to be received with thanksgiving.

_Fr. Corn._ Tush, tush, hold your tongue; for we do not want any more
preaching here; bah, begone, get you hence. * * *

_Herm._ If I could be gone from here, I would no longer listen to your
blasphemies and lies.

_Fr. Corn._ Ah, you accursed, hardened, petrified Anabaptist, how the
devils in hell (whither you will shortly go) will sit in your accursed
mouth, with burning pitch, brimstone, tar, and Greek fire; just wait.

_Herm._ No; but I shall go under the altar which John saw in his
Apocalypse, as is written in the sixth chapter, to the souls of them
that were slain for the word of God, and for the testimony which they
held; who cried with a loud voice, saying, How long, O Lord, holy and
true, dost thou not judge and avenge our blood on them that dwell on
the earth?

_Fr. Corn._ Yes, the devil’s martyr you will be. * * * But this
preaching would probably last all night; hence I go to my convent, and
let you preach as long as you will, you damned, accursed Anabaptist,
Sacramentarian, Trinitarian, and marriage dishonorer that you are; see.

In the meantime one of the aforesaid two martyrs, namely, Jacob de
Roore, or the chandler, while imprisoned, wrote several letters replete
with holy and divine things, which we deem it profitable to communicate
to the reader; they are the following:


THE FIRST LETTER OF JACOB THE CHANDLER, WRITTEN TO HIS WIFE.

The eternal, imperishable wisdom of God our heavenly Father, the great
love of his Son our Lord Jesus Christ, and the power of his Holy
Spirit, for the comforting of your mind, these I wish you my very dear
and beloved wife, as a cordial greeting from God, through Jesus Christ
our Lord and Savior. Amen.

My affectionately beloved and chosen wife, be pleased to know that my
mind is tolerably well, the Lord be praised forever for his grace,
except that I am very sorrowful for your and for the children’s sake,
since I love you and them from the heart, so that I know of nothing
under heaven for which I would be willing to leave you; but for the
Lord and his invisible riches we must forsake everything, through the
love of God, which is shed abroad in our hearts by the Holy Ghost.

Hence Christ says: “He that loveth father or mother more than me is not
worthy of me: and he that loveth son or daughter more than me is not
worthy of me. And he that taketh not his cross, and followeth after me,
is not worthy of me.” Matthew 10:37,38. And he also says: If any man
come to me, and hate not his father, and mother,... he cannot be my
disciple. Luke 14:26. Yes, brothers and sisters, wife and children, and
our own life also, with all that we possess, or we cannot be Christ’s
disciples; although this hatred extends only so far as these things
cleave to us, to draw us away from Christ. Hence we must overcome and
forsake them through the love of God, for thereby we prove that we
love God above all, with all our strength, and with all our ability,
which is the greatest commandment in the law, of which Paul says: “The
end of the commandment is charity out of a pure heart, and of a good
conscience, and of faith unfeigned.” 1 Tim. 1:5. By this love and faith
one must confess Christ unfeignedly, and not forsake him for father
or mother, for wife or children, or for his own life. Hence Solomon
writes: “Love is strong as death; jealousy is cruel as the grave: the
coals thereof are coals of fire, and a flame of the Lord. Many waters
cannot quench love, neither can the floods drown it: if a man would
give all the substance of his house for love, it would utterly be
contemned.” (Sol. Song 8:6,7); for it cannot be bought with riches, but
it is given for nought by God, through the Holy Ghost, to those that
seek him in truth.

Therefore, I pray you, my dear wife, that you seek to possess your soul
in patience, and do not grieve too much on account of this my trial,
which happens through God’s permission. For I had thought to come and
take leave, and to send you away with H., or with some one else; but
the Lord did not permit me--he knows why it is. Still I am grieving
much on your account, for I leave you in great distress. But I hope
that the Lord, who has taken me from you, will help you and provide for
you, according to his promise, since he feeds the ravens and little
animals, because they are his creatures; how much more then shall he
provide for his elect, who cry day and night unto him? Therefore did
Peter say: Cast all your care upon the Lord; for he careth for you. 1
Peter 5:7. As also David says: The eyes of all wait upon thee; and thou
givest them their meat in due season. Ps. 145:15.

Thus, my dear wife, trust in the Lord, this I pray you; for he that
ministereth seed to the sower, will also minister bread for your
food. 2 Cor. 9:10. And move to the country of C., where there is much
tranquillity. And the brethren said, that they would assist us in
whatever they could. I had made such good arrangements, that I hoped
that it would please you well, which I intend to let you know yet.

Furthermore, I pray you, my dear and much beloved wife, that you do
the best with my children, to bring them up in the fear of God, with
good instruction and chastening, while they are still young; for with
the rod their back is bowed, and they are brought into obedience to
their parents. Hence it is written: He that loveth his son causeth him
oft to feel the rod; and he that spareth his rod, hateth his son: but
he that loveth him instructeth him betimes. Sir. 30:1; Prov. 13:24.
For instruction must accompany chastisement: for chastisement demands
obedience, and if one is to obey, he must first be instructed. This
instruction does not consist in hard words, or loud yelling; for this
the children learn to imitate; but if one conducts himself properly
towards them, they have a good example, and learn propriety; for by
the children the parents are known. And parents must not provoke their
children to anger, lest they be discouraged; but must bring them up
with admonition and good instruction. Eph. 6:4; Col. 3:21.

Thus, my dear and much beloved wife, do the best with them, this I
pray you; and take heed to yourself, that you may receive the end of
your faith, even the salvation of your soul, 1 Peter 1:9. And do not
faint because of the tribulation which we must suffer, but remember
how the innocent lamb, Christ Jesus, had to suffer from the beginning
in the faithful. Hence the Lord says: “He that toucheth you, toucheth
the apple of mine eye.” Zech. 2:8. To Paul he said: Saul, Saul, why
persecutest thou me? And Paul said: Who art thou, lord? He said: I
am Jesus of Nazareth whom thou persecutest. Acts 9:4,5. Not that he
persecuted Christ according to the flesh; for the latter had died,
before he persecuted: but he persecuted the Christians, in whom Christ
lived according to the spirit; for they do not live to themselves,
but Christ lives in them. Rom. 14:7. Hence, when they suffer, they
do not suffer for their own name, but for the name of Christ; for if
they lived to themselves, they would not be in trouble, for the world
would love them; but because they are not of the world, and because
Christ has chosen them from the world, therefore the world hates them.
John 15:19. Hence Peter says: If ye suffer for the name of Christ,
happy are ye: for the spirit of glory and of God resteth upon you: on
their part he is evil spoken of, but on your part he is glorified.
1 Peter 4:14. For they are comforted by the same Spirit, so that we
know: As the sufferings of Christ abound in them, so their consolation
also aboundeth by Christ, namely, if they suffer with him, they shall
also rejoice with him; for their light affliction, which is but for
a moment, worketh for them a far more exceeding and eternal weight
of glory; because they look not at the things which are seen, but
at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal. 2 Corinthians
1:5; 2 Tim. 2:12; 2 Cor. 4:17,18. Hence Paul says: I reckon that the
sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us; for we know that, if our earthly
house of this tabernacle were dissolved, we have a building of God,
a house not made with hands, eternal in the heavens, where mortality
will be swallowed up of life; for there shall be no more death, neither
sorrow, neither any heat, for God shall wipe away all tears from their
eyes. Rom. 8:18; 2 Cor. 5:1; Heb. 11:10; 2 Cor. 5:4; Rev. 21:4; Is.
25:8.

Then they shall leap as the calves of the stall; then they shall
triumph upon Mount Sion, have palms in their hands, and receive the
crown of honor, which God has prepared for all them that love him and
his appearing. Mal. 4:2; 2 Esd. 2:42; Wis. 5:16.

Thus, my dear wife, comfort yourself with these words, and be patient
in your tribulation, this I pray you; for though I am thus taken from
you, think that we are not assured of each other; for we must all die,
and the Lord has long permitted us to be together, considering the
perils in which we walked.

There have been so many within our time, who had to leave each other,
some through imprisonment, some dying of sickness. But there is no
more glorious death, than that for the name of Christ; for not all
are made worthy of God to suffer for his name, for this is acceptable
with God, says Peter, 1 Pet. 2:20. Hence he and John went their way
rejoicing that they were counted worthy to suffer shame for his name.
Acts 5:41.

O my dear and beloved wife, it would greatly rejoice me if I could hear
that you were of good cheer; for every time that I have written your or
the children’s names, I could not refrain from weeping. Nevertheless,
as regards my own self, I am of reasonably good cheer, the Lord be
praised for his grace; so that I would not have thought it before my
apprehension--so weak did I find myself. Hence Christ did truly say:
I will not leave you comfortless; but I will come to you. John 14:18.
Herewith I will commend you, my dear and much beloved wife, to the
Lord, who is able to keep your treasure, and to give you an inheritance
with all them who through faith in Jesus Christ shall be sanctified.
May the Lord Almighty strengthen you by his Spirit. Amen.

Written on the 24th of April, by me, Jacob, your husband. Have this
copied, and keep it in remembrance of me; for I do not know whether I
can write you any more. Greet all the brethren and sisters much in my
name, and all them that fear God; my children B. and his wife; your
brother T. and his wife; J. and F. T. and F. his brother; J. de L. and
his wife; and my friends at Kortrijck.

    _Alle die lijden na den Wille Godts, wilt hierop mercken,
    Die bevelen haer Zielen den getrouwen Schepper met goede wercken._
    (1 Pet. 4:19.)

  JACOB, your husband.


THE SECOND LETTER OF JACOB THE CHANDLER, TO THE CHURCH.

Affectionately beloved brethren, much grace and mercy be unto you from
God our heavenly Father, through Christ Jesus his only begotten Son,
our Lord and Savior, through whom the Holy Ghost is given us, that
we should be led by him, and guided into all truth, in order thus to
be a light in this world, so that we might with a good conscience,
praise our Father who is in heaven; to this end may the Lord give his
grace, that it may so remain with me, and with all my beloved brethren
and sisters, to the end of their life, this I wish them as a friendly
greeting and cordial adieu.

Furthermore, my dear brethren, know that, while in the country of C.,
I was greatly prompted, to appear among you once more, that we might
once more enjoy ourselves together; but the Lord prevented it by my
imprisonment. Yet, I could not forbear to write you a little, in order
to exhort and refresh your minds, so that, as you received the Lord
Jesus Christ, you might go on in him, and be rooted and built up in
him, and abound therein with thanksgiving. Col. 2:6,7. For, my dear
brethren and sisters, if we do not abide in him, it is all labor
lost, and we cannot be partakers of his abundant riches, which he
has prepared for us in heaven; for we are made partakers of Christ,
if we hold the beginning of our confidence steadfast unto the end.
Heb. 3:14. And if we draw back, his soul will have no pleasure in us.
Heb. 10:38. Yes, dear friends, if we abide not in him. We are like a
branch that does not abide in the vine, and forthwith withers. It is
therefore cut off from the vine, and cast into the fire; for it is of
no other use to men, for the prophet says: One cannot make a wooden
pin of it. Ezek. 15:5. Hence, according to the words of Christ, such
Christians who do not abide in Christ, will be cut off, and cast into
the fire of hell; for they are of no use to Christ in heaven; hence
there shall in no wise enter into it anything that defileth, neither
whatsoever worketh abomination, [or maketh a lie:] but they which are
written in the Lamb’s book of life. Rev. 21:26. Therefore I exhort you,
my dear brethren, with the apostle John: Abide in him, that, when he
shall appear, we may have confidence, and not be ashamed before him
at his coming (1 John 2:28); that we may then not be like the foolish
virgins who had to remain without with shame, because they had taken
their lamps and no oil in them. For what can it avail us, that we have
simply been baptized, and separated from popery, as though we would be
virgins who did not want to remain in such spiritual whoredom; and yet
do not have the love of God in us, by which to lead a pure and chaste
conversation, to the honor of our Bridegroom; in this case we are
foolish to think that by such conduct we can please Christ. For David
says: “The King’s daughter shall be brought unto the King in glorious
adornment.” Ps. 45:14. Therefore love is the bond of perfectness; for
he that abides in love abides in God; for God is love. Through this
love we keep his commandments, and his commandments are not grievous.
Col. 3:14; 1 John 4:8; 5:3.

Thus, my dear brethren and sisters, let your loins be girded about,
and your lights burning; and ye yourselves like unto men that wait
for their lord [when he will return from the wedding]; that, when he
cometh and knocketh, they may open unto him immediately. Blessed are
those servants, whom the Lord [when he cometh] shall find watching.
Luke 12:35–37. For these are wise virgins, who have learned to know
the Bridegroom; who know that he takes pleasure in their beauty; whose
beauty lies not outwardly in braided hair, or in putting on of apparel;
but inwardly in a chaste conversation, in a modest behavior, which is
manifested before all men. 1 Tim. 2:9; 1 Peter 3:3. These virgins are
baptized not only with water, but with the Holy Ghost and with fire;
for they do not only guard against outward idolatry, but will not
consent to sin in anywise: nor do they love the world, or the things
that are in it; for therein lies not the love of the Father. For all
that is in the world, the lust of the flesh, and the lust of the eyes,
and the pride of life, is not of the Father, but is of the world, by
which so many a Christian is seduced; even as it is the cause of
ruin to many a young girl, when she begins to get proud. Then she
becomes desirous after fine clothing; then the young fellows make their
addresses to her, who at first do not speak of carnal indulgence, for
this would be too blunt for an honorable maiden; but they seek first to
incite her heart to love, after which carnal sin will the more readily
be consented to.

Thus also, my dear brethren, Satan goes to work with many a Christian;
he does not at first tempt them to idolatry, for they would rather
suffer themselves to be burnt, when they are pure in their conscience,
than resort to idolatry. But he shoots such arrows at them, that they
become earthly-minded, seek their own more than that which is Christ’s
or their neighbor’s, and dissipate their minds in their occupation and
in traffic, and thus the love of the world is apprehended, and temporal
riches are cherished more than the eternal. Think, my brethren and
sisters, when Satan has gained this point, how easily then one consents
to serve idols, and to wed the world; and thus the door is opened wide
to Satan, for the light has become darkness, and the day is changed to
night, in consequence of which one’s shame or nakedness is not seen;
for they are alienated from the life of God through the blindness of
their heart. Eph. 4:18. Therefore, dear brethren, take heed, lest
there be in any of you an evil heart of unbelief [in departing from
the living God]. But exhort one another daily, while it is called
To-day: lest any of you be hardened through the deceitfulness of sin.
Heb. 3:12,13. And take heed that no one neglect the grace of God, lest
any root of bitterness spring up, and thereby many be defiled. 2 Cor.
6:1; Heb. 12:15. Therefore endeavor to keep the unity of the Spirit in
the bond of peace (Eph. 4:3), having the same love among yourselves,
that you may not be a stumbling-block or offense to one another. But
if you see any brother or sister err from the way of truth, run after
him, and instruct and admonish him in a meek spirit, until he becomes
a Christian, or until he strays into some carnal works; that you may
be natured and minded as Christ, and not abuse his ordinance; for one
can be too severe as well as too indulgent in reproving. Thus, my dear
brethren, have good care for one another, and let each take heed to
himself; for this is a perilous time, and love is seen to wax cold in
many. Therefore let each lift up the hands which hang down, and the
feeble knees; and make straight paths for your feet, lest you stumble
like a lame man, and be not slothful in your business, but be fervent
in spirit, and redeem the time; for your time here may perhaps be
short, for Satan is stirred up to wrath, knowing perhaps that he has
but little time. Heb. 12:12,13; Rom. 12:11.

Therefore, my dear brethren, be vigilant everywhere, and faint not on
account of the tribulation which is now seen; but trust only in the
Lord, for he has said: I will never leave thee, nor forsake thee. So
that we may boldly say, “The Lord is my helper, and I will not fear
what man shall do unto me.” Heb. 13:5,6. For the sufferings which men
inflict upon us are transient; hence Christ says: “Be not afraid of
them that kill the body, and after that have no more that they can do;
but fear him, which after he hath killed hath power also to cast soul
and body into hell.” Luke 12:4,5. But if we suffer with him, we shall
also rejoice with him.

Therefore, my dear brethren, be faithful unto death, and you shall
receive the crown of life. Revelation 2:10. Think, dear brethren, if
the children of this world were promised the crown of Spain on some
condition, how diligently they would work, how joyfully they would run
to obtain it. How much more ought we to be joyful in our tribulation,
and with patience run the race that is set before us, since the
crown of life is promised us, with which the crown of Spain cannot
be compared; for this is a perishable crown, and its glory is not to
be compared with the glory which shall be revealed in us. Therefore
Moses chose rather to live in affliction with the people of God, than
to enjoy the pleasures of sin for a season; esteeming the reproach of
Christ greater riches than the treasures in Egypt: for he had respect
unto the recompense of the reward. Heb. 11:25,26.

My dear brethren and sisters, may the Lord through faith give you such
a heart and vision, that you may with Moses and all the saints of God
know what God has prepared for them that love him; for the righteous
shall live forever, for the Lord is their reward, and the care of them
is with the Most High. Therefore shall they receive a glorious kingdom,
and a beautiful crown from the Lord’s hand, and they shall shine forth
as the sun in the throne of heaven. Wis. 5:15,16; Matt. 13:43.

Hence the apostle writes: “If our earthly house of this tabernacle were
dissolved, we have a building of God, a house not made with hands,
eternal in the heavens.” 2 Cor. 5:1. By this the apostle indicates,
that though our earthly body be put to death here, it shall rise
again, and be shed about with heavenly glory. Therefore he writes:
“Our citizenship is in heaven; from whence also we look for the Savior
Jesus, who shall change our vile body, that it may be fashioned
like unto his glorious body.” Phil. 3:20,21; Tit. 2:13. By this he
again indicates, how gloriously the body will be changed after the
resurrection; now it is weak, then it shall become strong; now natural,
then spiritual; now mortal, but then immortal; for this corruptible
must put on incorruption, and this mortal, immortality; then shall the
terrible death be swallowed up in victory; then shall the last enemy,
which is death, be destroyed; then shall be no more death, neither
sorrow, nor any heat; then shall the tears be wiped away from the eyes:
then shall they inherit all things with Christ, because they have
overcome; then shall he lead them to the fountain of living water,
and feed them with the hidden heavenly bread, that they shall neither
hunger nor thirst any more; there shall the spiritual Solomon dwell in
perfect peace with the spiritual Israel, for all his enemies shall be
made his footstool.

Therefore, my dear brethren and sisters, be steadfast and immovable,
always abounding in the work of the Lord, for as much as ye know that
your labor is not in vain in the Lord. 1 Cor. 15:58.

Herewith I commend my dear brethren and sisters to the Lord, who is
able to keep your treasure, and to give you an inheritance among all
them that are sanctified. Pray the Lord for me, that I may contend
steadfastly, and continue in the hope in which I (the Lord be praised
forever) still stand at the present time. And I pray you, dear
brethren, do the best with my wife and children.

Written by me, Jacob the Chandler, your weak brother and minister, on
the 18th of April.

    _Alle die lijden na den Wille Godts, wilt hierop mercken,
    Die bevelen haer Zielen den getrouwen Scheppers met goede Wercken._
    (1 Peter 4:19.)


THE THIRD LETTER OF JACOB THE CHANDLER, TO HIS CHILDREN.

May the same God that blessed Abraham, Isaac and Jacob, also bless you
my children, with all manner of spiritual blessings in heavenly places,
that you may from your youth learn to know the Lord, and fear and obey
him all the days of your life. This is the most special request that I
make to God, that you may be eternally saved, and that the name of the
Lord may be praised through you; unto which name be praise and glory
now and forever. Amen.

My children, hear the instruction of your father, and forsake not the
law of your mother (Prov. 1:8; 4:1); be always ready to do what you
are commanded of God, that is, that you shall from your youth learn to
know, fear and obey him; for obedience springs from the fear of God,
and the fear of God comes through the knowledge of God.

Hence Solomon writes: The fear of the Lord is the beginning of
knowledge. Prov. 1:7. For a child that knows his father, that he is
so honorable and just, that he will not have his children run in the
streets with other children, fight, quarrel, use bad language, bring
home stolen things: children who know their father to be thus, are
afraid to do this, knowing, that if they do this they shall be beaten.
Thus also, my dear children, the Lord is a just God, who will not
tolerate sin, but will punish them that commit it. Therefore we must
fear him, and not commit sin; for the fear of God driveth out sin, and
he that feareth God will do good. Prov. 16:6; Sir. 15:1. As Solomon
says: “The fear of the Lord is a fountain of wisdom, to depart from the
snares of death.” Prov. 14:27. For, my dear children, the wages of sin
is death. Romans 6:23. Hence, since the fear of God drives out sin,
through the fear of God, the cause which brings us into death, that is,
sin, is avoided. Therefore, my children, begin from your youth to walk
in the fear of the Lord, that you may not at any time consent to sin,
and may not forget the commandments of your Lord and God; but fear the
Lord, while he may be feared. For they that fear the Lord walk in the
right way; for the fear of the Lord is the beginning of wisdom, and to
depart from evil is understanding. Prov. 14:2; Job 28:28.

Hence, my children, fear the Lord, and depart from evil. For the
prophet Jeremiah says: “How good it is for a man, from his youth to
take upon him the yoke of the Lord, and for one that is forsaken, to
be patient, when he meeteth with adversity.” Lam. 3:27,28. And Sirach
says: My child, from thy youth receive instruction, till thine old age,
and thou shalt find wisdom (Sir. 6:18); for the wisdom of God teaches,
that we are to receive God’s instruction, in order to be taught
thereby, how we are to depart from evil. “For wisdom crieth without;
she uttereth her voice in the streets, saying: How long, ye little
children, will ye love childishness? and how long shall fools desire
the things that are hurtful to them? and the unwise hate knowledge?”
Prov. 1:20. For this is the nature of children; they love to run and
play in the streets, where they learn all kinds of wickedness, and
do not like to be chastised for it, and kept in the house. By this
they are known as children; for they know not how injurious this is
to them; for thereby they become alienated from the knowledge of God,
and so grow up in wickedness, that sometimes they can only with great
difficulty come to the truth. Therefore wisdom calls the children of
Israel little children, because they are sometimes so wicked, that they
want to live to themselves, and hate the chastening of the Lord, which
is nevertheless administered to them out of love, that they should not
be condemned with the world. 1 Corinthians 11:32. Therefore, my dear
children, beware of all bad company, that might seduce you to cherish
the world; for the world lieth in wickedness, and will perish with its
lusts. 1 John 5:19; 2:17. Therefore, my children, love not the world,
neither the things that are in it; for all that is in the world, the
lust of the flesh, and the lust of the eyes, and the pride of life, is
not of the Father, but is of the world. 2:15,16. Hence, abstain from
fleshly lusts, which war against the soul. 1 Pet. 2:11. And Paul says:
Flee youthful lusts (2 Tim. 2:22); for youthful lusts have plunged many
into ruin, into lasciviousness, whoredom and many improper things.
Therefore, my children, beware of whoredom, and all unedifying conduct,
in which whoredom has often originated; as dancing and leaping, and the
practice of young men and maidens sitting together at the beer table,
drinking to intoxication, and speaking improper words, and besides
what is done in secret would be too shameful to mention. Tobit 4:12; 1
Thess. 4:3. O my children, beware of such things; for the apostle says:
All they that do such things have no part in the kingdom of God. 1
Corinthians 6:10. But when you are grown up, and cannot contain, marry
in the fear of God. Pray God to provide you a faithful helpmeet, to
walk in the fear of God, with a broken, lowly and humble heart.

My children, do not in any wise let pride rule over you in your words
or thoughts, as Tobit admonishes his son (Tob. 4:13); for the Lord
rejects such as are proud in their hearts, but he has exalted the
humble. Hence David says: “I thank thee, O Lord, that thou hast humbled
me; for before I was humbled I went astray.” Ps. 119:67. Therefore, my
children, never exalt yourselves in your hearts, but condescend to men
of low estate; for pride goeth before destruction, and a haughty spirit
before a fall; for they become so proud, that they reject the word of
the Lord, and live according to the desires of their hearts; therefore
the Lord shall also not regard them. Rom. 12:16; Prov. 16:18; Hos. 4:6.

My children, heed the instruction of your father, and forget it not.
Refrain your tongue from backbiting, and beware of lying; for the mouth
that lieth slayeth the soul. Wis. 1:11. For liars have no part in the
new Jerusalem; but their part is in the lake which burneth with fire
and brimstone: which is the second death. Rev. 21:8. And the backbiter
causes much contention and discord, and also stirs up strife and envy,
and separates friends. Prov. 16:28. Hence Solomon says: “Where no
wood is there the fire goeth out: so where there is no tale-bearer,
the strife ceaseth 26:20. Hence he further writes: Put away from thee
a froward mouth, and perverse lips put far from thee; as also Moses
writes: Let there be no backbiter or slanderer among you. 4:24; Lev.
19:16. Therefore, my children, beware of backbiting, and wherever you
are at home, keep your lips sealed, and tell not out of the house
what is done in it; keep still about all in regard to which silence
is expedient, then men will love you. Always be faithful to people,
and beware of stealing, for it is a great sin; and thieves have no
part in the kingdom of God (1 Cor. 6:10), nor is a thief trusted or
loved by any one; but wherever he goes, his hands are watched. Thus,
my children, always content yourselves honorably in the fear of God,
and beware of all sin and transgression; and do not envy one another,
for through envy Cain slew his brother, and the patriarchs sold their
brother Joseph; for envy breaks all friendship, causes a man to forget
all benefits, and is bent only upon doing harm. The envious man
rejoices not when he sees his brother or sister, but turns his face
the other way; nor is he grieved at his brother’s misfortune, but is
pleased when the latter meets with adversity. Hence James truly says:
If ye have bitter envy and strife in your hearts, glory not, and lie
not against the truth.... For where envying and strife is, there is
confusion and every evil work. Jas. 3:14,16. Therefore, my children, do
not envy one another, nor any one else; but love one another out of a
pure heart, as brothers and sisters ought to; not as Cain, who was of
that wicked one, and slew his brother (1 John 3:12); but as Christ left
an example, who gave his life for us.

Hence you must also so love one another, not in word, neither in
tongue, but in deed and in truth (1 John 3:18); that you may be
brothers and sisters, not only according to the flesh, but also
according to the faith of the Son of God; for he says: by this shall
all men know that ye are my disciples if ye have love one to another.
John 13:35. Hence John writes: “Beloved, let us love one another: for
love is of God: and every one that loveth is born of God, and knoweth
God. He that loveth not, knoweth not God; for God is love.” 1 John
4:7,8. Hence he would have, that children should love one another with
true, unfeigned brotherly love, with a pure heart, as being born not of
natural seed, which is corruptible, but of incorruptible seed, namely,
by the word of God, which abideth forever. 1 Pet. 1:22,23.

Thus, my dear children, I pray and admonish you, love, and bear with,
one another, and let one be subject to the other; the younger shall
obey the older, that there may be no contention or discord among you.
And you, Katelijntgen and Kopken, are the oldest; when you are grown
up, take care of the other children, and help them with the labor of
your hands, thus showing mercy to them, that you may be children of
your Father which is in heaven; for you will perhaps not have your
mother very long, and then you are in duty bound to do the best for one
another.

Thus, my children, heed the instruction of your father, and forget
it not. Obey your mother: for it is proper that children should obey
their parents, as is written in Ecclesiasticus: The Lord will that
the parents should be honored by the children 3:2. For this was the
first commandment in the law, which had a promise: Honor thy father
and mother that thou mayest live long on the earth. Ex. 20:12. And the
greatest honor that children can show their parents, is, to obey them:
To obey them in everything that is not contrary to the honor of God,
but when the honor of God is concerned, parents have no power to rule
over them, but are themselves in duty bound to admonish their children,
to obey the Lord. For they had to teach the law to their children, when
they went to sleep, and when they rose up; in which law it was written,
that God must be loved above all. Deut. 6:7. Therefore children are not
bound to love their parents more than God, and godfearing parents are
not to require this, but are to exhort their children to the same, that
they should exercise themselves in the love of God, that is: keep his
commandments, and be humble before their God (Mic. 6:8), as I hope, my
children, that also your mother will do. Hence obey her in love, and
be not disobedient to her; for it is written in the law, that he that
cursed, smote or disobeyed his father or mother, had to die, so great a
sin it is before the Lord. Ex. 21:15,17.

Therefore, my dear children, though you lose me, do not be froward to
your mother, but obey her the more, for the whole care of you will
now be committed to her. Hence, my children, never grieve her in your
life; for in Ecclesiasticus it is written: He that forsaketh his father
is a blasphemer; and he that angereth his mother is cursed of God.
3:16. Therefore, love her, and remember how many pains she suffered on
your account, and how she bore you under her heart nine months, and
how she will have to undergo much yet, to earn bread for you. Tob.
4:3,4; 2 Macc. 7:27. Hence, dear children, when you are grown up,
apply yourselves diligently to labor, that you may help your mother
to gain a livelihood. And be not idle; for from slothfulness springs
much evil, for it makes thieves of children, and harlots of girls, and
thus they finally come to a bad end. Therefore, my dear children, do
not desire this, but willingly work and labor with your hands that
which is honorable, that you may have to give to him that needeth.
Ephesians 4:28. And if your mother take another husband, obey him as
your father, and honor him; for he will have to care for you, and
instruct and teach you as though you were his own children. Therefore,
you, as obedient children, are to receive, and not to despise, his
instruction. O my dear children, I, Jacob, your father, have left you
this as a testament, that you may remember me the better, and know
wherein I stood and why I died, of which you need not be ashamed, since
it was for the name of Christ. For it is for the Lord’s sake that I
leave you; there is nothing under heaven so dear to me that for it I
should be willing to leave you; but for the Lord’s sake every thing
must be forsaken, father and mother, wife and children, yea, one’s own
life, or we cannot be his disciples. Deut. 33:9. But he that for his
sake forsakes all this, shall receive a hundredfold, and hereafter
everlasting life. Matthew 19:29. Thus, my dear children, with this
confidence I leave you. The Lord grant you his grace, that I may find
you in life eternal. I now go before you the way which Christ Jesus and
all the saints of God went before us: and I know that all that will
live godly in Christ Jesus must suffer persecution. 2 Tim. 3:12. And
Paul says: Unto you it is given in the behalf of Christ, not only to
believe on him, but also to suffer for his sake. Philip. 1:29. For what
we suffer; we suffer not for our own sakes, but for the Lord’s sake,
because we believe in him, and by faith follow and obey him, which the
world will not tolerate, for the prophet says: Truth is fallen in the
street; truth languisheth in prison; equity cannot enter; he that would
depart from evil, and do good, maketh himself a prey. Is. 59:14,15. As
Christ says: “If ye were of the world, the world would love his own;
but because ye are not of the world, but I have chosen you out of the
world, therefore the world hateth you.” John 15:19. Hence James says:
The friendship of this world is enmity with God; if you would be the
friend of the world, you will be the enemy of God. Jas. 4:4. For my
dear children, if you would be the friend of the world, you will have
to follow the world in her improprieties and false worship; hence Paul
writes: “If I yet pleased men, I should not be the servant of Christ?”
Gal. 1:10. For such love the Father hath bestowed upon us that we
should be called his children: therefore the world knoweth us not,
neither knoweth it him. 1 John 3:1. Therefore, if they have called the
master of the house Beelzebub, it is no wonder that they also call them
of his household so; for the servant cannot be above his lord, nor the
disciple above his master. Matt. 10:25,24.

Herewith I will commend you, my dear children, and your mother, to the
Lord, for whose sake I hope to leave you; who is able to care for you,
and to keep you from all evil. The Lord grant you his grace, that you
may grow up in the knowledge of God through the Holy Ghost, so that,
according to the right judgment of God, you may be found righteous
for his kingdom, through Jesus Christ our Lord and Savior, to whom be
praise and glory forever and ever. Amen.

Written on the second and third days of May, A. D. 1569, in prison at
Bruges, where I was confined for the testimony of Jesus, under the
house of the Vrye; by me JACOB the CHANDLER.

This I send my dear children, as a brief testament; I also hope to
write them my faith, which may serve to show them upon what faith their
father died.

    _Alle die lijden na den wille Godts, wilt hierop mercken,
    Die bevelen haer Zielen den getrouwen Shepper met goede Wercken._
    1 Pet. 4:19.


THE FOURTH LETTER OF JACOB THE CHANDLER, WRITTEN TO HIS CHILDREN; BEING
PROPERLY A CONFESSION OF HIS FAITH.

My chosen dear children, I hope briefly to write you my faith, that you
may know, that I did not die as a deceiver or heretic, but for the true
faith, which avails before God.

1. I believe and confess, that there is one true God, who created and
made heaven and earth, and the sea, and all that therein is, by his
eternal, Almighty and incomprehensible Word, which was with God in the
beginning, and was God with the Father. Gen. 1:1; John 1:1,2.

2. And God on the sixth day made man after his image or likeness, that
is, according to his nature. But man did not remain as created, through
the subtilty of the serpent, in whom the devil worked, so that he
brought Adam with his whole seed into death, as is written. Gen. 3.

God created man immortal, and made him according to the image of his
own likeness; but through the envy of the devil death came into the
world, and all that are of his side follow him. Wisdom 23:24. As also
Esdras writes: The first Adam having an evil heart transgressed and was
overcome and also all them that are born of him. And he further says:
O thou Adam, what hast thou done! for though it was thou that sinned,
thou art not fallen alone, but also all we that come of thee. 2 Esd.
7:48.

3. Now when the man Adam with his whole seed had fallen into death,
the merciful Father through grace many times promised his Son, who as
a spotless lamb, that had been foreordained before the foundation of
the world, delivered us from death by his death and blood. Gen. 3:15;
1 Peter 1:19,20. And when the fullness of the time was come, he became
man, and was born of the virgin Mary, as had been prophesied concerning
him, in these words: “Unto us a child is born, unto us a son is given.”
Is. 9:6. And again: “A virgin shall conceive, and bear a son.” 7:14.
Thus, through the power of the Most High he was conceived in Mary of
the Holy Ghost, even as the angel said to her: “The Holy Ghost shall
come upon thee, and the power of the Highest shall overshadow thee.”
Luke 1:35. To Joseph he said; “That which is conceived in her is of
the Holy Ghost: therefore also that holy thing which shall be born of
her shall be called the Son of God.” Matt. 1:20. For the Word which was
with God in the beginning became flesh, and dwelt among men, visibly
and tangibly, so that also his glory was seen, a glory as of the only
begotten of the Father, full of grace and truth. He humbled himself,
and took upon himself the form of a servant, became as another man, and
was found in fashion as a man. Philip. 2:7,8. And all that he saw and
heard of his Father he taught and made known to us, and was obedient
to his Father unto death; for he was innocently sentenced by Pilate,
was crucified, died, and was buried, and the third day rose from the
dead. And after his resurrection he commanded his disciples to preach
the Gospel to every creature, and to baptize believers in the name of
the Father, the Son, and the Holy Ghost. And he ascended up to heaven,
and sitteth at the right hand of the Father, from whence he shall come
again, in the glory of his Father, and in the clouds of heaven, to
judge the quick and the dead. Matt. 28:19; Luke 24:51; Rev. 1:7.

4. I further believe and confess, that there is a Holy Ghost, which
proceeds from the Father, and is poured out, through Christ Jesus,
upon the believing and regenerated children, as is written in Tit. 3
and Eph. 1, as an earnest of the Spirit, and as an assurance of the
mind; by which Spirit they cry, Abba, Father. Rom. 8:15. By this Spirit
they are guided into all truth, since he is also their teacher. John
16:13. By the same Spirit the prophets prophesied, since God through
him distributes the spiritual gifts to believers, for the profiting of
all. Hence the Apostle writes: “There are diversities of gifts, but
the same Spirit. And there are differences of administrations, but the
same Lord. And there are diversities of operations, but it is the same
God which worketh all in all.” 1 Corinthians 12:4–6. These three names
are one true God. The Father is the Creator, who created everything by
the Son, or his Word; and by his Spirit he has also renewed all things,
and has purified believers by the Son, and by the Holy Ghost; in which
three names the Apostles were commanded to baptize believers. For there
are three that bear record in heaven, the Father, the Word, and the
Holy Ghost: and these three are one. 1 John 5:7.

5. I further believe and confess, that there is a holy Christian
church, which is the communion of the saints, and the assembly of
the believing and righteous, which is the temple of the living God,
the pillar and solid ground of the truth, and the city of God in the
Spirit. 1 Cor. 12:13; 1 Timothy 3:15. And in this temple the Holy Ghost
is the teacher, and the apostles the laborers, who first built this
temple. 1 Cor. 3:9. As Solomon, when he wanted to build his temple,
sent out his servants, to hew out the stones from a mountain; and the
stones having been hewed, when they were brought to the work, they
joined them together, so that there was neither hammer nor axe nor any
tool of iron heard in the house, while it was in building; so Christ
sent out his apostles, to teach men, and to preach repentance in his
name, before they were to be baptized: for they had to be regenerated
with the hammer of the divine word, and by the incorruptible seed of
God the Father, who is a mountain and rock forever, if they were to
be a living stone in the temple of God. 1 Kings 5:17; 6:7; Dan. 2:45.
Thus the apostles, as wise builders, first built the temple, and laid
the foundation. Hence Paul says, that God has set in the church first
apostles, secondarily prophets, thirdly teachers. 1 Cor. 12:28. In
another place he says: He set some, apostles; and some, prophets; and
some, evangelists; and some pastors and teachers; for the perfecting
of the saints for the work of the ministry, for the edifying of the
body of Christ: till we all come in the unity of the faith, and of
the knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fullness of Christ. For as a body which has
many members, and yet is but one body, so also, though there are many
believers, there is nevertheless but one body, of which Christ is the
head. For Paul writes: By one Spirit are we all baptized into one body
... and have been made to drink into one Spirit. 1 Corinthians 12:13.
And all that are in this temple or city have Christ for their Lord
and King; him they must obey; they must suffer him to rule over them,
and to bear dominion with the sceptre of his kingdom, namely, with
his Spirit and Word; for to him all power is given in heaven and in
earth. Matthew 28:18. The Father judgeth no man, but hath committed
all judgment unto the Son: that all men should honor the Son, even as
though they honor the Father. He that honoreth not the Son honoreth
not the Father which hath sent him. And as the Father hath life in
himself; so hath he given to the Son to have life in himself. John
5:22,23,26. He that hath the Son of God hath eternal life; and he that
hath not the Son of God hath not life. But this church has forgiveness
of sins through him; for they believe in him, and seek their salvation
in him alone, for there is none other name given them under heaven,
whereby they can be saved, than by the name of Christ; for he is made
unto them, of God, wisdom, and righteousness, and sanctification, and
redemption. Acts 4:12; 1 Cor. 1:30. And he gave himself for them, that
he might redeem them from all iniquity, and purify unto himself a
peculiar people, zealous of good works. Tit. 2:14. These have one Lord,
one faith, one baptism, one God for their Father, and one Holy Spirit,
upon whom and through whom the temple is built and founded. Eph. 4:5,6.

6. I further believe and confess a Christian baptism, according to the
import of the word of God, as Christ commanded his apostles, saying: Go
and teach all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you. Matt. 28:19,20. And Mark 16:15,16:
Go ye into all the world, and preach the gospel to every creature. He
that believeth and is baptized shall be saved; but he that believeth
not shall be damned. Thus the apostles did according to the command of
their Lord; for on the day of Pentecost Peter opened his mouth, and
taught the people of Jerusalem, and reproved them of their sins, so
that they said: Men and brethren, what shall we do? Then Peter said
unto them, Repent, and be baptized every one of you in the name of
Jesus Christ for the remission of sins, and ye shall receive the gift
of the Holy Ghost. For the promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our God shall
call. Acts 2:37–39.

Hereby the apostle proves, that the gift of the Holy Ghost should
be given not only to the Jews and their children, but also to the
Gentiles, who were far from the kingdom of God, but whom God should
also call to it, as the prophet Joel had foretold, that God in the
latter days should pour out his Spirit upon all flesh. Joel 2:28.
Hence God poured out the Holy Spirit upon the Gentile Cornelius and
his household (Acts 10:44), in order to convince Peter and his [other]
apostles, that he had given power to all men by faith, to become
children of God; for with such he would establish his covenant. Hence
Peter commanded; that they should be baptized in the name of the Lord;
for they had been baptized by Christ with the Holy Ghost and with fire;
by which Holy Ghost he purged their hearts from dead works, to serve
the living God. Hence Peter said to those of Jerusalem: Repent and be
baptized every one of you in the name of Jesus Christ for the remission
of sins. Not as though sin could be forgiven through baptism, as may
be seen in the case of Simon the sorcerer, who had also been baptized
by Philip, but Peter said that he should have neither part nor lot in
this matter. Acts 8:21. But they are cleansed from sin through faith
in Christ Jesus, in whose name they receive baptism; hence baptism
is a sign by which something better is signified; therefore it must
be received upon or through faith, for Peter says: “The like figure
whereunto even baptism doth also now save us, (not the putting away
of the filth of the flesh, but the answer of a good conscience toward
God,) by the resurrection of Jesus Christ: who is gone into heaven,
and is on the right hand of God.” 1 Peter 3:21,22. Therefore Philip,
according to the command of Christ, first taught those of Samaria,
before they received baptism. Also many Corinthians that heard it,
believed and were baptized. Thus baptism must be received upon faith,
for the burying of sin (Rom. 6:4), for a washing of regeneration (Tit.
3:5), for a covenant of the Christian life, for a putting on of the
body of Christ, for an ingrafting into the true olive tree and vine
Christ, for an entrance into the spiritual ark of Noah (1 Peter 3:20),
of which Christ is the true householder, as is written concerning him:
behold I and the children which God hath given me. Heb. 2:13. And
Isaiah calls him, The mighty God, The everlasting Father, The Prince of
Peace. Is. 9:6. Thus they are baptized by Christ inwardly with the Holy
Ghost and with fire, outwardly with water, as the eunuch said: “Here
is water; what doth hinder me to be baptized? And Philip said, If thou
believest with all thine heart, thou mayest. And he answered and said,
I believe that Jesus Christ is the Son of God.” Acts 8:36,37.

Thus the true Christian baptism must be received according to the
command of Christ, and the practice of the Apostles, in the name of the
Father, and of the Son, and of the Holy Ghost, for the burying of sin,
to walk with Christ in newness of life, and that we henceforth should
serve sin no more.

7. I further confess a true Supper, or breaking of bread, which Christ
himself instituted, and observed with his apostles, with bread and
wine. The same night in which he was betrayed, he took bread, gave
thanks, brake it, and said, “Take, eat; this is my body, which is
broken for you: this do in remembrance of me. After the same manner
also he took the cup, when he had supped, saying, This cup is the
new testament in my blood: This do ye, as oft as ye drink it, in
remembrance of me.” 1 Corinthians 11:23–25. From this no one is to
understand, that the bread was the body itself of Christ, because he
calls it his body; else we must also understand, that the cup is his
testament, since he calls the cup his testament. But now they are only
memorials, by which his death and the testament (which is sprinkled
with his blood), are to be remembered; for where a testament is, there
must also of necessity be the death of the testator ... otherwise it
is of no strength at all while the testator liveth. Hebrews 9:16,17.
Hence Christ confirmed with his death his testament which he made with
the house of Israel; and suffered his blood to be shed for many for the
remission of sins. Matt. 26:28. And for such a remembrance the bread is
broken, and the wine drunk, in the church, as Christ said: This do in
remembrance of me. For as the bread is broken in the church, so also
was the body of Christ broken on the tree of the cross; and as no one
is fed by this bread, but those who eat of it, so also no one is fed,
according to the soul, by Christ, who is the bread of life, except
those that believe in him. Therefore Judas could not receive Christ,
though he ate of the bread; for no one has a right to the breaking of
bread, except those who by faith have become partakers of Christ, and
one bread with him; and no one has a right to drink out of the cup,
save he that is become a child of the new testament (which is sprinkled
with the blood of Christ, 1 Peter 1:2), and he must have the law of
the Lord written in his heart, and the Lord must have become his God,
so that he will remember his sins no more. Jeremiah 31:33,34. For if
we are to use a memorial, we must have that which is to be remembered
by it. Hence the apostle says: “Let every one examine himself, and so
let him eat of that bread, and drink of that cup. For he that eateth
and drinketh unworthily, eateth and drinketh judgment to himself, not
discerning the Lord’s body” (1 Cor. 11:28,29); for we must discern for
whom the Lord gave his body. Hence, Christians, or those that would be
called so, must examine themselves, whether they also have a right to
the bread, for it represents much to them, since it becomes to them
as a mirror. For it is one bread baked of many grains, which must be
alike among one another, because they are ground, made into a dough
with water, and baked with fire into one bread, so that it cannot be
distinguished which was the smallest or the largest grain. Thus must
we also be broken in heart, by the hammer of the divine word (Jer.
23:29), being united together through the communion of the Holy Ghost;
and through fervent love be in union and peace with one another, and
do nothing through strife or vain glory, but each esteem other better
than themselves. Philip. 2:3. They that have thus become one bread
with Christ have a right to the breaking of bread, and may receive it
in remembrance of him, for such a people he gave his body; they may
drink out of the cup, for they are cleansed by his blood, and have
by faith obtained that which is signified by the wine. 1 Peter 1:19.
Hence Paul writes: “The cup of blessing which we bless, is it not the
communion of the blood of Christ? The bread which we break, is it not
the communion of the body of Christ? For we being many are one bread,
and one body: for we are all partakers of that one bread. Behold Israel
after the flesh: are not they which eat of the sacrifices partakers
of the altar?” 1 Cor. 10:16–18. For as Aaron and his children ate the
sacrifice, and no strangers might eat thereof, so no one has a right
to the breaking of bread and the drinking of the cup, save only the
true, regenerated children of God, who are inwardly baptized by Christ
with the Holy Ghost and with fire, and outwardly with water, upon
their faith, and are thus become one bread and body with Christ. And
as the children of Israel had to eat the paschal lamb with unleavened
bread, so also the Supper of the Lord must be observed by an unleavened
people, who have purged out the old leaven, and are become a new lump;
or they observe it to their condemnation. 1 Cor. 5:7.

Thus the bread is not his body, though Christ so calls it; but it is
a memorial of his body, which he has given for us. For Christ said to
his disciples: He that receiveth you receiveth me. Matt. 10:40. And he
also says: Whosoever shall receive such a child in my name receiveth
me. Luke 9:48. These words must not be so understood, that they receive
Christ bodily; but they that received such a child or his disciples,
did virtually as much as though they had received Christ; for they were
his messengers, and they received them in his name. Paul also says that
the Israelites drank of that spiritual Rock that followed them, which
Rock was Christ (1 Cor. 10:4); though Moses with his rod did not smite
Christ, but a stone, which signified Christ (Ex. 17:6). For as through
the smiting with Moses’ rod water ran out of the stone, so that the
Israelites drank; so God the Father by his power caused the water of
eternal life to flow, to give drink to the spiritual Israelites; hence
he says: which Rock was Christ. They also, he says, did eat the same
spiritual meat; though they yet ate only the figurative heavenly bread
in the wilderness; but God gave us the true bread from heaven (John
6:50), which is Christ, of which the bread which the Israelites ate was
a figure. Therefore Paul writes: They did all eat the same spiritual
meat. 1 Cor. 10:3. Christ and his apostles were wont to call the signs
and figures as though they were the substance, as in the case of the
two wives (Gal. 4:24): Which things are an allegory; for these are
the two covenants; though the wives were not the covenants, but they
signify the covenants.

So one is also not to understand, that the bread is the body of Christ;
else the cup must also be the testament, and the wine his blood, which
is not so, but they are only symbols by which his body, and his blood,
which was shed on the tree of the cross, are to be remembered. Hence
Christ says: This do in remembrance of me.

8. I further also confess a Christian excommunication, or exclusion
from the church, which Christ and his apostles themselves ordained and
instituted, and this in a twofold manner. In the first place, Christ
said to Peter and his other apostles: Whatsoever ye shall bind on
earth shall be bound in heaven; and whatsoever ye shall loose on earth
shall be loosed in heaven. Matt. 18:18. For he previously says: I will
give unto thee the keys of the kingdom of heaven. 16:19. And he also
says to his disciples: “Peace be unto you: as my Father hath sent me,
even so send I you. [And when he had said this,] he breathed on them,
and said unto them, Receive ye the Holy Ghost: whosesoever sins ye
remit, they are remitted unto them; and whosesoever sins ye retain,
they are retained.” John 20:21–23. From this no one is to understand,
that Christ gave the apostles such power that they might govern the
kingdom according to their will. God forbid; but he appointed unto them
the kingdom, as it had been appointed to him by his Father; that they
should govern it according to his will. Hence he made them vicegerents,
because he could not remain with them. As the King of Spain, when he
wished to travel out of his dominion, he appointed vicegerents in
his place, that they should govern the people according to his will;
however, he does not make them lords over it, but he commits to them
his laws, decrees and mandates. Hence, whatever they have bound or
loosed here in this country, that is, what they have judged, must stand
before the King, as far as they have judged according to his laws and
customs; or he would not be a true king. Thus Christ also gave his
apostles a rule, after which they were to govern themselves; and he,
moreover, gave them his Spirit, in order that they might fully expound
it to the church. Hence Christ said to them: “And if thy hand offend
thee, cut it off: it is better for thee to enter into life maimed, than
having two hands to go into hell, into the fire that never shall be
quenched.” The same he also says with regard to the feet and the eyes.
Mark 9:43. Now as among them of Corinth there was such an offensive
member, who had his father’s wife, Paul determined with his spirit and
with the power of Christ, when they were gathered together, to deliver
him to Satan, for the destruction of the flesh, that the spirit might
be saved. 1 Cor. 5:1. Hence, that which Paul bound on earth was bound
in heaven, for he did it with the power of Christ; for this was the
power which they had received, to cut off such offensive members, and
to purge out that old leaven, that they might be a new lump. Hence
he writes to the Thessalonians: “Now we command you, brethren, in
the name of our Lord Jesus Christ, that ye withdraw yourselves from
every brother that walketh disorderly, and not after the tradition
which he received of us.” 2 Thess. 3:6. For the dead may not remain
among the living, lest their offensive smell be imparted to them, and
they also become unclean; hence one is to withdraw himself from all
unclean brethren and sisters. The apostle also writes: “A man that is
a heretic, after the first and second admonition, reject; knowing that
he that is such is subverted, and sinneth, being condemned of himself.”
Tit. 3:10,11; Rom. 16:17. “Such are to be avoided--for they cause
contention and offenses--that the church may not be corrupted by their
false doctrine. Hence we are to have nothing to do with those who are
excommunicated from the church (1 Cor. 5:11), that we may not defile
ourselves with them; in the second place, that they may be ashamed,
and repent (2 Thess. 3:14), for it is a punishment for amendment, and
not for destruction. Not as Israel’s excommunication which was done by
death (Deut. 13:5); but we are to withdraw ourselves from all [such]
brethren or sisters without regard of person; for as Moses with his
severe, deadly excommunication did not make a distinction of persons,
so Christ makes no distinction with his excommunication, which tends
to amendment. Hence the apostle writes: “I have written unto you not
to keep company, if any man that is called a brother be a fornicator,
or covetous, or an idolater, or a railer, or a drunkard, or an
extortioner; with such a one no not to eat.” 1 Cor. 5:11.

In the second place it is written, Matt. 18, where he [Christ] gives
them the keys. If thy brother shall trespass against thee (here he
does not speak of offensive members, whom he would have cut off, as is
written in the same chapter; for he says:) go and tell him his fault
between thee and him alone; if he shall hear thee, thou hast gained thy
brother (that is, if he confesses his guilt, you are to forgive him,
for it is not a deadly matter for which God has excommunicated him;
hence you are to forgive him, even as God daily forgives you through
Christ. Eph. 4:32.) But if he will not hear thee, then take with thee
one or two more, that in the mouth of two or three witnesses every
word may be established. And if he shall neglect to hear them, tell
it unto the church: but if he neglect to hear the church, let him be
unto thee as a heathen man and a publican (which heathen and publicans
were excluded from the covenant of the Lord). Lev. 19:17; Deut. 17:6.
From this we may perceive, that this is spoken of sins that may be
adjusted between brother and brother, and concerning which the apostles
had received no binding keys, except after the third admonition, and
then he is not punished for the sin, though the sin is the cause, but
for his disobedience. Then said Peter: Lord, how oft shall my brother
sin against me, and I forgive him? till seven times? Christ said: I
say not unto thee, Until seven times: but, Until seventy times seven;
that is, as often as brethren sin against one another, they are to
forgive one another, whether the sin consist in words or in works upon
which excommunication is not pronounced by the Scriptures. For this is
the key with which every thing must be locked and unlocked, bound and
loosed, or it will not stand in heaven. O my dear brethren, take good
heed, that it be always used rightly, and it shall redound much to your
peace.

9. Lastly I believe in and confess a resurrection of the dead, both of
the just and of the unjust. For as by one man death came upon all men,
so also by one man the resurrection of the dead comes upon all men.
Rom. 5:12. As in Adam we all die, even so in Christ we all are made
alive (1 Cor. 15:21); every one in his order, for many that sleep in
the dust of the earth shall wake, some to everlasting life, and some
to shame and everlasting contempt. Dan 12:2. For the dead that are in
the grave shall hear the voice of Christ, and shall come forth; they
that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation. John 5:28,29. For
their faces shall be blacker than darkness, and they shall be greatly
terrified and sigh for anguish of spirit; for they shall all be placed
before the judgment seat of Christ, and shall there receive according
to that they have done. 2 Cor. 5:10; Jer. 17:10. Then they shall say to
the mountains: Come and cover us, that we see not the face of him that
sitteth on the throne. Hosea 10:8; Rev. 6:16 Then they shall begin to
creep into the holes of bats, and to hide themselves in the clefts of
the rocks from the terrible majesty of the Lord. Is. 2:20,21. But it
will not be possible; for he shall come in the clouds, and every eye
shall see him, and they shall then know whom they have pierced. Matt.
24:30; Zech. 12:10; Rev. 1:7. And they shall see the righteous stand
in great boldness, and shall say: These are they whom we sometimes had
in derision: we fools accounted their life madness: How are they now
numbered among the children of God, and their lot is among the saints!
Wisdom 5:3. Then shall they fear that terrible sentence; then Christ
shall say: “Depart ye cursed, into everlasting fire, prepared for the
devil and his angels.” Matt. 25:41. But the righteous shall shine above
the stars, yea, as the sun, in the throne of their Father, and shall be
clothed in white raiment, and fed with the hidden heavenly bread, and
eat of the tree of life, which is in the midst of the paradise of God.
Then they shall hunger no more, neither thirst any more; for the Lamb
shall lead them unto the fountain of living water; and then they shall
inherit all things, for they have overcome. Dan. 12:3; Matt. 13:43;
Rev. 2:7; Is. 49:10; Revelation 7:17.

Behold, how glorious they shall be that are accounted worthy for
the resurrection of the just; for this corruptible shall put on
incorruption, and this mortal immortality. Now it is sown in
corruption, it is raised in incorruption: it is sown in dishonor, it is
raised in glory: it is sown in weakness, it is raised in power: it is
sown a natural body, it is raised a spiritual body, 1 Cor. 15:53,42–44.
And Isaiah says: But, Lord, thy dead shall live, and arise with their
bodies. Is. 26:19,[312] Job says: I know, that my Redeemer liveth,
who shall hereafter raise me up from the earth. This my skin shall
encompass me, and in my flesh shall I see God; mine eyes shall behold
him and not another.[313] Job 19:25. Then shall the mortal clothing be
put off, and the immortal put on; then shall they have palms in their
hands, and a crown on their heads, and shall live forever; then shall
they sit with Christ on twelve thrones, and judge the twelve tribes
of Israel; then shall they stand in great boldness before the face of
them that afflicted them; then shall the bride have her bridegroom,
Jesus Christ; then shall she hear his beloved voice: Come, ye blessed,
inherit the kingdom of my Father, prepared for you from the foundation
of the world. 2 Esd. 2:45; Matt. 19:28; Wis. 5:1; Matthew 25:34. Thus
I confess a resurrection of the flesh, a righteous judgment, and an
eternal life. Amen.

  [312] See German version.

  [313] See preceding note.

See, my dear children, here I have briefly set forth to you in writing
my faith, that you may know, in what faith your father died; and I hope
that it may serve for your instruction, and that you may be induced the
more to follow the same; the Lord grant you his grace, that this may be
accomplished.

Herewith I will commend my dear wife and children to the Lord; may he
help and bless you by his Spirit, that you may all grow up in wisdom
holiness and righteousness: this I wish you with all my heart. When we
are to die, I do not know.

Finished in the year 1569, in May, in my prison, at Bruges, by me,
JACOB DE ROORE, or the chandler.

    _Alle die lijden na den wille Godts, wilt hierop mercken,
    Die bevelen haer Zielen den getrouwen Sheppermet goede Wercken._
    1 Pet. 4:19


ANOTHER LETTER OF JACOB THE CHANDLER, WRITTEN IN PRISON AND SENT TO
POUWEL VAN MEENEN, ONE OF HIS FELLOW-MINISTERS IN THE GOSPEL OF CHRIST,
IN ANSWER TO A LETTER WHICH HE HAD RECEIVED FROM HIM.

The eternal, incomprehensible God, who is alone wise, grant you his
grace, mercy, and peace, through our Lord Jesus Christ, and fill you
with all wisdom, knowledge and understanding, through the Holy Ghost,
that you may walk worthily before God, to do his will, to the praise of
his holy name, to the edification of his church, and to the salvation
of your soul; this I wish, my much beloved and very dear brother
Pouwel, as a friendly greeting and for a parting farewell.

After all proper greetings, I inform you, my dear brother, that I
understood from your letter, that you request of me, that I should
write to you, for a remembrance, concerning all the articles of faith;
which I would willingly do for your sake, but I do not think that I
shall have the time. In the second place, I understood, that after the
writing of the first letter you saw the articles of faith which I
briefly wrote to my children.

In the third place, I understand from the little note which you wrote
subsequently, that you particularly desire to know my views as to what
is to be done with persons who will not avoid those whom the church
has excommunicated according to the Scriptures, and are not willing
to confess to guilt in the matter. I am greatly astonished that this
spirit also manifests itself; but I fear that he is different in his
nature from what he pretends to be; for the avoidance is very much in
the way of Satan, yet the apostle teaches that it is a good means to
make the excommunicated ashamed, that is, to bring him to humility or
repentance. 2 Thess. 3:14. But now I hear that the defect in regard
to this avoiding lies chiefly, not with those that are avoided, but
with those that should avoid. From this it is quite evident, that the
reason why they will not avoid, lies with them, and not with those
that are avoided, which also appears so to me, since I have noticed
and feared that there was a covetous, self-seeking spirit with many,
so that the mind was far more exercised in temporal business, traffic,
and the like, than in godliness; yea, that they sought more to lay
up treasures on earth, than in heaven. And this avoidance is often
greatly in the way of this spirit, for it inconveniences him sometimes
in his business; hence one begins to consider, whether this cannot
be set aside, and this with Scripture; for this spirit is of such a
nature, that he does not like to make himself known; but he seeks to
cover himself with the cloak of righteousness. He is also not reproved
much in the church, or if he is to be reproved, he must be called by
another name; for he is sometimes reproved as a heretic, sometimes as a
juggler, sometimes as an idolater. And this is the reason, that he can
conceal himself so well, but yet manifests his nature in this wise; for
wherever he goes he does not go to be idle. Hence the apostle writes:
“The love of money is the root of all evil.” 1 Tim. 6:10.

The apostle further writes: “Now we command you, brethren, in the
name of our Lord Jesus Christ, that ye withdraw yourselves from every
brother that walketh disorderly, and not after the tradition which
he received from us.” 2 Thess. 3:6. And he further writes: “If any
man obey not our word, signify that man by an epistle, and have no
company with him, that he may be ashamed. Yet count him not as an
enemy, but admonish him as a brother.” 2 Thess. 3:14,15. With this the
apostle indicates, that the church is as much bound, to have nothing
to do with the disobedient, as she is bound to withdraw herself from
such as walk disorderly, even though the word _withdraw_ might be
understood only with reference to excommunication; for as the church
must withdraw herself, lest she should be leavened or defiled by such
persons, so she must have nothing to do with them, that they may be
ashamed. Again, the church defiles herself, when she does not avoid,
since this is commanded and taught her by the apostle, for he taught
this, that it should be done, as may be perceived in his epistle to
the Corinthians; for he writes: “I wrote unto you in an epistle not
to company with fornicators.” 1 Cor. 5:9. From this it seems that he
had written them before that time; but as they did not observe it, he
explained it to them more fully, for he says; Yet not altogether with
the fornicators of this world, or with the covetous, or extortioners,
or with idolaters; for then must ye needs go out of the world. But I
have written unto you, not to keep company with these. See, he says
again: I have written unto you.

From this it can well be seen, that he repeats it, in order that they
should observe it better, than they had done before; for they did also
not observe excommunication, because they could not avoid; for where no
excommunication is, there is also no avoidance, for avoidance springs
from excommunication. Hence he reproved them as being puffed up, and
that they did not mourn that such heinous deeds were committed among
them; and determined concerning him that had done this deed, in the
name of the Lord Jesus Christ, when they were gathered together, with
his spirit, and with the power of our Lord Jesus Christ, to deliver
him unto Satan for the destruction of the flesh, that the spirit might
be saved in the day of our Lord Jesus. Hence it is evident from this,
that for whatever excommunication is good, avoidance is also good,
and that they serve the same purpose. For the apostle says, that he
delivered him to Satan for the destruction of the flesh, that is, for
the mortification of the flesh; and concerning avoidance he says: And
have no company with him, that he may be ashamed. Mark, for what this
shame serves; for it serves a woman to wash herself when she is told
that she is begrimed; a man, also, that is disrobed, does not want
to be seen in his nakedness, for he is ashamed; hence, when some one
comes that would see him, he immediately puts on his clothes, that he
should not be seen in his nakedness. As Adam, when he knew that he
was naked, he forthwith sought to cover himself, for he was ashamed;
and he made an apron of fig leaves, to cover his shame. Now we must,
according to the words of the apostle, avoid the excommunicated, that
they may become ashamed; for if we withdraw ourselves from them, and
avoid them, they have cause to consider why this is done, and through
this considering to know their nakedness; and become ashamed before the
Lord their God, against whom they have sinned, and are thus smitten
in their conscience, so that in this condition they dare not appear
before the Lord, and hence seek a means to cover their nakedness, but
not with fig leaves, as did Adam, but with the skin of the Lamb Christ
Jesus, who must be received through faith with a broken and contrite
heart. As Adam, when he humbled himself, God put a coat of skins on
him, to cover his nakedness. Thus, dear brother, excommunication and
avoidance have the same purpose, and they are not contrary to each
other; hence the apostle says: Yet count him not as an enemy, but
admonish him as a brother. Admonition is not contrary to avoidance, for
admonition serves to amendment, even as avoidance and excommunication
serve to it. Hence the apostle does not prohibit it, but teaches that
they are to be admonished as brethren; for all that is not contrary
to them, namely, excommunication and avoidance, they do not prohibit;
but where excommunication is, there must also be avoidance, for it
proceeds from excommunication. Hence, when he wrote to the Corinthians,
how they should deliver the fornicator to Satan, and purge out the old
leaven, he also wrote to them: “But now I have written unto you not to
keep company, if any man that is called a brother, be a fornicator,
or covetous, or an idolater, or a railer, or a drunkard, or an
extortioner; with such a one no not to eat. For what have I to do to
judge them also that are without?” Mark, he says, _judge_; yet he had
not written anything from which they might have understood, that the
world should be excommunicated; but he had written that they should
have no company with fornicators, and in order that they should not
understand it with reference to the fornicators of the world, that one
should have no company with them, he says: Yet not altogether with the
fornicators of this world, or with the covetous; for then must ye needs
go out of the world. For what have I to do to judge them also that are
without? See, he calls it judging, that, as he said, one should have
no company with them; although avoidance is not excommunication or the
judgment itself, but it confirms the judgment; for when I say: You
must have nothing to do with that man, I thereby declare that he is
excommunicated, and all that avoid him show that he is judged. Hence he
says: “Do not ye judge them that are within? But them that are without
God judgeth. Therefore put away from among yourselves that wicked
person.”

From this we can well perceive, that avoidance is as well founded
in the Scriptures as excommunication; hence those who now reject
avoidance, reject the Scriptures, since it is founded in the
Scriptures. Therefore, they that will not avoid, sin, not against men,
but against the Lord; hence the church may not tolerate such, who so
sin against the Lord, and will not confess to guilt; for they are
servants of the Lord, to punish all disobedience.

Now we perceive, in the first place from the words of Christ
(Matt. 18:15), that if any one sins against his neighbor, by any
transgression, he must be reconciled to his neighbor, or he cannot,
after sufficient admonition, remain a brother, but he must be regarded
as a heathen man or publican, who was excluded from the covenant of
the Lord, and with whom the Jews would have no fellowship. John 4:9.
And since they must be regarded as persons that are excluded from the
covenant of the Lord, because they have only through weakness sinned
against their neighbor, and will not confess to guilt; how much more
shall they be regarded so who sin against the Lord, and transgress
his doctrine--which is frequently done through heedlessness, or
self-interest, or for the sake of friends or relatives--and yet will
not become reconciled to the Lord?

In the second place Moses writes, that if any one touched a dead body,
and would not wash himself the third and the seventh day, he was to
be cut off. Yet the dead had to be touched, for they must be buried;
and yet, if they would not wash themselves, they had to be cut off;
and the priest might not defile himself with any dead person; he was
not allowed to go to any dead, for he had the anointing oil on his
head. Num. 19:11; Lev. 21:1; 8:12; Ex. 19:10. Hence, if they in Israel
had to be so punished, who would not wash themselves with water, from
a pollution which was caused by necessity, how shall they now be
tolerated in the church, who without necessity, yea, often for the sake
of gain, or through the prompting of flesh and blood, defile themselves
with these dead, after they have been separated from the church, and
yet will not wash themselves, or bear or confess their guilt? These
people may not thus be tolerated, according to the view which I have
from the Scriptures; and if they are allowed to go unreproved, it must
be declared as a liberty, and then perhaps to-morrow already another
will arise and demand the abolishment of excommunication, and will
prove to you, that you have just as much power to maintain avoidance,
as you have to maintain excommunication; and then you will be beaten
with your own staff, and thus the hedge will be completely broken down,
and the wild boars will run into the vineyard of the Lord, and root it
up. Ps. 80:13; Is. 5:5. O dear brother, take heed; blow the trumpet
on Mount Zion; let Israel hear the word of the Lord; reprove, rebuke,
exhort with all long-suffering. Joel 2:1; 2 Tim. 4:2.

With the simple that are led astray in understanding, deal in a
fatherly, long-suffering manner, if God may haply yet enlighten them by
his Spirit. Bind up the wounded; seek the erring; break not the bruised
reed, nor quench the smoking flax. Is. 61:1; Luke 10:34; 15:4; Is 42:3.
Always take heed unto yourselves, and to the flock, over which the Holy
Ghost hath made you overseers, to feed the church of God, which he
hath purchased with his own blood. Acts 20:28. Hence feed the flock of
Christ not by constraint, but willingly (1 Pet. 5:2), and remember that
the apostle says: “Woe is unto me, if I preach not the Gospel! For if
I do this thing willingly, I have a reward; but if against my will, a
dispensation of the Gospel is committed unto me. 1 Cor. 9:16,17. Hence
he also says: “Though we might have used authority, as the apostles
of Christ, we were gentle among you, even as a nurse cherisheth her
children; so being affectionately desirous of you, we were willing to
have imparted unto you, not the gospel of God only, but also our own
souls, because ye were dear unto us. 1 Thessalonians 2:6–8. And he
said, that as a father admonishes his children, so he had exhorted,
comforted, and charged them, that they should walk worthy of God. vs.
11, 12; Philip. 1:27; Col. 1:10.

Thus, my dear brother, take heed to your sheep, and tend to your flock
with a ready mind, and, when the chief Shepherd shall appear ye shall
receive a crown of glory that fadeth not away. 1 Peter 5:4; Jas. 1:12.
Thus, my dear brother, be watchful, and do the work of a true preacher;
make full proof of thy ministry (2 Tim. 4:5) and say like the prophet:
“For Zion’s sake will I not hold my peace and for Jerusalem’s sake I
will not rest, until the righteousness thereof go forth as brightness,
and the salvation thereof as a lamp that burneth.” Is. 62:1. Be on your
guard, and watch over their souls, as one that must give an account
thereof. Heb. 13:17. If you see the sword coming, blow the trumpet, and
warn the people in the name of the Lord, that the drowsy may awake, and
the feeble knees make straight paths, and the hands which hang down be
lifted up, and you be free of their blood. Hebrews 13:17; Ezek. 33:3;
Heb. 12:12,13; Ezek. 3:19,21. To this end may the Lord grant you his
grace, and strengthen you by his Spirit, that you may receive the end
of your faith, even the salvation of your soul. Amen.

I pray you, dear brother, receive my brief exhortation in good part,
for it has been written out of love; and here you have my simple views
with regard to avoidance, and briefly what is to be done with those
who do not avoid, and will not confess to guilt. I should have written
more fully concerning it, but there was no good opportunity. Herewith
I will commend my dear and much beloved brother, whom I love with all
my heart, and his dear wife, to the Lord and to the word of his grace.
Pray the Lord for us. I thank you heartily for what you sent me; thank
Peter very much in my name, this I ask of you. Written on the 17th and
18th of May by me, JACOB DE ROORE.

I wish that you would send a copy of this letter to one of the
ministers at Armentiers, or to my wife for this is my desire. Dear
brother Pouwel, if you desire anything further, and I have the time,
I am at your service, though there is little to be obtained from me.
Greet your ministers very much in my name, and all them that fear and
love God, where it is convenient.

    _Alle die lijden na den wille Godts, wilt hierop mercken,
    Die bevelen haer Zielen den getrouwen Schepper met goede Wercken._
    1 Pet. 4:19


ANOTHER LETTER OF JACOB THE CHANDLER, WRITTEN IN PRISON.

I, Jacob, imprisoned for the Lord’s sake, wish my dear brother much
grace, mercy and peace, from God our Father, and the Lord Jesus Christ,
and that he would strengthen and enlighten you by his Spirit, according
to his pleasure, to the revelation of his knowledge, that you may do
his will, so that you, according to the true judgment of God, may be
found worthy for his kingdom, through Jesus Christ, to whom be praise
forever and ever. Amen. Eph. 3:1;2 Tim. 1:8; Eph. 3:16; Rom. 16:27.

Very dear and in God beloved brother, as I have remembered by writing
many of the godfearing, I can finally not forget to write a little to
you in token of the good fellowship which we had together for a time,
in Christ Jesus, through faith, but which must now for the Lord’s sake
be broken and severed. For, as a wife must, for the husband’s sake,
leave all good acquaintance and fellowship which she has besides her
husband, and go with him where he pleases, so we must also for the
Lord’s sake, forsake all good acquaintance and fellowship which we
aside from the Lord have with any person and this through faith in and
love to Christ Jesus; for we have not seen him with our bodily eyes (1
Pet. 1:8); hence it is evident that it must be done by faith. For if
we love a thing because we see it, it is not done by faith, for this
love results from sight, but if we love a thing for what we hear of it,
love arises through faith in what we hear of it. As Rebecca, though
she did not know Isaac, and, as may be perceived from the Scriptures,
had never seen him, yet she, through the words of Abraham’s servant,
so loved him that for his sake she left all that she had in Syria and
went to meet Isaac. So we must also for the Lord’s sake, through faith,
and not through sight, forsake every thing that we have in this world,
not only in spirit, as may have been done by us for a time, and which
is the smallest part; but now everything must be forsaken indeed by me,
unworthy one, in the hope of meeting him in the air, and being ever
with the Lord. 1 Thess. 4:17.

Hence Peter writes: “At the appearing of Jesus Christ; whom having not
seen, ye love; in whom, though now ye see him not, yet believing, ye
rejoice with joy unspeakable and full of glory; receiving the end of
your faith, even the salvation of your souls.” 1 Pet. 1:7–9. Behold,
dear brethren, then we shall walk no more by faith, being absent from
the Lord, but by sight; then shall the pilgrimage be over, then hope
shall cease, then shall we receive what we now hope for, namely, we
shall inherit all things, for the marriage shall then be at an end,
for the bridegroom shall come for his bride, which is his church.
Then shall the vision which John writes be complete: “And I saw a new
heaven and a new earth; for the first heaven and the first earth were
passed away; and there was no more sea.” Revelation 21:1. Mark, dear
brethren, he says,: “There was no more sea;” for it is much understood
to relate to this present time. But we still have a sea, whether this
be meant in a natural or a spiritual sense, however one may understand
it. For in the fourth chapter (v. 6) we read of a sea of glass, but as
I understand it, John speaks of the natural sea, and of the natural
heaven and earth. And at the last day, when heaven and earth, according
to the words of Peter, shall be dissolved by fire, and be renewed,
we find nothing about a natural sea, but it says: “Nevertheless, we,
according to his promise, look for a new heavens and a new earth
wherein dwelleth righteousness:” for God faithfully keeps his promises.
2 Pet. 3:12,13; Is. 65:17. Then shall his righteousness be revealed;
for when God shall give to every one in his body according to that he
hath done, whether it be good or bad, then shall God’s righteousness be
manifest in righteousness as well as in unrighteousness, since he will
faithfully keep his promise to every one. Jer. 17:10; 2 Corinthians
5:10; Rev. 2:23.

And John further writes: And 1 John saw the holy city, new Jerusalem,
coming down from God out of heaven, prepared as a bride adorned for her
husband. And I heard a great voice out of heaven, saying, Behold, the
tabernacle of God is with men, and he will dwell with them, and they
shall be his people, and God himself shall be with them, and be their
God. And God shall wipe away all tears from their eyes; which, dear
brethren, has not yet been done, for the tears are still flowing here
from the eyes of those who are renewed by Christ. Revelation 21:2–4; 2
Cor. 6:16; Jer. 24:7; Zech. 8:8; Is. 25:8; Rev. 7:17; John 16:20. But
when the righteous shall stand in great boldness before the face of
such as have afflicted them (Wis. 5:1), then shall the tears be wiped
from the eyes; for there shall be no more death, neither sorrow, nor
crying, neither shall there be any more pain: for the former things
are passed away. And he that sat upon the throne said, Behold, I make
all things new. Revelation 21:4,5; 2 Cor. 5:17. Hence Peter writes:
Seeing then that all these things shall be dissolved, what manner of
persons ought ye to be in all holy conversation and godliness, looking
for and hasting unto the coming of the Lord. 2 Pet. 3:11,12. For if
we are to inherit the new things, we must here be renewed in spirit;
for otherwise we cannot arise to eternal life, for they that have done
evil shall come forth unto the resurrection of damnation. John 5:29.
Therefore Peter writes: Wherefore, beloved, seeing, that ye look for
such things (namely, since you expect to inherit the new heavens and
the new earth, according to God’s promise), be diligent that ye may be
found of him in peace, without spot, and blameless. And account that
the longsuffering of our Lord Jesus Christ is your salvation; for God
is longsuffering, and not willing, that any should perish, but that
they should come to repentance. 2 Peter 3:14,15,9; Ezek. 18:32; 1 Tim.
2:4. For if the Lord had come eighteen or twenty years ago, we would,
it is to be feared, not have been prepared yet; therefore his having
been longsuffering to us-ward will be for our salvation, if we are now
found without spot and blameless in the peace of God.

Hence, my dear brethren, take heed to yourselves, and prepare
yourselves for the Lord; for our dear Lord stands perhaps also before
your door, with the ring in his hand ready to knock. Therefore, dear
brethren, prepare your hearts for the Lord, so that, when he comes and
knocks, you may stand ready to open to him; for he comes at a time when
we least expect him. Hence be sober and watch, and gird up the loins
of your mind, and always act manfully in truth, as a valiant hero, to
oversee our poor little flock; and lead them into the true pasture of
the divine word that they may be fed; for man doth not live by bread
alone, but by every word that proceedeth out of the mouth of God. Deut.
8:3; Matt. 4:4. Hence David says: The Lord is my shepherd; I shall not
want; he feedeth me in rich pastures, and leadeth me to the refreshing
waters.

But though Christ is the true Shepherd, he has ordained divers
ministries in the church (1 Corinthians 12:5) to oversee the sheep, and
to lead them to the pasture; for though the children have bread, some
one must cut it for them. Hence, dear brother, do the best in this time
of need, and stay with them, and, when the chief Shepherd shall appear,
you shall receive a crown of glory that fadeth not away. And always
see diligently to it, that the church be not left uncared for, but that
she may always be served with all the ordinances. Abandon excessive
subtilty and human opinions, and tell the people to act according to
God’s truth; even as I briefly wrote to our church, and would have
written more yet, if I had had more paper. Thus, my dear brother,
always act wisely, and keep yourself pure; beware of meddling with the
strife of others; examine a matter well, before you meddle with it,
for he that meddleth with the strife of others is like one that taketh
a dog by the ears. Prov. 26:17. But whatever you can speak to promote
peace, that do; but speak not what tends to division, for then is not
the time. But if a false doctrine arise against the established and
well-tried articles of the truth, act as a man, yet with kindness and
longsuffering; defend the truth, and turn the foxes out of the vineyard
of the Lord, that the tender branches may not be bitten off or torn
from the vine, Christ Jesus, but that it may remain sound and fruitful
in the Lord.

Therefore, dear brother, exercise yourself in the Scriptures, and give
up a part of your temporal business, that through habit your mind may
be practiced in discerning good and evil; for temporal business is
a great hindrance to spiritual gifts, for thereby the thoughts are
filled with anxiety, and become widely scattered. Hence, dear brother,
remember that the apostle says, that bodily exercise profiteth little;
for it profits the body, but not the spirit. The Lord has blessed you
much according to the flesh, so that you are not urged by necessity.
But godly exercise is profitable unto all things, for it profits the
spirit and the body, since it cares for both, remembers the inner
man, and does every thing that tends to his salvation. Such is the
nature of godliness; and it does not neglect the body, but knows how
to use the temporal things with moderation. And it casts its care upon
the Lord, knowing that he cares for it. Hence the apostle says, that
it has the promise of the life that now is, and of that which is to
come. Therefore, dear brother, if you be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand of
God. Set your affection on things above, not on things on the earth;
and be not like a mole, whose mouth is always digging and rooting in
the earth, and which, moreover, is so blind, that he hardly sees the
heavens. Not, dear brother, that I say, that you are so; by no means,
for I have a better confidence concerning you. But when we thoroughly
examine ourselves, we find ourselves to be of such a nature, that we
are earthly-minded, and blind in divine things; and though we are
enlightened through Christ Jesus, that we have obtained sight in divine
things; and been renewed through him, we nevertheless sometimes follow
too much our innate nature, by which nature faith must sometimes bow
and show its back, for it is crushed down by the innate nature, which
through unbelief and want of confidence toward God still bears its
fruits, whence it comes that men make shipwreck in the faith; for
when two vessels that are enemies to each other meet on the sea, one
is seen to vanquish the other. Thus also, faith and unbelief coupled
with man’s nature, are enemies to each other, so that they conquer
each other. Hence, if we do not by faith firmly resist with the inner
man, we shall in the course of time be overcome; for unbelief has much
support, in the first place, from Satan, who works in the children of
unbelief (Eph. 2:2), in the second place, from our own flesh. Therefore
consider, dear brother, if a city is betrayed from within, how great
resistance must be made, before the enemy can be put down, and the city
possessed in peace. Thus also must we show great diligence, before we
overcome all these enemies. In the first place, our own flesh, which is
prone to all evil, for it lusts against the Spirit. Gal. 5:17. Hence we
must observe how prudent the kings of this world are. When they feel
that their enemies begin to bestir themselves, they make provision
and strengthen themselves, to resist those enemies. But we, who like
kings and men, ought to be prudent in that which is good, and simple as
children in that which is evil, when we feel that our enemies begin to
bestir themselves, go to meet them; but it is not done through faith,
but through unbelief, namely, when we feel that our own nature, which
is earthly minded, is not content with a fair profit, but would rather
have still more--for it loves money, and hence will not soon be sated
therewith--we meet it--we set up two or three additional looms and do
not rightly consider how hurtful it is to our faith, and how widely our
thoughts are thereby scattered; so that we become much more concerned
with temporal, than with the spiritual things; and thus the spiritual
gifts decrease, while they ought to increase, and we have no desire
to offer our hand to the flock of Christ, and to feed it with what we
have received from the Lord. Truly does the apostle say: Godliness with
contentment is great gain. For we brought nothing into this world, and
it is certain we can carry nothing out. 1 Timothy 6:6,7; Heb. 13:5.

And now, dear brother, though we think, I do not seek to lay up
treasures, I do not want to keep the gain for myself alone, consider
also, that we are not for ourselves, for we are servants of a great
king. Now, if you were a king, and had servants, and appointed one to
be your chamberlain, and another to be your halberdier; suppose the
chamberlain should forsake the office in which you wished him to serve
you, and should want to be a halberdier; consider whether you would be
well satisfied with that servant. Thus also, dear brother, the Lord has
appointed you his servant, that you should serve him with the spiritual
gift which you have received from him; and if you want to forsake that,
and exercise yourself with that which is temporal, to serve him with
it, consider whether you will thereby please the Lord. And if you will
assign as a reason, that it is not your office, know that they must
not all be teachers who exhort the church; this is no rule laid down
in the Scriptures. Therefore; my dear and much beloved brother, take
heed to yourself, and surrender yourself to the Lord, and stay with
the church; this I pray you with all my heart, that the little flock
may remain together. I hope the Lord will help and keep you until the
proper time, if you seek him with all your heart; lay it to heart, this
I pray you. I should have written you more concerning it, but there
is no opportunity. I hope to write you another letter, if the Lord
grants time; you may also lay that to heart. Herewith I commend my dear
brother to the Lord, and bid you a cordial adieu. Receive my letter in
good part, for it has not been written only for your sake; I wish that
it might be read by M., or at M’s., and by all our ministers.

Written in my prison to my dear brother, D. B., by me,

  JACOB THE CHANDLER, On the 29th and 30th of May, A. D. 1569.

    _Alle die lijden na den Wille Godts, wilt hieropmercken,
    Die bevelen haer Zielen den getrouwen Schepper met goede Wercken._
    (1 Peter 4:19.)


ANOTHER LETTER OF JACOB THE CHANDLER, WRITTEN IN PRISON; IN WHICH HE
ADMONISHES HIS FELLOW-MINISTERS, NOT TO FLEE AS HIRELINGS, AND TO LET
CHRIST’S SHEEP GO ASTRAY THROUGH LACK OF INSTRUCTION; BUT FAITHFULLY TO
DISCHARGE THE OFFICE IMPOSED UPON THEM.

_As he had himself been in Friesland, and had heard from the lips of
both parties the difficulty that had arisen among the people of God,
and understood that they had on both sides sinned against God and their
neighbor, and made themselves blamable, he therefore made much mention
concerning this matter in this letter, as you, kind reader, may see._

I, Jacob the Chandler, imprisoned for the Lord’s sake (Eph. 3:1; 2 Tim.
1:8); wish all the elders and ministers of the churches in Flanders,
who oversee the flock of Christ, and L. V. or A. D., wisdom, knowledge
and true love from God the heavenly Father, grace, mercy and peace,
through our Lord Jesus Christ, and true comfort, strength and power,
through the Holy Ghost, to serve and oversee the church aright, to be
with her as a father, and faithfully to assist her in every need, to
the upbuilding of the church, to the praise of the Lord, and to the
salvation of your souls. This I wish you, my dear and beloved brethren,
as a friendly greeting, and a cordial adieu.

After all proper and Christian greetings, I pray all my dear brethren,
to consider my letter in love, even as I testified before the Lord
and all the godfearing, that it has been done by me out of love. For
having heard that many who oversee and care for the church seek to be
released, in order to journey out of the country, love for the people
has prompted me to write you, in order to admonish you that you should
rightly think of the poor children whom you would leave behind in
great misery; whom you have begotten again through the incorruptible
seed, and brought into the true way, yea, some of whom have not yet
been fully regenerated, and can not rightly discern between good and
evil; and if you thus go away and leave the poor children, they are in
great peril of perishing, and straying back into the world. Hence, dear
brethren, consider how little joy it will be for you when you will hear
this of them; for we would not like to leave our natural children in
any need if we could with a good conscience help the matter. Now, you
may think within yourselves: “I have served the church a long time;
another may now serve.” But I say, dear brethren, with David: “Be
not as the horse, or as the mule, which have no understanding: whose
mouth must be held in with bit and bridle, if they will not come unto
thee.” Ps. 32:9. For we must not render the service of servants, which
is often reluctantly rendered, and who look to one another, for they
serve for wages, and do not seek the advantage of the house. But we
must render the service of children, which is given from love, for they
live unto their father, and not to themselves, as Christ did not live
to himself, but to him that sent him to be a minister of the kingdom,
and conducted himself among them as one that serves (Matt. 20:28; Luke
22:27); which service was given from love, not a year or two, but all
the days of his life, for he was obedient unto death. Philip. 2:8.
And he appointed unto his apostles the kingdom, as his father had
appointed it unto him, so that they who according to the gift were the
greatest in the kingdom, had to be their ministers and servants. And
the apostles took help, and ordained in the church pastors, teachers,
ministers, helps, governments, and the like (2 Tim. 2:2; Tit. 1:5;
1 Cor. 12:28), and appointed unto them the kingdom, as Christ had
appointed it unto the disciples, namely, to serve the kingdom from
love, and to live therein to the Lord and their neighbor, and not to
themselves. Hence the apostle complains of some, saying: “All seek
their own, and not the things which are Jesus Christ’s.” Philippians
2:21. Thus met all that serve in the kingdom, who are chosen according
to the rule and ordinance of the Scriptures to serve the church, give
themselves to the church from love, yet, my dear brethren, with this
understanding: if for the church’s sake you suffer loss in temporal
matters, it is her duty to assist you. Deut. 12:19; Sirach 7:31; Luke
10:7.

Hence, my dear brethren, let every one of you take heed to himself; for
we certainly believe that the choosing of the church is from God. Let
us therefore consider; if the Lord has chosen us to serve him in this
way, we must give ourselves to the Lord, whenever we have good reasons
for it, in this that we can satisfy the church, though we may say:
There are others to whom this belongs more properly than to me. This
is no reason that avails before the Lord. If one might thereby excuse
himself, Jonah could easily have found such a reason; but because he
refused to go and proclaim to the Ninevites the will of the Lord, he
had to go into the belly of the whale; even as I unworthy one have
seen some in my time, who refused too much, but it did not turn out to
their good. Likewise, Moses and others sought excuses (Ex. 4:10; Jer.
1:6); but it did not avail them, the Lord said: Do not I know whom I
will send? For he needs no counselors; he well knows for what he wants
to use us. Nevertheless the example of Moses is much followed in the
churches, and it is regarded as an honorable thing for a man to refuse;
yet it does not please the Lord, for he was angry at Moses. But the
prophet Isaiah did not do thus, but said: “Send me, Lord; and with this
the Lord was not displeased.” Is. 6:8. Elisha, also, asked for a double
portion of Elijah’s spirit. Elijah said: Thou hast asked a hard thing;
nevertheless, it shall be so unto thee. 2 Kings 2:9,10. And on this
wise Paul says: “If a man desire the office of a bishop, he desireth a
good work. 1 Tim. 3:1.

See, dear brethren, thus we must follow what is honorable and
praiseworthy before the Lord, and think, they that minister well
purchase to themselves a good degree, and great boldness in the faith,
v. 14; Matt. 25:21. As the children of this world, when they can get
into the service of any lord, they endeavor to serve faithfully, that
they may obtain a higher office; so must we also endeavor to serve
the Lord in that wherein we are called, that we may obtain power to
rule the heathen with a rod of iron. Ps. 2:9; Rev. 2:27. Therefore,
my dear brethren, remain together, as long as it is possible for you,
and you can encourage one another; but when you begin to separate, you
make one another weak; hence remain faithfully together, and take heed
to your ministry. You that care for the poor, exercise diligent care
over them, visit them frequently, and see how they do; admonish them
with a fatherly heart to labor (Eph. 4:28; 2 Thess. 3:12), and comfort
them in their tribulation, for a consoling word helps the afflicted
more than the gift. And cleave firmly with your heart in love to your
ministers of the word; for you must be one heart with them, and you
will be the better able to keep the people in peace; for if the rulers
of a country are not at peace among themselves, there cannot well be
peace in the land. So also in the churches, if the ministers are at
variance with one another, there cannot well be peace among the common
brethren. Hence, dear brethren, remain at peace with one another; and
you deacons, be a support to the ministers of the word, and take their
part; for they must blow the trumpet, that the drowsy may awake (Isa.
62:6; Joel 2:1); and some drowsy people are of such a nature, that they
do not like to be waked up: so also some that have become drowsy in sin
do not like to be waked up. Hence there is sometimes much talk behind
the back of such; therefore you and all pious brethren must defend
your man, and talk to the backbiters, and admonish them, and you will
encourage your man. And you, dear brethren, who oversee the church with
the word of the Lord, remain with the church as long as is possible for
you; for if you want to go away, you discourage the other ministers,
and weigh them down completely, and scatter the flock. Hence I pray
you, for the people’s sake, as one that loves them with a pure heart,
do not forsake them, but remain with them, and look at those unto whom
Christ appointed the kingdom, as it had been appointed unto him by his
Father, how diligently they exhorted the kingdom, and fed the flock.
For they deemed it profitable to admonish and to strengthen them, and
to stir up their pure minds, as long as they were in the body, that
after their decease they might remember the same. 2 Peter 1:13. For the
apostle had exhorted them for three years day and night with tears.
Acts 20:31. And he taught the bishops of Ephesus, that they should take
heed unto themselves, and to the flock, v. 28. Now you will perhaps
say: “We are no bishops.” Then I say: They must not all be bishops who
exhort the church, or proclaim the word of the Lord; but every one must
be faithful in his ministry. For there are manifold ministries (1 Cor.
12:5); if any have a ministry, let him wait on his ministering; if any
teach, let him wait on his teaching; if any exhort, let him wait on his
exhortation (Romans 12:7,8), and thus feed the flock of Christ, not
by constraint, but willingly, for the Lord would be served from love,
even as he served from love. 1 Pet. 5:2. Hence the apostle writes: If
I do this thing willingly, I have a reward: but if against my will, a
dispensation of the Gospel is committed unto me. 1 Cor. 9:17.

Therefore, dear brethren, accept them gladly, and bring them up with
the rational, sincere milk (1 Pet. 2:2), like a good nurse, who so
loves her child which she nurses, though she has not given birth to
it, that she cannot give it up without tears, when the father comes
and takes it home, notwithstanding it is a stranger to her according
to the flesh. How much more then shall you love your children, and not
forsake them as long as you can remain with them, since you not only
nursed them, but may have given birth to a great part of them; and they
are your brethren and sisters in the Lord, whereby you are the more
bound to them in love, to serve and protect them. As a hen protects her
chickens under her wings from the birds of prey; so do you also protect
them from evil, wild beasts that cause discord and offenses contrary
to the doctrine of Christ; for their word will eat as doth a canker,
and will destroy like the pestilence. Romans 16:17; 2 Tim. 2:17. Hence,
protect them herein, and separate from such persons; keep the flock in
peace as far as is possible for you, and avoid all strife, and do not
meddle with it as far as you can keep out of it; for he that meddleth
with strife not belonging to him is like one that taketh a dog by the
ears, and by strife many a heart is polluted. Always speak, as much as
you can, what tends to peace, and not to division, for that is not the
time then; for a division is very soon made, which can only with great
difficulty be healed, and so many a simple soul perishes thereby. And
in my judgment it is no usage of the Scriptures, in times of decay to
settle differences by excommunication, though this is sometimes done
through zeal; but it is good to be always zealously affected in a
good thing. Gal. 4:18. For he that transgressed the law of Moses died
without mercy under two or three witnesses (Deut. 17:6; Heb. 10:28);
for this example we have first in the Old Testament, where they also
had an excommunication, to punish the wicked with death. Nevertheless,
the Lord was not willing to use the excommunication, nor did he give
the prophets any charge, that the excommunication should be used, but
he called to them, that they should repent and be converted, and he
would be merciful to them, and purge them most purely from their dross;
for he can do this, dear brethren, without injuring the gold or silver.
Isa. 1:16; Jer. 4:14; Joel 2:12; Isa. 1:25.

In the second place we have this example in the Testament, first in the
case of John and the churches in Asia, how lamentably they had decayed;
yet John did not make use of excommunication with respect to them, nor
do we find that the Lord once asked him why he had not done this; but
he called them to repentance through John, which if they would not do,
he would remove their candlestick out of his place. Rev. 2 and 3. And
whether the apostle insisted as strongly on excommunication, in regard
to that one fornicator, in the second epistle to the Corinthians, as he
did in the first, this every one may consider; for the apostles always
had a godly care for the simple, and sought to prevent divisions, as
far as was possible for them; hence they tried every means to allay
strife, as can clearly be seen in the Acts of the Apostles. For when
the Jewish brethren came to trouble the believers among the Gentiles,
saying: Except ye be circumcised according to the law of Moses, ye
cannot be saved: so that there was a great uproar among the people,
there rose up also at Jerusalem certain of the sect of the Pharisees
which believed, saying, that it was needful to circumcise them, and
to command them to keep the law of Moses; which was certainly great
injudiciousness. Yet the elders and the apostles did not persist in
charging them with their unwise course, for fear of division, but met
the Jewish brethren, to avoid division, and adopted certain articles
from the law, which were not contrary to the evangelical truth, and
determined that those who had been converted from among the Gentiles
should not be troubled, and that no burden should be laid upon them,
than that they should abstain from meats offered to idols, and from
blood, and from things strangled, and from fornication. Acts 15;
1 Cor. 10:28; 1 Thess. 4:3; Gen. 9:4; Lev. 7:26. By this the Jews
were pacified, for they might easily think that they were right in a
measure at least, because some articles from the law were imposed upon
the Gentiles. As also in the twenty-first chapter, how they allayed
the strife or offense that was between the Jews and Paul. They had
heard that Paul taught to forsake Moses; hence the elders advised
that Paul should take four men unto him, and go into the temple, and
purify themselves and shave their heads. This they were not bound by
conscience to do, but they did it for the sake of the Jewish brethren,
for they [the elders] said: They will know that those things whereof
they were informed concerning thee are nothing. Then he went to
signify to them the accomplishment of the days of purification. Acts
21. For when they were pacified it was easier to persuade them that
the law had an end in Christ. Rom. 10:4. But they did not determine,
that Paul should stand still in his ministry till he had pacified them;
for this would frequently have had to be done, since there was often
talk about him, as can well be seen in the epistle to the Corinthians
but with him it was a very small matter that he should be judged of
them, or of man’s judgment, for he says: I judge not mine own self.
1 Cor. 4:3. Nor does this tend to peace, but to more strife; for a
church cannot be kept in quietude when she has to lose her pastor,
because there are persons that talk about him, and do not know what the
matter is, nor whether they say it justly or unjustly of him. Hence the
accuser must come before his church, and accuse him there; if they are
matters of which they cannot agree together, the church may hear the
matter, and if the accused is guilty, she may help punish him; thus
she will be delivered from his hand, so that he can make no trouble.
And thus the matter must first be proven, before the church can be
helped, and also before punishment can take place. Hence Paul writes
to Timothy: Against an elder receive not an accusation, but before two
or three witnesses. 1 Tim 5:19. For he well knew that there is often
much said about them. Therefore, dear brethren, continue steadfast,
this I pray you for the sake of God’s truth, and do not forsake them,
namely, your men, before they are forsaken by the Lord; but always
seek to build up one another, that the churches may be supplied, and
the flock fed; that Jerusalem may have watchmen upon her walls who do
not sleep or hold their peace day and night, but remember the Lord and
their flock, and say: For Zion’s sake will I not hold my peace, and for
Jerusalem’s sake I will not rest, until the righteousness thereof go
forth as brightness, and the salvation thereof as a lamp that burneth.
Is. 62:6,2.

Thus, my dear brethren, do the best with the poor sheep, stand by them
faithfully, and do not forsake them in this great need, but exhort and
comfort them with these words: how our fathers were tried in many ways,
and became the friends of God, since they had to overcome through much
affliction. Judith 8:25; Deut. 8. Likewise, Isaac, Jacob, the prophets,
and all that loved God, remained steadfast, as the angel said to Tobit:
“Because thou didst please God, it was not possible that thou shouldest
remain without temptation.” Tobit 12[314]; Prov. 3:12. And if you fall
into affliction for their sakes, think of what the apostle writes:
Therefore, I endure all things for the elect’s sake, that they may also
obtain salvation--even as has now fallen to me unworthy as I am. For if
it had not been for the church, I think I would have remained in the
country of Cleves; but I can with David say to the Lord: My times are
in thy hand. Ps. 31:15. And it was his will to bring my time to an end,
as the facts show. But the apostle says: Now I rejoice in my sufferings
for you, and fill up that which is behind of the afflictions of Christ
in my flesh for his body’s sake, which is the church. Col. 1:24; Rom.
12:5; Eph. 1:23. And if you suffer for the church, you have acted
according to the love of Christ, given your life for the brethren and
for the sheep. John 10:11; 1 John 3:16. Thus, my dear brethren, watch,
stand fast in the faith, quit you like men, and let all your things be
done with charity.

  [314] See German version, v. 12

Finally, I will address myself briefly to my dear sisters, namely,
to your wives, to exhort and entreat them to be patient with their
husbands, and not to importune them, in order to get them out of the
country. But consider the great distress, and have pity and compassion
with the people, and think, that we must help bear that with which the
Lord tries our husbands, and by faith possess our souls in patience.
Luke 21:19; Heb. 10:36. As when God tried Abraham, that he should offer
up his son, Sarah had to help bear it, for she would have had to miss
her only son, if the Lord had not given him back to Abraham. Yet we
can not see that Sarah resisted Abraham; she obeyed Abraham as her
lord, and suffered him to live by his faith in all in which the Lord
tried him, and admonished him herself, that he should cast out the
bondwoman and her son. Gen. 21:10. Thus also you, my dear sisters, obey
your husbands, and let them live by their faith in all in which they
are tried by the Lord. Genesis 3:16; Eph. 5:22; Col. 3:18. And do not
discourage them, but rather refresh their mind when you see that they
are burdened through the trouble which they have with the people, and
remember that you are Sarah’s daughters, as long as ye do well, and are
not “afraid with any amazement.” 1 Pet. 3:6. Hence, dear sisters, be of
good cheer, and trust your God; he will not suffer you to be tempted
above that you are able, but will with the temptation also make a way
to escape, that you may be able to bear it. 1 Cor. 10:13; 2 Pet. 2:9.
For God knows our strength, that it is nothing, hence he cares for us,
for he hath said, I will never leave thee, nor forsake thee. So that
we may boldly say, the Lord is my helper, and I will not fear what man
shall do unto me. Ps. 37:25; Josh. 1:5; Hebrews 13:5,6: Ps. 118:6. But
we must slay and overcome them in the name of the Lord, for they are
but dust and ashes, and shall perish as grass, yea, the moth shall
eat them like wool, as Isaiah says; and he further says: I am he that
comforteth you; who art thou, that thou shouldest be afraid of a man
that shall die, and of the son of man which shall be made as grass?
Is. 40:6; 1 Pet. 1:24; Is. 51:8,12. For with them there is only an arm
of flesh, but with us is the Lord himself, who will help us, and fight
our battles. 2 Chron. 32:8; Jer. 17:5; Wisdom 4:28. Although they are
now like mad men, who spare none, but spoil and destroy those that fear
the Lord, and exalt themselves very greatly, so that almost every one
is afraid of and trembles before them, yet the Lord shall humble and
destroy them when their spoiling and destroying shall have an end. 2
Esd. 16:71; Is. 14:14. But now, dear sisters, we must be tried as gold
in the fire, that our trial may work patience, and that patience may
have her perfect work. Zech. 13:9; Wis. 3:6. For when we are patient
in our tribulation, we overcome and do not get weary or faint; yea,
though our outward man perish, yet the inward man is renewed day by
day. 2 Cor. 4:16. And we choose rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season; and
esteem the reproach of Christ greater riches than the treasures in
Egypt, having respect unto the recompense of the reward. Heb. 11:25,26.

See, dear sisters, take courage, and go forth with the widow Judith
against the proud Holofernes, who had been sent forth by King
Nabuchodonosor, to bring every country under his power. And he
pretended that he was God; yet his servant, Holofernes, was slain by
Judith. Judith 2:5; 13:8. Thus also has now the son of perdition, who
is called God upon earth, sent forth a proud messenger, and thinks
thereby to bring everything under his power. But, as I hear, he has
been vanquished at Kortrijck, by a poor, simple widow, even as Christ
vanquished the scribes and Pilate. Thus you must also go forth dear
sisters, to overcome him by faith. And take an example also from the
woman Jael, who slew Sisera, the adversary and enemy of the house of
Israel. She took a hammer, and drove a nail through his head, so that
he lay there dead. Judges 4:21. Thus must you also, my dear sisters, go
forth by faith against the enemy and adversary of the house of Israel,
who through his children and servants makes so much clamor and ado,
namely, the devil or Satan, and must with the hammer of the divine
word drive the nail, Christ Jesus, through his head, and say with the
apostle: “Thanks be to God which giveth us the victory, through our
Lord Jesus Christ.” 1 Cor. 15:57. And he also says: “Thanks be unto
God, which always causeth us to triumph in Christ.” 2 Cor. 2:14.

Thus, my dear sisters, be always valiant, and patient withal, and
exhort your husbands to stay with the flock; and know that whatsoever
good thing any man doeth, the same shall he receive of the Lord, Eph.
6:8.

Therefore, be steadfast, immovable, always abounding in the work of the
Lord, forasmuch as ye know that your labor is not in vain in the Lord.
1 Cor. 15:58.

Herewith I will commend you, my dear and much beloved brethren and
sisters, to the great Almighty God, who alone is wise, and pray him
to put into your heart to do that which is acceptable before him. And
I pray you to receive my letter which has been written out of love,
in good part; and if there are any views in it that are not like your
own suffer them in love, for we stand, I hope, in one faith. For I am
not conscious of any change in me; what I unworthy one, have taught
the church and the people, in that I still stand unchanged, the Lord
be praised for his grace, who has for about eighteen years kept me
therein. Greet all brethren and sisters that live among you beloved
very much in my name. Herewith I will bid you adieu; adieu, my dear
brethren with your wives, till we see one another in eternal joy; the
Lord grant you his grace, that we may find one another there. Written
the 31st of May and the 1st of June, by me, JACOB DE ROORE, in my
imprisonment.

_Wherefore, let them that suffer according to the will of God commit
the keeping of their souls to him in well-doing, as to a faithful
Creator._ 1 Pet. 4:19.


ADRIAEN OL, A. D. 1569.

About the year 1569 there was imprisoned at Armentiers, in Flanders
for the word of God and the testimony of Jesus, a brother by the name
of Adriaen, Ol, who, as he could by no temptation or threat, inflicted
upon him by the papists, be caused to apostatize, but remained faithful
to his God, was condemned by those bloodthirsty men. And thus he was
not put to death at said place, for the testimony of Jesus, having
offered up his corruptible body in great steadfastness for a sweet
smelling savor unto God.

To this Adriaen Ol, Jacob the Chandler wrote his nineteenth letter, for
consolation in his imprisonment.


ABRAHAM PICOLET, HENDERICK VAN ETTEN, AND MAEYKEN VAN DER GOES, A. D.
1569.

At Antwerp there was one Abraham Picolet, who was very intimately
acquainted with Henderick van Etten, born at Breda, and a certain
Herman N. Now it happened that as said Henderick intended to go home,
he requested his companion, that they would yet once before his
departure enjoy and rejoice themselves together (walking) by singing
and speaking of the word of the Lord, as a leave-taking from the good
fellowship which they had had together in the Lord. But as there was
a great persecution at that time under the government of the Duke of
Alva, these two young men, while walking in a forest in the vicinity of
Wilrijck, near Antwerp, were apprehended by the Bailiff of Borgerhout,
who searched them, and finding in their possession several books, as,
a New Testament and others, he strictly examined them, and asked them
where they had last been to confession and to the sacrament. Thereupon
Abraham answered, that it had been in Italy. He further asked, how
long ago it had been, whereupon he replied: “Four years.” Learning
these and other things from them, he on the second day of Whitsuntide
brought them prisoners to Antwerp. But as the aforesaid Herman was not
firmly built upon the corner-stone Christ, his building did not stand,
for his sandy foundation could not endure these storms. When examined,
he confessed that he had been to confession and to the sacrament last
Easter, though this was not true. And in order to confirm this, the
parish priest or pastor of St. George’s church testified to it, and by
this means he was released from prison. But the other two, adhering
to their faith, had many conflicts and disputations during their long
imprisonment, with the blind sophists, who went to great pains and
labor to draw them from the truth. But as they fled for refuge to the
captain of the faith they were not forsaken, but their assurance waxed
stronger and stronger, so that they constantly wished for the day of
their deliverance. Rom. 7:24. They were also very diligent, constantly
to edify their neighbors by writing an exhortation, so that by their
letters and steadfastness in the faith they gained some yet in their
bonds. Phil. 10. After they had lain in confinement for a while, the
tyrants, seeing that there was no hope of moving them from the truth,
proceeded further to deprive them of their lives, and as the Bailiff
held his court near the Kroonenburgh gate, he had them brought there
twice before his judges, but this leading to no result, they were put
the third time into a wagon and thus again placed before the judges.
But as they were of good cheer and strong in the faith, Abraham, as he
stepped to the wagon said: “Let no one among you,” says Peter, “suffer
as a thief or robber, or as one that seeks other men’s property; but
if any man suffer as a Christian, let him not be ashamed, but let him
glorify God on this behalf. 1 Pet. 4:15,16.

Henderick spoke very little, yet nothing but boldness could be seen
in him. As they stood before the judges, their sentence was read to
them, namely, that they should be burned alive, When the reading of
the sentence was finished, Abraham said that he thanked the lords for
having been troubled with him, and that he prayed God to enlighten
them. They were then put back into the wagon, and brought to the
prison, where some more godfearing persons were confined, of whom the
Margrave caused a woman to be sentenced to the same death, namely,
Maeyken van der Goes, who valiantly followed her husband, Jasper the
Taschrinckmaecker, who had been offered up before. Thus the tyrants
satisfied their desire on these three lambs for the slaughter, and had
them burned alive the following day, after they had fastened their
tongues out of their mouths with screw-plates to prevent them from
speaking. But in all this they valiantly overcame through Christ, who
was their strength; and went boldly onward with Joshua and Caleb,
to possess the land of promise, to the comfort and strength of many
witnesses who beheld it. After they were burned, the bodies of the
two men were given as food to the birds (Ps. 79:2) on the way from
Wilrijck, because they had been apprehended under that seignioralty.

These two valiant heroes and champions, though they had not yet
received water baptism upon confession of their faith, showed that they
had nevertheless been baptized by Christ with the Holy Ghost and with
fire.

They wrote many letters full of comfort and earnest exhortations,
especially Henderick, who, having formerly been a soldier, exhorted
the brethren much to fight manfully in the spiritual war, to keep
good watch, and to persevere unto the end, in order to receive from
the spiritual captain Jesus Christ, as wages and reward, the crown of
eternal life. But all these letters have remained undiscovered, on
account of the severe persecution; only one by Abraham Picolet has
fallen into our hands, which we have added here for the satisfaction of
the sincere reader.


A LETTER BY ABRAHAM PICOLET, WRITTEN TO HIS SISTERS.

_Love God above all, attend to the word of the Lord, and have your
delight therein. Matt. 22:37; Ps. 1:2._

The abundant great grace and eternal peace of God our heavenly Father,
and the Lord Jesus Christ, who is the Father of mercies, and the God
of all comfort may he grant you Christian wisdom, unchanging faith, a
steadfast mind, and a true understanding of the divine word in truth;
this I wish you, my beloved sisters, with all my heart. Amen. Rom. 1:7;
2 Cor. 1:3; Matt. 24:13.

Know, my sisters, that I, Abraham your brother, imprisoned for the
word of God, let your love know, that I receive such strength and
courage from the Lord, that I hope not to depart from him; and since
he does not forsake me, I trust by the help of the Lord, to confess
his divine word before the blind men as long as there is breath in me,
for he helps us remarkably, so that I see and feel it, thanks to him
for the grace which he shows me, poor sinner, for which I can never
sufficiently praise him. Acts 12:3; Rev. 1:9; Heb. 10:38; 13:5; Matthew
10:31; 2 Cor. 2:14; Ps. 37:39. After all proper and friendly greetings,
know, my sisters, that it rejoiced me very often, to have heard from
you, that you also trusted to follow the Lord, to adhere to the eternal
truth all the days of your life, and to serve and fear Christ; for he
is the way, the truth and the life. John 14:6. He that obeys him shall
inherit eternal joy, since he promises eternal joy to them that love
him and keep his commandments; and his commandments are not grievous,
and his promises are true. 1 John 5:3. Hence, my beloved sisters, since
you know his will, and the great grace which he has given your love,
take heed that you may keep his commandments according to your weak
ability; for he does not require more than that you do what you can. O
dear lambs, believe the Gospel, and walk the narrow way, which is but a
foot wide, and which leads to eternal life; for many shall seek for it,
and shall not be able to get there. Luke 13:24. For not all that cry,
Lord, Lord, shall enter in; but they that do the will of the Father
which is in heaven. Matt. 7:21. My beloved sisters, strive for the
strait gate, namely, eternal life. Since you hear the voice of the Lord
(John 10:27), see that you obey his words, and put off all concerning
the former conversation, namely, the old Adam (Eph. 4:22), that is, the
works of the curse, all uncleanness, evil desires, pride, presumptuous
conceitedness, lying, cheating, strutting and boasting, evil speaking,
guile, hatred, envy, and the like. For, dear lambs, this is idolatry,
and upon such come the wrath and anger of God, and they shall not enter
into the kingdom of heaven, nor inherit the same, but everlasting
destruction and eternal damnation are their part (if they do not become
converted), in the lake which burneth with fire and brimstone, which
is the second death; where there will be only weeping and gnashing of
teeth, and where their worm shall not die, but they shall be tormented
forever and ever. Eph. 5:6; 2 Thess. 1:8,9; Rev. 21:8; Mark 9:46.

O my dear lambs and sisters, depart therefore from evil, for God shall
hold judgment without mercy upon all unbelieving and disobedient men
who have not obeyed the word of the Lord, but rejected and contemned
it, yea, have persecuted and killed them that would fear the Lord. For,
my beloved, God spared not the angels that sinned, but cast them down
to hell, and delivered them into chains of darkness, to be reserved
unto judgment; and spared not the old world, nor Sodom and Gomorrah,
but turning them into ashes, condemned them with an overthrow, making
them an ensample unto those that commit ungodliness. 2 Pet. 2:4–6.

Therefore, my beloved sisters, let us not be weary in well doing,
though we must suffer a little for the name of the Lord. Blessed are
ye, and rejoice, says Christ, if you suffer for righteousness’ sake:
for great is your reward in heaven. Matt. 5:10,12. For, my beloved
sisters, thus did they to the prophets that were before us. Suffering
and affliction in the flesh are promised to all the godfearing, as the
apostle Paul says: “All that will live godly in Christ Jesus shall
suffer persecution.” 2 Timothy 3:12.

Mark, my beloved, how Christ was treated, who never had sinned,
neither was guile found in his mouth; how he suffered, and all this
for our sakes, who was the Lord of lords, and the King of kings. 1
Peter 2:22; Rev. 19:16. O dear sisters, consider him that endured
such contradiction of sinners against himself, who, when he was
smitten, did not threaten, but committed vengeance to God, who judgeth
righteously. Heb. 12:3; John 18:22; 1 Peter 2:23. And he that was rich,
for our sakes became poor; yea, he left his divine habitation, took
upon him the form of a servant, and became obedient unto death, even
the death of the cross, and was more like a worm, than like a man. 2
Corinthians 8:9; Philip. 2:7,8; Ps. 22:6. Therefore, God hath given
him a name which is above every name, that in the name of Jesus every
knee should bow, of them that are in heaven and on earth. Philip.
2:9,10. The apostle Peter says: “Beloved brethren, forasmuch then as
Christ hath suffered for us, arm yourselves with the same mind; for
hereunto we are called, that we should follow his steps.” 1 Peter 4:1;
2:21. As also Christ says: If they have called the master of the house
Beelzebub, how much more shall they call them of his household? If
they have persecuted me, they will also persecute you. Matt. 10:25;
John 15:20. Mark, my dear sisters, whether more comes upon us, than
has been promised us. But all these things will they do unto you for
my name’s sake, says Christ. Matt. 10:22; John 15:21. And further: The
time cometh, that whosoever killeth you will think that he doeth God
service. And these things will they do unto you, because they have not
known the Father, nor me. John 16:2,3. The Lord also says: But these
things have I told you, that when the time shall come, ye may remember
that I told you of them. v. 4. See, my dear sisters, thus nothing comes
upon us, than what has been promised us, and what Christ himself had.
Hence we must put off all that is a hindrance to the salvation of our
souls, namely, all the lusts of the flesh, all the works of darkness
(1 John 2:16; Rom. 13:12; Col. 3:8), and follow the crucified Jesus
Christ, our Savior, and obey him; for he that saith that he knoweth
God, and keepeth not his commandments, is a liar, and the truth is
not in him; and he that saith he abideth in him ought himself also so
to walk, even as Christ walked. 1 John 2:4,6. Mark, my sisters, fear
the Lord, take courage in the word of the Lord, search diligently the
Scriptures, and entreat God the Lord, yea, importune him day and night
with prayer and supplication, and he will grant you to understand and
to do what is necessary for your salvation. As Christ said, that his
Spirit shall teach us, and we shall be taught of the Lord; for of
ourselves we have nothing but all manner of weakness.

Thus, my sisters, pray the Lord, who says: Ask, and ye shall receive;
knock, and it shall be opened unto you; seek, and ye shall find; seek
the kingdom of God, and his righteousness, and all that you need shall
be added unto you. Matt. 7:7; 6:33. Seek ye the Lord while he may be
found, call ye upon him while he is near; the Lord is so merciful
toward them who seek to fear him (Is. 55:6; Jonah 4:2), my sisters, as
he says himself: “Come unto me, all ye that labor and are heavy laden,
and I will give you rest. Take my yoke upon you, and learn of me; for
I am meek and lowly in heart: and ye shall find rest unto your souls.
For my yoke is easy, and my burden is light” (Matt. 11:28–30); “and his
commandments are not grievous.”

See, my beloved, how the Lord calls us to repentance, hence follow
him; for if one does what he can, the Lord is satisfied. He can well
preserve him that trusts in him. Repent therefore of your sins which
you committed in your ignorance, before you knew the Lord (1 Tim. 1:13;
1 Peter 1:14); mourn and weep to the Lord, and he will have compassion
on you. For the time past of your life may suffice you to have wrought
the will of the Gentiles, when you knew not God, and were very far from
him, when you walked in your lusts, in lasciviousness, in revelings,
banquetings, in strutting and boasting. 1 Peter 4:3. Therefore, my
sisters, since the Lord has revealed his truth to you, see now that
you serve him faithfully, and fear not men, who kill the body; for
after that they have no more power, and all the evil which they can do
us is that they can help us into rest through the great grace of the
Lord. Matthew 10:28; Luke 12:4. Confess Christ before men, and he will
confess you before his Father in heaven, and say: “Come, ye blessed,
inherit the kingdom prepared for you from the foundation of the world.”
Matt. 10:32; 25:34. Hence be renewed in the spirit of your mind, and
put on the new man, which is created after God. Put away lies, and
speak the truth. Be followers of God, as his chosen children, and walk
in love, in quietness, in kindliness, in gentleness. Eph. 5:1,2. Flee
youthful lusts, and follow righteousness, love and peace, with all them
that call on the Lord out of a pure heart; for the servants of the
Lord must not be contentious or quarrelsome but gentle unto all men. 2
Tim. 2:22,24.

Adorn yourselves then, my sisters, with a chaste conversation. 1 Peter
3:2,3. Be gentle unto all men. Be subject to your Lord, for he shall
most gloriously reward you. Choose rather to suffer a little affliction
with God’s children, than to enjoy a little of the pleasures of this
world for a season; for the end of these is eternal perdition. Heb.
11:25. Let us then help bear the reproach of the Lord; it will through
his great grace be most gloriously rewarded to us, when he will say:
“Well done, thou good and faithful servant: thou hast been faithful
over a few things, I will make thee ruler over many things: enter thou
into the joy of thy Lord.” Heb. 13:13; Matt. 25:21.

Mark, my dear sisters, how gloriously it shall then be rewarded to
us. Hence make great haste to fear the Lord; for we live to-day, but
do not know whether we shall live to-morrow. Be therefore watchful to
fear the Lord; take courage; lift up the hands that hang down, and the
feeble knees; and take diligent heed, for we know not when the Lord
will come. Heb. 12:12; Matt. 24:42. The day of the Lord draws nigh; it
comes as a thief in the night, when it is not expected. 1 Thess. 5:2.
Look therefore not to men, for there are few that fear the Lord. Think
how many there were when the whole world perished, and yet there were
but eight who feared the Lord. Also, how many were saved when Sodom and
Gomorrah perished. O think how few entered into the promised land, only
Joshua and Caleb; the rest all perished because of their wickedness
(even as it still goes with many on account of their wickedness), and
because they would not believe God’s words, but resisted, vexed and
persecuted the righteous; and if these will also not repent, they shall
all likewise perish, for all those are for an example to us. Luke 13:3.

Therefore, my dear sisters, take heed that it come not also thus upon
us; for men are punished for sin, as the prophet says: “Your iniquities
have separated between you and your God.” Is. 59:2. Behold, thus men
are condemned for their wickedness and unbelief. Mark 16:16.

O my dear sisters, it is true there does some suffering come upon us
for the name of the Lord; but as the sufferings of Christ abound in
us, so our consolation also aboundeth by Jesus Christ, and this little
suffering is not worthy to be compared with the glory which shall be
revealed in us. 2 Cor. 1:5; Rom. 8:18. O dear friends, how delightful
it will be there where the mountains drop with sweet wine, and are
covered with lilies and roses; with all this joy the Lord will fill
his children. 2 Esd. 2:19. Hence let us fear and love the Lord without
wearying; for he that loves God will do good and hate evil. Ps. 34:14.

O dear lambs, eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them
that love him and keep his commandments. 1 Cor. 2:9; 1 John 5:3. O
consider what great joy there will then be for them that have loved
God and confessed him in the world. 2 Esd. 2:47. O that this joy were
rightly considered; I think we would use more diligence to fear the
Lord, and not be afraid of men, that kill the body. O how many there
would be who would follow the Lord’s steps; for he is not willing that
any should perish, but that they should repent, and that he might save
them. 2 Peter 3:9. But it is, my dear sisters, as the prophet says:
With seeing eyes they see not, with hearing ears they hear not, nor do
they understand, for their hearts are hardened, their ears they stop,
and their eyes they cover; lest they should see, or hear, or understand
with their heart. Is. 6:9,10; Matt. 13:14,15; Acts 7:57.

O mark, my dear lambs, whether it is not so also now; they love and
prefer much rather fighting, strutting, boasting, banqueting, drinking,
and to commit all kinds of abominations, than to repent, and that the
Lord might save them. These are cursed children, says the apostle; they
forsake the right way, and what they know naturally, as brute beasts,
in those things they corrupt themselves; they deceive and are deceived.
2 Peter 2:14,15; Jude 10; 2 Tim. 3:13.

O dear lambs, turn from all the lusts of the world, for their damnation
slumbereth not. 2 Peter 2:3. Take heed, now that the Lord has made
known his truth to you, that you obey him, and walk as obedient
children of light, in love and peace. Eph. 1:13; 5:8. Love one another,
and always admonish one another with the word of the Lord. What is
there that surpasses love? (1 Cor. 13) what greater joy can men have,
than to love one another. Always forbear one another, and accept
everything in good part, and the Lord will also love you. Eph. 4:2. Be
kind to one another. Give diligence to fear the Lord, and to search
his divine word. Importune him with supplication and prayer, and fear
not men, who to-day are lords, and to-morrow are eaten by worms. The
Lord will not forsake you, as you can well see in my case, and also in
the case of all those that have feared him with all their heart. The
Lord preserves his own, even as he says: Can a woman forget her child?
though she forget it, yet will he not forget us. Is. 49:15. Nay, who
can pluck these out of his hand whom his Father has given him. John
10:28,29.

O dear sisters, adorn yourselves, and put on the armor. Eph. 6:11. Gird
to your side the sword of the Spirit, which is the word of God; be well
shod, and have on the armor of righteousness; and put on your head the
helmet of salvation, that you may be able to resist the subtle assaults
of the devil, since he walketh about day and night, as a roaring lion,
seeking whom he may devour. 1 Peter 5:8. Hence be followers of God; the
Lord will preserve you.

And know, my sisters, that the sixth day of this month, in the
afternoon, I was brought before N. N. (who I heard, certainly came in
the name of the procurator general, or of his subordinates), and before
the jailer and another man, where they were drinking wine at the table.
As I came before them the jailer in the presence of them all, said to
me: “Abraham, you must go before the court on Tuesday.” His wife, who
was also present with them that served at the table, said: “They have
three weeks respite.” The jailer said: “Because the Duke of Alva is
coming here, they must go through.” He did most of the speaking. I said
that I was very well satisfied with it. He asked me whether I was well
satisfied. I replied: “Yes, if it is the Lord’s will, I am quite well
satisfied.” They asked me, whether I made so little of that at which
Christ so greatly trembled, and said: “Father, if it be possible, take
away this cup from me.” Mark 14:33,36. They further asked me, whether I
did not wish that I were released, and if the doors were open, whether
I would not go out. I said, “Yes,” if they opened the doors I would go
out; but as this was not the case now, that I thanked the Lord for all
that he sends upon me. I also said that he, or they, had no power to
release me without the consent of the Duke of Alva, or the like. They
asked me whether I did not wish to break out. I replied that if I knew
I should bring him into trouble I would have no desire to be out, or
to break out. They said that it would cost him his neck. I said that
if this was the case I did not wish to be out. In the further progress
of our conversation they asked whether they should not be saved, or
something similar. I said: “The apostle John says: He that saith, I
know God, and keepeth not his commandments, is a liar.” 1 John 2:4. I
could not properly finish what I wanted to say, for they so interrupted
me, that I do not know myself what answer they gave me. I also said
that the apostle says that whoremongers, drunkards, murderers, liars,
proud, revilers, gluttons, and the like men, shall not inherit the
kingdom of God, and that they have no God. 1 Cor. 6:9,10. They again
interrupted me, for the Lord gave me a mouth to say so much, that they
could not well bear it. They said that what I said was true enough, if
men died therein; but if they had time yet to call upon the Lord for
forgiveness, then, they thought they should yet be saved. I replied
that it was too dangerous a thing to depend upon such a calling; for
frequently such entreaters for forgiveness, when they recover, go into
their old ways; and I opined that they were probably such too. Then
they again interrupted me, and I admonished them, that they should
repent and feel sorry for their sins before they felt the day of their
death approaching. They asked whether we were all saved. I replied,
that the Lord promises salvation to them that do his will, and do not
deny him, though they have to suffer much here for his name. Matt.
7:21. Of such the apostle says: By grace are ye saved. Eph. 2:8. For
though we do all that we can, we are still unprofitable servants, and
must rely upon the grace of God. Luke 17:10; Acts 15:11.

Here I should have liked to quote some more scriptures, but they
interrupted me too much. I said that their hope was vain, or something
similar, and this because of their sins, as the prophet says: “Your
iniquities have separated between you and your God.” Then they became
angry, especially the jailer, and I thought they ought not to get
angry. I further said that it now is as the prophet says: “He that
departeth from evil maketh himself a prey, and, as Christ says, is
hated by all men. Is. 59:15; Matt. 10:22. They all interrupted me
again, and finally said that I should be led away. And there sat a man
there, who said to the jailer, that he would first give me a drink.
Then we had many words again, but I could never quite properly finish
what I wanted to say, though I would have liked so much to finish it,
on account of an honest man that was there, who reproved the jailer
himself, because he became so angry. Then the jailer brought me a glass
of wine, and I thanked him, saying: “To your health!” He asked me why I
did not say: “God bless you.” I replied: “We ought not to take the name
of the Lord in vain, as the drunkards and fornicators do.” This made
them so angry that they had me led away without giving me the drink.
God be thanked and praised for his great grace that he gives his own
all that is necessary to their salvation. I am told, my sisters, that
they only did this to see whether I would not depart from the Lord; yet
I know that they did not once urge me to forsake my faith.

Excuse this simple letter. I greatly long for the day of our
deliverance; I was so rejoiced the night that I heard that we were so
near our deliverance, that for joy, the tears streamed from my eyes.
The Lord be praised for his great grace. We trust to await our time
with patience. They perhaps thought to frighten me by it; but I rejoice
in it, God be praised, who gives me such strength. O my sisters, should
one not rejoice at the prospect of so soon being delivered from all
sorrow through the grace of the Lord? O that we were fit for it, what
a great joy this would be for me! Yet I expect it through the Lord’s
great grace, though I am not worthy of it. O that matters were so far,
that the fiery furnace were prepared. O that it were so far, that I
were standing in the strait gate, where flesh and blood must be left
behind; then it should soon be over.

O my dear sisters, I am of such good cheer, and I receive such strength
from the Lord, that I can not express it, praise be to him forever for
his great grace which he shows me. I find it to be true: he that trusts
in the Lord alone has in his sufferings such joy of heart, that no one
can know it, save he that experiences it.

Farewell; I commend you to God in grace. Pray God, the Lord for me; I
will do the same for you.

Written by me your weak brother,

ABRAHAM PICOLET.


TIJS JEURIAENSS AND JAN CLAESS, A. D. 1569.

In this dark bloody reign of antichrist two other pious brethren
fell into the hands of the tyrants, one of whom was a minister of
the word, named Tijs Jeuriaenss, residing in North Holland, at Karop
in Waterland. The name of the other was Jan Claess, born near Wesop,
and residing in the same town; he was still a single man, about
twenty-five years of age. And as said Tijs Jeuriaenss had gone to
Muyen near Amsterdam, to serve the church of God in the word, while
said Jan Claess in company with some others went to Muyen to hear the
exhortation. Thus he was apprehended with Tijs Jeuriaenss, and brought
to the castle of Muyen, where they remained in imprisonment for about
half a year, and were then sent to the Hague, where they were also
kept confined for about half a year, and were then sent back to Muyen,
at which place after about three months both were sentenced to be
strangled and burnt at the stake. This was so done, and they were burnt
black in their faces with reed, and were each put at a stake outside of
the dyke, in the reed, at Muyen, for food to the birds. And as these
pious witnesses of God suffered all this, not on account of having
committed any crime (upon which alone the secular power has a right
to visit punishment), but only for the truth of the word of God, and
a good conscience, they are under the blessed promise of God, who has
said: “Blessed are they which are persecuted for righteousness’ sake:
for theirs is the kingdom of heaven.” Matt. 5:10. And as they have here
for Christ’s sake delivered up their bodies unto death, for a living
sacrifice holy and acceptable unto God, in confirmation of the truth,
so they shall receive these their mortal and corruptible bodies again
in the resurrection of the just, in eternal, glorious immortality, and
shall live forever with Christ, whom they confessed here.

The particulars of this offering we have received from the lips of
Symon Fijts, teacher of the church of God in Tessel, who was present in
a chamber at their apprehension, and visited them in prison, and with
his own eyes witnessed their steadfast departure from this world.

This Tijs Jeuriaenss was a very zealous follower of Christ, who in his
long imprisonment also wrote many excellent letters for the consolation
of the godfearing, some of which have long before this been published
in a separate book; treating, among other things: of the bringing in
and incarnation of Jesus Christ, and, again, of his departure; and
also of the free will of man. Of these letters we, in order to avoid
prolixity, present two to the reader; they are as follows:

The manifold grace of our God, and the abounding, deep love of his Son
Jesus Christ, with the unsearchable, rich mercy of our dear Lord Jesus
Christ, who hath translated us into the kingdom of his dear Son and
delivered us from this present evil world, according to the will of
God and our Father, and the communion, love, joy, comfort and mighty
power of his Holy Spirit, we wish to all dear brethren and sisters, and
all our fellow-believers; also much wisdom, patience, a valiant faith,
immovable hope, the breast-plate, helmet and armor of our God, certain
victory, the triumphant, two-edged sword of the Spirit, and the power
of God through the blood of the Lamb. To this high God and Lord, and
his blessed Son be power, strength, might, praise, honor, and glory,
forever and ever. Amen.

I desire out of a pure heart, with the prophet Daniel, imprisoned in
Babylon, from pure love, to open the windows of my heart toward the
pleasant city of my God, Jerusalem, now to look lovingly upon her
with a glad heart, and to show her a joyful face out of pure love;
and thus to turn the eyes of pleasant desire to her, and to show her
out of pure love a pleasant, glad and joyful countenance, with the
sound of rejoicing; for Jerusalem signifies, vision of peace. This
adorned and pleasant city of Jerusalem was shown by the angel of God
to the apostle John. Rev. 21:10. He saw it in the Spirit and in a
vision, with a joyful heart, and confessed that Jerusalem is a vision
of peace, and therefore it cannot be beheld but through the vision of
peace. John saw her in a vision, and discerned her by the Spirit of
truth; hence no one can now see her but by the vision of the Spirit,
and through the Spirit of truth. This city has the glory of God; her
streets are like unto gold, yea, of pure gold. Verse 21. Here is the
river of life, clear as crystal. 22:1. In short, here is the pleasant
tree, which yields her fruit every month; the leaves of it are for
healing, for they are fruits of life. This city has high walls, twelve
foundations, and twelve gates. 21:12,19. She has also twelve watchmen,
with twelve trumpets, the pleasant sound and glorious voice of which
rejoice my soul. This is that joyful, pleasant and sweet voice which
delighted John; for it is like the voice of harpers playing on their
harps. 14:2. The sound and voice of all kinds of music in Babylon
caused the Babylonians to kneel down and worship the high image (Dan.
3:7); but this sound causes my soul to rejoice with the joy of the Holy
Ghost. This city is far more glorious than all other cities, for her
builder and maker is God. Heb. 11:10. This city comes down from heaven,
prepared as a bride adorned for her husband. And I heard a voice out of
heaven saying, Behold, the tabernacle of God; for God will dwell with
them, and he shall wipe away all tears from their eyes. Rev. 21:2,3,4.
Behold, here is the spiritual Solomon of the spiritual tabernacle or
temple. Here is the spiritual sea which is carried by twelve oxen. 1
Kings 7:23. In short, here every thing is spiritual; according to the
request of Peter, lively stones in this living or spiritual temple or
house. 1 Pet. 2:5. Here the golden vessels filled with incense are
brought to the altar of the Lord. These golden vessels filled with
incense are poured out before the Lord, for they are the prayers of the
saints. Rev. 5:8. Thus everything is renewed in spirit and in truth.
For here is the spiritual paradise planted or founded by God himself.
Here men eat of the tree of life. Here is the spiritual Adam, of which
the literal was a figure, after whose image all Christians strive, till
they are like unto him in weakness, for they must be conformed to the
image of his Son. Romans 5:14; 8:29. Here has also the spiritual Eve
and bride of this spiritual husband come forth, through the spiritual
sleep, and is thus flesh of his flesh, and bone of his bones. Gen.
2:23; Eph. 5:30. There is also here, in spirit and in truth, the
spiritual ark seen by John. Rev. 11:19. Here we enter in a spiritual
manner into the ark of God, through the baptism of Jesus Christ,
inwardly prompted to it by fire and the Holy Ghost, and outwardly all
the evil carnal lusts washed with water; yea, baptized into his death.
Rom. 6:3. For as by the flood all flesh perished, so must now also
perish, through baptism, all lust of the flesh, and die without the
ark, which is represented by the former, 1 Peter 3:20,21. Here is the
spiritual dove, which brought the spiritual olive branch into the ark
of the Lord; for as the dove brought an olive branch in her mouth into
Noah’s ark, to show that the flood was abating, so the Holy Ghost came
down in the form of a dove upon Christ, to show that he was the Son
of God, as had been said to John the Baptist: “Upon whom thou shalt
see the Spirit descending, he it is.” John 1:33. In the second place,
to show that the flood or punishment had departed, and joy and glad
tidings were come.

Behold, this is the spiritual dove, as Esdras says: Of all the fowls
thou hast chosen thee one dove. 2 Esd. 5:26. And Christ Jesus says to
his disciples: Be harmless as doves. Matt. 10:16. These doves bear the
pleasant olive branch, which is Christ, to all those that with Noah
desire and apprehend it by faith. I desire once more, with the eyes
of love, and with the vision of peace, to turn my heart and mind with
John to the glorious woman (Rev. 12:1) since the Lord has shown her to
me through faith and the vision of his word; for her beauty has drawn
me, her loveliness inflames me, I am inclined to her, she has with her
sweet singing conquered my heart, she has captivated me with her lovely
eyes, she has bound me with heavenly bonds, for her bond is the girdle
of truth, the bond of peace and love. Ephesians 6:14; 4:3; Col. 3:14.

I have on account of her forgotten my father’s house. How charming and
lovely is this woman, how glorious is her raiment! This woman has a
crown of twelve stars upon her head; she is also clothed with the sun,
and the moon is under her feet, and two wings also are given her to
escape from the dragon. This woman is spiritual, and hence she must
be viewed with spiritual eyes; all the proud and vain-glorious cannot
behold her beauty; she is clothed with the sun, with the clear sun of
understanding and of truth, says the Scripture.

I rejoice with John, for he says: “Let us be glad and rejoice, [and
give honor to him:] for the marriage of the Lamb is come, and his
wife hath made herself ready. And to her was granted that she should
be arrayed in fine linen, clean and white: for the fine linen is the
righteousness of saints.” Revelation 19:7,8.

Whosoever now hears this woman falls in love with her, and he who
lovingly turns his eyes and face to her, and beholds her beauty, is
captivated by her loveliness, for she is the Queen of the Son of the
Most High God. This woman pours out the unadulterated sweet wine which
comes from the true vine. Over this woman or city of Jerusalem I will
rejoice with David and say: “I had rather be a door keeper in the house
of my God, than to dwell in the tents of wickedness.” Ps. 84:10. O
Jerusalem, thou city of God, glorious things are spoken of thee; for
the Lord loveth the gates of Zion more than all the dwellings of Jacob.
Ps. 87:3,2. O Jerusalem, thou most beautiful, most pleasant, and most
glorious city, above all royal cities! O Jerusalem, thou pleasant city
and vision of peace, over thee is the King of Peace, the Mighty God,
and Lord is his name. Is. 9:6. behold these are the pleasant looks
which mine eyes cast upon thee; these are the windows of joy through
which I behold thee. Once more I must through the window of the divine
truth view thy glory; mine eyes and face are thus fixed upon thee, that
the tears run down my cheeks. I cannot turn mine eyes and face from
thee; though the winds blow into my face, that the tears flow from
mine eyes, I will dry them with the beautiful, lovely, pure, and white
handkerchief with which my most beloved has given me to dry them, that
I may behold her so much the more clearly. Behold, thus I will now with
the beloved prophet David turn my heart’s delight to thee, and thus
give thee the desire of my heart, and say: “Jerusalem is builded as a
city that is compact together: whither the tribes go up, the tribes of
the Lord, unto the testimony of Israel, to give thanks unto the name
of the Lord. For there are set thrones of judgment, the thrones of the
house of David. Pray for the peace of Jerusalem: they shall prosper
that love thee. Peace be within thy walls, and prosperity within thy
palaces. For my brethren and companions’ sakes, I will now say, Peace
be within thee.” Ps. 122:3–8. Peace be with you all. Keep thy foot when
thou goest to the house of God. Concerning this house read Isaiah 2;
Micah 4.

We poor prisoners in the Lord, and bound of Jesus Christ, for the
testimony of our God, and for the incontrovertible truth of our dear
Lord and Savior Jesus Christ; also severed and banished for still
holding fast to the truth and to this testimony; wish salvation, joy,
gladness, love, comfort, strength, and the fellowship, operation and
power of the Holy Ghost to all our dear brethren and sisters, that are
rejected and oppressed by the proud, for the true knowledge of Jesus
Christ and the fear of God, for a proof of their severe blindness and
pride, and for a proof of patience and pure fear of God in all of you;
in short, for a proof, that through the power of our God you are kept
in the faith, and also for a confirmation of his word, that the gates
and fiends of hell cannot cast you down. May the strong God with his
mighty power and word henceforth keep us all through the abundant
riches of his grace; to him be for it praise, honor, glory, power,
might, and strength in glory, forever and ever. Amen.

Out of pure, brotherly, unfeigned love, and from the inmost of our
soul and the depth of our heart, with a pure conscience toward all
banished, oppressed, burdened, and distressed souls, I write this
simple and plain letter to you, out of a pure heart, as a drop of
morning dew, dropping down for the refreshing, cooling and comforting
of your hearts; hence I beseech you with all my strength, yea, from the
inmost depth of my heart, and by the cross and sufferings of our Lord
Jesus Christ, and also by his bitter death and his precious blood shed
for us all, discern and comprehend it with pure, clear eyes, ears and
hearts. O brethren and sisters, behold and consider diligently from
what the mighty power, Spirit and word of the Lord have delivered you.
The hand of the Lord has powerfully delivered you, that you might not
be punished with the severe darkness and blindness into which many
are fallen. God has also well preserved you from all the plagues and
sorceries of Egypt, while so many now lose their birthright.

O brethren and sisters, take heed to it. Because you firmly and
confidently hope in the living God; therefore the consuming, and
devouring, severe fire (which devours all around it) has not been able
to devour or consume you, though all heat, cunning, and craftiness were
used in Babylon’s fiery furnace; yea, my friends, though the lions of
Babylon gnashed their teeth, you have, like Daniel, not been harmed by
them, God be forever praised for it. Hence, my most beloved brethren
and sisters, whom I love with all my heart, from this, and much more,
the power of the Lord has preserved you, for through his victory you
have triumphed, and shall triumph, till you receive the end of your
faith, even the salvation of your souls. Amen. 1 Pet. 1:9.

I beseech you all with an unfeigned faith, open your heart once, and
consider and lay to heart in spirit and in truth these words of the
prophet: “Your brethren that hated you, that cast you out for my name’s
sake, said, Let the Lord be glorified; but he shall appear to your joy,
and they shall be ashamed, saith the Lord.” Ps. 66:5.

In another place he says: I sat not in the assembly of mockers, nor
rejoiced; I sat alone because of thy hand: for thou hast filled me with
indignation. Jer. 15:17.

In the third place, mark with an attentive heart the words of the
prophet: I will also leave in the midst of thee (saith the Lord) an
afflicted and poor people, and they shall trust in the name of the
Lord. The remnant of Israel shall not do iniquity, nor speak lies;
neither shall a deceitful tongue be found in their mouth: for they
shall feed and lie down, and none shall make them afraid. Sing, O
daughter of Zion; shout, O Israel; be glad and rejoice with all the
heart, O daughter of Jerusalem. The Lord hath taken away the judgments,
he hath cast out thine enemy: the King of Israel, even the Lord, is
in the midst of thee: thou shalt not see evil any more. In that day
it shall be said to Jerusalem, Fear thou not: and to Zion, Let not
thy hands be slack. The Lord thy God in the midst of thee is mighty;
he will save, he will rejoice over thee with joy; he will rest in his
love, he will joy over thee with singing. I will gather them that
are sorrowful for the solemn assembly, who are of thee, to whom the
reproach of it was a burden. Behold, at that time I will undo all that
afflict thee. Zephaniah 3:12–19; Is. 43; 41:14.

The prophet Ezekiel also says: Because with lies ye have made the heart
of the righteous sad, whom I have not made sad, and strengthened the
hands of the wicked, that he should not return from his wicked way,
that I should save his life. Ezekiel 13:22; Jer. 23:14.

See, my worthy, chosen brethren and sisters, here you have comfort and
joy in these and other, similar passages, in which you can with the
afflicted in Israel find joy and gladness; hence these passages belong
to you. For it has been done out of the true fear of God, and because
we feared in our conscience, we renounced them (God be praised),
according to the word of the prophet (Jer. 15:17) and the teaching of
the apostle; for I declare before the Lord, and before his angels and
hosts, yea, that I am ready with all my heart, and desirous, by the
help and grace of the Lord, to testify to this with my flesh, blood and
death. This is the solid ground of truth, firm and incontrovertible.
I doubt not that they, are wrong, and we, through the grace of God,
right. Thus I longingly expect to testify with a joyful mind to their
wrong, even unto death, and also to confirm my faith and little gift.
May the Lord strengthen me and my fellow-prisoner. But we must first
drink the bitter cup with fear and trembling. O that we might taste it!
for I have already given myself to him who was first given for me.

Hence, I further pray for the sake of the fellowship and unity of the
Spirit, that every one love the brotherhood. 1 Pet. 2:17: O brethren
and sisters, take heed thereto with a pure heart and faithful love; for
we have all been made to drink into one Spirit, and are baptized into
one body. 1 Cor. 12:13. Therefore serve one another diligently in love:
cleave to Christ’s body, abide with your members, and neither separate
nor divide. Let each esteem other better than themselves, and you will
remain together with peace and joy; (Philip. 2:3); the merciful God
grant this to you and us all. Amen.

In the third place, I further pray by the power of the Spirit, and
by the conqueror Jesus Christ, yea, I beseech you by the love of the
Father toward us,--the words are full of joy, spirit and gladness--:
As my heavenly Father hath loved me, so have I loved you: continue ye
in my love. John 15:9. O brethren and friends, take heed to it; love
must be according to the example of Christ firm and sure, for therein
love is revealed, known and shown to us, yea, herein love stands fast;
declared by the death, blood and confession of his Son. O friends, my
most beloved, this is the true measuring-reed, according to John’s
writing. Rev. 11:1. Consider this in the depth of your heart.

In the fourth place, I further beseech your love, consider with an
attentive heart, and inwardly and outwardly, with a live, sober mind,
prove, measure and correct yourselves with the word of God, and follow
and hold fast the same. O hold fast to the word of God, and you will
never be deceived.

In the fifth place, I beseech all my brethren and sisters, as one that
loves you with all his heart, if you would have your souls saved,
receive the warning of the Holy Ghost, that in the latter times many
shall depart from the faith, giving heed to seducing spirits. 1 Tim.
4:1.

O brethren and chosen sisters, consider, and learn to know the lying
spirits. O diligently try the spirits by faith, and the knowledge
of the word of God. 1 John 4:1. Distinguish the good and the evil
consciences of men. O discern and learn to know with diligence them
whose minds are corrupt, also who have the form of godliness, but deny
the power of the Spirit. These and other points despise not; let them
never depart from your heart, but hold them fast according to the word
of God; try all spirits, and measure them therewith, and you will know
what form or appearance they have. O brethren, beware with a pure fear
of God, beware every way, that no one set up his reason or conscience
as a head, and relapse into his old natural state. But much rather let
the heart and conscience grow and increase according to the word of
God. Let your understanding be of the unadulterated milk, and of the
wine from the pure vine Christ. Refresh your heart with the living
waters. Hold fast to the fountain and rock unto death.

Lastly, I beseech your love yet, by the crying of Jesus Christ, by the
weeping of the apostle Paul (Philip. 3:18), and by the many tears of
the prophet Jeremiah, diligently to attend to and consider, and, with a
living and working faith to hold fast to and not depart from the solid
ground, and immovable foundation in Sion. 1 Pet. 2:6. My brethren, we
longingly expect to have to go hence; help us, therefore, to contend
for the faith (Jude 3) and to defend it unto death. We hope by his
power and strong grace, help and consolation to go before you, if it is
his divine will. We have already given our bodies to him who bought our
souls with his precious blood. 1 Cor. 6:20; 1 Peter 1:19.

Thus, my dear brethren and sisters, we will herewith bid you adieu, and
take leave for this time; if it were the will of the Lord, I would from
the heart that it might be our final farewell and adieu till in life
eternal--his divine will be done with us.

We greet all brethren and sisters that love us in the faith, especially
those that are banished, out of a pure, brotherly, unfeigned, sound
love, with the mighty power, the word and peace of our dear Lord Jesus
Christ, till in his eternal glory. Amen.

Further, do not forget us poor, miserable, weak fellow-members, and
receive our letter in good part, it is written out of love. We would
have written more, but it is now not necessary; besides, we may soon be
debarred from it, for we are chained together like horses. We expect,
as the bailiff says, a letter from the stadtholder as to what he shall
then do with us.

The Spirit of peace, love, joy, peace; comfort and grace be upon all
the godfearing, especially do we wish much good to the banished, who,
for the testimony of the truth, through their faith, have overcome the
wicked and still overcome in Christ. The Spirit of peace be with your
spirit. Amen.

Written on the 15th day of our imprisonment. I hope that through the
grace of God we are bound with a strong chain of love; love abides
steadfast unto death. By me,

  TIJS JEURIAENSS.

I beseech all my brethren and sisters, and you, as a prisoner in the
Lord, by the mercies of God, and by the coming of our Lord Jesus
Christ, and by our gathering together unto him, that ye be not soon
shaken in mind, or be troubled neither by spirit nor by word, nor by
letter as from us. 2 Thessalonians 2:1,2. This is the faithful warning
of Paul to his friends.


ANOTHER LETTER OF TIJS JEURIAENSS, WRITTEN IN PRISON TO THE FRIENDS IN
EDAM, A. D. 1569.

My dear brethren and sisters, one with us in our most holy Christian
faith, I wish you the weapons of light, to fight against the works of
darkness; yea, from the depth of my heart and my inmost soul I wish
you new tidings, glad news, an evangelical greeting, grace, mercy,
peace, long-suffering, love, comfort, wisdom, and steadfastness; yea,
from God our heavenly Father, all his heavenly treasures and riches,
through Jesus Christ, our Giver and Distributor, our Prophet; great
Apostle, and High Priest, our Ground, Foundation and Corner-stone in
Sion, our Trumpet, and Horn of salvation in the house of David and camp
of Israel, our Way, Door, Truth and Life, our Reconciler, Mediator
and Advocate, our Peace, Atonement and Righteousness, our pashcal
Dove and pashcal Lamb, our Sun, Light, Morning-Star, our delightful
Emmanuel, Peace, Comfort, and Captain of the faith, our Shepherd,
David and Solomon according to the spirit, our Comforter and Rejoicer,
our Joy, Gladness, Might and Strength, our Fortress, Castle, Wall and
Strength, our Hero, Warrior and Conqueror, who led captivity captive,
deprived death of its might, power, and strength, that is, him that
had the power of death, brought life and immortality to light, spoiled
principalities and powers, triumphed over them in himself, broke down
the middle wall of partition, blotted out the handwriting and nailed it
to the cross, fulfilled the promises, satisfied the law, confirmed the
testament with his death, and sealed it with his blood, and renewed all
things, and put them under his feet, at the mercy seat upon the ark of
God, above the cherubim, in the most holy place, that is, the head of
his church forever. Amen. Eph. 4:8; Heb. 2:14; Col. 2:15; Eph. 2:14;
Matt. 5:17; Heb. 9:17: Rom. 3:25; Ex. 25:17; Eph. 1:22.

Since you are often in our hearts, dear and in God beloved, sanctified
brethren and sisters, we cannot well forbear to visit your love, in
spirit, through love, with our unworthy letters. For though according
to the flesh, we are not present together, we are nevertheless together
in spirit, and we rejoice in our bonds, afflicted in the flesh, but
joyful and delighted in spirit, when we consider your love, piety,
brotherly love and godliness, the steadfastness of your faith, the
assurance, constancy and confidence of your mind, your steadfastness
and the obedience of the Gospel, your boldness of Jesus Christ, and the
strengthening of our God through the power of his Holy Spirit. Hence
the word of God abides in you, and you have overcome the wicked one,
which no one can do except he remain grounded, rooted and fixed in
God through Jesus Christ, and God, again must dwell, walk and rest in
him through Christ, that is: there must be the word and the wholesome
knowledge of God, and an unconquerable love, hope and faith; and this
in the power of the Spirit, irrefutable and unconquerable, in the
firm foundation stone in Sion, which is to the unbelieving, a hard
touch-stone of stumbling and offense. Hence, whosoever shall fall on
it shall be broken and crushed; but on whomsoever it shall fall, it
will grind him to powder, that is, destroy him. 1 John 2:14; Eph. 3:17;
2 Cor. 6:16; 1 Corinthians 13:13; 1 Pet. 2:6; Matt. 21:44.

Hence our unworthy letter is not especially written to your love, nor
to teach or admonish your love. O no, you have the anointing of him
that is holy, and hence you are already taught and enlightened in
God, through Jesus Christ, by the Holy Ghost. 1 John 2:27; John 6:45.
Besides, you have and know the holy Scriptures which can instruct and
exhort you unto godliness. But we unworthy ones pray and wish day and
night for the holy God and King of eternity, the Father of light and
mercy, to strengthen and confirm through his unfathomable grace, and by
his Holy Spirit, us and you in the spirit of our minds, according to
the heart, and that Jesus Christ according to the inner man may dwell
in our hearts by faith, that we, being rooted and grounded, steadfast
and immovable from the hope of the Gospel, may be able to know and
comprehend with all the saints of God, and with all Christian believers
and chosen children of God, what is the abundance of his power and
might, the riches of his glory, and his unfathomable grace, yea, the
height, depth, breadth and length, and to know the love of God and
Christ, which passes all knowledge, wisdom and understanding, that he
would herein and hereby fill you with all the fullness of God. Eph.
4:23; 2:16.

See, my affectionately beloved, sanctified brethren and sisters,
who are partakers of the kind and nature of our common, most holy,
Christian faith, I say, of the kind and nature of God, through the
regeneration of God, the heavenly Father, by his incorruptible seed and
word, through the resurrection of Jesus Christ, in heavenly places, in
the illumination and brightness of the heavenly glory, in newness of
spirit, in the mind of Jesus Christ, by the sprinkling of the blood
of Jesus Christ unto obedience in the sanctification of the spirit. 2
Peter 1:4; 1 Pet. 1:2. Hence we have all been made to drink into one
spirit, and are baptized into one body, and sealed by one Spirit unto
the day of our redemption. 2 Cor. 12:13; Eph. 4:30. Where this thus
exists, there is certainly the nature of the Christian faith and the
nature of God, without which faith and regeneration cannot be, exist,
or be named; but where this is found and thus exists in full power of
the spirit, as said, there are without doubt the blessing of God, the
dew of the Holy Ghost and of the heavenly benediction, and the rain of
righteousness, in all manner of fruitfulness, growth and incense in the
knowledge of God and the mind of Jesus Christ. Ah, there is Abraham’s
holy seed of peace, the children of the promise, not of the flesh, nor
of the law, but of the Spirit, in Isaac sanctified, justified, and
blessed with all spiritual blessings in new and heavenly places in
Jesus Christ. Rom. 9:8; Eph. 1:3. And therefore they have, and there
pertain to them the adoption, the law, the service of God, the glory,
the testaments, and the promises that were made to the fathers, which
belonged to Israel according to their birthright, that is, according
to the flesh, but who on account of their unbelief were rejected, and
failed in them. Rom. 9:4. But the spiritual Israel of God, namely, the
seed of Abraham, the children of the promise, have obtained it by their
faith, and have attained to, and been called and elected thereunto
through grace; they have contrary to nature been grafted into the good
olive tree, and have through grace become partakers of the root and
sap. Rom. 9:8; 11:20–24. And this is now the great mystery of God, and
the unsearchable grace of Jesus Christ, the mystery of the Holy Ghost,
above the wisdom of the Jews, and the understanding of the Greeks, as
Paul says, and signifies to us. Eph. 3:3–5.

Yes, my chosen friends, and sanctified of God, what a great benefit,
love and mercy of God our Lord and Savior Jesus Christ is this, namely,
that we who were not a people, are now the people of God; we who had
no hope in the covenants of promise are now by faith in Jesus Christ
ingrafted and partakers and fellow-heirs of his promises. 1 Pet. 2:10;
Eph. 2:12. Behold, thus acts and works the only wise and eternal God,
who in, with and by his wisdom measured and fathomed all things, and
in the twinkling of an eye looked over and knew them from eternity to
eternity; I say, who through the eyes of his wisdom, in the twinkling
of an eye, looked over and knew all things in eternity from everlasting
to everlasting. O how unsearchable are his judgments, and his ways
past finding out! For who hath known the mind of the Lord? or who hath
been his counselor? [or who hath first given to him, and it shall be
recompensed unto him again?] For of him, and through him, and to him,
are all things: to whom be glory forever. Amen. Rom. 11:33–36.

This holy, unsearchable and only wise God wrought all things according
to his wisdom, purpose, and predetermined counsel, first in figures,
promises, types and shadows, unto the bringing in of a better hope, by
the which we draw nigh unto God. Heb. 7:19. For the figures, shadows
and heavenly types point us to the true substance and perfect truth
itself in Christ Jesus, which especially the Epistle to the Hebrews
tells us, which also so gloriously speaks of the advent or bringing
in of Jesus Christ, and of his departure and perfection, as may most
satisfactorily be seen in great power and glory, which is very pleasant
and delightful to read, consider and lay to heart. Heb. 1:6; 5:9. Happy
he who therein has his joy and delight, who considers it in the depth
of his heart, and sincerely treasures it up.

For since God in his wisdom and foresight has wrought and ordered all
things to man’s profit and salvation, and in order to signify and show
something else, mark well, the priests in the law were made priests
without an oath, and this because of weakness and imperfection, and
because death did not suffer them to continue, that is, the law made
nothing perfect, nor could it; with all its services and sacrifices,
bring or give us perfection, salvation, or righteousness; for they
could not make or become perfect in conscience, who worshiped; for if
there had been a law given which could make perfect, righteousness
would be by the law, and thus no better means would have been sought
or used; and therefore the law has an end because of imperfection, and
terminates in Christ. Heb. 7; Romans 10:4. For the word of the oath
which was since the law, makes the Son our high priest perfected for
evermore. Heb. 7:28. And he ever liveth to make intercession for our
sins. v. 25. For he has neither beginning of days, nor end of life.
v. 3. He dieth no more; death hath no more dominion over him; for in
that he died, he died unto sin once (Rom. 6:9), that is, he became a
propitiation and sacrifice for sins, which is perfect, constant and
perpetual. 1 John 2:2. For as the priests had to have compassion on
them that sinned and erred through ignorance, because they themselves
were also compassed with infirmity; therefore our high priest became
a poor, passive and mortal man, that he might have compassion on our
sins and infirmity, because he became himself like unto us in all
things, and was tempted like as we are, yet without sin, as may be seen
everywhere in the New Testament. Hebrews 5:2; 4:15.

For since Adam was unclean in his nature, and with his seed and
generation lay in sin and death, because of transgression, and the law
of God required a pure, undefiled, holy, and blameless sacrifice for
sin and transgression, that is, satisfaction for transgression and
propitiation for sin, in order to help and save men; therefore the
pure, undefiled and immaculate Word of the heavenly Father, out of
great love and compassion had to come down here from high heaven, and,
according to the promises of the prophets and the word of the angel, be
conceived of the Holy Ghost in Mary, and, through the power of the Most
High, be born of the holy virgin, and be holy, innocent, undefiled, and
separate from sinners, if he according to the law was to be a pure,
holy, undefiled, and blameless sacrifice for sin, if the law was to
be fulfilled, the sins propitiated, the sacrifice made, and our high
priest made perfect as such for evermore by the oath. And he ever lives
to make intercession for our sins; for such a high priest became us.
Rom. 8:34.

Hence this was the greatest joy on earth that has ever been heard,
seen and received: that God came and was seen and manifested in the
flesh. 1 Timothy 3:16. The Lamb of God, which beareth and taketh away
the sins of the world (John 1:29), came upon earth, in human form and
in the likeness of sinful flesh (Rom. 8:3), taught the kingdom of God
(Mark 1:15), preached the Gospel of his peace and the word of his
reconciliation (Luke 4:18; Ephesians 2:16), and declared life and his
grace, the good gospel news, the trumpet sound, to gather Israel to
Jerusalem out of every land, to keep the feasts of Easter, Pentecost,
and of Tabernacles, one new moon and Sabbath after another (Ex. 12:16;
Is. 66:23), as the prophet says: Hearken, thou chosen daughter of Zion,
and ye holy inhabitants of Jerusalem, what joyful sound and shouting is
in thy streets! O what joyful and good news and glad tidings are in the
camp of Israel, to gather the heavenly manna, which lies there, giving
delight and sweetness. Ex. 16:16; Wis. 16:21. But there had to be a
golden pot in which the holy manna of God was preserved (Ex. 16:33), so
there must be a clean flask and cruse, in which the spiritual waters of
eternal life must be gathered. And he that eats of this heavenly bread,
and drinks of this water of life, shall live forever, and shall neither
hunger nor thirst any more; for it shall be in him a well of living
water springing up into everlasting life. John 6:51; 4:14.

See now, my dear and in God beloved, sanctified brethren and sisters,
partakers of his promise, [fellow] citizens [with the saints], and of
the household of God, built upon the foundation of the prophets and
apostles, yea, a habitation of God through the Spirit, a spiritual
house and holy temple, and lively stones, a royal generation, and an
holy priesthood. Heb. 2:12; Eph. 2:19–22; 1 Pet. 2:5,9. I say, holy
inhabitants of Jerusalem, who have a free and open fountain for sin
and uncleanness (Zech. 13:1); who completely and entirely place their
hope in the grace of God, which is brought to you through the gospel
sent from heaven, which things the angels of God desire to look into.
1 Peter 1:13,12. Who ascended up far above all thrones and heavens,
and who is set above all power, might and dominion, in this and in the
world to come. Eph. 4:10; 1:21. But many neither understand nor regard
this life, nor do they heed this great love and grace of God, and
therefore they are offended in their heart because of their unbelief,
and hardened through the deceitfulness of sin, and thus a root of
bitterness springs up, by which many are defiled (Heb. 12:15), as has
now been seen and found in the case of so many; and they are thus
greatly embittered and defiled, that all medicines, yea, the flowing
waters that issue from God’s sanctuary, which can sweeten and heal
everything, cannot heal or sweeten these pools and marshes, but they
are given to salt, as the prophet says. Ezek. 47:1,11. How unwholesome
and barren is this water, which cannot be healed or made fruitful by
the strength of the salt from the new cruse, through the power of the
word of the holy prophet. 2 Kings 2:20–22.

Ah, these bitter waters cannot be made sweet by the pleasant tree
(Ex. 15:25); for he that drinks thereof must die, as John says in his
Revelation: “There fell a great star from heaven, burning as it were
a lamp, and it fell upon the third part of the rivers, and upon the
fountains of waters; and the name of the star is called Wormwood: and
the third part of the waters became wormwood; and many men died of the
waters because they were made bitter. And the fourth angel sounded,
and the third part of the sun was smitten, and the third part of the
moon, and the third part of the stars; so as the third part of them
was darkened, and the day shone not for a third of it, and the night
likewise.” Rev. 8:10–12. And he further says that the smoke arose out
of the pit, as the smoke of a great furnace; and the sun and the air
were darkened by reason of the smoke of the pit. 9:2.

Hence, my very dear and in God beloved holy brethren and sisters, let
us put on the armor of light, to fight against the works of darkness,
that is, to walk in the Spirit, and we shall not fulfill the works of
the flesh. Rom. 13:12; Gal. 5:16. With the same meaning also Peter
says: “Dearly beloved, we beseech you as strangers and pilgrims,
abstain from fleshly lusts, which war against the soul.” 1 Pet.
2:11. Hence we must arm ourselves in weakness with the mind of Jesus
Christ, with the Holy Ghost, with the word of truth, with the armor of
light, and with the power of God, on the right hand and on the left
(2 Cor. 6:6,7), that is, we must yield ourselves unto God, and live
in God, as those that are become alive from the dead, and our members
as instruments of righteousness unto God; then the wicked will not
have dominion over us, as Paul teaches. Rom. 6:13,14. And where this
thus triumphs, works and prevails in the power of the Spirit, there
are not only conflicts, dying unto the sins of the flesh, and unto
the old Adam with his lusts and desires, but there is also, through
the divine knowledge and the mind of Jesus Christ, together with an
invincible, firm faith, a sure and certain mind in the word and truth
of the Lord: a conflict against principalities, powers, the rulers of
the darkness of this world, and wicked spirits; and we also bring all
reason, and every high thing and what exalts itself against the truth
into captivity to the obedience of Christ. Eph. 6:12; 2 Cor. 10:5. And
this, as has been said, through a pure, wholesome, sure, and steadfast
knowledge of God, and a constant and certain mind, with the invincible
shield of faith, with which all the fiery darts of the wicked are
quenched. Eph. 6:16. And where this thus takes place and exists, as
said above, there is the armor of light, but not of the flesh; there
the power and armor of God have been put on; there is the mind of
Christ, of the Spirit, but not of the flesh: there they war in, by and
with faith, by which everything is conquered and put down in mighty
power and in the strength of the Spirit, as has been said, etc.

O my dear friends, regenerated, children of the resurrection and of
life, of light and of the day (Luke 20:36; 1 Thess. 5:5), children
of God, and brethren and sisters of Jesus Christ, his companions and
anointed members of his body, lively stones (1 Pet. 2:5), temples of
the Holy Ghost (1 Corinthians 6:19), kings and priests of God, I say,
inhabitants of Jerusalem, and fellow heirs of his promise, yea, my
sanctified brethren and sisters of our common, most holy Christian
faith, also guests, strangers and pilgrims with Abraham, Isaac and
Jacob, in this world (1 Pet. 2:11; Heb. 11:9), O what power, operation,
nature and evidence have and pertain to these and like names, yea,
what comfort, joy and gladness lie in them, belong in them, and would
follow from them, that is, an evidence of obedience (Heb. 11:8), yea,
an evidence, that one seeks the future promised land, firmly believes
God’s promises, despises the earthly, and loves the heavenly; yea,
these names attest and confirm God’s promises, that is, that no one
has a right to, can have, bear, keep, and, in the power of the Spirit,
maintain and live up these names, except he have with the patriarchs a
firm assurance of faith, and judge him faithful who has promised it,
and who is also able to keep it. Heb. 11:11. And therefore they all
willingly journeyed as pilgrims, and through steadfast faith saw the
future things, and held fast to them, and thus evinced their names in
power and indeed, for our instruction, comfort, example and imitation.

Herein rejoice now with us, O you holy brethren and sisters in the Holy
Spirit of truth, in the invincible, strong knowledge of God, and of the
faith which leads to the hope of everlasting life; my most beloved,
in the mind of Jesus Christ and nature of God. Yea, my immovable holy
brethren and sisters, as I hope forever, brethren according to the
Spirit, and not the flesh, according to the Gospel, and not the letter.
Yea, I repeat it, my holy brethren and sisters, regenerated from the
dead by the resurrection of Jesus Christ into heavenly places, here in
the Holy Ghost, and hereafter in perfection. Then you shall rejoice
with joy unspeakable; then you shall live eternally and be forever
happy; then the fiery lake and the second death shall not be able to
terrify you; then shall your body, soul and spirit together be saved
and forever blessed; then you shall eternally be filled and anointed
with the Holy Ghost; then you shall be clothed in white raiment, and
crowned and rewarded with the crown of life, of joy, and of everlasting
gladness and pleasure; then you shall enter into eternal joy and rest,
and be taken and caught up in the air, to meet the Lord, and ever be
with him (1 Thess. 4:17); then you shall be changed in the twinkling
of an eye (1 Corinthians 15:51,52) and your body and face be glorified
with heavenly glory; there you shall shine forth as the sun in the
kingdom of your Father (Matt. 13:43), then you shall laugh and rejoice
(Luke 6:21); then you shall forever behold yourselves as in a mirror,
in his face, brightness and glory, and behold him who thus loved you
that he gave his only begotten Son, who loves you even as his dear
heavenly Father loved and blessed him in eternity. 1 John 3:1; John
3:16.

Yes, then you shall in perfection, with soul, body, and spirit,
inwardly and outwardly; burn in the fire of his love, and be forever
inflamed in his abounding grace, sit at his table (Luke 12:37), and eat
the bread of angels, of life and salvation and drink to the full of the
waters of wisdom, life, of eternal salvation, and of everlasting joy;
then shall he rejoice in himself with his angels and holy hosts, and
be joyful over you with the shouting of his multitude; then shall you
receive, inherit and possess the imperishable riches that shall endure
forever; then shall you be rich in body, soul and spirit; then shall
you sing, leap, and cry: Holy, holy, holy is the Lord God, hallelujah
(Is. 6:3); then shall a thousand years be to you as one day (2 Pet.
3:8); then shall eternity be to you as the twinkling of an eye; then
shall your years and days not grow old or be fulfilled; then shall
you be without beginning of days and end of life: then you shall pass
eternity as a moment of time; then you shall forever be without change,
which now heart cannot comprehend, nor tongue or mouth express and
fathom. Behold, this is now to be hung as a bright mirror before the
eyes of our hearts; they are fruits of the promised land, the sweet
word of God, and immortal fruits, the powers of the world to come.

See hereby, my very dear and most beloved holy brethren and sisters in
the regeneration and resurrection of Jesus Christ from the dead into
heavenly places, that is, through the renewing of the spirit of the
mind (Eph. 4:23), through the mind of Jesus Christ, as firm walls and
pillars in the truth of God, my dear friends, the apple of my eyes,
my right hand and foot, hold fast to, and continue to stand upon, the
firm ground of truth, upon which you are built and placed, whereunto
we are from eternity foreordained, called and created of God, that is,
according to the likeness of God, and to eternal life, through Jesus
Christ. I commend you all to the holy, invincible God, the Father, Son,
and Holy Ghost, and to his holy word and everlasting peace, in your
holy assemblies, to the praise of his holy name, and to our salvation.
We give and commend you and all of us again, for an eternal adieu, into
the invincible arms of his power, and into the invincible hands of his
strength; the powers of heaven and the firmament of faithfulness be
our foundation and strength, to enter through death into life eternal.
We unworthy ones greet your love out of pure unfeigned, heartfelt,
brotherly love, yea we greet all our brethren and sisters, the
regenerated in the resurrection of Jesus Christ into heavenly places,
the mind of Christ, the new likeness and brightness of his glory, the
undefiled, pure knowledge of God, that leads to the hope of eternal
life, through firm faith and power, and the communion of the Holy Ghost
forever. Amen.

This we unworthy ones have written you in haste in our bonds, if haply
it should please God, that we might be worthy of being remembered
by you in your holy prayers, harping and hallelujahs, and that we
with you, and you with us, might forever rejoice. Greet therefore,
in our name, all the saints of God, and you among yourselves, with
pure hearts, holy and bent knees, uncovered heads, in the holy name
of our God, with the pleasant kiss of peace, embrace and bless one
another cordially in fervent love. Once more I commend you to the
faith of God’s elect, the health of Jesus Christ, the knowledge of God
that leads to godliness, and to the hope of eternal life; and remain
invincible forever. The Lord be praised forever. Amen.

Written by me TIJS JEURIAENSS, your weak, poor and miserable brother,
from our bonds, A. D. 1569, the 5th day of February, imprisoned in the
Hague for the testimony of the truth.


WILLEM JANSS FROM WATERLAND, AFTER TERRIBLE TORTURES BURNED ALIVE AT
AMSTERDAM, FOR THE TESTIMONY OF JESUS CHRIST ON THE 12TH OF MARCH, 1569.

About two weeks after the death of the aforementioned hero of God,
Pieter Pieterss Beckjen, there was also (entirely for his sake) put to
death, in the same place at Amsterdam, another valiant champion and
soldier of Christ, who loved the truth more than his own life, named
Willem Janss, born in Waterland, and residing at Doornickendam, the
circumstances which led to his death being as follows:

This Willem Janss having heard that his dear fellow brother Pieter
Pieterss Beckjen was about to offer up his sacrifice, and to deliver
his body to the fire, for the truth, at Amsterdam, he made great haste
also to appear at this time at the place of execution, at Amsterdam, in
order that he might witness the death of his brother, and, if possible,
strengthen him in the faith in his extremity.

However, when he arrived at the city, he was a little too late, the bar
having already been let down on account of the execution. But his zeal
was so great, that he had no rest till he might see his beloved friend
either alive or dead: hence he, for a certain sum of money, had the bar
unlocked and made haste to be present at said offering.

When Pieter Pieters Beckjen was brought forth to die, this valiant hero
and friend of God, standing over against the place of execution, on the
steps of the weighing office, called to him with a loud voice, saying:
“Contend valiantly, dear brother.”

He was immediately also seized by the persecutors, thrown into prison,
twice severely and horribly tortured, and, when he would in no wise
apostatize, he was two weeks after the death of his dear brother,
sentenced to the fire, to be burned alive, at the same place where his
brother had died; which was also done to him after he had commended his
soul into the hands of God.

The foregoing was recorded long ago, from credible witnesses, though
the date, or time when it occurred was not correctly stated;[315] which
we have corrected according to the import of the following sentence,
which was pronounced upon him on the day of his death, in the court at
Amsterdam, in which also all the circumstances upon which the rulers
of darkness at that time founded his death are expressed. It reads as
follows:

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


_Sentence of death of Willem Janss from Waterland._

Whereas Willem Janss, from Waterland, residing at Doornickendam,
present here as a prisoner, unmindful of his soul’s salvation, and
the obedience which he owed to our mother the holy church, and to His
Royal Majesty, as his natural lord and prince despising the ordinances
of the holy church, has never been to confession; and only once in his
life, about eight years ago, to the holy, worthy sacrament; has further
undertaken several times to go to the assembly of the reprobated
and accursed sect of Mennonists or Anabaptists; also, about six or
seven years ago, rejecting and renouncing the baptism received by him
in his infancy of the holy church, been rebaptized, and afterwards
received the breaking of bread three or four different times, after the
manner of the aforementioned sect, has also exhorted said sect as a
teacher; and on the 26th of February ultimo, when one Pieter Pieterss
Beckjen, bargeman, was to be executed in this city, on account of said
sect, he, the prisoner, standing among the people, undertook yet to
strengthen said Pieter Pieterss in his obstinacy, calling with a loud
voice these or similar words: “Contend valiantly, dear brother,” and
though he, the prisoner, by my lords of the court as well as by divers
clerical persons, has been urged and repeatedly admonished to leave
the aforementioned reprobated sect, and to return to our mother the
holy church, he nevertheless refuses to do the same, continuing in
his stubbornness, and obstinacy, so that he, the prisoner, according
to what has been mentioned, has committed crime against divine and
human majesty, as by disturbing through said sect the common peace and
welfare of the land, according to the import of the decrees of His
Majesty existing in regard to this, which crimes, for an example unto
others, ought not to remain unpunished; therefore, my lords of the
court, having heard the demand of the lord Bailiff, and having seen the
confession of the prisoner, and having had regard to his stubbornness
and obstinacy, have condemned said prisoner, and, by these presents do
condemn him to be executed with fire according to the decrees of His
Majesty; and declare all his property confiscated for the benefit of
His Majesty aforesaid. Done in court, the 12th of March, A. D. 1569, in
presence of all the judges, by advice of all the burgomasters.

_Of the twofold torturings of the aforesaid martyr
according to the record of said secretary._

This delinquent was tortured twice, according to the sentence of the
judges, namely, the 26th of February, and the last of the same month,
A. D. 1569, as appears from the records of the confession.

Thus extracted from the book of criminal sentences of the city of
Amsterdam, preserved in the archives of said city.

  N. N.


JAN QUIRIJNSS, OF UTRECHT, A SKIPPER, AFTER BEING TWICE TORTURED,
EXECUTED WITH FIRE, OR BURNT ALIVE, FOR THE TESTIMONY OF JESUS CHRIST,
AT AMSTERDAM, ON THE 12TH OF MARCH, A. D. 1569.

On the same day that the aforementioned friend of God, Willem Janss,
from Waterland, was put to death by fire, there was also, in the same
city of Amsterdam, by the same judges, in the same court, and for the
same reason, sentenced to death and the fire, a certain pious brother,
named Jan Quirijnss, a native of Utrecht, and by trade a skipper; who,
though he was a citizen of the city of Amsterdam, had nevertheless
his citizenship in the new and heavenly Jerusalem, to obtain which,
he pressed through the strait gate, so that he left his flesh on the
posts, all of which appears from the following sentence, which was
pronounced about an hour before his death; and which, though drawn up
very odiously by the papistic rulers who then reigned at Amsterdam,
nevertheless, when considered impartially, sufficiently shows the truth
of what we have just said. The contents of it, except the title, are
word for word as follows:


_Sentence of death of Jan Quirijnss, of Utrecht, a skipper._

Whereas Jan Quirijnss, skipper, born at Utrecht, citizen of this city,
at present a prisoner, unmindful of his soul’s salvation, and the
obedience which he owed to our mother, the holy church, and to His
Royal Majesty, as his natural lord and prince, undertook, contrary
to the ordinances of the holy church, and to the great contempt of
the holy baptism received by him in his infancy, to have himself
baptized by the teachers of the reprobated and accursed sect of the
Mennonists, about seven years ago; also, afterwards, at two different
times, according to the manner of said sect, to receive the breaking
of the bread; and several times attended the assembly of said sect,
and this even within a year: and, moreover, has always so despised
the ordinances of the holy church, and does still despise them, that
he has been neither to confession nor to the holy, worthy sacrament,
except once about twelve years ago; to which reprobated and accursed
sect he, the prisoner, still persistently clings, refusing to return
to our mother, the holy church, notwithstanding he has repeatedly, by
divers clerical persons, and also by the court of this city, been urged
thereto and thus instructed; so that he, the prisoner, according to
what has been mentioned, has committed crime against divine and human
majesty, as disturbing by his sect the common peace and welfare of the
land, according to the decrees of His Majesty; therefore, my lords of
the court, having heard the demand of my lord the Bailiff, and seen
the confession of the prisoner, and having had regard to his great
stubbornness and obstinacy, have condemned him, and by these presents
do condemn him, to be executed with fire, according to the decrees of
His Majesty; and declare all his property confiscated for the benefit
of His Majesty aforesaid, without prejudice to the privileges of this
city in all other matters. Done in court, in presence, etc.


_How said martyr was twice tortured, according to the record of the
secretary of said place._

The aforesaid person was twice tortured, namely on the fourth and fifth
of March, A. D. 1569, and this according to the sentence of the judges,
as appears from the records of the confession.

Thus extracted from the book of criminal sentences of the city of
Amsterdam, preserved in the archives of said city.

  N. N.


CORNELIS JANSS OF HAERLEM, A SAILOR, BURNT FOR THE TESTIMONY OF JESUS
CHRIST, AT AMSTERDAM, ON THE 12TH OF MARCH, A. D. 1569.

At the same time, and in the same court, there also received his
sentence of death, Cornelis Janss, a sailor, a native of Haerlem
according to the body, but born again of God from heaven according to
the soul. However, he had not yet received baptism upon his true faith,
which (though he had not been able to find an opportunity for it) he
greatly deplored even at his very last, since the Lord has said: “Thus
it becometh us to fulfill all righteousness.” Matt. 3:15.

In short, sentence was pronounced upon him, that he should like the
preceding martyrs (Willem Janss and Jan Quirijnss) be put to death with
fire; concerning which we have obtained, from the book of criminal
sentences, of the city of Amsterdam, a true copy of his sentence of
death, as also, how he was twice examined by torture, or on the rack,
and when all this took place; which copy we will faithfully annex here,
for the greater confirmation of this matter: it reads as follows:


_Sentence of death of Cornelis Janss of Haerlem, sailor._

Whereas Cornelis Janss, sailor, born at Haerlem, citizen of this city,
at present a prisoner here, unmindful of his soul’s salvation,[316] and
the obedience which he owed to our mother, the holy church, and to His
Imperial Majesty, as his natural lord and prince, has apostatized from
the holy church, so that he, despising her ordinances, has never in his
life been to confession, nor to the holy worthy sacrament; and has also
several times attended the assembly of the reprobated and accursed sect
of the Mennonists, in this city, as well as lately, before the last
frost, in the town of Middleburgh, in Zealand, being then so hardened
in said sect, that he still, as prisoner, declares that he regrets
that he is not rebaptized, and has not received the breaking of bread,
adding that he would have done this if he had had a convenient time
for it; to which reprobated and accursed sect, he, the prisoner, still
persistently clings, refusing to return to our mother, the holy church,
notwithstanding he has repeatedly, by divers clerical persons, and also
by the court of this city, been urged thereto, and instructed; so that
he, the prisoner, according to what has been mentioned, has committed
crime against divine and human majesty, as disturbing the common peace
and welfare; therefore, my lords of the court, having heard the demand
of my lord the Bailiff, and seen the confession of the prisoner,
and having had regard to his great stubbornness and obstinacy, have
condemned said prisoner, and by these presents do condemn him to be
executed with fire, according to the decree of His Majesty; and declare
his property confiscated without prejudice to the privileges of this
city in all other matters. Done in court, in presence, etc.

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


_Touching the two torturings of the aforesaid martyr, according to the
record in the book of criminal sentences of the city of Amsterdam._

The aforesaid person was twice tortured, according to the sentence of
the judges, namely, on the fourth and the sixth of March, A. D. 1569,
as appears from the records of the confession.

Thus extracted from the book of criminal sentences of the city of
Amsterdam, preserved in the archives of said place.


CLEMENT HENDRICKSS, A SAIL-MAKER, BURNT FOR THE TESTIMONY OF JESUS
CHRIST, AT AMSTERDAM, ON THE TWELFTH OF MARCH, IN THE YEAR 1569.

The awful fury and blood-thirstiness of the papistic rulers in the city
of Amsterdam continued, and on the same day pronounced sentence of
death upon a fourth person of said Anabaptistic religion, named Clement
Hendrickss, a sail-maker by trade.

He, though possessing a living, effectual and holy faith, yet through
want of opportunity or some other reason had also, like the preceding
martyr, Cornelis Janss, not yet received baptism upon his faith, which
grieved him not a little when he was in bonds; but he did not on this
account cast away his hope in the grace of God, since this had not been
omitted through contempt of this holy ordinance of Christ, but from
want of opportunity, on account of the pressure of persecution.

The authorities of the abovementioned city also viewed it in this
light, and sentenced him to the fire, according to the imperial decree,
as though he had already been baptized upon faith, because he confessed
being desirous of it. This severe punishment of death he valiantly
and steadfastly endured, and was thus numbered by the pious, with the
number of the faithful martyrs of Jesus Christ, though according to
the judgment of the papists he died as a heretic, as appears from the
following sentence which was publicly read to him in court, just before
his death, by the rulers of darkness, in these words:


_Sentence of death of Clement Hendrickss, sail-maker._

Whereas Clement Hendrickss, sail-maker, citizen of this city, at
present a prisoner here, unmindful of his soul’s salvation,[317] and
the obedience which he owed to our mother, the holy church, and to His
Imperial Majesty, as his natural lord and prince, has so apostatized
from the holy church, that he, despising her ordinances, has for
five years and longer been neither to confession nor to the holy
sacrament, and has at three different times attended the assembly of
the reprobated and accursed sect of the Mennonists, the last time about
a year ago; and is so hardened in said sect, that even while a prisoner
he has declared that he is sorry that he is not rebaptized, and has not
received the breaking of bread; and has also repeatedly attended the
meetings; to which abovementioned reprobated sect of Mennonists, he,
the prisoner, still persistently clings, refusing to return to our
mother, the holy church, notwithstanding he has repeatedly, by divers
clerical persons as well as by the court of this city, been urged
thereto and instructed; so that the prisoner, according to what has
been mentioned, has committed crime against divine and human majesty,
as disturbing by his sect the common peace and welfare; therefore, my
lords of the court, having heard the demand of my lord the Bailiff,
and seen the confession of the prisoner, and having had regard to his
great stubbornness and obstinacy, and duly considered everything,
have condemned said prisoner, and by these presents do condemn him to
be executed with fire, according to the decrees of His Majesty; and
declare all his property confiscated for the benefit of His Majesty
aforesaid, without prejudice to the privilege of this city in all other
matters. Done in court, in presence, etc.

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

_Of the torturing of the abovementioned Clement Hendrickss, and when
this took place._

The aforesaid person was tortured, according to the previous sentence
of the judges, on the fourth of March, A. D. 1569, as appears from the
records of the confession.

Thus extracted from the book of criminal sentences, preserved in the
archives of the city of Amsterdam.

  N. N.

       *       *       *       *       *

Here follow several letters from the aforementioned martyrs, the first
from Jan Quirijnss, and the other from Clement Hendrickss.


A LETTER OF JAN QUIRIJNSS, IMPRISONED WITH CORNELIS JANSS AND CLEMENT
HENDRICKSS, AT AMSTERDAM, WHERE ALL THREE WERE BURNED FOR THE TESTIMONY
OF JESUS CHRIST.

The eternal, almighty and merciful Father, who by his mighty arm led
his chosen out of the house of the bondage of Pharaoh, keep and confirm
you, my beloved sister in the Lord, with the power of his Holy Spirit,
to so do his will that you may be found spotless and blameless in all
peace, and in all righteousness, truth, zeal, and love, unto the end;
this grant you the almighty and strong Lord, who is alone wise and
just; to him be praise, honor, glory, and gratitude, now and forever.
Amen.

Very dear and much beloved sister in the Lord, whom I greatly love
according to the spirit, I have undertaken, by the saving grace of God,
to write you a little, as you requested of me poor servant; for I deem
myself unworthy of writing to another--it were more necessary that some
one should write to me. For, dear sister, I find so much lacking in me,
that, when I call upon the Father, I fear that I am not his child, for
I do not half his will. But, dear sister, though we are compassed by
vile flesh, we will not give up courage, but firmly keep on, and always
pray without ceasing, and give him the praise, and constantly thank him
for his unspeakable kindness which he has shown us simple children.
Eph. 2:7. O what great grace has appeared to us! O what love has been
shown us! O what light has arisen to us! O what excellent, precious,
hidden treasure has been given into our earthen vessels! That which
is hid from the wise and prudent, he has now revealed unto us poor,
simple children. Matt. 11:25. The clear truth is now made known to us;
the beautiful, shining light has shined into a dark place; the clear
radiance has been given into our hearts, whereby we are illumined with
the uncovered, clear light, through Christ Jesus, this gracious Lord of
lords. 2 Pet. 1:19; 2 Corinthians 4:6.

He took away the great darkness out of our dark hearts and yielded
himself, this merciful Jesus Christ, to be a shining light unto us, as
John says: “This then is the message which we have heard of him, and
declare unto you, that God is light, and in him is no darkness at all.
If we say that we have fellowship with him, and walk in darkness, we
lie, and do not the truth.” 1 John 1:5,6. Therefore, dear sister, take
heed to the light, and let it be a lamp unto your feet, and a light
unto your path, as David says (Ps. 119:105), that you may not stumble
by day, but may always see before you wherever you go; for the darkness
is passed, and the true light now shines. 1 John 2:8. He has delivered
us from the power of darkness [and called us] into his marvelous light,
who, as Peter says, in time past were not a people, but are now the
people of God. Col. 1:13; 1 Pet. 2:9,10. For this reason we may well be
glad in our hearts, and rejoice, and say with David (Ps. 124:7): “The
snare is broken, and we are escaped; we are delivered out of the jaws
of the lion, in which we were imprisoned,” that is, in this dismal,
abominable, subtle, wicked world, which lieth in wickedness. 1 Pet.
5:19.

The God of this world, that rules in the children of unbelief, has so
blinded the minds of them that they believe not, and so stopped their
hearts, that they cannot see or perceive in the least, nor taste that
the Lord is gracious. 2 Cor. 4:4. With them we all had our fellowship,
and had our conversation in the lusts of our flesh, fulfilling the
desires of the flesh and of the mind; and were by nature the children
of wrath, even as others. Eph. 2:3. But the rich, merciful and kind God
looked with his gracious eyes upon us poor sinners, and stretched forth
his blessed hand, and has now extended it to us, and has delivered and
brought us out of the pit of death and tied up and healed our wounds;
our hungering and thirsting souls he has satisfied with the bread of
life, and refreshed with the water of the Holy Ghost; he did not let us
lie in our blood, he did not desire to pass by us, he did not let us
perish with hunger; when we asked for bread he did not give us a stone;
neither did he let us go thirsty, but refreshed our famishing souls
from the clear fountain of living water. O that we had never spent
money for that which is not food! but we have largely spent our money
for bitter gall and vinegar, and for false, corrupt leaven. O that
we had thought of this gracious host, who gives it for nought to all
that ask him (Rev. 21:6); and none that come to him will be cast out.
Hence, my dear sister, let us desire the rational, unadulterated milk,
as new born babes, that are born again from above of God, through Jesus
Christ, 1 Peter 2:3; John 3:3. Let us take good heed to and firmly
keep our new birth; for John says: “Whosoever is born of God, doth not
commit sin; for his seed remaineth in him: and he cannot sin, because
he is born of God.” John 3:9.

O that we might take an example from Esau, who sold his birthright
for a mess of pottage. O how little did he esteem his salvation; but
afterwards, when he sought it with tears, he was rejected; for he
found no place of repentance. Gen. 25:33; 27:38; Heb. 12:17. But, dear
sister, let us diligently take heed, that we hold fast that which we
have, which has been given us from above of him who is the giver of all
good. Rev. 2:25; James 1:5,17. And if we ask anything according to his
will, he heareth us: and if we know that he hears us, in whatsoever we
ask, we know that we have the petition that we desire of him. 1 John
5:14,15. Is this not a gracious Lord? Yes, assuredly, and he is a Lord
rich over all them that call upon him; only place your trust firmly
upon him, and put your will into God’s will, and all will be well.

Therefore, my dear sister in the Lord, be steadfast, immoveable,
always abounding in the work of the Lord, forasmuch as you know that
your labor is not in vain in the Lord. 1 Cor. 15:58. For you shall
receive reward by it. Matt. 20:9. If you sow to the Spirit, you shall
of the Spirit reap life everlasting. Gal. 6:8. If we sow in tears, we
shall reap with joy; for our shame we shall receive honor, and for
confusion we shall rejoice, says the prophet. Is. 61:7. O let us be
content then--we shall be such a glorious people; and with patience
wait for it, and think of the glorious promise that he has promised
us. 1 John 2:25. He also will do it, he will not delay his promise (2
Peter 3:9); only let us continue valiantly, rejoicing in hope, patient
in tribulation, continuing instant in prayer, not slothful in our
business, but fervent in spirit, a burning love in our hearts (Romans
12:10, etc.), and the Lord through love grounded and rooted in us (Eph.
3:17), so that no one may be able to separate us from the love of God,
nothing of all that may come upon us for the name of Jesus Christ,
and for his testimony. Romans 8:35. Let therefore no one beguile us
of our reward, but let us evince from our faith virtue, and let our
moderation be known unto all men. Colossians 2:18; 2 Peter 1:5; Philip.
4:5. The Lord is at hand, be careful for nothing; for it is soon over;
our time, dear sister, is so short, if we well consider it. 1 Cor.
7:29. Hence let us pass our short time in the fear of God, and be sober
and vigilant; for our adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour: whom resist steadfast in the faith.
1 Peter 5:8,9. As James says: resist the devil, and he will flee from
you. James 4:7. Yes, dear sister, he walks about us very craftily; now
with this, now with that, whether outwardly or inwardly with our evil
flesh, which is our greatest enemy, with whom we have most to contend;
the Spirit against the flesh, the flesh against the Spirit: these are
contrary the one to the other, so that we do not the things that we
would. Gal. 5:17. But Paul gives us comfort, when he says: Walk in the
Spirit, and ye shall not fulfill the lust of the flesh. v. 16. O that
we were as fervent in spirit, as diligent in good works, in seeking
eternal life, as we are in seeking earthly treasures, worldly things,
which must nevertheless perish and remain here; and that we might love
God’s commandments above gold or precious stones; we should be such
blessed children, we should continually have less and less conflict.
But alas! it is sometimes the case, that greater endeavors are made
for these temporal things, than for the abiding riches that are in
heaven, which shall nevertheless endure forever. In writing this I do
not mean that this is the case with you; for I well perceive that you
seek the Lord with all your heart. Hence, my dear sister, let us lay
to heart the words of the apostle, who warns us against the tempter;
lest we also be deceived by Satan, for we are not ignorant of his
devices (2 Cor. 2:11), that is, that he aims to capture God’s children
in his net by lies and envy, since he has been the father of lies from
the beginning (John 8:44), as he has shown in the case of the first
man, as is written in Wisdom: “God created man for eternal life; but
through the envy of the devil death came into the world; and they that
are of his part do follow him. 2:23,24. Thus he also comes to us with
his emissaries, with whom we have a hard conflict, yea, those who went
out from us being the most troublesome to us, so that we find that
the Scripture is fulfilled, namely, that in the latter days it should
be as John says: “Little children it is the last time: and as ye have
heard that antichrist shall come, even now are there many antichrists;
whereby we know that it is the last time. They went out from us, but
they were not of us; for if they had been of us, they would no doubt
have continued with us: but they went out that they might be made
manifest that they were not all of us.” 1 John 2:18,19. See, dear
sister, thus the apostle warns us; for they are not all Abraham’s
children that are of Abraham’s seed. Rom. 9:7.

Therefore, dear sister, look to the pious, and not to the weak; look
unto Jesus Christ the author and finisher of the faith, as Paul says,
and suffer not yourself to be led astray by certain vain talkers who
undertake to turn you aside. Heb. 12:2; Tit. 1:10. Christ says that in
the latter days many false prophets shall arise in his name (O mark,
in his name); insomuch that, if it were possible, even the very elect
should be deceived. Matt. 24:24. But he that endureth to the end shall
be saved; the elect shall not be deceived. Be valiant in your mind,
and always pray without ceasing, with prayer and supplication in the
Spirit. Meditate day and night in the law of the Lord, that you may be
a tree planted by the rivers of water, that bringeth forth his rich
good fruit in his season; whose leaf shall not wither (Ps. 1:2,3); and
that you may be a fruitful branch in the vine Christ Jesus. For David
says: “The righteous shall never fall, but shall stand forever like
mount Zion”; yea, the righteous shall never be removed, says Solomon.
Psalm 125:1; Prov. 10:30.

Let us therefore finish our course with joy, and strive lawfully (2
Tim. 2:5); for no one is crowned, except he strive lawfully, as did the
pious forefathers, who placed their hope in God, whom they faithfully
served. He did not forsake them, nor did they forsake him; they bowed
their necks under the scepter of Christ Jesus, as the pious Esther
also bowed her neck. 2 Esther 14:2. O take heed to this; though the
righteous must suffer much here, and be deprived of all human help
and comfort, let us turn our eyes to the succorer Jesus Christ, who
will not forsake us. Can a mother forsake her child? Yea, though she
forsake it, yet will I not forsake thee, says the Lord. Is. 49:16. He
that touches us, touches the apple of his eye. Zech. 2:8. Who should
not fear such a God, who always preserves and protects his poor people?
For the joy which he has promised us, sweetens everything. He that ever
cometh shall inherit all things. Rev. 21:7. They shall sit with Christ
Jesus in his throne, even as he sat down with his Father in his throne.
Revelation 3:21. Yea, he shall gird himself, and go before us, and
serve us at table. Luke 12:37. How the righteous shall shine forth then
in the kingdom of his Father! How they shall leap up then as calves
of the stall! How the righteous shall then shine, as sparks that run
among the stubble! how they that did not love their lives unto death
shall then triumph and sing the song, and, with palms in their hands
and crowns upon their heads, thank, praise, and magnify the name of the
Lord! In short, eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them that
love him. Matt. 13:43; Malachi 4:2; Wis. 3:7; John 12:25; Rev. 14:3; 2
Esdras 2:46; 1 Cor. 2:9.

Hence, let every one that has this hope in him purify himself, even as
he is pure. 1 John 3:3. But the God of all grace, who has called us
by his glory and power, strengthen and confirm you, my beloved, dear
sister in the Lord, with the power of the Holy Ghost, unto the end.
Amen. 1 Peter 5:10.

Herewith I will commend you, my beloved sister in Christ, to the Lord,
and to the word of his great grace. Receive this my short, simple
letter in good part, for I have written it out of true, unfeigned
brotherly love, this the Almighty Lord knows. Hence I pray you, receive
this from me in good part; for he that fears God receives everything
for the best. Always hold fast your first love unto the end, and the
fervent love to God and the brethren (Rev. 2:4; 1 Peter 4:8); may the
Almighty, eternal and strong God grant you this. Amen.

       *       *       *       *       *

Greet all my friends in my name, especially M. S’s daughter, G. R. W.,
and further all that know me. Several that were with me when I wrote
this greet you; also Cornelis Janss greet you. The grace of the Lord
Jesus Christ be with you. Amen.

Blessed are they which are persecuted for righteousness’ sake: for
theirs is the kingdom of heaven.


FIVE LETTERS OF CLEMENT HENDRICKSS, SENT FROM HIS PRISON IN AMSTERDAM,
WHERE HE LAID DOWN HIS LIFE FOR THE KNOWLEDGE OF THE TRUTH; TOGETHER
WITH JAN KRIJNSS AND CORNELIS JANSS MENTIONED ABOVE.

_First letter, sent to one of his acquaintances, named Grietgen Dircks._

Know, dear Grietgen Dircks, that I am still of good courage in the
flesh, and that my mind is still unchanged and fixed to fear the Lord,
the Lord be thanked; I can never thank the Lord enough for it.

I sometimes am much grieved that I unworthy one have at times grieved
you so much. I can easily imagine that many are grieved on my account,
as I have heard, that it is said that I have apostatized from my faith,
which is not true, the Lord be praised. So far they have asked me only
simple questions; if they would only not ask more closely, this I
sincerely desire; but I fear that I already am where I must stay. The
Lord grant unto me what is for my salvation. I trust in him, that he
will give me strength, that I may continue to his praise, and to the
salvation of my soul. Our other three brethren have already fought the
fight; if it is the Lord’s will, he may also take me home. On Friday I
yet knew nothing to the contrary, but that I should also offer up my
sacrifice; and my mind was quite ready for it, the Lord be thanked; I
can never thank him enough, that he so faithfully succors me. I trust
only in him, and he that trusts in him shall not be ashamed; for he
does not forsake his own who trust in him alone. Be so kind and greet
all the brethren very much in my name, and tell them to pray for me,
that the Lord would strengthen me unto my last extremity; for the
prayer of the faithful and righteous avails much; this is my sincere
request. Acts 12:5,12; James 5:16. Herewith I will commend you to the
Lord, if we should see each other no more with the eyes of the flesh;
take this in good part, and tell my sister what I have written you;
for she is as yet under the impression that I have apostatized from my
faith--the Lord is the discerner of all hearts. Acts 1:24.

By me Clement Hendrickss, unworthy prisoner in the Lord.


_The second letter of Clement Hendrickss._

Grace, peace and mercy from God our heavenly Father, through Jesus
Christ his only beloved Son, who gave himself for us, out of great
love, to deliver us from the bond of death; this fervent love, with
the power and strength of the Holy Ghost, I wish you my very dear and
beloved N., as a token of gratitude, and for consolation and strength,
now and forever. Amen.

Further, my very dear and beloved, beloved by God, the heavenly Father
and the Lord Jesus Christ, out of true Christian, brotherly love I
cannot well forbear to write your love briefly as to how it still is
with me in my bonds. I cannot thank and praise the Lord sufficiently,
that he so comforts me in my tribulation, and that my mind is still
fixed to fear the Lord with all my heart all the days of my life,
according to my weak ability. Furthermore, very dear and beloved, I
poor and unworthy one have undertaken to write you a little, though
I am unfit to do so; but it is done out of true Christian, brotherly
love; hence accept it from me in good part.

O my very dear and beloved, what a beautiful consolation it is to
us, that Christ says: Blessed are they which are persecuted for
righteousness’ sake, for theirs is the kingdom of heaven. Matt. 5:10.
Christ also says: Whosoever doth not take up his cross, and follow me,
is not worthy of me; and he that loseth his life for my sake shall
find it. Luke 9:23,24. Paul, further, says all that will live godly
in Christ Jesus shall suffer persecution. 2 Tim. 3:12. Many are the
afflictions of the righteous; but the Lord delivereth him out of them
all. Ps. 34:19. Therefore, my very dear and beloved, the prophets
suffered, yea, Christ himself, and also all the pious witnesses of
Jesus Christ even unto the present day. Hence, let your loins be girded
about, and your lights burning; and ye yourselves like unto men that
wait for their lord, when he will return from the wedding, that, when
he cometh and knocketh they may open unto him immediately. Blessed
are those servants, whom the lord when he cometh shall find watching:
verily I say unto you, that he shall gird himself, and make them to
sit down to meat, and will come forth and serve them. Luke 12:35–37.
Hence, my dear and much beloved, what a beautiful comfort this is to
us! For it is written: “Eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God hath prepared for
them that love him.” 1 Cor. 2:9. He that shall endure unto the end,
the same shall be saved. Matt. 24:13. And Esdras saw upon the mount
Sion a great people, whom he could not number, and they all praised
the Lord with songs. And in the midst of them there was a young man
of a high stature, taller than all the rest, and upon every one of
their heads he set crowns, and was more exalted; at which he [Esdras]
marveled greatly. So he asked the angel, and said: Sir, what are these?
He answered and said: These be they that have put off the mortal
clothing, and put on the immortal, and have confessed the name of God:
now are they crowned, and receive palms. Then he asked the angel: What
young person is it that crowneth them, and giveth them palms in their
hands? And he answered and said: It is the Son of God, whom they have
confessed in the world. 2 Esd. 2:42–47.

Behold, my dear and much beloved in the Lord, what is our life? It is
even a vapor, or as a smoke that is driven by the wind, not knowing
whence it cometh, that appeareth for a little time, and then vanisheth
away. Jas. 4:14. But our dying is nothing less than an introduction
into eternal life, to reign with God and Christ. Christ says: He that
believeth in me is passed from death unto life. John 5:24. If we die
through him, we live in him, for God is not the God of the dead, but
of the living; and Abraham believed in him, and all believers live in
God. Matt. 22:33; Jas. 2:23. Though they suffered death, they were the
friends of God, so that he says: He that toucheth you, toucheth the
apple of my eye. Zech. 2:8. Behold, what manner of love the Father hath
bestowed upon us, that we should be called the sons of God: therefore
the world knoweth you not, because it knew him not. Therefore, my
dear and much beloved, now are we the sons of God, and it doth not
yet appear what we shall be: but we know that, when he shall appear
we shall be like him; for we shall see him as he is. And every man
that hath this hope in him purifieth himself, even as he is pure. 1
John 3:1–3. We know that, if our earthly house of this tabernacle were
dissolved, we have a building of God, a house not made with hands,
eternal in the heavens, that we may be clothed upon with it. 2 Cor.
5:1,2. Yea, saith Paul, as the sufferings of Christ abound in us, so
our consolation also aboundeth by Christ; whether it be comfort or
tribulation, it is all for our salvation, if we suffer as the saints
suffered, that is, for the testimony of the word of God. 2 Cor. 1:5,6;
Revelation 6:9. Paul further says: If we suffer with him, if we die
with Christ, we shall live with him. 2 Tim. 2:11,12. He further says;
that our earnest expectation is nothing less than the manifestation
of the sons of God, that is, we desire and long so greatly for the
appearing of our Lord in the clouds, that we may be caught up to
him in the clouds, and become like him. Rom. 8:19; Matt. 24:30; 1
Thessalonians 4:17. While we are in these tabernacles, we are burdened;
for we would rather be clothed upon with the immortal and heavenly
glory with which Christ shall glorify us. He that hath wrought us for
this selfsame thing is God, who hath given unto us the earnest of the
faith, through faith and trust in his Son. 2 Cor. 5:4,5.

Hence, my dear and much beloved, even as it is also written; Though
our outward man perish, yet the inward man is renewed day by day. For
our light affliction, which is but for a moment, worketh for us a
far more exceeding and eternal weight of glory; while we look not at
the things which are temporal, but at the things which are eternal.
2 Cor. 4:16–18. Herewith I commend you to the Lord; may he bless and
keep you, the Lord make his face to shine upon you and upon us all,
and be gracious unto us. Num. 6:24,25. Greet the brethren much in my
name, where it is convenient. I will commend you all to the Lord until
the appearing of our Lord. The peace of the Lord be with you now and
forever. Amen.

Written in bonds, on Christmas Monday, by me,

  CLEMENT HENDRICKSS, Unworthy prisoner in the Lord.


_Third Letter of Clement Hendrickss, to his father and mother._

I wish you, my dear and beloved father, and my dear and much beloved
mother, the Spirit of truth, and the knowledge of the faith, according
to the mind of Christ Jesus, a clear vision and an open heart in all
divine matters and in the word of God, thereby rightly to discriminate
which is light or darkness, lies or truth, yea, flesh or spirit; in
order that you may not be deceived, but firmly adhere to the word of
God, so that you may receive a full reward, and lose none of those
things which you have hitherto wrought through your faith. 2 John 8.

Further, my dear and much beloved father and mother, whom I well
remember in my bonds, and still pray for you every morning and evening,
that the Lord would comfort you in your sorrow, which you have for me,
poor, unworthy man, who am not worthy that you should sorrow for me.
Furthermore, my dear and much beloved father and mother I inform your
love, that I have undertaken to write your love a little, as to how
it still is with me, and that it is still my purpose to fear the Lord
with all my heart, with all my strength, and with all my soul, as long
as I remain in the flesh, for which I can never sufficiently thank
and praise the almighty, great and only wise God for his unspeakable,
yea, incomprehensible grace, which he has hitherto shown me and still
daily shows me through Jesus Christ and the supply of his Spirit.
Philip. 1:19. For this I thank the almighty God, and bow the knee of
my heart (Prayer of Manasses) before the Father full of grace, who is
a true and righteous God of mercy, and a God that comforts us all with
his holy word. Therefore, my dear and much beloved father and mother,
sorrow not for me poor, unworthy man, but much rather rejoice herein,
and praise the Lord for it, that he has called and made worthy your
son, to suffer for his holy word and his Gospel. And we find, that the
apostles and the prophets, yea, Christ himself, had to suffer according
to the flesh, from evil and perverse men. Hence my dear father and
much beloved mother, do not grieve too much, and be content herein,
as much as is possible for you, this I most kindly ask you for the
name of the Lord. And always comfort yourselves with the words of
Christ where he says: He that loveth aught more than me is not worthy
of me; and every one that forsaketh, house, home, lands, and father
and mother, shall receive a hundred-fold. Matt. 10:37; Luke 14:26;
Matt. 19:29. Therefore, my dear and much beloved father and mother
what else can we meet with in this life, than with great poverty? And
what is man’s life? nothing but as the flower of the field: the grass
withereth and the flower fadeth; and as a vapor, that appeareth for a
little time and then vanisheth away. Isaiah 40:6,7; Jas. 4:14. Further,
my dear and much beloved father, I am of good courage to offer up my
sacrifice, and to suffer for the name of the Lord; for Christ says:
Whosoever therefore shall confess me before men, him will I confess
also before my Father which is in heaven. Matt. 10:32. Christ also
says: Let your light shine before men. 5:16. And I fain would, when I
am to offer up my sacrifice, that they would place me on a wagon and
carry me around town, and scourge me four times, that I might let the
light shine before this evil, blind and perverse generation; for I am
not ashamed to suffer for the Gospel. Rom. 1:16. For I shall not suffer
as a thief, or a rogue, or robber, or evil-doer, but I shall suffer
as a Christian. 1 Peter 4:15,16. For if we suffer for evil-doing, what
profit is it to us? but if we suffer for well-doing, this is acceptable
with the heavenly Father. 2:20. Furthermore my dear and much beloved
father and mother, I inform your love that they have let me know that I
should commit myself into the hands of the clergy; then they thought I
should get out of here. Thereupon I sent back word to them, that I had
no intention of doing this, and that they should go to no trouble about
it.

Hence, my dear and much beloved father and mother, be not dismayed on
account of this, I humbly pray you for the name of the Lord, for of
such things a Christian ought not to be ashamed. For there was Joseph,
who was tempted by the Egyptian woman; and she had caught him by his
coat or mantle, and wished to commit whoredom with him; and she would
not let him go; but he fled from her, and left the mantle or coat in
her hand, rather than commit this great sin with her. Therefore, my
dear and much beloved father and mother, if the whore of Babylon takes
hold of our coat or mantle, that we should commit whoredom with her,
rather let go, through the grace of the Lord, your coat or mantle,
namely, your temporal life, than that you should commit whoredom with
her. Revelation 17:1,2.

Furthermore, my dear and much beloved father and mother, I ask you
very humbly, with weeping eyes, for forgiveness for all that I have
done amiss against you by word or deed, or by any thoughts, that you
will forgive me. It seems that my time will soon be here now, when I
shall offer up my sacrifice. Hence my dear and much beloved father and
mother, I will commend you to the Lord, and bid you adieu till the
appearing of our Lord Jesus Christ. The peace of the Lord be with you
forever and ever. Amen.

Written by me, your beloved son, in my bonds.

  CLEMENT HENDRICKSS, Unworthy prisoner in the Lord.


_Fourth letter of Clement Hendrickss, to his father and mother._

A most friendly greeting to you my beloved father and mother. I inform
you, that I am still of good courage and well, as I hope that also you
are.

Further, my dear and much beloved father and mother, I inform your
love how it is with me, according to the body, in my bonds. I cannot
thank and praise the Lord enough for it, that he so comforts me in my
tribulation, and that it is still my fixed purpose to fear the Lord as
long as I am here, though flesh and blood should suffer on this account.

Furthermore, my dear and much beloved father and mother, I inform your
love, how they dealt with me when I was first apprehended. I had been
invited out in the evening, which was on a Wednesday, and we were
speaking of going home. Then the watch met us, and we had no light with
us, whereupon we were taken up above by the watch, where sat Floris
den Bral, who asked us, whence we came, whether we had not been at a
meeting of the new religion. We said: “No.” He asked whether we would
substantiate this with our oath. I said to him: “Will you not believe
my word; I mean to tell you the truth.” But he insisted on the oath,
and we would not swear, then he said: “Take them back below.” And we
were forthwith taken in the rear, into the dungeon, as though we had
been thieves or rogues. The next morning we were taken above, and they
brought me first before the lords, having bound my hands behind my
back, as though I had been a thief. Then the bailiff asked me and said:
“Clement.” And I said: “Sir Bailiff.” He asked: “How many times have
you attended the meetings of the Mennists?” I kept silence and gave him
no answer. And he insisted hard upon knowing it, whereupon I was led
away into a room by myself. Then the others were brought before the
lords, and asked concerning their faith. They confessed their faith,
and then I was again brought before the lords, and he again asked me,
how often I had attended the meetings. He wanted to know whether I had
been there ten times. I said: “No.” Eight times? “No.” Seven times?
“No.” Three times? “Yes.” Then he asked me, who had been the preacher.
I said: “I am not minded to tell it.” He also wanted me to tell in what
house I had been, and what people had been there. I told him that I was
not minded to tell him. He said that he should make me tell it. I was
then taken back into the dungeon. The day following I was again taken
up before the lords, and the Bailiff asked me, whether I would not yet
tell him, who had been the preacher, where it had been, and what people
had been present. I told him that I was not yet minded to tell it, and
said: “I am in trouble, and I do not wish to bring any one else into
trouble; you have me here, deal with me according to your pleasure.”
Jeremiah 26:14. Then the Bailiff said to the judges: I demand him to
be put on the rack, in order to learn all the particulars. And he
said: “Take him to the rear;” and I was taken to the rack, where I was
stripped, and my shirt tied before my body. Thus I was placed in a
sitting posture on the rack, and my eyes blindfolded. Then the Bailiff
came to me, and asked me whether I would not yet tell it. I told him
that I was not yet minded to tell it. Thereupon I was laid upon the
rack, and tied to it with seven ropes. On my head there were two knots,
which lay on my forehead; and a cord on each of my great toes, and the
others around my body. The ropes were twisted together with billets of
wood, and I expected nothing else but that he would twist in pieces
the ribs in my body. Urine was also poured into my mouth, and as I lay
there in pain, I was also scourged on my breast. The Lord knows how
they dealt with me. Through the severe pain I named four persons; but
I hoped that they were not in town. This lasted about half an hour.
I said to them, that they should put a rope around my throat, and
dispatch me at once. When they loosed the ropes, I was not able to get
up by my own efforts; the servants had to help me up. I was then taken
back into a dungeon. The next day I was again brought above before
the lords, and if it had not been for Joost Buyck, I would have been
tortured again, though I was scarcely able to walk. Then the Bailiff
asked me, whether I would not have a monk to come and see me. I said,
that he might stay away. He said: “You have to hear a dog bark; can
you not hear a man talk?” I was then taken back into the dungeon, and
a priest and a monk came to dispute with me. They began to prate much
of this and that, and to tell many fables; but I kept silence, and let
them prate on; and they got angry because I did not reply to them more,
and one of them said that I had the devil in me. Four days after I
was taken above again, when they told me that I should prepare myself
against Saturday. I said: “Whenever it pleases the Lord I am ready.” I
was then taken back into the dungeon, and expected nothing else than
that I should offer up my sacrifice on Saturday, and even on Saturday I
had no other expectation but of offering up my sacrifice. There came a
priest to me, and would have me confess to him. I said that I did not
want to confess to him, since he could not forgive my sins; I said: The
best confession is to confess to the Lord my God. Then the Bailiff with
two judges came to me, and said, that they would wait with me two weeks
yet; but I was of such good courage to offer up my sacrifice, as though
I had known nothing of death. Phil. 2:17. And so I am still of such
good courage, as though I knew nothing of imprisonment. It began to vex
me that it is deferred so long. I long to be out of the flesh, and am
quite cheerfully resigned to offer up my sacrifice; the Lord does not
forsake his own who trust in him. Furthermore, my dear and much beloved
father, I inform you, that I received your letter, and I was rejoiced
to learn that you are so well content herein.

Further, my dear father and mother, I will bid you adieu, if it be the
Lord’s pleasure, till the appearing of our Lord. The peace of the Lord
be with you forever. Amen. By me,

  CLEMENT HENDRICKSS, Unworthy prisoner in the Lord.


_Fifth letter of Clement Hendrickss._

I wish you, my dear and beloved in the Spirit and according to the
truth, as I trust, in the knowledge of the faith, and in the mind of
Christ Jesus, a clear vision, and an open heart, in all divine matters,
and in the word of God, thereby rightly to discriminate which is light
or darkness, lies or truth, yea, flesh or spirit; in order that you may
not be deceived, but adhere firmly to the word of God, so that you may
receive a full reward.

Further, my dear and much beloved, I cannot well forbear to write you
a little, how it still is with me in my bonds, and that my mind is
still fixed to fear the Lord with all my heart, with all my strength,
and with all my soul, for which I can never fully thank and praise
the almighty, great and allwise God, for his unspeakable, yea,
incomprehensible grace which he has hitherto shown me and still daily
shows me, through Jesus Christ, and the supply of the Spirit. For
this I thank the almighty God, and bow the knee of my heart before
the Father full of grace and truth, who is the true Father full of
grace, and the God of all comfort, who can comfort us when we are in
tribulation and distress. 2 Cor. 1:3,4. Hence, my dear and faithful,
keep well this good treasure, which is committed to you, given you of
God through grace; for faith is the gift of God. Rom. 12:3. By it the
elders obtained a good report, and assurance in their hearts, through
the ancient word of the Spirit of Christ, who had testified before with
their spirit, that they were the children of God, and heirs of all
the glorious promises. Heb. 11:2; 1 Pet. 1:11. Hence they willingly
forsook everything, and esteemed it nevertheless much more and greater
riches, to suffer affliction with the children of God, than to enjoy
all the temporal pleasures of this world; for they had respect unto
the recompense of the reward, and to that which was eternal and not
temporal. Heb. 11:25,26; 2 Cor. 4:18. For faith looks to that which
does not appear here now, nor is seen with carnal eyes, but which is
beheld by the inner, hidden man, and by the eyes of the heart; and
hence they hold it fast, as though they saw it before their eyes, and
could touch it with their hands; for they judge him faithful that
promised, that he also will do it, for he cannot deny himself. Heb.
11:1,11; 10:23; 2 Timothy 2:13. Therefore, my dear and faithful, look
not at the things which are seen; for the things which are seen are
temporal; but the things which are not seen are eternal. 2 Cor. 4:18.
And Christ says: He that loveth aught more than me, is not worthy of
me. Matt. 10:37. And in another place he says: Every one that forsaketh
house, home, lands, and father and mother, yea, also his own life,
shall receive a hundred-fold. Matt. 19:29. Hence we must forsake
everything here, and love nothing more than the living God, and show it
with works and by the deed, that we are the children of God, and not
bastards. The righteous must through much affliction enter into the
kingdom of heaven; but the Lord helps them in all their afflictions; he
does not suffer his own to be tempted above that they are able, but has
with the temptation also made a way to escape. Ps. 34:19; 1 Cor. 10:13.
But the ungodly he reserves unto the day of judgment to be punished. 2
Pet. 2:9.

Hence, my dear and much beloved, remember Joseph, who was tempted by
the Egyptian woman to commit whoredom with her; and she had taken hold
of his coat or mantle, and would not let him go; but he fled from her,
and left the coat or mantle, in her hand, rather than commit this great
sin with her. Therefore, my dear and much beloved, if the harlot of
Babylon takes hold of our coat or mantle rather let go, by the grace
of God, your earthly coat, namely, your temporal life, than that you
should be compelled to commit whoredom with her; well knowing that
our mortal clothing must first be put off before the immortal can be
put on. 2 Esdras 2:45. And if our earthly house of this tabernacle be
dissolved, we have a building in heaven, a house not made with hands,
but which is eternal. 2 Corinthians 5:1.

Furthermore, my dear and much beloved, I have undertaken to write you
a little yet, of the words of Christ, where he says: If ye love me,
keep my commandments. And I will pray the Father, and he shall give
you another Comforter [that he may abide with you forever]; even the
Spirit of truth, whom the world cannot receive.... Yet a little while,
and the world seeth me no more; but ye shall see me, and ye know me,
says the Lord. John 14:15–17,19,20. In another place Christ also warns
us, saying: Beware of false prophets, which come to you in sheep’s
clothing, but inwardly they are ravening wolves. Ye shall know them
by their fruits. Do men gather grapes of thorns, or figs of thistles?
Even so every good tree bringeth forth good fruit; but a corrupt tree
bringeth forth evil fruit.... Every tree that bringeth not forth good
fruit is hewn down, and cast into the fire. Matt. 7:15–17,19.

Herewith I bid you adieu with the sure word of his grace, until his
coming. The peace of the Lord be with you forever and ever. Amen.
Receive this my brief letter in good part.

Written in my bonds out of love, by me,

  CLEMENT HENDRICKSS, Unworthy prisoner in the Lord.


VEIT GREYENBURGER, A. D. 1570.

In the year 1570, Veit Greyenburger, a brother, was apprehended at Wald
in Vintschgau as he was traveling through there. He had been spied
out, and a prize set upon his capture. When he arrived at the inn, and
the peasants noticed him, but did not well know him, they came into
the inn by night, and when they saw him pray before eating, they put
their heads together and said: “He is the man, or he looks like him;”
and acted as though it were wrong to pray--so plainly could the devil
be seen in them. Hence they watched him in the inn, and sent word to
the judge in the castle at Niedersol, who came with many footmen and
servants, bound his hands behind his back, and took him to the prison
in the castle of Niedersol. Very soon after he was examined, and led
back into prison. Five weeks afterwards the Grand Bailiff came from
Saltzburg, who took him with two servants and two footmen to the
castle at Saltzburg, and there put him in prison in chains. A long
time, namely, two years and a half, afterwards, priests came, namely,
the preacher of the Cathedral at Saltzburg, also the ecclesiastical
judge and other fellows. Each had before him ink and paper, and they
addressed brother Veit, and urged him to make his defense. The brother
said: “What shall I say: You are accusers and judges, and what you
are not able to carry out yourselves, the judge, the beadles, and the
executioner must do in your stead. You tell it to the Prince, the
Prince tells it to the judge, the judge to the beadles, the beadles to
the executioner, who must finish it; this is your high priest who helps
you to gain the victory.” Among other things the brother also said to
them: “The Spirit says plainly what you are; for Paul writes: ‘That
in the latter times some shall depart from the faith, giving heed to
seducing Spirits, and doctrines of devils; speaking lies in hypocrisy;
having their conscience seared with a hot iron; forbidding to marry,
and commanding to abstain from meats, which God hath created to be
received with thanksgiving.’” 1 Tim. 4:1–3. Then one of the priests
said to him: “We do not forbid marriage; moreover, I have eaten meat
to-day.” But the brother said: “Ah! it is well known that you forbid
marriage and permit whoredom.” But when the priest had well bethought
himself he said: “Do you know what Christ says: The Scribes and the
Pharisees sit in Moses’ seat: all therefore whatsoever they bid you
observe, that observe and do”? Matt. 23:2,3. Then brother Veit asked
them: “Do you think that you are the same?” They replied: “Yes, we are
they by the will of God.” The brother said; “You are they indeed, since
you confess it; but Christ pronounces many woes upon them, and calls
them serpents and a generation of vipers, hypocrites, fools and blind
guides, and such are you, as your own mouth testifies.” Matt. 23. Then
he was called an Anabaptist and the like.

Thereupon brother Veit asked them, whether they also considered Paul an
Anabaptist. They said: “No.” Then he asked: “Why then did he baptize
again those who had already been baptized with John’s baptism, which
was certainly from heaven, but, was nevertheless not sufficient to
salvation? How much less then can infant baptism, which is from men, be
sufficient?” Then they were silent and brother Veit said: “You allow
midwives to baptize; where is this written?” But they did not know,
and sat there as dumb as dogs. Thereupon they asked him, whether he
belonged to the Huterite society. He replied: “Huter was a teacher.”
They asked: “Is he then your Messiah?” He answered: “Huter was a pious
man, who was burnt at Innsbruck for his faith and the divine truth; but
our Messiah is Christ. (John 1:21; 4:25.) But what kind of a Messiah
and father have you at Rome, and also here in this town?” Then they
said that the Pope had nothing to do with them. Then the brother said:
“Then you have a superior here in town?.” The priests said that he was
not their father. The brother rejoined: “You certainly said yourselves
before, that your father had sent you forth.” Then they did not know
what to say. In this manner he was examined several times; hence,
Christ did not in vain say to his own: When they shall bring you into
their synagogues, council houses, before magistrates, powers and the
learned, take no thought how or what ye shall say: for I will give you
a mouth and wisdom, which they shall not be able to gainsay or resist.
Luke 21:12, etc.

Having been imprisoned upward of six years at Saltzburg, suffering
much misery and tribulation, brother Veit, in the year 1576, through
the help of God, escaped through a window of his prison. The people in
the castle said that it was beyond the power of man to get out; but
with God all things are possible. Matt. 19:26. Thus he returned to his
brethren and the church, on the 9th of August of said year.


FOUR FRIENDS OFFERED UP IN MAESTRICHT;--ARENT VAN ESSEN; URSEL HIS
WIFE; NEELTGEN, AN OLD WOMAN; AND TRIJNTGEN, HER DAUGHTER, IN THE YEAR
1570.

During the time of freedom following the destruction of the images,
the church at Maestricht grew and flourished, increasing in number.
But when the Duke of Alva came into the country, many fled out of the
city whithersoever they best could: some, however, remained, among whom
there was also a brother who was an elder and also a school teacher.
His name was Arent van Essen, and he had a wife whose name was Ursel.
In the same house with them there lived another couple, of whom the
wife’s name was Trijntgen; and the name of her mother, an old women
of about seventy-five years, was Neeltgen. These persons having been
betrayed and reported to the authorities, one of the burgomasters of
the city, a man of furious disposition, came violently, about twelve
o’clock in the night, with his servants, called beadles, to the house
of the schoolmaster, and with great noise apprehended this man Arent,
and the latter was led in the night to the council house, called the
Landskroon. About an hour after, the burgomaster with his beadles
again went to the house of the aforesaid schoolmaster, to apprehend
two women yet, whom he had not seized before. Arriving there he also
found Neeltgen the old woman, who had come to see how it was with
her daughter Trijntgen and the others; for she had heard that Arent
had been taken away and imprisoned. He also apprehended these three,
and took them likewise to the Landskroon, to the man, so that in
the morning all four were together, rejoicing together in God, and
comforting one another.

When they were brought before the lords, they each separately freely
confessed their faith (1 Peter 3:15), and that they had received
baptism upon their faith, and what else belongs to godly doctrines; in
which, it seems, Ursel, though weak, according to the flesh, was not
the most timid; for they separated her from the rest and delivered her
to the lords (that is, to the Bailiff and the judges), who judge in
cases of capital punishment. And thus she was taken to the Dinghuys, a
place thus called; where she was greatly harassed with many threats,
all of which she meekly bore and suffered. Thus it went also with her
husband, Arent, whom they likewise delivered to the lords, and brought
him to the prisoners’ gate, which is the highest prison, where also
manifold wiles were employed to cause him to apostatize.

When this old woman Neeltgen and her daughter Trijntgen, were also
delivered to the lords, and conducted to the Dinghuys, and came into
the street on their way thither, both of them being joyful and of good
courage, Trijntgen for joy began to sing, thus she was kindled in the
Lord.

During their imprisonment in the Dinghuys they were frequently assailed
by the lords, and also by monks and priests, who sought to move them to
renounce their faith; but God preserved his sheep from the terrible
rage of the wolves. After this they began first to torture Arent.
Yea, it was said, that he was seven times severely tortured, so that
he fell into despondency in consequence of all these tortures: but
the Lord extended to him his hand, strengthened him, and gave him new
courage, so that he manfully fought through, as we shall hear. Ursel
his wife was likewise brought from the Dinghuys to the prisoners’ gate,
where she exhorted her husband not a little, to the strengthening
of his heart. There Ursel was also twice tortured on the rack; but
she faithfully adhered to the truth. But it did not stop with this
torturing in her case; for the executioner tied her hands together,
and drew her up, and as she was hanging there he cut open her chemise
with a knife baring her back, and severely scourged her with rods; this
was done twice in one day. (It was said that a Jesuit advised this
scourging.) But all this was patiently borne by Ursel, who, as said
above, was also tender of body, so that before her imprisonment, she
had to turn her stockings inside out, and put them on and wear them
thus, because she could not bear the seams of the stockings inside on
her limbs; but now, through the help of God, she was able to endure
torturing and scourging. Neeltgen the old woman was also led to the
torture, and when she came to the rack or ladder, she went and lay
down upon it of her own accord; but the lords considering her age and
feebleness, she was not tortured. They said to her: “It is not your
first time, namely, that she lay on the rack; for they knew that she
had also once in her youth been imprisoned and tortured for the truth,
from which imprisonment she had been delivered in a remarkable manner.
But her daughter Trijntgen was treated far less gently, for she was
tortured very severely; and when she was taken from the rack almost in
a fainting condition, she was laid upon a bed for a little while; but
as soon as she was recovered a little she had to go on the rack again.
And when she was tortured severely she cried aloud: “O Lord, succor
me, and keep my lips.” For she was severely tortured, that she should
name others; for they were thirsting for more blood. And God heard her
prayer, and kept her lips, so that they could obtain nothing from her
which implicated her neighbor. When Trijntgen was tortured the last
time, she said: “I praise and thank the Lord.” Mother Neeltgen, who was
not far off, hearing her daughter speak, asked: “Is that my child?”
Hearing this, Trijntgen replied: “Yes, my mother;” and fell on her neck
and kissed her.

On the 9th of January, in the year 1570, Arent and Ursel his wife were
notified in the name of the lords, that each was to be put to a stake
and burned, in which message they greatly rejoiced, because they were
to be counted worthy to die for the name of Christ; and were full of
joy that day and night, thanking and praising God, and thus waited for
the day of their redemption.

In the morning a town beadle came to Ursel, and enjoined her in the
name of his lords, that she should not speak in the street on her way
to execution; this the beadle said in the presence of the lords. Ursel
said to the lords: “And may I not sing a little, and say something
now and then?” But this they would not permit her, and said among
themselves: “We hear now what her intentions are.” They further said
to the executioner: “Do as you are commanded, and stop her mouth.” The
executioner had a piece of wood, which he put in Ursel’s mouth, and
tied up her mouth with a cloth. And as they had been taken back from
the prisoners’ gate, where they were tortured, to the Dinghuys, whence
they were to go to execution, and where also Neeltgen and Trijntgen
were still imprisoned, Trijntgen, when Ursel was led away from the
Dinghuys, had come to a window above, and when she saw Ursel being led
forth to death, she cried aloud over all the people, saying to Ursel:
“Dear sister, contend manfully, for the crown of life is prepared for
you.” Thus Ursel, with her mouth gagged, went to the Vrijthof (the
place where she was to be offered up), the people complaining greatly,
because her mouth had been gagged so that she could not speak one word.

When Ursel arrived at the scaffold which had been erected, she
ascended it quietly as a lamb, and went directly into the hut, and the
executioner immediately set fire to the same; and thus she was burned
to ashes, and became a burnt offering unto the Lord.

Very shortly after, Arent, Ursel’s husband, was also notified to
prepare himself for death, which he willingly received, and prepared
himself accordingly. Before he was led forth to death, they also
stopped and tied up his mouth, which presented a pitiful sight. They
had erected a scaffold in another place than where Ursel had been put
to death, namely, in the Friday or cattle market, near the Poel. What
the lords sought by putting them to death separately was not really
known; but common report had it, that the lords did it in order that
Arent and Ursel might not derive any comfort from each other. When
Arent was thus led, with his mouth gagged, to this place, a joyful and
undismayed mind could be perceived. Having ascended the scaffold, he
fell upon his knees, and fervently offered up his prayer.

He then arose and went into the hut, where he divested himself of part
of his clothing; but as this took up some time, the Bailiff, who was
present on horseback, called out to the executioner:. “Go on with your
work;” which the latter immediately did, and lighted the fire, and thus
this martyr was likewise burned to ashes, as a witness of Jesus Christ.

Above we said, that the old woman Neeltgen, and Trijntgen her daughter,
remained still imprisoned in the Dinghuys. On the 23d of January of
the same year, these two also received notice from the lords, that
they should have to die as the others; which notice they so joyfully
received, that time seemed very long to them before that day arrived.
For they sought rest above in heaven with their dear heavenly Father,
who, though he suffers his own to be tempted here, yet does never
depart with his mercy from them, but delivers them out of all their
distress. Hence, they were rejoiced in the Lord above measure, thanked
and praised him the whole night, and thus waited longingly for the
day of their redemption. In the morning, when they were to be led to
execution, the executioner put a piece of wood into the mouth of each,
and tied it up with a cloth; and thus they joyfully went (escorted)
to the Vrijthof. On the way Trijntgen put her hands up to the cloth
with which her mouth was tied, and began to draw it away and to say
something, and to call out why they died. But this they would in no
wise tolerate; hence the executioner went up to her and laid his hand
upon her mouth, and ordered her to go into the hut; for most of this
was done on the scaffold. And thus Trijntgen and her dear mother were
led into the hut, and both burned to ashes, having commended their
souls into the hands of God; which took place on the 24th of January,
A. D. 1569.


ANNEKEN OGIERS, DAUGHTER OF JAN OGIERS, AND WIFE OF ADRIAEN BOOGAERT,
DROWNED FOR THE TESTIMONY OF JESUS CHRIST, AT HAARLEM, A. D. 1570.

The misery of persecution continued, so that almost nowhere liberty
could be found for an upright Christian soul. Herein also those of
Haarlem, in Holland, incurred guilt; which appeared in the year of our
Lord 1570, for then they laid their hands (which they had previously
several times imbrued in the blood of the saints) on a godfearing
woman named Anneken, the daughter of Jan Ogiers, and wife of Adriaen
Boogaert, who thirteen years previously had betaken herself from the
darkness of popery to the true light of the Gospel, and, in proof
that she desired to be a disciple of Jesus, had been baptized upon
her faith, leaving and renouncing the Pope and the Romish church,
and, on the other hand, accepting and confessing Jesus Christ as the
Son of God, and his church (namely, the cross-bearing church of the
Anabaptists) as his beloved bride, wife and own body, by which she was
then recognized as a member and fellow-sister.

When she in her imprisonment could by no means be turned from her
faith, the rulers of the city of Haarlem concluded her trial, and, on
the 17th of June, A. D. 1570, publicly in court, pronounced sentence
of death upon her, namely, that she should be drowned and buried under
the gallows. The sentence (excepting the title) reads word for word as
follows:


SENTENCE OF DEATH OF ANNEKEN, JAN OGIERS’ DAUGHTER.

Whereas Anneken, Jan Ogiers’ daughter, and wife of Adriaen Boogaert,
porcelain-maker, prisoner, has confessed without torture and iron
bonds, that about thirteen years ago, she, rejecting the Christian
baptism received by her in her infancy, was rebaptized at Amsterdam,
contrary to our Catholic faith, and the unity of the holy Roman church,
and also in contempt of the decrees of His Royal Majesty, our most
gracious lord; and what is still worse, though she has been instructed
for the best concerning her error and heresy, she still obstinately
persists therein; therefore, the judges, having heard the demand made
in conclusion by Jacob Foppens, Bailiff, of this city of Haarlem, in
the name of His Majesty, as Count of Holland, against said prisoner,
that she should be condemned by their sentence, to be conducted to the
scaffold here, and executed with fire, until death should ensue; and
all her property confiscated for the benefit of His Royal Majesty,
according to the decrees of His Majesty aforesaid; have, by reason of
what has been mentioned, condemned said Anneken, Jan Ogiers’ daughter,
prisoner, and by these presents do condemn her to be executed with
water and drowned here in the city-hall, until death ensues, and the
body to be buried under the gallows; and declare all her property
forfeited for the benefit of His Majesty. Thus read from the city-hall,
by the sound of the bell, on the 17th of June, A. D. 1570, in presence
of Jacob Foppens, Bailiff, Mr. Gerrit van Ravensberge, Mr. Lambrecht
van Roosvelt, Mr. Huge Bol van Zanen, Aelbrecht van Schagen, Mr.
Gijsbrecht van Nesse, Wouter van Rollandt, and Frans Janss Teyng,
judges.

Extracted from the first book of penal sentences of the city of Haarlem
(beginning A. D. 1539, and concluding the 27th of October, A. D. 1582;
preserved in the archives of the city of Haarlem) and, after collation,
found to accord with it; by me, the undersigned, secretary of the
aforesaid city, the 14th of July, A. D. 1659.

The abovementioned sentence, we obtained, after much trouble, from the
hands of the secretary of civil and criminal matters, or clerk of the
criminal court of the city of Haarlem, through the instrumentality of
one of our good friends, H. V., just as the same was read in court
at the hour of the death of the aforesaid woman, and is still at
the present day found in the city records of that place; from the
particulars of which we have written the account that precedes the
sentence.


BARBER JANS, A. D. 1570.

At Haarlem in Holland, in the year 1570, a woman, named Barber Jans,
was apprehended, because she had apostatized from the Romish church,
and endeavored to be a follower of Christ; who, having boldly confessed
her faith, and firmly adhering to it, was sentenced to death on the
13th of February, and secretly drowned for the Gospel’s sake, and then
burned to ashes.


ALLERT JANSS, A. D. 1570.

In the same year 1570, on the 13th of April, also a pious brother,
named Allert Janss, was brought prisoner to Haarlem; who, after many
temptations and assaults, because of his steadfastness in the divine
truth, on the 6th of May, after the sentence had been pronounced,
boldly went to the stake, to be burnt alive to ashes, and thus offered
up a sacrifice, well-pleasing to God, and serving as an example to all
the godfearing.


ANDRIES N., WITH HIS FATHER AND BROTHER, A. D. 1570.

In this same year also a brother named Andries N., because he, having
died unto the world, had entered the service of God, was apprehended
at Antwerp, and about the same time also his father and brother, who,
being imprisoned together, rejoiced in the Lord, that they were counted
worthy to suffer for his name, which they also boldly confessed before
the secular rulers, and professed a good profession of their faith, to
which they firmly adhered, notwithstanding the sufferings or vexations
which, by subtilty, promises and threats, were inflicted upon them on
this account; so that they persevered unto the end in the truth, in the
true faith, and in the love to God. All three were then sentenced and
burnt, and thus, offering up their sacrifice, as a sweet smelling savor
unto God, helped to fulfill the number of their brethren that had gone
before.


ANDRIES N., A. D. 1570.

In this same year 1570, there was also apprehended in Haarlem, for his
faith and the truth, a brother named Andries N., who was tortured very
cruelly for the space of three hours, but nevertheless, then as well
as in other temptations and sufferings, always steadfastly adhered to
his faith. Finally he was sentenced to death and burned, and thus, as a
valiant soldier of the Lord, fought a good fight; hence, he is worthy
not only to be remembered here for an example and perpetual memorial,
but also to inherit the kingdom of his heavenly Father, which is
prepared for all the pious.


JORIS VAN MEESCH AND JACOB LOWIJS, ABOUT 1570.

Christ says to his disciples: The brother shall deliver up the brother
to death, and the father the child: and the children shall rise up
against their parents, and cause them to be put to death. And ye shall
be hated of all men for my name’s sake: but he that endureth to the
end shall be saved. Matt. 10:21,22. This also appeared about the year
1570 (for we do not know the exact time), when two pious followers of
Christ, named Joris van Meesch and Jacob Lowijs, were apprehended at
Ghent, in Flanders, where, after many temptations and severe threats
(from the papists) they were put to death, testifying to and confirming
the faith of the eternal truth with their blood. Hence, they shall at
the last day be graciously accepted of God, and receive the crown of
eternal glory at the hand of the Lord.

       *       *       *       *       *

I say unto you, Love your enemies, bless them that curse you, do good
to them that hate you, and pray for them which despitefully use you,
and persecute you.


JAN THE RIBBON WEAVER, JOOST THE WHEEL-WRIGHT WITH HIS WIFE, MAERTEN
VAN WYJCKE WITH LIJSKEN HIS WIFE, AND JELIS THE MASON, IN THE YEAR 1570.

In the year 1570 there were apprehended at Antwerp, and put to death
at the same place for the testimony of Jesus, the following godfearing
persons: Jan the ribbon-weaver, Joost the wheel-wright with his wife,
Maerten van Wijcke with Lijsken his wife, and Jelis the mason’s tender.
Lijsken, however, the wife of Maerten van Wijcke, was kept imprisoned
for one year, and then, on the 2d of May, 1571, burnt alive at said
place.

Thus these six pious, godly persons were martyred by the tyrants and
blood-thirsty, not on account of any crime, much less for any heresy,
but only for following the genuine faith of the truth. Herein the
latter followed the footsteps of their forefathers, the false prophets,
who thus persecuted and killed the upright followers of the truth from
the beginning. Hence, it is to be feared, that they will repent when it
is too late, and will also receive the same recompense with those whose
works they herein followed. But those who followed the true prophet
Christ Jesus in true obedience and upright faith, shall, on the other
hand, upon mount Zion, be clothed in white raiment, by their Bridegroom
Christ Jesus for whose sake they suffered this, receive palms in their
hands, and be crowned with crowns of eternal glory, which no one shall
ever be able to take from them.


FAES DIRCKS, AND TWO OTHERS, A. D. 1570.

In the year 1570, on the 7th of April, there was apprehended for
the word of God and the testimony of Jesus, at Gouda, in Holland, a
pious follower of Christ, named Faes Dircks, a chair-maker by trade.
Afterwards, the 27th of May, he was very unmercifully and tyranically
tortured by the blood-thirsty servants of antichrist, and led forth
under the blue sky, and on the 30th of May of the same year, put to
death, and burned for the genuine faith of the truth, following the
footsteps of his Lord and Master Christ Jesus. Some time prior to this
two other pious followers of Christ were put to death at Gouda, for the
testimony of Jesus, one of whom according to the counsel of God, was
not yet baptized upon his faith; but the God of all grace, who knows
the heart, mind and thoughts of all men, accepted in him the will for
the deed. Thus they suffered with Christ, and shall be received with
him into eternal glory, at that time when all the earthly, carnal
generation of men shall weep and lament over themselves eternally.

Subsequently, when Gouda was taken by the troops of the prince of
Orange, it was deliberated upon to exhume the priest who had been
the cause of the imprisonment and death of said Faes Dircks, and
of the dispersion and persecution of many of those who feared God.
They afterwards changed their mind, but hired a man for about four
guilders, who took down the bones of Faes Dircks from the scaffold,
and opened the grave of the aforesaid priest, who had previously
died, and been interred in the church of the Franciscans, near the
high altar, and then laid the bones of Faes Dircks upon the body of
the priest; thus deriding this traitor, because he had deemed the
godfearing unworthy to live with him in the same town, and, after their
death, their bodies unworthy of burial, but they had to be given as
food to the birds of heaven. But at the speedy coming of Christ from
heaven, this idolatrous priest shall find, when it will be too late for
repentance, who of them both will be acknowledged and accepted by the
chief Shepherd as an acceptable sheep, or as a rejected goat.

Concerning this martyr Faes Dircks we have obtained three examinations,
namely, two without torture and one on the rack, just as the same have
been extracted by the secretary there from the town records of Gouda,
which we therefore will communicate to our fellow believers for the
greater confirmation of the foregoing account; they read as follows.


COPY OF THE CONFESSIONS MADE BY FAES DIRCKS IMPRISONED HERE IN
THIENDEWEGS GATE.

_First Examination._

The 11th of May, 1570, the Bailiff of Gouda brought to examination
the hereinafter mentioned person; there being present, Gijsbert Jan
Maertenss, and Gerraert Huygen, burgomasters, Dirck Andries, Mr.
Heyndrick Jacobs, Mr. Cornelis Heyndricks, judges.

Faes Dircks, chair-maker, about thirty-one years of age, says that he
is a native citizen of Gouda, and that on last Easter day he heard the
pastor of Gouda preach; that those who go to the Lord’s table do not
receive roasted, sodden or raw meat, but that they receive the roasted
flesh of our Lord, roasted on Good Friday, on the tree of the cross.
Hence, hearing this, he went out of the church, since he did not feel
well at this, nor deem himself worthy to receive it, and did not go to
the Lord’s table.

He says and confesses, that he does not consider the sacrament of the
altar real flesh and blood, and this for the reason that there is but
one God.

He also confesses, that about a year ago he was baptized at Rotterdam,
and that he did not know the one that baptized him, but that the latter
delivered an exhortation, saying that the Lord had said: “That all that
believe and are baptized shall be saved.”

He further says, that the one who baptized him baptized him in the name
of the Father, the Son, and the Holy Ghost, and that water was poured
over his head out of a basin, and that there were present ten or twelve
persons, one of whom was named Wiert Claess, of Gouda.

When asked whether Euwout the barber, and Dirck Jacobs, the shoemaker,
or others from Gouda were not also present with him at Rotterdam, he
says, “No,” but that Wiert Claess was present there, and that to his
knowledge Wiert was not baptized at that time.

NOTE.--Here follow some more questions and answers, which are treated
of in the following examination; hence we have omitted to place them
here. In conclusion the secretary wrote: Thus done on the days and in
the presence aforesaid, in the Thiendewegs Gate; I being present as
secretary of Gouda.

  JORIS JACOBS.


_Second Examination._

The 19th of May, 1570, the Bailiff brought Faes Dircks, the second
time to examination, in the presence of the pastor of Gouda, Mr Joost
Boorgoos, Gijsbert Jan Maertenss, Jan Gerritts Pels, and Gerrit Huygen,
burgomasters, Gerrit Gerrit Bouwenss, Dirck Andriess, Mr. Heyndrick
Jacobs, Floris Gijsberts, and Mr. Cornelis Heyndricks, judges.

The aforementioned Faes Dircks, when he was asked whether he still
persisted in and adhered to what he said and confessed on the 11th of
this month, replied that he still adhered to it.

He says, that he believes in Almighty God, and in Jesus Christ, who
was born of the virgin Mary. He also says, that infants cannot be
regenerated, since they have no understanding to believe, and that
water cannot save them.

When he was asked whether he did not believe that Christ Jesus is in
the holy sacrament he says, “No, since there is not more than one God,
and he is in heaven, and not herein the sacrament.” He says that he
considers himself a sheep of Christ, and that he regards Christ as his
Shepherd, and that he knows no other shepherd.

When he was asked who baptized him, he says that he does not know, and
that he never saw the one that baptized him, either before or since,
and that no one was present there from Gouda, except Wiert Claess, who
brought him there, and that he [Faes Dircks] arrived in the place on an
evening, and staid there the whole night and the following day, until
the evening when he was baptized; this took place at Rotterdam, in a
house, in a large garret.[318]

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

NOTE.--Here follow again some questions and answers, which are more
fully explained in the third and last examination, and which we have
omitted in order to avoid repetition. The secretary then, after stating
the time when, the place where, and the persons in whose presence this
took place, again subscribes himself, by the name of Joris Jacobs,
secretary of Gouda.


_Third examination, on the rack._

On the 27th of May, 1579, Johan Pieterss, Mayor of Gouda, in the name
of Sir Cornelis Mylo, castellan and bailiff of the city of Gouda,
brought Faes Dircks to the torture, in the presence of Gijsbert
Jan Maertens, Gerritt Huyge Hapkooper, burgomasters; Gerrit Gerrit
Bouwenss, Dirck Andriess, Dirck Janss Lonck, and Mr. Cornelis
Heyndricks, judges.

Faes Dircks being asked whether he still adheres to the confession
which he made on the 19th of this month, says that he still adheres to
it.

When brought to the torture, and asked, in whose house he was baptized,
he said he did not know, but subsequently understood that it took place
at the house of a shoemaker named Michael, residing near the East Gate,
at Rotterdam.

He says that when he was baptized, about eight or nine others were
baptized with him, among whom were Dirck Jacobs, a shoemaker, and Jan
Adrienss, a tanner, and that the wife of Michael, the shoemaker, and
Wiert Claess, were present when the baptism took place, but that Wiert
was not baptized.

When asked whether Euwout the barber, Jan Aertss, the weaver, and Jan
de Bagijn were also present when he was baptized, he says “No,” and
he says further that Dirck Jacobss and the tanner came early in the
morning before daylight into the house where they were baptized.

He says that the one who baptized him had a strange language, and
talked somewhat loud.

He says, that a woman named Maertjen Philips, residing in the Cingel,
is of his faith, and also Willem Janss, cutler, Wiert Claess, and Jan
Aertss, weaver.

When asked whether Euwout the barber was of the same persuasion and
faith with him, he says that he does not know, and that he has not had
any conversation with him in regard to matters of faith, but that he
has been at his house. He says that he does not know whether Jan de
Bagijn is also of the same faith as he that speaks or not.

Again: The above confession was then read to the aforesaid Faes Dircks,
under the blue sky, without torture and iron bonds, and being asked
whether he adhered to it, he replied that he did, and that he desired
mercy, and not justice. Done in the presence of the full court.

  JORIS JACOBS.

NOTE.--Since not only the three aforementioned examinations, but also
the sentence of death of said friend of God, were sent us by the
present secretary of the town of Gouda, we will add the latter here, as
it reads in the original, that no one may in any wise doubt what has
been related.


EXTRACT FROM THE BOOK OF CRIMINAL SENTENCES OF THE TOWN OF GOUDA.

_Faes Dircks executed with fire._

Whereas Faes Dircks, native citizen of this town of Gouda, at present a
prisoner, has confessed, without torture and iron bonds, under the blue
sky, before my lords of the court, that about a little over a year ago
he was rebaptized at Rotterdam, by a man whom he does not know; that he
also for two years back has rejected communion with the holy church,
our mother, and does not believe in the holy, worshipful sacrament of
the altar, in which lies the salvation of man: without that said Faes
Dircks has been willing to repent of this, to be instructed otherwise,
but has added, that he would not listen to him that desired to instruct
him, and to turn him from his error and heresy, all this being contrary
to the written laws and decrees of His Royal Majesty published at
different times in these countries; therefore the judges with the
mature deliberation of the council, having examined and weighed all
that is of importance in this case on the behalf and in the name of
the King of Spain, as Count of Holland, Zealand and Friesland, our
common lord and prince, have condemned the aforesaid Faes Dircks, at
present a prisoner, and condemn him by these presents, to be brought
to the scaffold without this town, and there to be executed with fire;
and declare all his property confiscated for the benefit of His Royal
Majesty; unless the aforesaid Faes Dircks depart publicly before the
church, from his aforesaid heresy, and declare and confess that he
has been led astray and deceived; in such case the judges reserve to
themselves the punishment to be inflicted upon him for his crime, the
same to be according as they shall find proper pursuant to the decrees
of His Majesty aforesaid.[319]

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

Done by Jan Claess Diert, and Simon Pieters, burgomasters, summoned,
Gijsbert Jan Maertenss and Gerritt Huyges, burgomasters, Dirck Ottes
van Slingerlandt, judge, summoned, Gerrit Gerrit Bouwenss, Dirck
Andriess, Mr. Heyndrick Jacobs, Dirck Janss Lonck, Mr. Cornelis
Heyndricks, judges, and announced to Dirck van Necq, judge, summoned.
Published on the 30th of May, in the year 1570. Subscribed.

  JORIS JACOBS, Secretary of Gouda, A. D. 1570.


ADRIAEN PIETERS AND BARBER JOOSTEN, IN THE YEAR 1570.

In the year 1570, there were imprisoned at Haarlem in Holland, a
brother named Adriaen Pieters, and a sister named Barber Joosten,
not on account of any crime or heresy, but only because they sought
to follow Christ in the regeneration, for which they were envied by
the servants of antichrist, who sought with many tyrannical means to
draw them from Christ, and to make them follow their self-invented
idolatry which militates against God. But these, as giants in the
faith, valiantly resisted, through the grace of God, the snares of
Satan. Hence, they were condemned and sentenced to death by the rulers
of darkness. Adriaen Pieters was burnt, and Barber Joosten was drowned
in great steadfastness, and thus they both remained faithful to the
Lord their God unto death and hence out of grace, obtained the crown of
eternal life.

MAERTEN KARETTIER, A. D. 1570.

Maerten Karettier of Busbeke, who also would rather suffer affliction
with the children of God, than enjoy the pleasures of sin for a
season, and live in joy with the world, was apprehended for his faith
at Rijssel and there made a good confession of it and evinced great
steadfastness, for which reason he finally, as a valiant witness of
God, had to taste death.


LIJNTGEN KEMELS, A. D. 1570.

In like manner, there was also apprehended, at Luyck, a sister named
Lijntgen Kemels, who, after having made a good and steadfast confession
of her faith, was burnt there, and thus went boldly, with her lamp
burning, to meet her bridegroom, who also joyfully took her as a wise
virgin in to his [marriage] feast.


JOOST VERKINDERT AND LAUWERENS ANDRIESS, BOTH PUT TO DEATH FOR THE
TESTIMONY OF JESUS CHRIST, AT ANTWERP, THE 13TH OF SEPTEMBER, A. D.
1570.

_A letter of Joost Verkindert to his wife, mother, brother, and sister;
written on the 7th of June, being the ninth day of his imprisonment._

Grace and mercy from God the heavenly Father, and the merits of our
dear Lord Jesus Christ, who redeemed us on the tree of the cross by
the shedding of his precious blood, when we were yet his enemies,
together with the consolation of the Holy Ghost, who comforts all
afflicted hearts; all this I wish you together as a friendly and
heartfelt greeting. I wholly commend myself to you, and also thank
you all for the love shown me, and the exhortation and consolation in
my present great tribulation, which I must now receive as permitted
and foreordained by the Lord. For Christ says: “The very hairs of
your head are all numbered. Matthew 10:30. Nevertheless, in going
out I was apprehensive of meeting the officer, which also happened,
since the plan of meeting together at that time was not well-timed;
however all things must have a cause. I must relate to you something
about our apprehension, how the bailiff with some of his servants met
me and Lauwerens and asked: “Whence do you come? and whither are you
going?” Hearing this we were both greatly consternated, so that they
instantly perceived what kind of people we were. They immediately
bound us, and conducted us above; and while they were leading us they
greatly cursed us and called us rogues. Having arrived at the prison,
they forthwith examined Lauwerens alone. Afterwards I was also brought
before them, and was asked, whether I had received another baptism
besides the one received in my infancy. I asked him in return, what
he had to say against me. He said: “You are rebaptized; your servant
has told me.” I answered: “Let me alone; I shall to-morrow confess
my faith before the Margrave.” But he was not satisfied with that,
for he had a note-book to write in; and when he could obtain no other
information from me, he became angry and said: “I shall make you say
yes or no.” I said: “My lord, be satisfied for this time.” And when he
saw that he could not obtain anything further from me, he made me sit
in the Emperor’s chair, and thus they left me, I thinking that they
were going for the executioner. While lying there alone I was troubled
by various thoughts; moreover Satan greatly tormented me with wife and
children, sustenance, and many other temptations, on account of which
I heartily wept, calling to God for succor, and began to measure my
life and conversation with the word of God, from the beginning of my
Christian life up to this present day, and found no cause just enough
to cease from all the severe labor which I had done. Though I have
often transgressed the commandment of God, yet it was not done wantonly
and I found grace with God.

The next day we were both brought into the tower where Lauwerens was
tortured. They further asked me concerning my age and faith, all of
which I freely confessed to them, and was not ashamed. They asked
whether I had a wife. And when I had said “Yes,” they asked whether
I had children. I said “Two.” They asked what their names were, and
whether they were baptized. I answered: “They are not baptized, for
I recognize no infant baptism; we also find in the Scriptures but
one baptism upon faith, as Christ left it to us, and his apostles
practiced.” When I pronounced the names of the children, they laughed,
because the children had names without being christened. We further had
many other words, which it would take too long to relate; hence I write
this to you very briefly for I am so closely guarded, that no one can
speak with me; nor have I ever conversed with Lauwerens alone. Hence,
keep quiet about everything, for I am apprehensive of being tormented
still much more, of which I am greatly afraid according to the flesh;
for they have here so many tortures, chains for suspending, pulley,
cords, and rack, on which I was tortured, as you know.

O friends, let all of you heartily entreat the Lord for me; and cause
prayer to be made for me. Acts 12:5. O I pray the Lord with tears;
yea, I water my couch with my tears before the Lord (Ps. 6:6), that he
should make me worthy of him through his grace.

Herewith I commend you to the Lord and bid you all adieu.

Written in bonds by me,

  JOOST VERKINDERT, Unworthy prisoner in the Lord.

NOTE.--He was apprehended on the 30th of May, and put to death on the
13th of September of the same year.


ANOTHER EDIFYING LETTER AND EXHORTATION OF JOOST VERKINDERT, WRITTEN IN
HIS IMPRISONMENT, THE 20TH OF JUNE, TO THE CHURCH OF GOD AT A.

Grace, mercy and peace from God the heavenly Father, and our Lord Jesus
Christ, who loved us, and washed us from our sins in his own blood;
together with the consolation of the Holy Ghost, who proceeds from the
Father and the Son, to comfort all them that are in any tribulation and
affliction for his holy name’s sake. To him be praise, honor, glory,
dominion, power and majesty, forever and ever. Amen. This we wish you
all as a friendly greeting, my beloved brethren and sisters in the
Lord. We prisoners for the testimony of our dear Lord Jesus Christ
inform you, that it is still tolerably well with us according to the
flesh; but as regards the spirit, we would that it were better, for we
are compassed about with such a vile, evil flesh, which always lusts
against the will of God, and shrinks much from suffering; however we
must suffer and fight, if we are to overcome. For, dear brethren and
sisters, the crown lies not at the beginning nor in the middle, but at
the end; there the conflict lies; then the gold is tried by the fire of
affliction, which no one knows better, than those who have been tried
therein.

It is indeed true what the apostle says: “No chastening for the present
seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth
the peaceable fruit of righteousness unto them which are exercised
thereby.” Heb. 12:11.

Further, my dear friends, brethren and sisters, we pray you by the
great love of our Lord Jesus Christ, that you be all of the same mind,
and let there be no discord among you nor any strife about any matter;
but let each seek to be wise and prudent in that which is good, and
simple in what is evil, remembering the words of the apostle where he
says: “If there be therefore any consolation in Christ, if any comfort
of love, if any fellowship of the Spirit, if any bowels and mercies,
fulfill ye my joy, that ye be likeminded, having the same love, being
of one accord, of one mind. Let nothing be done through strife or
vainglory; but in lowliness of mind let each esteem other better than
themselves. Look not every man on his own things, but every man also
on the things of others. Yea, let this mind be in you, which was also
in Christ Jesus,” who, though he was rich, became poor for our sakes,
that through his poverty he might make us rich, and purify unto himself
a holy church, not having spot or wrinkle, or any such thing; which he
hath purchased with his own blood, that they should be holy and without
blame, and walk in love. Philip. 2:1–5; 1 Cor. 10;14; 2 Corinthians
8:9; Eph. 5:26,27; Acts 20:28; Eph. 1:4.

This church has now for a time suffered much sorrow; may the complaint
ascend to the merciful Father in heaven, concerning the misery and
sadness that have come upon Zion. But the God of all grace be praised
for his great mercy which he has yet shown the church at Antwerp, which
continues still in good peace and unity (as I think); wherefore there
is great joy and gladness there according to the spirit, but great
distress according to the flesh. For the Lord tries his people with
tribulation and distress, as Christ says: “They shall put you out of
the synagogues: yea, the time cometh, that whosoever killeth you will
think that he doeth God service. And these things will they do unto
you, because they have not known my Father, nor me.” John 16:2,3. For
if they had known him, they would not have crucified the Lord of glory.
1 Corinthians 2:8. And though the persecution is not so severe in some
places, the Lord can nevertheless try men by other means, by strife,
discord, strutting and boasting, reveling and banqueting, in short by
carnal works, all of which are not according to our vocation. Not, dear
friends, that I would here accuse any one; but out of brotherly love we
exhort every one; for before God nothing can be hid, for he will bring
to light all that is done in secret. 1 Cor. 4:5.

Therefore, my dear friends, let us not deceive the Lord; for his eyes
are as a flame of fire, and he is a mighty, powerful and strong God,
and sees everywhere in secret and openly; hence he may well be feared,
for he has not spoken a single word in vain, as he says by the prophet,
that the word which goeth forth out of his mouth does not return unto
him void, but does accomplish all that he pleases. Rev. 1:14; Is. 55:11.

My affectionately beloved brethren and sisters in the Lord, receive
this letter from your poor, weak brother in good part; for it has been
written at the request of some brethren, if peradventure you might be
comforted and refreshed a little by our simple epistle, for we have
written these few lines out of cordial affection, and because we should
exhort one another while it is called to-day; for we hope soon, by the
grace of the Lord, here to put off our flesh. Heb. 3:13; 2 Pet. 1:14.

O friends, the way that leads into life is so strait and narrow; but
the way that leads into hell is so broad and easy for the flesh. Truly
indeed does the prophet Isaiah say, that hell has opened wide her
mouth, and both princes and the common people descend into it, yea,
they go to hell like sheep to the slaughter. Is. 5:14.

Hence, my dear friends, let us take diligent heed, that we may not have
received the grace of God in vain; but let us constantly remember the
days of our illumination, and how little we then were in our own eyes,
when we humbled ourselves under the mighty hand of God, yielding up
ourselves entirely, to serve the Lord in holiness and righteousness
acceptable before him. Heb. 10:32; 1 Pet. 5:6; Luke 1:75. For we were
then all like Saul when he was anointed king, who was of the least of
the tribes of Israel and little in his own eyes. But when he became
proud, the Lord rejected him. For the Lord said to Samuel: “Go and
tell Saul to destroy Amalek from the earth, both man and beast.” But
Saul followed his own judgment and spared the king, and the best of
the oxen, and of the sheep, to sacrifice them to the Lord; whereby he
transgressed the commandment of the Lord, and was disobedient to his
voice, notwithstanding the Lord desired obedience and not sacrifice,
1 Sam. 15.

Behold, dear friends, for what a small matter Saul was
rejected; hence let us take good heed, for he is still the same God.
This is also the case with part of us, that we take too great liberty
in our faith, in consequence of which we are rejected, and then do
not know ourselves where the fault lies. Now a spirit of contention
comes upon us, causing the pious to sigh and mourn: so that thereby
division and schism are wrought in the church of God, which mostly
occurs where Christians have great liberty. How much it is now like
it was in the days of Israel; when they were in peace [from without],
they waged war against one another, so that many thousands fell, when
they fought against the Benjamites. Judg. 20. Hence, my dear brethren
and sisters, let Christ Jesus be an example unto you, who has called
us in peace. 1 Cor. 7:15. For the fruit of the Spirit is all manner of
goodness, righteousness, and joy in the Holy Ghost. Eph. 5:9. And let
us take good heed that we do not become like the church of Laodicea,
which was neither cold nor hot, and thought she was rich and increased
with goods, and had need of nothing. But the Spirit answered her,
saying: “I command thee to buy of me gold tried in the fire, that
thou mayest be rich; and white raiment, that thou mayest be clothed,
and that the shame of thy nakedness do not appear; and anoint thine
eyes with eyesalve, that thou mayest see.” Rev. 3:18. Hence, it is
daily necessary to exhort one another with the word of the Lord, which
is the true mirror and plumb-line by which to measure our life and
conversation according to our weakness. I say according to our weak
ability; for if God should enter into judgment with us, no one could
stand before him. Ps. 143:2. Hence, no man may or can justify himself
before God. But we must always remain debtors, remembering that we come
short in many things. Matthew 6:12.

Let us therefore take diligent heed, and have our predecessors
constantly before our eyes, namely, Abraham, Isaac, Jacob, Moses,
and all the prophets, who were strangers and pilgrims on the earth,
and sought a country, a city that had foundations, whose builder and
maker was God; and experienced tribulation and affliction, stripes and
imprisonments; of whom the world was not worthy. Heb. 11. And Christ
Jesus himself had not so much in the world as upon which to lay his
blessed head, for he says: “The foxes have holes, and the birds of the
air have nests; but the Son of man hath not where to lay his head.”
Matt. 8:20. But he had to flee away everywhere (Matt. 2:13), even as
his members must still do at the present day. For he who confesses
Christ Jesus in power is a prey to every one, and is cursed, and
banished as a rebel and heretic, yea, condemned to and exterminated
with the severest death that they can devise. May the complaint ascend
to God in high heaven, of the great and miserable blindness. They
perpetually cry: “The decree must be observed,” not once considering
whether it is right or wrong; though some nevertheless say that no one
ought to be put to death for the faith’s sake.

Thus, my dear brethren and sisters, we must with Jeremiah commit our
cause to the Lord, and pray for the blindness of our enemies, that the
Lord would enlighten them, so that they may see whom they pierce, and
how they fight against the Lamb, which shall yet overcome them. Jer.
11:20; John 19:37; Rev. 17:14.

Further, dear brethren and sisters, we pray you in general, that you
remember them that are in bonds, as bound with them; and them which
suffer adversity, as being yourselves also in the body (Heb. 13:3);
also, that we may joyfully put off our flesh here upon earth, to the
praise of the Most High, and to the edification of our neighbor,
that the name of the Lord may not be blasphemed through us. I, Joost
Verkindert, Lauwerens Andriess, and Nelleken Jaspers greet you (who
are in like faith with us) with the peace of the Lord, commending you
to the crucified Jesus Christ, who may rule in your hearts. To him be
praise, glory, dominion, power, and majesty forever and ever. Amen.

Receive our simple letter and exhortation in good part, for it has
been written out of true brotherly love; though you are yourselves
abundantly taught of God, and we ought rather to be taught and exhorted
of you, for we find that we have too many defects and imperfections to
exhort others. But, dear friends, we also admonish ourselves hereby,
and pray the Lord without ceasing, that we might be found worthy of
him, to meet him in the resurrection of the dead. 1 Thess. 4:17.

O friends, watch and pray; for ye know neither the day nor the hour.
Matt. 25:13. Farewell.

Written in my bonds, by me,

  JOOST VERKINDERT, Unworthy prisoner in the Lord.


ANOTHER LETTER FROM JOOST VERKINDERT, WRITTEN THE 26TH OF JUNE, FROM
PRISON, TO HIS AFOREMENTIONED BROTHER, W.

Grace, joy and peace from God the heavenly Father, and our dear Lord
Jesus Christ, who loved us, and washed us from our sins in his own
blood, and the consolation of the Holy Ghost, who is the comforter of
them that are in any tribulation and sorrow. To him be praise, honor,
glory, dominion, power, and majesty forever and ever. Amen. This I
wish you for a friendly and cordial greeting, my very dear and beloved
brother W., with your dear wife J.

Know further, that I am still tolerably well, according to the flesh,
and as regards the spirit, I hope through God’s great and unspeakable
grace to finish this great and severe conflict with the help of the
Most High--from whom we must expect help and comfort--to the praise of
his holy name, to the edification of our neighbor, and to the salvation
of our souls; which salvation cannot be bought or obtained with gold
or silver, nor with anything that is in the world, but only by a
living and active faith in Jesus Christ. Gal. 5:6. I also received a
salutation from you, together with the things that were sent to us,
which much exhorted us, and was a great consolation in our tribulation,
so that we rejoiced, and praised and thanked God, that there are still
such good-hearted brethren, who remember us poor, weak prisoners.

O dear brethren and sisters, always remember us in your prayers, that
the Lord may strengthen us, so that we may put off our flesh with joy
here upon earth; for it is sometimes much afraid of the gag and of
being burnt alive, which is nevertheless very soon over. But when I
think of the fire that shall burn and last forever, I thank the Lord,
that he has made me worthy to confess his holy name among this evil and
perverse generation, the eyes of whose hearts the god of this world has
blinded. 2 Cor. 4:4.

O they shall yet greatly lament at the last day, that they have thus
shed innocent blood, which has been so until now, even from the
beginning, and shall continue, I presume, unto the end; for the holy
Scriptures abundantly testify of the sufferings of the holy fathers,
how they all were strangers and pilgrims here upon earth, and after
much tribulation and affliction fell asleep in the Lord; for they
firmly trusted that God’s promises should not fail them, as Christ also
says: “Heaven and earth shall pass away, but my word shall not pass
away. Matthew 24:35.

O dear brother, whom I love from the depth of my heart, cease not
(because of my tribulation, which is great) to serve the Lord; for we
have the truth, as the Holy Ghost bears me witness in my conscience.
But great care has to be exercised; for Satan brings forth everything
that can be imagined, and he makes it so great and grievous, that I
often pray and call upon the Lord with tears, to help and deliver me.
I also call to remembrance the days of my illumination (Heb. 10:32),
how little I was then in my own eyes, and that neither flesh nor blood,
nor any one under heaven, advised me to do this; but great terror and
fear of eternal death and of the cruel fire of hell, which (as I read)
should come upon all the world; for I found myself then like others
in all manner of worldly lusts, yea, altogether earthly and carnally
minded, upon whom the wrath of God comes. Also that there was no other
means than this, by which to be saved; hence, I entirely committed
myself to the Lord, and have also, with much sighing and mourning,
traveled through the wilderness of this world, compassed about with an
evil flesh, which has never yet advised me to anything good: yea, if
I had not fled for refuge to the word of the Lord, I would have been
utterly overthrown in the wilderness of this world, for flesh and blood
greatly desired to be one with the world, since they always shrank from
suffering. But when I with David went into the sanctuary of God, and
there beheld the recompense of the world, and how soon they are cut
off, and that they were blots, and not children; and also remembered
that it is written: “Cursed be the man that trusteth in man, and maketh
flesh his arm; yea, cursed be their going out and coming in.” Ps.
73:17; Deut. 32:5; Jer. 17:5; Deut. 28:19. However fine a captain one
may choose, to prosper in the world, flesh and blood are nevertheless
the ultimate object herein; for experience has taught me this; nor am
I surprised at it, since men are now of no other material, than were
the children of Israel. How often did the Lord sigh over them, and what
great trouble did he have with them? Hence we may daily take good heed,
and be up and doing, that no one may take our crown.

Therefore, my dear brethren and sisters, be not troubled, that Fra. Ha.
Jo. Ta. have gone back to Egypt, which does not surprise me. But let
it be an example unto you, that they were overthrown in the wilderness
of this world (1 Cor. 10:5); and do you take better courage (as I
trust you will), and constantly keep before your eyes the pious that
were before us; for he that flees out of the conflict, does not get
the crown, for there is but one victory comprised in the Scriptures by
which we are to be crowned. 1 Cor. 9:25; 2 Tim. 2:5; Rev. 2:10.

O dear brethren and sisters, we now look through quite different eyes
as to what salvation depends on than when we were out of bonds; for out
of bonds I never could pray to God as I now sometimes do.

Further, my dear brother, I commend to you my wife, whom I love from
the heart; desiring and requesting of you, that you will exercise
Christian care over her, the more so, since she desires to remain a
widow; for the holy Scripture commands us to visit the widows and
orphans in their affliction. James 1:27. Hence, be the more diligent
to aid her in everything wherein she may need your counsel, in order
to gain a livelihood for herself and my children; so that she may not
become despondent.

O my dear brethren, this I exhort you with tears, for if the Lord had
not taken me from them, I could have provided for them myself according
to my weakness; but now the Lord has ordered it otherwise with me,
since he knows best what we need, and what is for our best. Hence, I
will also leave them for the Lord’s sake; for, dear brother R., my wife
has been with me, and we ate together a parting meal, and thus took
final adieu from each other. Think for yourself, how bitter a parting
it was, for I know that she also loves me from the heart.

Hence, if the Almighty Lord did not give strength and power, it would
not be possible to endure and overcome it; but through him we can do
all things. Philip. 4:13. Hence, I commit my cause now as before to
the Lord, declaring that it is not on account of any crime, heaven and
earth bear me witness herein, and God, who searches heart and reins,
also knows very well my object in this matter.

Furthermore, dear W., if it were possible, and you should be in the
city, I should from the heart like to converse orally with you, which
(as it seems to me) could very easily be done, by giving a piece of
money. But as you now live so far away, I fear it cannot well be done
since it is so inconvenient for you; and in such case I hope to be
patient herein; for we neither know nor hear when we are to die, nor
have any priests assailed as yet; but a secular man came to see us once
and assailed us. Neither have we been spoken to by the authorities,
since we were tortured the first time; for as we hear, the Margrave
has had a sore leg. Thus we do not know if we shall be tortured any
more or not. They would indeed like to find out much from us, but I
hope that the Most High will keep our lips; for though one were to tell
them something, they are not satisfied with that, but want to know more
and more.

Hence, my dear brother and sister in the Lord, we pray you, and all
them that inquire after us, to remember them that are in bonds, as
bound with them; and them which suffer adversity, as being yourselves
also in the body. Heb. 13:3. And pray the Lord heartily for us; we will
also pray for you. Lauwerens, my fellow prisoner, and I, greet you all
with the peace of the Lord, together with all our acquaintances in the
Lord that are over there from here. Let all of you remain like minded,
and the God of peace will be with you; and let there be no strife among
you. Rom. 12:16; 15:5. Remember me, my dear brother and sister; I hope
to await you under the altar, where all tears shall be wiped away from
our eyes. Herewith I will commend you to the crucified Christ Jesus;
may he strengthen our hearts and minds, and direct them into all that
is acceptable before him. Herewith I bid you adieu. Adieu, my beloved
brother and sister.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN ON THE 2ND OF JULY, FROM
PRISON, TO HIS WIFE.

Grace, joy and peace from God the Father, and our Lord Jesus Christ;
together with the Comforter, the Holy Ghost, who proceeds from both the
Father, and the Son, to comfort all them that are in any tribulation
and affliction; may he be multiplied in you, to whom be praise, honor,
glory, dominion, power, and majesty, forever and ever. Amen. This I
wish you as a cordial and friendly greeting, my dear, beloved wife and
sister in the Lord, whom, with my children, I love from the depth of my
heart, whose absence is to me such a great affliction in my bonds, that
I many and many a time call upon the Lord with weeping eyes, to take
from me that which is too heavy for me. But I remember the words of the
apostle, where he says: Let my grace be sufficient for thee; I shall
not leave thee, nor suffer thee to be tempted above that thou art able.
2 Cor. 12:9; 1 Cor. 10:13. For I know, that as long as man is in this
life, he cannot be without conflict. Job 7:1.

Further, my beloved, I have heard that we may probably soon offer up
our sacrifice; but we know not the time. Hence, I very often pray the
Lord with tears, to take from me the snare of death, in order that I
may offer up my soul with joy to the Lord. And I hope through the great
and unspeakable grace of God, that my soul shall be received in safe
hands, not through my merits, but out of grace and because of the hope,
that Christ with his faithful mouth says: “Whosoever shall lose his
life for my sake or the gospel’s, the same shall find it hereafter.
Mark 8:35; Matt. 10:39. And: Whosoever shall confess me before men,
him will I confess also before my heavenly Father, and before his holy
angels; but whosoever shall deny me before men, him will I also deny in
the glory of my heavenly Father. Matt. 10:32,33. Thus, my most beloved,
there is no better advice for us than to cleave to the truth, so that
we may hereafter receive the eternal crown from the hand of the Lord.
Know, furthermore, that I am much surprised that my brother W. does not
write a letter: for if he, or any one else should desire to write us
something, you could easily send it to us, as you also do; for it can
be done quietly. I also hear that mother is in H., with whom we would
so gladly have spoken once more, since it is very easy to come to us
here, if one will not begrudge the money. For though the lord does not
come into the prison, he does not trouble himself with anything but
simply that for which he comes. Furthermore, my beloved, J. de B. told
me that he had been with you, and that you wept much on my account;
wherefore, when I heard this, I was also filled with much sorrow. But,
my chosen, comfort yourself in the Lord, and let us commit the matter
to him, and pray for those who afflict us with this; for, Vengeance
is mine, I will repay, saith the Lord. Rom. 12:19. O my beloved, I
feel indeed, that as long as I live I must bear you in my heart, but
nevertheless, God above all; for God is a jealous God (Ex. 20:2), and I
also give him the praise for the kindness which he has shown me poor,
weak servant, and still daily shows me.

Herewith I will commend you to the crucified Christ Jesus, and to the
word of his grace. Lauwerens, my fellow prisoner, and I, greet you and
all our acquaintances in the Lord very much with the peace of the Lord.
Write to me occasionally, for a letter from you is more pleasing to
me than gold and silver. If time should overtake us, I bid you adieu.
Adieu, my beloved, and always persevere steadfastly. Written in my
bonds, by me,

  JOOST VERKINDERT, Your dear husband.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN FROM PRISON, ON THE 12TH OF
JULY, TO HIS MOTHER.

Grace, joy and peace from God the heavenly Father, and our Lord Jesus
Christ, who loved us, and washed us from our sins in his own blood,
together with the Comforter, the Holy Ghost, who proceeds from both the
Father and the Son, to comfort all them that are in any tribulation and
affliction for his holy namesake; may he be multiplied in you; unto
whom be praise, honor, glory, dominion, power, and majesty, forever and
ever. Amen. This and all divine virtues, I wish you as a cordial and
friendly greeting, my dear and beloved mother and sister in the Lord.
I inform you by this that I am still tolerably well according to the
time, and I trust that you are well, too. My mind also is still fixed
to adhere to the eternal truth, and not to forsake the same, whether
it mean life or death; for Peter says, that there is none other name
under heaven, given to men, whereby to be saved, than only through the
name of Jesus Christ. Acts 4:12; 10:43. Therefore, my dear mother, it
is necessary that we constantly, according to our weak ability, seek
to follow the footsteps of Jesus Christ; for John says: “Whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God.
He that abideth in the doctrine of Christ, hath both the Father and the
Son.” 2 John 9.

Hence, my beloved, let us take heed that we may always be found to be
of the little flock (Luke 12:32), that our sheaf may be gathered with
all the elect saints of God into one barn for there is a great storm
at hand. O that we were all worthy of the Lord; then we should indeed
have been born at a blessed hour! O I pray the Lord most heartily
for you, to keep you in his holy truth; so that we may hereafter be
crowned with praise and honor. O my beloved, the bringing forth is so
grievous to me; truly indeed does Christ say: “In the world ye shall
have tribulation: but be of good cheer; I have overcome the world.”
John 16:33. And also, further: “Ye shall weep and lament, but the world
shall rejoice; and ye shall be sorrowful, but your sorrow shall be
turned into joy. A woman when she is in travail hath sorrow, because
her hour is come: but as soon as she is delivered of the child, she
remembereth no more the anguish, for joy that a man is born into the
world.” vs. 20, 21. We have now also much sorrow, and the world is
glad and joyful, and they do not once think how lamentably they are
under the wrath of God, as long as they do not become converted, and
show true repentance before the Lord. How applicable are the words of
Isaiah: Hell hath opened wide her mouth, that there may go in both
their princes and the common people: yea, they go to hell like sheep
to the slaughter. Is. 5:14. May the complaint ascend to the Lord of
heaven, that the false prophets so lamentably seduce the poor blind
people (Ezek. 13:10), and, what is still more, so miserably oppress,
persecute, rob, and make a prey for every one, those who seek to amend
their lives. Truly indeed does Isaiah say: Holy and pious men are taken
away, but no man layeth it to heart. Is. 57:1. Hence, my beloved, let
us not fear men, who must perish like grass; for the moth shall eat
them up like a garment, and the worm shall eat them like wool. 51:2,8.
O dear mother, they forbid the reading of the holy Scriptures, while
Christ says and exhorts us: “Search the Scriptures; for in them ye
think ye have eternal life: and they are they that testify of me.” John
5:39. For Paul also says: “Whatsoever things were written beforetime
were written for our learning.” Rom. 15:4. O how hard will it go with
those who so little esteem the Scriptures; they are those that call
good evil, and evil good. Is. 5:20. O that they might once consider,
how grievously they have incurred the wrath of God. I pray the Lord
most heartily, to open the eyes of their understanding, that they may
see against whom they are fighting, that it is against God and the
Lamb; but the Lamb shall overcome them. Rev. 17:14. For Isaiah says:
“Though a mother should forget her child, and forsake the son of her
womb, whom she brought forth herself, yet will I not forsake thee.” Is.
49:15. Yea, the Lord further says through Zechariah: “He that toucheth
you toucheth the apple of mine eye.” Zech. 2:8. And again, Isaiah says:
Fear not, O Jacob; when thou walkest through the fire, I will preserve
thee; and when thou art in the water, it shall not harm thee: for I
the Lord will keep thee. Is. 43:1,2. My beloved, his hand is not yet
shortened; he is still the same God that delivered Israel out of the
land of Egypt, and out of the hand of Pharaoh: who made the Red Sea a
way so that the ransomed of the Lord passed over. He is also still the
same God that fed them for forty years with bread from heaven, as is
written: He fed them with bread from heaven, and with angel’s food.
Psalm 78:25. He is also the same God that preserved Shadrach, Meshach,
and Abednego in the fiery furnace, and delivered Daniel out of the den
of lions, and many other holy fathers, concerning which an abundance is
written in the Scriptures.

Therefore, my affectionately beloved sister in the Lord, my heart
felt prompted once more to exhort you a little with the word of the
Lord, though you are yourself abundantly taught of him; for Paul says:
“Exhort one another [daily,] while it is called to-day” (Heb. 3:13),
for the Lord cometh as a thief in the night, as you may well perceive
in our case.

Further, dear mother, I thank you for the affectionate love which you
have shown me at all times; yea, even before I obtained your dear
daughter to wife you were always kind to me. I also thank you for the
good intercourse which we have always had together in peace (the Lord
be praised); for I have often rejoiced my soul with you. And now, my
beloved, I commend to you my dear wife and her two little orphans,
desiring that you will help exercise a Christian care over them, and
do not spare the rod on the children. Associate with R. as much as is
possible for you, lest she becomes despondent; for I know that I am
dear to her heart, and that she will therefore sorrow for a long time.
But exhort her to be patient in her tribulation; for every dispensation
of God toward us I hope will turn to the salvation of us all; for the
Lord knows what we need. My beloved, receive this brief exhortation
in good part as a testament, since it is written with a humble heart
and mind. Herewith I will commend you to the crucified, bleeding
Christ Jesus, and to the word of his rich grace. Amen. Adieu, my dear
mother, until another time, if we should here see each other no more.
Lauwerens, my fellow prisoner, and I, greet you and our acquaintances
in the Lord most cordially with the peace of the Lord.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN FROM PRISON, TO HIS WIFE,
ON THE 23D OF JULY.

Grace, joy and peace from God the heavenly Father, and our dear Lord
Jesus Christ, who loved us and washed us from our sins in his own
blood; together with the consolation and communion of the Holy Ghost;
this I wish to be constantly multiplied in you, as a friendly greeting,
my beloved wife and sister in the Lord, informing you that I am still
tolerably well according to the flesh; and as regards the spirit, my
mind is still fixed to adhere to the eternal truth by the help of the
Most High, from whom we must expect comfort; for of ourselves we have
not one good thought, but much rather an aversion; for the flesh loves
life, since it is of the earth, and seeks nothing but what is earthly.
But I hope in the goodness and long suffering of God, that he will not
forsake me, but will keep me, according to his promise, as the apple of
his eye. My beloved, we are now put to a very severe test; for at no
previous time was there before us such an opportunity of being released
as there is now. For there are some that got out, who would have been
put to death three weeks ago; but as one of them was confined to his
bed by sickness, their day of execution was postponed, and in the
meantime the pardon helped them out. This pardon is also held out to
us as seductively as possible; they promise to restore to us that of
which we have been despoiled, and, to set us free, provided we should
renounce our second baptism, which we have refused, preferring rather
with old Eleazar, to die honorably, than to live with ignominy (2 Macc.
6:19): praying the almighty Father through Jesus Christ, to keep us in
this purpose, and to preserve us from evil. I also cannot keep from you
what happened to me. On Friday last, about evening, I was taken down
alone, to speak with one of the bishop’s underlings; whom I saluted,
and bade him good evening. He did the same to me, saying: “Good
evening, Joos.” I remained standing with my head uncovered, and he also
took off his cap, and made a long speech, and began greatly to praise
the name of God, since he left his saints the promise to abide with his
church unto the end. Thereupon I asked him, whether the apostles had
put the church in the form and ordinances in which it now stood.

He replied: “Yes, that is as regards the faith; and as touching the
ordinances, these the holy teachers instituted through counsels and
decrees, on account of certain causes that arose, even as it also
happened during the times of the apostles: that all the elders came
together, because contention arose in the church.” Acts 15:6. Then I
said to him, that the Lord had commanded the children of Israel very
strictly neither to take from nor add to the law; and how severely
Saul was punished by the Lord, because he, following his own mind,
had spared the king of the Amalekites, and the best oxen and sheep,
contrary to the command of God. Deut. 4:2; 12:32; 1 Sam. 15. Thereupon
he said: “The Lord had commanded him, to kill them all, and not to
spare them, and for this reason he was punished; but we neither take
from nor add to the faith.” I returned that they were nothing but human
plants. And Christ says: “Every plant which my heavenly Father hath
not planted shall be rooted up. Let them alone: they be blind leaders
of the blind. And if the blind lead the blind, both shall fall into
the ditch. Matt. 15:13. Then he said, that plants were not doctrines;
but they are trees, said he, which are called men. I rejoined, that
Christ, Matt. 15, did not speak of trees. He said: “Yes.” I said: “No;”
so that he finally said: “I will let you have it.” He then asked me,
where I had learned the Scriptures, or by whom I had been instructed. I
replied that I had taken my foundation from the Scriptures, as Christ
teaches us, saying: “Search the Scriptures; for in them ye think ye
have eternal life: and they are they which testify of me. (John 5:39.)
Hence, I searched, and asked the Lord for a right understanding and
wisdom.” Then he said: “O we must be instructed.” I said: “We had also
teachers.” He asked of whom our teachers had received understanding.
I asked him in return where the prophets and apostles had received
understanding. He answered, saying: “We are the ancient church, from
the time of Christ to the apostles, who first instituted the holy
church, and established it with many signs and miracles; and from the
apostles to Timothy and Titus, and to all the holy teachers, and thence
to all the holy popes and doctors even to the present day.” And we had
many other words, concerning baptism, which it would take too long to
relate; but we could not agree.

Finally, in parting, he showed me great friendliness, saying: “Dear
Joos, you err, and do not understand the Scriptures.” I said: “My lord,
even as you think that I err, so I think that you err.” He said: “Ask
the Lord for understanding.” I replied, that I did so. Guilliame, the
thief-catcher, was present throughout the whole conversation, and they
were both very deeply moved on my account, as I well perceived; and he
spoke much of the great pardon which had come from King Philip and the
Pope together. In parting, I asked him, whether any one might be put
to death on account of the faith. He answered, saying: “What else is
the magistracy for?” I said: “For the protection of the good, and the
punishment of the evil” (Rom. 13:3). He rejoined: “Peter killed Ananias
and Sapphira” (Acts 5:5,9), and with this some persons came in, so that
this remark received no reply.

Herewith I commend you to the Lord, and to the word of his grace. Greet
W. B. and all his acquaintances in the Lord, in my name, with the peace
of the Lord. Lauwerens, my fellow prisoner, also greets you with the
peace of the Lord.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN FROM PRISON, ON THE 1OTH OF
AUGUST, TO HIS BROTHER W. AND I. HIS WIFE.

Grace, joy and peace from God the heavenly Father, and our dear Lord
Jesus Christ, who loved us, and washed us from our sins in his own
blood; together with the Comforter, the Holy Ghost, who proceeds
from both the Father and the Son, to comfort all them that are in
tribulation and sorrow for his holy names’ sake. To him be praise,
honor, glory, dominion, power, and majesty, forever and ever. Amen.

This, and other divine virtues I wish you as a friendly greeting,
my very dear beloved brother W., and your dear wife I.; informing
you, that I am still tolerably well according to the time, for which
reason I thank and praise the Lord for his great grace which he shows
me, poor, weak and feeble servant; trusting that also you are well.
Know further, that I learned in my bonds, that Fra. sent word to Jo.
Ca., that he should look to his advantage, and that they would do
likewise. Having received this message, Jo. immediately fell sick,
insomuch that he was paralyzed in one side, and also lost his mind,
so that he took in and received the idol, and, consequently, received
the extreme unction, as a good son of the Romish church, and died the
9th of August, for a perpetual warning to us and all the godfearing.
Oh! my soul was very sad when I heard it. It is just as Christ says:
“Whosoever shall seek to save his life shall lose it.” Luke 17:33.
Hence, dear brother and sister, let us take diligent heed, that we have
not received the grace of God in vain; for now is the accepted time,
now is the day of salvation. Let us therefore not give offense to any
one, but in all things approve ourselves as the ministers of God. 2
Cor. 6:1. Let every one strive to excel in good works; for whatsoever
good a man has done, the same shall he receive twofold from the Lord.
Hence let us always take heed to and follow the words of Christ, where
he says: Fear not them that kill the body; but rather fear him, which
after he hath killed hath power also to cast soul and body into hell.
Luke 12:4,5. Let us stand in awe of and fear him, I say; for before him
ungodliness cannot stand. But few there are that lay it to heart, even
as it has also been from the beginning, as in the time of Noah, when
there were but eight righteous persons. Again, in the time of Sodom,
when there were only three who could stand before the Lord. Likewise
the children of Israel, who were God’s peculiar people; the Lord did
not spare them, but destroyed them in the wilderness, so that of six
hundred thousand only two entered into the promised land, namely Joshua
and Caleb. O my dear brother and sister, how many there are falling
also in the wilderness of this world, though they were also delivered
by the Red Sea, namely, by the blood of Christ. And this need not
surprise us, since the Scriptures testify, that the present world was
created for many men, but the future for few. For it is indeed just as
the angel showed Esdras, namely, a city builded upon a broad field,
full of all good things; the entrance thereof was narrow and steep, as
if there were a fire on the right hand, and on the left a deep water,
so that there was only one narrow path between them both, so small that
but one man could go there at once; which city no man could or might
receive for an inheritance, except he first pass that strait. 2 Esdras
7:6–9. O my brother, now we are on the narrow way, which is strait
indeed, which no one knows better than he that is tried therein; for
we are now under the test; the almighty God grant us his grace, that
we may not be found to be hay, straw and stubble, but gold, silver and
precious stones. 1 Cor. 3:12. O my dear friends, the flesh is indeed
afraid; but when we consider and meditate on the beautiful promises
which are promised to them that overcome and remain steadfast, they
sweeten every pain; for now no chastening for the present, says Paul,
seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth
the peaceable fruit of righteousness unto them which are exercised
thereby. Heb. 12:11.

Thus we must also rapidly bring our days of sorrow to an end; for we
are sometimes as one that is in the throes of travail, and there are so
many grievous woes come upon us, that we would almost seem to perish.
Is. 26:17. Hence pray the Lord for us poor, weak prisoners; we do the
same also for you and all the godfearing. Herewith I will commend you
to the crucified Christ Jesus, and to the word of his grace, bidding
herewith adieu to my dear brethren and sisters. Greet in my name, with
the peace of the Lord, all my acquaintances, and also those not known
by sight, but known before the Lord; and always remember them that are
in bonds, as bound with them. And always persevere steadfastly, so that
we may find one another under the altar. Amen.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN TO HIS DEAR WIFE, AND,
GENERALLY, TO ALL BRETHREN AND SISTERS IN THE LORD; IN WHICH AN ACCOUNT
IS GIVEN OF SEVERAL DISPUTATIONS HELD WITH THE BISHOP’S COMMISSARY
CONCERNING THE FAITH.

Grace, joy and peace from God the heavenly Father, and our Lord Jesus
Christ, who loved us, and washed us from our sins in his own blood, and
hath shined in our hearts, and translated us into the kingdom of his
dear Son; together with the Comforter, the Holy Ghost, who proceeds
from both the Father and the Son, to comfort all them that are in
tribulation and sorrow. To him be praise, honor, glory, dominion,
power, and majesty, forever and ever. Amen.

This I wish you as a friendly greeting, my dear and beloved wife and
sister in the Lord, together with all fellow believers of our most holy
faith; informing you, that our mind is still fixed, to adhere to the
eternal truth, and to the faith once delivered to the saints, trusting
thereby to obtain eternal life, not through our own merits, but through
pure grace, and also because of the hope, that Christ with his faithful
mouth says: Whosoever loseth his life for my sake and the Gospel’s, the
same shall find it hereafter in life eternal. Matt. 10:39; Luke 17:33;
John 12:25.

O my dear brethren and sisters, let every one follow the advice of
Christ, and search the Holy Scriptures; for they are they which testify
of him. John 5:39. And Paul says: Whatsoever things were written
aforetime were written for our learning. Rom. 15:4. And let us not fear
men, which must perish like grass; but let us fear him which, after he
hath killed, hath power also to cast soul and body into hell; fear
him. Is. 51:12; Luke 12:5. For heaven and earth shall pass away, but
his word shall abide forever. Matt. 5:18.

Know further, that on the 17th of August we were both called down to
speak with the bishop’s commissary; and having come down we courteously
greeted him, and bade him good evening. He did likewise, asking: “Joos,
to what conclusion have you come?” I replied: “I pray the Lord night
and day for my greatest salvation, and the more I pray, the greater my
assurance becomes that I have the truth.” He said, that it was true I
was seeking my salvation, but ignorantly, like the Jews, who wanted to
be justified through the law. And, with folded hands, he made a long
speech and highly extolled and thanked the name of God, and of Jesus
Christ, that he had done all things so well, and had given the holy
church so many good ordinances, and promised to abide with it even unto
the end of the world. Then Lauwerens asked, where his church suffered
persecution. He answered: “That was seen three years ago, when some
of our people were killed by the Protestants.” I said: “My lord, if
the authorities did not protect your church with the sword, it would
soon come to nought, for it has no strength.” He said, that it was of
God, and had continued from the time of the apostles to Timothy and
Titus, and thence to all the holy teachers even to the present day. I
asked, whether the apostles had so observed or instituted them [the
ordinances] as they were now used by them. “Yes,” said he, “as regards
the faith.” I said, that they were far from the right way; for I had
previously shown him, that their ordinances were but commandments of
men; and Christ says: “Every plant which my heavenly Father hath not
planted, shall be rooted up. [Let them alone:] they be blind leaders
of the blind. And if the blind lead the blind, both shall fall into
the ditch.” Matt. 15:13,14. I showed him, that Israel was forbidden
to follow their own opinions, but were to observe only what the Lord
had commanded; and I told him how severely Saul was punished by the
Lord, because he, following his own mind, had spared the king of the
Amalekites, and the best of the oxen and sheep. He answered, that Saul
did this contrary to the command of the Lord, but they did not; for
it was all instituted on account of certain causes that had arisen in
the church: even as in the time of the apostles; when there were some
that contended, a council was held. Also, that Paul commanded Titus,
to set in order the things which he had left uncompleted (Tit. 1:5);
and other words. Thereupon I told him of the pious king Josiah: that he
did not regard the ancient customs and ceremonies of his forefathers,
but that he destroyed all that had been instituted contrary to the
law, and commanded the law to be observed aright. 2 Kings 23. To this
he had but little to say. I also asked him, saying: “My lord, I am
much surprised, that you do not banish us, as they do in Germany the
Eastern country,[320] and England.” He said: “Whither would you go?
for whithersoever you go there you corrupt and seduce the people.” I
told him, that faith was the gift of God, and also, that not all men
had it. Eph. 2:8. He said: “You did have the faith, but now you have
adopted another”; and he added a simile: that we were like soldiers
that had run away from their lord without a passport, who were nowhere
free. I asked him, whether infant baptism was a taking in into his
church. He said: “Yes.” I asked again, why they did not go to Turkey to
take in children. He answered: “Nay; this does not belong to them, for
they are a rejected people.” I further asked him, by what scriptures
they might put us to death; which he assayed to show with the law; but
I said, that we were under the law of grace, namely, under the Gospel;
and Christ says of the tares, that they should be suffered to grow up
with the wheat until the harvest. Matt. 13:30. “He said we have other
scriptures, that the magistracy has not received the sword in vain”
(Rom. 13:4). I showed him, that the sword was given to the magistracy
for the punishment of the evil, and the protection of the good;
moreover [I said] I have not been disobedient to the magistracy, but
have obeyed it in all according to the power which it has received from
God. And when I had asked him, whether he had no other scriptures, he
said; “Peter slew Ananias and Sapphira.” I said: “With what, and why?”
He replied: “Because they lied.” “That is true,” I said; “for they lied
to the Holy Ghost, and had kept back and said nothing about part of the
price of the land which they had sold.” He said: “Nevertheless, he slew
them with the sword of his mouth.” And though I told him it was done
for evil doing, and without the sword, it was of no avail, he would
therewith prove his point that we might be put to death, and also added
the words of Paul: “I would they were even cut off which trouble you.”
Gal. 5:12. I replied, that Paul did not mean such cutting off as they
were now doing. He said: “Paul then did not yet have the magistracy on
his side.”

  [320] Probably Austria, or the country bordering on the Baltic.--_Tr._

We then also spoke of infant baptism, which he would prove to be a
command of Christ, namely, because Christ says: “Except a man be born
of water and of the Spirit, he cannot enter into the kingdom of God.”
John 3:5. In this passage he would also include the children, namely,
in the expression, _a man_.[321] I then made him read that chapter, in
a Bible which was there, namely: “There was a man of the Pharisees,
named Nicodemus, a ruler of the Jews: the same came to Jesus by night,
and said unto him, Rabbi, we know that thou art a teacher come from
God: for no man can do these miracles that thou doest, except God be
with him. Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man born from above, he cannot see the kingdom of God.”
I then asked him, whether he knew and understood what it was to be born
from above; and also said, that a child could not be born from above;
but that Christ thereby meant persons that had understanding. “Yes,”
said he, “and infants too,” and fell back on his old proposition,
and held fast to it, namely:“Except a man be born of water and of
the Spirit,” etc. And he also quoted Paul and Titus, that Christ
cleansed his church with the washing of water by the word. Eph. 5:26.
Thereupon I answered that Paul thereby did not mean children. He would
also establish it with John’s epistle, namely, that there are three
witnesses in heaven: the Father, the Word, and the Holy Ghost: and
these three are one; and three witnesses on earth: the spirit, the
water, and the blood: and these three are one (1 John 5:7,8); to which
he added, that infants must be cleansed from original sin through
baptism. I told him, that infants are cleansed from their original sin
through the blood of our Lord Jesus Christ. For Paul says: Even as by
the unrighteousness of one man death entered into the world, so grace
much more abounded by Christ Jesus; and as in Adam all die, even so in
Christ are all made alive again. Rom. 5:17; 1 Cor. 15:22. Also, that
the prophet says, that the child shall not bear the iniquity of its
father. Ezek. 18:20. He said: It is true, this grace has come upon all
men: but that children must nevertheless be baptized, if they were to
be saved; and he made a great many words which had a fair semblance.
Then I asked him, whether infants were saved by the water. He replied:
“When they are baptized with water, they receive the Holy Ghost,” and
are then redeemed by the blood of Christ; which he established with the
three witnesses on earth, namely, the spirit, the water, and the blood;
and upon this he strenuously insisted. I told him, that he rejected and
disesteemed with his infant baptism the blood of Christ, with which he
was not well satisfied. I then asked him, whether baptism was not a
burial of sin. He replied: “Yes.” I said, again, that infants had not
committed sin, and that they were simple and innocent. But it was all
of no avail; children must be baptized, for this had been practiced
from the time of the apostles. I asked him again, whether the apostles
had baptized children. He answered, that they had baptized entire
households, among which there might probably also have been infants.
I said, that the households had addicted themselves to the ministry
(1 Cor. 16:15), which children could not do, but it is necessary to
minister to them; nevertheless he adhered to what he had said. I asked
him, if there were a woman that had two infants, and one of them were
baptized, and the other died without baptism, what he held in regard
to this. He answered: “The baptized infant would be saved, and the
unbaptized one not.” I said, that the blood of Christ had more efficacy
than their baptism, and that they also baptized those to whom it did
not belong; for Christ has commanded to baptize believers, and not
infants, and has also commanded the baptized to keep his commandments.
I also said that they were dear with baptism, but that it had no
efficacy. He therefore made many words, for he wanted to establish
infant baptism also with circumcision. But I proved to him, that the
figure was not applicable thereto: also, that only the male children,
and not the female, were circumcised. But it was all of no avail, it
had to be a figure of baptism, and as the uncircumcised soul had to
be cut off from the people of Israel, he said, so should also the
unbaptized be damned; which I contradicted him with divers Scriptures.
He said: “Joos, it seems to me, that you understand it better than you
pretend; for I have certainly proved to you plainly enough that infants
must be baptized.” I answered him and said: “My lord, think not that I
would contradict you against my mind and understanding, when I am in
such severe confinement.” And thus we had to be poor and miserable men;
and we had many other words together regarding baptism; but we could
not agree on this point. When he had waited a little with speaking, he
said: “Joos, you have suffered yourself to be lamentably deceived.”
I told him, that I had the truth, nor had I suffered myself to be
deceived; asking him, whether it was not his opinion, that we should
from this fire go into the eternal. “O,” said he, “that is beyond a
doubt.” “I have a better hope,” said I, “and should fain see also you
come to a better knowledge.” When he heard this, he ceased a little, as
though he were startled and terrified, and he pitied us greatly, and I
saw that he meant it from the heart.

  [321] Any one. Dutch version.

We further had some words concerning the incarnation of Christ, who he
said had assumed flesh and blood from Mary. I told him, that he should
prove it to me. He quoted Rom. 1:3, that he was David’s son according
to the flesh. I said: “I confess this too.” He then quoted Paul to
the Hebrews, where he says: “He taketh not on angels, but he taketh
on the seed of Abraham.” Hebrews 2:16. He also quoted Matt. 1, of the
generation. Thereupon I asked him, whether he did not believe that
the Word became flesh. He replied, “Yes, for Christ assumed flesh and
blood from Mary.” I quoted to him Luke 1, that the angel came to Mary,
saluted her and said, that she should conceive in her womb, and bring
forth a son, who should be called Jesus, and the Son of the Highest.
Mary answered and said to the angel: “How shall this be, seeing I know
not a man?” The angel answered and said to her: “The Holy Ghost shall
come upon thee, and the power of the Highest shall overshadow thee:
therefore also that holy thing which shall be born of thee shall be
called the Son of God.” I added also Matt. 1, that the angel appeared
to Joseph in a dream, saying: “Joseph, thou son of David, fear not to
take unto thee Mary thy wife: for that which is conceived in her is
of the Holy Ghost.” I also quoted Paul, where he says: “The first man
is of the earth, earthy; the second man is the Lord from heaven.” And
that flesh and blood cannot inherit the kingdom of God. 1 Corinthians
15:47,50. But no matter what I proved to him, he persisted that Christ
must be of the nature of Mary, so that after many other words which
we had together, concerning the incarnation of Christ, we could not
agree. He then took up the Supper, saying that it was true flesh and
blood, which he would establish with the words of Christ, where he
says: “Except ye eat the flesh of the Son of man, and drink his blood,
ye have no life in you. Whoso eateth my flesh, and drinketh my blood,
hath eternal life.” John 6:53,54. I replied to him, that Christ did
not speak these words with reference to the Supper. He rejoined: “Is
it not written: Take, eat; this is my body?” (Matt. 26:26). I replied,
that it signified his body: for it is also written: I am the true vine
(John 15:1) though he was not a natural vine. Moreover, Paul states it
clearly, where he says: “I have received of the Lord that which also
I delivered unto you, That the Lord Jesus, the same night in which he
was betrayed, took bread, and when he had given thanks, he brake it,
and said, Take, eat, this is my body, which is broken for you; this
do in remembrance of me. After the same manner also he took the cup,
when he had supped, saying, This cup is the new testament in my blood:
this do ye, as oft as you drink it, in remembrance of me. For as often
as ye eat this bread, and drink this cup, ye do shew the Lord’s death
till he come,” (mark, till he come). 1 Corinthians 11:23–26. Hence, I
said, he is not present there bodily, as you say, my lord. I also told
him of the paschal lamb, proving to him, that it was a true figure of
the Supper; but we could agree in no point. The subject of monasteries
was also brought up all of which I called sects, and asked him, whether
God’s children must not all be spiritual. He answered: “Yes.” I asked
again, why they were not all of one kind since there were many and
various monasteries manifestly differing from one another in caps and
ceremonies. He answered and said that the Holy Ghost wrought manifold
gifts, with which he wanted to establish the monasteries. I also asked
him whether he had not read the prophet Baruch. “Very likely,” he said.
Then I told him, how the prophet there warns Israel that when they
should be in Babylon, and should there see them bear idols upon their
shoulders, and much people running before and behind, they should think
in their hearts: “O Lord, thou alone art to be worshiped.” Baruch 6:3.
And I asked him, whether the same ought not to be done on Sunday. He
answered and said: “That is to be only an image.” I said, that the
image makers are cursed. Ex. 20:4; Deut. 27:15. He said: “They are
the books of the simple,” and maintained, that the images were like
letters, and would also prove that images might be made, and this with
the cherubim that were on the ark. We also had many words together
concerning the worshiping of the saints; but we could not agree. I have
been before him three different times. O dear brethren and sisters, let
each persevere steadfastly: and heartily entreat the Lord for us; that
we may be able to stand against all the gates of hell; for our conflict
is not little, for we are in the midst of our enemies. Farewell all of
you, and adieu till a better time.

Written in my bonds, by me,

  JOOST VERKINDERT.

  Unworthy prisoner in the Lord.

       *       *       *       *       *

Blessed are the pure in heart: for they shall see God. Matt. 5:8.


ANOTHER LETTER OF JOOST VERKINDERT WRITTEN IN BONDS TO HIS WIFE ON THE
20TH OF AUGUST.

The unspeakable grace of God the Father, the love of his beloved Son
our Lord Jesus Christ, together with the comfort; joy and gladness of
the Holy Ghost; this I wish you for a cordial and friendly greeting, my
very dear and beloved wife and sister in the Lord. I inform you that I
am still tolerably well according to the time, for which reason I thank
and praise the Lord for his great grace, trusting to hear the same from
you.

Know further, that in the letters mentioning the disputations with
the priest not all the words are contained which we had together, for
he also quoted: “He which converteth the sinner from the error of his
way shall save a soul from death” (Jas. 5:20); telling us, that if we
would be converted, we should be set free, and suffered to go where we
pleased. He spoke with an angelic mien frequently with folded hands,
adding virtually, that he would stand in our stead at the judgment of
God and that we had not the truth; so that it seems to me, that if a
man were not firmly built upon Christ, he would have to perish. But the
almighty God be praised and thanked, that all his sharp arrows which
he shot did not harm or injure me, for God was with me. He also said,
that not many rich followed Christ, but many poor and plain people;
but by the apostles many signs and miracles were wrought, whereby,
he said, the rich, and also kings and princes came to the faith, and
since he is very profuse in words, he quoted many other fragmentary
passages of Scripture, and gives himself very plain. In short, he made
a fair display, but did not sell anything. If we however, had sought
the temporal life, he indeed represented it to us in very fair colors;
but the almighty God be praised and thanked for his great grace, for
my mind is still determined at this day, rather to die honorably than
to live ignominiously. For there is none other name under heaven given
to men whereby we must be saved except only the name of Jesus Christ
(Acts 4:12); for he alone is the way and entrance to life eternal. O my
beloved, this way has no by-paths, but those that depart from it go to
death. Flesh and blood would indeed live still longer, but the spirit
would rather be unfettered and present with Christ (2 Cor. 5:8); for as
long as we live we are in many dangers; for in a short time we may lose
that for which we have long labored.

Therefore, we may indeed constantly cry to God, to preserve us poor
pilgrims in this dismal wilderness, where serpents spew fire, yea,
where wolves run swiftly until evening to shed innocent blood; but,
my beloved, he that is with us is much mightier than he that is with
the world; for God is with us, but with the world, an arm of flesh. O
that we might be found one of those of whom John writes, saying: “These
are they which came out of great tribulation, and have washed their
robes, and made them white in the blood of the Lamb. Therefore are they
before the throne of God, and serve him day and night in his temple:
and he that sitteth on the throne shall dwell among them. They shall
hunger no more, neither thirst any more; neither shall the sun light on
them, nor any heat. For the Lamb which is in the midst of the throne
shall feed them, and shall lead them unto living fountains of waters:
and God shall wipe away all tears from their eyes.” Rev. 7:14–17. And
also: “These are they which were not defiled with women; for they are
virgins. These are they which follow the Lamb whithersoever he goeth.”
And again: “These were redeemed from among men, being the first fruits
unto God and to the Lamb.” 14:4. Also: “Because thou hast kept the word
of my patience, I also will keep thee from the hour of temptation,
which shall come upon all the world, to try them that dwell upon the
earth.” 3:10.

O my beloved, if we were there, the journey would have been safely
accomplished. Nevertheless, I have a living hope; for God does not
desire our death. Hence, let us always be bold, and comfort ourselves
with the words of Christ, where he says: “They shall put you out of the
synagogues: yea, the time cometh, that whosoever killeth you will think
that he doeth God service. And these things will they do unto you,
because they have not known the Father, nor me.” John 16:2,3. “For if
they had known him, they would not have crucified the Lord of glory.” 1
Cor. 2:8. Let us take for an example all the holy fathers, who met with
all sorts of tribulation and affliction, and proved themselves a sweet
savor of Christ in them that are saved, and in them that perish a savor
unto death. 2 Cor. 2:15,16. For the Lord has appointed a day in which
he will render to every man according to his works (Ps. 62:12); and it
seems to me, that the day of the Lord is at hand; hence let us possess
our souls in patience, so that we may be able to stand before him in
that day. Luke 21:19.

Herewith I will commend you, my beloved, to the crucified, bleeding
Christ Jesus, and to the rich word of his grace. Lauwerens, my
fellow-prisoner, and I, greet you and all our acquaintances very
cordially with the peace of the Lord. Do the best with my little
orphans. By me,

  JOOST VERKINDERT.

Your dear husband, and unworthy prisoner in the Lord. Written in my
bonds, on the 20th of August.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN IN HIS BONDS, TO HIS WIFE,
ON THE 2ND OF SEPTEMBER.

The grace and peace of God the heavenly Father, the love of his beloved
Son, together with the comfort joy, and gladness of the Holy Ghost,
this I wish you as a friendly greeting, my very dear and beloved wife
and sister in the Lord. Be pleased to know, that I am still tolerably
well according to the time, for which I thank and praise the Lord for
his great goodness and grace, trusting to hear the same from you. Know
further, that I received your letter, and thank you for your good
exhortation and Christian solicitude for me in these my bonds. O my
beloved, this indeed may truly be called the narrow way, for we are
assailed from every side, namely, from flesh and blood; and Satan rests
not day or night, by some means to bring us into error or unbelief;
for the enemies of the cross of Christ approach us very subtilly.
Now they have compassion for us, saying: “I will be innocent of your
blood.” Then they say: “If you die in your belief, you must from this
fire go into the eternal.” Thereupon I replied to him, that we had a
better hope, and were not as those that beat the air. 1 Cor. 9:26. He
said that we were possessed of the devil, and were so firmly bound or
held of him, that we would not let ourselves be moved. We replied that
the Jews also said to Christ, that he had a devil. John 7:20; 10:20. I
wonder, said he, if it would do some good to exorcise you; and other
blasphemous words. We told him to go and seek souls, and to reprove
harlots and rogues, drunkards, and the ungodliness of the people,
since to such the kingdom of heaven is denied. He answered, that he
exhorted them to repentance. Lauwerens told him, that all their things
and ceremonies were nothing but hypocrisy and abomination, and that
they sold masses to the people by the dozen. He replied to Lauwerens,
saying: “If you were a wise man, I should take this ill of you.” I
asked him, where there was anything written [in the Bible] concerning
his mass. He said it was a sacrifice, and made many words with regard
to this matter, so that it was astonishing where he got it all; much
of it had a fair semblance. Among other things he said, that he would
shed his blood for us, to gain our souls. I told him, that he would
nevertheless be loth to die for us, and set us free. He said that we
were too pernicious to live. I said: “My lord, I am much surprised
(since you say, that if we die in this belief we are damned) that
you will not rather suffer us to live; for as long as a man lives,
he has time for amendment and repentance.” But to this he had little
inclination, saying, that we were of the worst persuasion on the earth;
for the Calvinists and Martinists, he said, were more easily moved than
we; so that we could not agree, but he said, that he daily prayed for
us. O, said he, I remembered you this very day in my mass. We said,
that we also prayed the Lord day and night for our greatest salvation.
He said, that we sought salvation, but ignorantly. He would also have
the flesh and blood of Christ really present in the bread or Supper.
In regard to this we made but few words, but I said to him: “Even as
Israel made a golden calf, which served as an idol, to whom they said,
that these were their gods which had delivered them out of Egypt; so
it is also with your people; for they say: This is our god which has
redeemed us on the tree of the cross. He said, that if he were not
present in the bread, it would be idolatry; but when the priest has
pronounced the words over it, he comes sacramentally into it, and hence
it is also not idolatry. And when he could not move us with Scriptures,
he held out to us release and pardon, to lure us, so that my conflict
thereby becomes the more grievous to me; yet I hope that the Lord will
help us to triumph, for without the help of God it were impossible to
stand.

Hence, my beloved, help me heartily to entreat the Lord, that he will
preserve me through his great goodness and long-suffering as the apple
of his eye, that I may not be seduced through philosophy or carnal
liberty, nor depart from my God, of which I have a great terror; but
that he will comfort and strengthen me in my good purpose, to the
praise of his holy name, and to the salvation of my soul.

Herewith I will commend you to the crucified, bleeding Christ Jesus,
and to the rich word of his grace; who is faithful in what he has
promised. I greet you, my beloved, with the kiss of peace; and
Lauwerens and I also greet all our acquaintances very cordially with
the peace of the Lord. Amen.

Written in my bonds, by me,

  JOOST VERKINDERT, Unworthy prisoner in the Lord.


ANOTHER LETTER OF JOOST VERKINDERT, WRITTEN TO HIS BROTHERS, MICHIEL
AND PLEUN, ON THE 7TH OF SEPTEMBER, THE 100TH DAY OF HIS IMPRISONMENT.

May God the Father, and our dear Lord Jesus Christ, give you a heart
and mind, to walk in his holy truth all the days of your life, to the
salvation of your poor, naked souls, that they may be saved, when the
Lord shall visit them at the last day, when we shall all be placed
before the judgment seat of Christ, where every one shall receive
reward according to his deeds, whether they be good or bad. 2 Cor.
5:10. To God the Father be praise and honor through Jesus Christ; may
he give us his Holy Spirit for a Comforter in all our tribulation, in
which we now are, for Christ and the gospel’s sake. To the Lord be
praise, honor and thanks forever and ever. Amen.

This I wish you, my dear and beloved brothers, Michiel and Pleun, as a
heartfelt and friendly greeting, from the inmost of my soul. Be pleased
to know, that I am still tolerably well according to the flesh; and as
regards the Spirit, my mind is still fixed, to adhere to the eternal
truth with the help of the Most High, to whom I must look for comfort
and help; for of myself I have not one good thought but only aversion;
for the flesh always shrinks from suffering. Nevertheless, my dear
brothers, there must be suffering, either here or hereafter, for Christ
says, that the kingdom of heaven suffereth violence, and the violent
must take it by force. Matt. 11:12. O dear brothers, I pray you from
the heart, that you will take heed to yourselves, to obey the voice of
the Lord, so that you may not be found to be of those who had buried
their talent in the earth, and of those who want to put a new piece
upon an old garment, and of those who put new wine into old bottles.
Matt. 25:18; Luke 5:36,37. O my dear brothers, if you do not take heed
to yourselves, God will require a strict account of you, for Christ
says: All those who will not have me to reign over them, bring hither,
and slay them before mine eyes, and cast them into outer darkness;
there shall be weeping and gnashing of teeth. Luke 19:27; 13:25. And
further, Luke 12:47, Christ says: That servant which knew his Lord’s
will, and prepared not himself, neither did according to his will,
shall be beaten with many stripes. O my dear brothers, accept this my
warning in good part, for it is done out of pure brotherly love, and
this because I so well know, that without Christ and without his word
there is no salvation. For I also, for a number of years knew better
than I did, the Lord forgive me; and if I could have served the world
and the Lord, I would not be in bonds. O dear brothers, flesh and blood
did not bring me to this, but the word of the Lord, which is sharper
than any two-edged sword. For no man can serve two masters at the same
time; he must despise the one, and hold to the other. Ye cannot serve
God and mammon together. Matt. 6:24. And O, it (the word) also calls
to the children of Israel and says: “How long halt ye between two
opinions? if the Lord be God, follow him; if Baal, then follow him.”
1 Kings 18:21. O dear brothers, these and other Scriptures compelled
me to renounce my own will, in order to escape the great deluge and
punishment that shall come upon those who have not obeyed the Gospel
of our dear Lord Jesus Christ, who shall be punished with everlasting
destruction from the presence of the Lord, and from the glory of his
power. 2 Thess. 1:8,9.

O dear brothers, be afraid of that day which shall burn as an oven, and
when all the proud despisers, and all the wicked shall be as stubble;
but they that have kept the laws of their God shall then grow up as
calves of the stall, and they shall go in and out, and tread down the
wicked like ashes under their feet. Mal. 4:1. O dear brothers, that we
might all be found worthy to hear the pleasant voice of Christ saying:
“Come, ye blessed, inherit the kingdom of my Father, prepared for you
from the foundation of the world--O then we should have indeed been
born at a blessed hour! For there are so few that seek to follow the
Lord with a whole and true heart, for every one would excuse himself;
the one says: I have bought five yoke of oxen; the second: I have
married a wife; the third: I have bought a piece of ground; I pray
thee, have me excused. Luke 14:18. O dear brothers, before the Lord
no excuse shall be able to stand; hence let us take heed, if we have
heard his voice, that our hearts do not become hardened or stony;
for we have many examples in the holy Scriptures, that the ungodly
cannot stand before the Lord. For we read, how God punished the world
with the deluge, because of their sins; but he saved Noah, the eighth
person, a preacher of righteousness, and brought in the flood upon
the world, of the ungodly; and overthrew and condemned the cities
of Sodom and Gomorrah for their sins; but preserved just Lot with
his two daughters, who were vexed with their improper and unchaste
conversation. 2 Pet. 2:5. Thus, dear brothers, though the Lord does
not outwardly comfort[322] you, as, he then did, yet he shall not let
sin go unpunished, for the Lord is a righteous judge, who will judge
the heart and thoughts. O yes, man shall have to give account of every
idle word that he has spoken. Matt. 12:36. O dear beloved brothers, go
out from this spiritual Egypt, from the power of the hellish Pharaoh,
and from this spiritual Sodom, where they crucified our Lord, and from
this spiritual Babylon; so that you may live in Zion, and there behold
the beautiful worship of God; for I warn you in the name of the Lord,
and my conscience, that you will find it at the last day, as I have
here written you.

  [322] Perhaps a typographical error, and should read, punish.--TR.

O dear brothers, Michiel and Pleun, I also admonish myself hereby,
for if I persevere not in this conflict, all that I have suffered is
in vain, for the unsaved shall be written in the earth. Jer. 17:13.
O so many times I feel a terror of apostatizing, for I am so certain
and assured that I am on the right way. For, dear brothers, you well
know, that no one can come into this world except he be born; so no
one can enter into the future world, except he be born again, even as
Peter clearly testifies, not of corruptible seed, but of incorruptible,
by the word of God, which liveth and abideth, forever. 1 Peter 1:23.
O brothers, dear brothers, happy is he that is thus born: for such
regenerated persons use the true baptism and the true Supper; they
also keep aloof from all false doctrines, and also use the true
excommunication and separation, for the maintenance of the purity of
the church, or it would soon become a Babylon.

Dear brothers, I have been before a priest four different times, and
we can agree in nothing. O he uses such diligence to bring us to his
church; and because we will not buy, or cannot accept with a good
conscience, his merchandise, therefore he says that we have the devil
in us, and that we are damned if we thus die in our belief. However,
I am not terrified by his judgment, but I pray the Lord, to open the
eyes of their understanding, that they may see against whom they are
contending, that it is not against men, but against God and the Lamb;
for Christ says. “If ye were of the world, the world would love his
own; but because ye are not of the world, [but I have chosen you out
of the world,] therefore the world hateth you. John 15:19. And Christ
further says: If they have called the master of the house Beelzebub,
how much more shall they call them of his household. Matt. 10:25. O how
truly it may be said at this time, that our life is accounted madness,
our going out destruction and our honor shame. Wis. 5:4; 3:3. O how are
the words of Christ fulfilled where he says: “They shall put you out of
the synagogues: yea, the time cometh, that whosoever killeth you will
think that he doeth God service. And these things will they do unto
you, because they have not known the Father, nor me. John 16:2,3. And
also Paul says: If they had known him, they would not have crucified
the Lord of glory. 1 Cor. 2:8. O my dear brothers, remove your feet
from the paths of the ungodly, for they go to hell, like sheep to the
slaughter. Proverbs 4:14. And look not to the multitude, for Esdras
writes: Even as there is found much earth of which to make earthen
vessels, but little to make golden ones, so are the ungodly to the
righteous. 2 Esd. 8:2. And again: Like as a flood is to a drop, so are
the ungodly to the righteous. 9:16. And he further says: What profit
is it to man that there is promised a city full of all good things, if
he cannot enter into it? or that there is promised an immortal life,
whereas we do the works that bring death? Hence we may well say with
Esdras: “O Adam, Adam! what hast thou done! for when thou didst fall,
thou didst not fall alone, but also we all that come of thee.” 7:48.
O my dear brothers, strive to become true sheep of Christ’s flock,
and true branches of the vine Christ, and seek those things which
are above, where Christ sitteth on the right hand of God; set your
affections on things above not on things on the earth; and mortify your
members which are upon the earth; fornication, uncleanness, inordinate
affection, evil concupiscence, and covetousness, which is idolatry;
for which things’ sake the wrath of God cometh on the children of
disobedience. Col. 3:1,2,5,6. Thus, my dear brothers, if you desire the
truth, and to escape the punishment to come, seek to order your life
according to the Gospel, and deny yourselves; for Christ says in the
Gospel: “If any man will come after me, let him deny himself, and take
up his cross, and follow me. For whosoever will save his life shall
lose it, and whosoever will lose his life for my sake and the Gospel’s
shall save it. For what is a man profited, if he shall gain the whole
world and lose his own soul? or what shall a man give in exchange for
his soul? But whosoever shall be ashamed of me and of my words in this
adulterous and sinful generation, of him also shall the Son of man
be ashamed, when he cometh in the glory of his Father with the holy
angels.” Matt. 16:24–26; Mark 8:38.

O my dear brothers, consider well these Scriptures, and meditate on
them, for Christ Jesus has brought them down here from high heaven,
and lived and taught them, and sealed them with his blood, and became
poor for our sakes, that through his poverty he might make us rich.
O consider once, how despised Christ was for our sakes. So that the
prophet Isaiah laments and says, that there was no beauty in him, which
might have pleased us. Is. 53:2. Yea, he [the Psalmist] laments, that
he was a worm, and no man. Ps. 22:6. O dear brothers, let us take an
example from him, how admirably he went before us; for all those who
do not accept Christ are not redeemed by him; for Christ also says in
the Gospel: “Why call ye me, Lord, Lord, and do not the things which
I say? for whosoever heareth these sayings of mine, and doeth them, I
will liken him unto a wise man, which built his house upon a rock: and
the rain descended, and the floods came, and the winds blew, and beat
upon that house; and it fell not: for it was founded upon a rock.[323]
And every one that heareth these sayings of mine, and doeth them not,
shall be likened unto a foolish man which built his house upon the
sand: and the rain descended, and the floods came, and the winds blew,
and beat upon that house; and it fell: and great was the fall of it.”
Luke 6:46; Matthew 7:24–27. And Christ further says, of the sower,
Matt. 13, that some seed fell by the wayside, some upon stony places,
some among thorns, and some into good ground, and this brought forth
fruit. O ponder well this Scripture, in how many a one the deceitful
riches suppress the word of God, so that it does not bring forth fruit.
Thus, my dear beloved brothers, this is written in my bonds for a
perpetual warning to you. O that God would grant grace, that his word
might lie in your heart, as it does in mine; then you should soon bid
the world farewell. Yet, my flesh sometimes wonderfully shrinks back
from suffering, so that at times I am as fearful as one that is in
the throes of travail. Nevertheless, Christ Jesus also shrank from
suffering. Luke 22.

  [323] _Corner-stone_, the original has it.

Herewith I will commend you to the crucified Christ Jesus, and to the
abundant word of his grace, as a perpetual adieu upon earth if we
should here see one another no more; for my mind is still fixed this
day, to seal this letter with my blood, and, with old Eleazar, rather
to die honorably than to live stained with ignominy. And, Michiel, I
also greet your wife, sister Tanneken, very cordially with a perpetual
adieu. My brothers always do good, and praise and thank the Lord, that
you have a brother who is worthy to lay down his life for Christ and
the Gospel’s sake. Written to you in tears, for nature’s sake. Assist
Christian with the children, wherever it is possible for you; and keep
this letter as a testament. By me, your dear brother,

  JOOST VERKINDERT.


THE LAST LETTER OF JOOST VERKINDERT, WRITTEN TO HIS WIFE AFTER HE HAD
RECEIVED HIS SENTENCE, AND WAS BROUGHT TO THE COMMON PRISON, IT BEING
ON THE 12TH OF SEPTEMBER.

God, who is the God of all comfort; who comforteth us in all our
tribulation, that we may be able to comfort them which are in any
trouble, by the comfort wherewith we ourselves are comforted of God
through Christ Jesus, to him be praise, honor, glory, dominion, power,
and majesty, forever and ever. Amen.

This I wish you as a cordial and friendly greeting, my dear and beloved
wife and sister in the Lord, as a perpetual adieu upon earth; informing
you, that I am still tolerably well according to the time, for which
I thank and praise the almighty Father, my and your God, that he has
chosen me hereto.

Hence, my most beloved, do not sorrow too much on my account, but
praise and thank the Lord, that you have had a husband that is counted
worthy to lay down his life for the truth.

O my beloved, I pray and exhort you once more, that you will keep
yourself in quietness and in the fear of God, that we may together
receive the beautiful promises, where neither cold, nor heat, nor
hunger, nor thirst shall be any more, but such joy, which eye hath not
seen, nor ear heard, neither have entered into the heart of man, the
great joy and gladness which God hath prepared for them that love him.
1 Cor. 2:9.

O my beloved, this befell me, when we least expected it; but the
almighty God be praised and thanked through Christ Jesus, that he still
thus aids and succors me in my distress.

Herewith I commend you and my two little children to Christ Jesus, whom
I commend to you for a husband.

O my beloved, never forsake this husband and bridegroom, for he is the
Father of the widows and orphans. Ps. 68:6. Adieu, my most beloved,
with mother and all our friends, whom I commend upon earth to the
crucified, bleeding Christ Jesus. Adieu, adieu all together. Subscribed
by me,

  JOOST VERKINDERT.

  Your dear husband, written in my bonds.


A LETTER FROM LAUWERENS ANDRIESS, THE FELLOW-PRISONER OF JOOST
VERKINDERT; SENT THE 9TH OF SEPTEMBER, TO R., THE WIFE OF SAID JOOST.

The eternal, abundant and rich grace and mercy of God the heavenly
Father, and the pure love, joy and peace of the Son, together with the
comfort of the Holy Ghost, who proceeds from both the Father and the
Son, to comfort those that are in any tribulation; this I wish you, my
dear and God-beloved sister in the Lord, as a friendly greeting, to
strengthen you in your great tribulation, in which you now also are for
the Lord’s holy name and the Gospel’s sake, which Gospel he left us,
and sealed it with his precious blood, that he might thereby cleanse
and wash us from all our uncleanness, and present us unto himself holy
and blameless, without spot or wrinkle, yea, that he might thereby
prepare unto himself a holy people zealous of good works. Eph. 5:26,27;
Tit. 2:14. To him be praise, thanks, glory, honor, power, and majesty,
forever and ever. Amen.

After all proper greetings, my dear and beloved sister in the Lord,
whom I love from the depth of my heart, because of our regeneration,
I inform you, that I and your dear husband are still tolerably well
according to the flesh; and as regards the spirit, it is still the
purpose of us both, to adhere to the eternal truth by the great help
of the Lord, without whom we can do nothing, and from whom we must
also constantly look for help and comfort. And he, according to his
promise, does not suffer us to be tempted above that we are able, but
does with the temptation also make a way to escape. 1 Cor. 10:13.
Yea, he is a faithful helper in distress, who never yet forsook his
own that continued in his fear, and firmly trusted in his word; for
he gives unto every one that asks him, and will not that any should
perish, but that all should come to repentance, that we should be to
the praise of his glory. Matt. 7:7; 2 Pet. 3:9; Eph. 1:12. Hence, “If
ye then be risen with Christ, seek those things which are above, where
Christ sitteth on the right hand of God. Set your affection on things
above, not on things on the earth; for ye are dead, and your life is
hid with Christ in God. When Christ, who is our life, shall appear,
then shall ye[324] also appear with him in glory. Mortify therefore
your members which are upon the earth; fornication, uncleanness,
inordinate affection, evil concupiscence, and covetousness, which
is idolatry: for which things’ sake the wrath of God cometh on the
children of disobedience.” Col. 3:1–6. Therefore, let all bitterness,
conceitedness, and wrath, and anger, and clamor, and evil speaking,
be put away from you, with all malice: and be ye kind one to another,
tenderhearted, forgiving one another, even as God for Christ’s sake
hath forgiven you. Be ye therefore followers of God, as dear children;
and walk in love, as Christ also hath loved us, and hath given himself
for us. Eph. 4:31,32; 5:1,2. And Christ says: A new commandment I give
unto you, That ye love one another; as I have loved you, that ye also
love one another. By this shall all men know that ye are my disciples.
John 13:34,35. And Peter says: Have fervent charity among yourselves;
for charity shall cover the multitude of sins (1 Pet. 4:8); and love
is the fulfilling of the law. Rom. 13:8. But we must love God above
all, as is written: If any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea, and his
own life also, he cannot be my disciple. Luke 14:26. And further: He
that loveth father or mother more than me is not worthy of me: and he
that loveth son or daughter more than me is not worthy of me. Matthew
19:37. Thus, we must love him above all, and for his name forsake
everything, and entirely deny ourselves. 16:24. Hence, my dear sister,
be content, and do not grieve immoderately on this account; for it is
the will of the Lord, and his will must be done. We must part here
once. Thus, hasten, that we may all meet together when men shall not be
able to part us any more. May the good and almighty Lord full of grace
and truth make us fit hereto. Amen.

  [324] _We_, in the original.

Farewell, and accept this in good part.


HANS VAN DEN WEGE, JANNEKEN VAN HULLE, AND JANNEKEN VAN RENTEGEM, A. D.
1570.

Jan van den Wege, having risen early one morning, and then, about seven
o’clock, gone with his cousin to market, was apprehended at the fish
market at Ghent in Flanders, by master Klaes (who was wont to ride out
with the Dean of Ronse, in order to assist in the apprehension of those
called heretics) and two other officers, and taken to the Sausselet
(the city prison), where master Klaes asked him concerning his place
of residence, which he refused to tell. He was then searched; but they
found nothing on his person except a hymn; hence they took their
departure from him, leaving him securely locked in prison. Having,
after many examinations and vexations, boldly confessed his faith,
and refusing to apostatize from it in any wise, he was, on the 7th of
November 1570, together with two young maidens, named Janneken van
Hulle, and Janneken van Rentegem, sentenced to death for the living
word of God. When they were brought forth, almost entirely stripped,
the executioner put a gag into each one’s mouth to prevent them from
speaking. Thus they went along in silence like sheep to the slaughter,
and saluted the brethren by nodding to them. A brother was heard to say
to them: “Be valiant.” And a sister said: “Contend valiantly for the
truth.” In their sentence it was stated that they had been rebaptized,
contrary to the royal decree, also, that they had erred from the true
faith, and united with heretics, and that they were therefore sentenced
to be burned with fire. The executioner then placed each at a stake,
and strangled and burned them. Thus they finished their course, and are
now lying under the altar, awaiting the reward of their sufferings.


THE FIRST LETTER OF HANSKEN VAN DEN WEGE.

I wish you, my cordially beloved and chosen sister, whom I love from
the very depth of my heart, the unfathomable, abundant, great grace
and mercy of the eternal and almighty God, the heavenly Father; and
also the great humility and meekness, and the great peace of our Lord
Jesus Christ, the only and true Son of the living God; and the great
power, consolation and full joy of the Holy Ghost; this is my eternal
and blessed wish and holy salutation and perpetual memorial to you, my
dear, chosen sister; and also to all men that fear and love the Lord,
and call on him out of a pure heart. This is ever my blessed wish and
holy salutation, to the eternal salvation of your souls, and to the
praise of the eternal, supreme, almighty God of heaven and earth; to
whose name be praise, thanks, glory and honor, forever and ever. Amen.

O see, my dear and much beloved chosen sister, what more shall I wish
you? or what more shall I write you than I have written? But I repeat,
and this from abundant, pure and fervent love to God, with the holy,
chosen apostle Peter, where he writes to you, and also to us, and to
all men: “Purify your souls in obeying the truth through the Spirit
unto unfeigned love of the brethren, and see that ye love one another
with a pure heart fervently: being born again, not of corruptible seed,
but of incorruptible, by the word of God, which liveth and abideth
forever. For all flesh is as grass, and all the glory of man as the
flower of grass. The sun is risen, and hath withered the grass, and the
beauty of it is perished: but the word of the Lord endureth forever. 1
Pet. 1:22–25. O dear sister, what a good ointment and blessed doctrine
this is which Peter has here taught us by the Holy Ghost. O yes, what a
precious medicine this is which the Lord has left us by his apostles,
by which the soul can be purified and healed. Hence let us open
our ears, and unlock our hearts, that we may hear with our ears and
understand with our hearts, what the obedience of the truth teaches
us. For it is Jesus Christ, the genuine truth, with all the precious
medicines of grace and mercy, and the sweet-smelling oil of love,
whereby we purify our souls, and by no other.

Hence, O dear sister, let us hear this truth, and obey it; for he
proceeded from the Father, yea, came from and was sent by him, a
teacher from heaven, to teach us the way of truth, and the life, which
he was himself; and all that he has heard and seen from his Father, he
has taught us, in order to purify our souls, and save them for ever;
for he teaches us, saying: “Verily, verily, I say unto thee, Except
a man be born of water and of the Spirit, he cannot enter into the
kingdom of God.” John 8:42; 1:4; 14:6; 8:38; 3:5.

O dear sister, earnestly pray the Lord for a right understanding of
this regeneration, which must be effected from above, of water and
of the Spirit, since otherwise we cannot enter into the kingdom of
heaven. Hence, let us pray with a firm confidence and a strong faith,
yea, pray with an unwavering mind to God the Most High, in spirit and
in truth; and it shall be given us, as he himself says: “For every one
that asketh receiveth,” says the Lord Jesus Christ. Matt. 7:8. Let us
therefore so ask him that we may receive it, that is, understand the
regeneration, and live in accordance therewith, and then remain forever
and constantly regenerated unto the end. O yes, so born from above,
that whereas there was nothing before, there is something now; and
whereas formerly we knew nothing but lying and cheating, together with
presumptuous pride, proud cursing, fighting, swearing, evil speaking,
and lived in much pleasure of the flesh, we now speak the truth from
the heart, and walk in the truth, as children that are born of the
truth; and live in the fear of our God, with an humbled heart, in
lowliness, gentleness, and in great joy of the Spirit, and no longer
go to dumb idols, to worship or honor them, nor do we go into their
Baal’s dens, where nothing but the commandments of men are taught,
which doctrines destroy men’s souls, and with which the devil has
destroyed the whole world, for his name is destroyer. Rev. 9:11. O yes,
dear sister, whenever we went there, we saw them perform their mass
and abominable idolatry, which are but fables and commandments of men,
and instituted by the same destroyer, the devil. And when they elevate
their abominable idol, every one must fall down before it, and worship
and honor it. O what abominable idolatry this is! Sentence has long
ago been pronounced upon them; for idolaters, says Paul, have no part
in the kingdom of God: but their part, says John, is in the lake which
burneth with fire and brimstone: which is the second death. 1 Cor. 6:9;
Rev. 21:8. Hence, O dear sister, keep away from idols, and touch not
the unclean thing, and let us be turned from idolatry to the service
of the living God, to serve him, for he alone is to be heard, praised,
honored, worshiped, served, and loved, forever. Yes, dear sister, let
us thus apprehend the meaning of Christ, that we be truly turned from
the power of this world, where there is nothing but darkness, namely,
the night of sin (1 Thess. 5:7; Rom. 13:12); to the day of grace, where
shines in the beautiful Sun of righteousness, Jesus Christ, with all
his promises and grace (Mal. 4:2; Rom. 6:14); and from lies to the
truth, and from unrighteousness and wickedness to righteousness and
good works; and thus demonstrate in power, that we are regenerated in
humility of heart and spirit, love one another with brotherly love out
of a pure heart, and have peace with all men, if it be possible; yea,
as ye would that men should do to you, so do you also to them: for this
is the law and the prophets, says Christ, who is the infallible truth.
1 Pet. 1:22; Rom. 12:18; Matt. 7:12.

Let us therefore well consider this, that we may not err; for we would
indeed be willing that men should show us much favor and mercy, and
always live peaceably with us; hence let us also always show much
favor and mercy to all men, and do them many kindnesses, thus showing
love to them, and seek to live in peace and love with one another,
and with all men. Yes, dear sister, let us so purify our souls as
Peter says: “Purify your souls in obeying the truth through the Spirit
unto unfeigned love of the brethren, and love one another with a pure
heart fervently: being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth forever.”
1 Pet. 1:22,23. O yes, dear sister, let us so follow the advice of
Peter, that we obey the truth of Christ, and through obedience purify
our souls, and be truly born from above, of water and of the Spirit,
which must be effected from high heaven, whereby we must be born again,
namely, of the water, as Christ says: “He that believeth on me, as
the Scripture hath said, out of his belly shall flow rivers of living
water.” (But this spake he of the Spirit, which they that believe on
him should receive.) John 7:38,39. And by the words of truth, as Christ
himself says: “The words that I speak unto you, they are spirit, and
they are life.” John 6:63. O yes, dear sister, this is the true water
and the true Spirit, whereby we must be born again from above, if
we are to see the kingdom of heaven; for Christ gives and sends the
Holy Spirit from above down upon every one whom he sees prepared; and
his word he also brought from above, and hence this regeneration is
effected from above. John 15:26; 8:26; 3:3,7.

Therefore, dear sister, let us take good heed, that we well keep this
regeneration, and constantly, all the days of our life, walk before the
eyes of the Lord in holiness, as the truly regenerated children of God,
who are not born of corruptible seed, but of incorruptible, namely, by
the word of God, which liveth and abideth forever. Hence, my dear and
much beloved sister, if you are truly in this regeneration, which has
been effected in you from above, show forth the nature of that of which
you are born, so that you have all your conversation in heaven, and are
no longer minded toward flesh and blood, nor anything that is visible,
as Paul says, but towards that which is invisible. Philip. 3:19,20.
For Paul says, that our light affliction, which is but for a moment,
worketh for us a far more exceeding, and eternal weight of glory; while
we look not at the things which are seen, but at the things which are
not seen: for the things which are seen are temporal; but the things
which are not seen are eternal. 2 Cor. 4:17,18. Hence let us remain
steadfast, and look at and believe only that which is invisible. For
Peter says: “At the appearing of the Lord Jesus Christ: whom having
not seen, ye love; in whom, though now ye see him not, yet believing,
ye rejoiced with joy unspeakable and full of glory: receiving the end
of your faith, even the salvation of your souls.” 1 Pet. 1:7–9. O yes,
dear sister, let us do according to the doctrine brought us from above
through the Holy Ghost, that we purify our souls, and be born again
from above of water and of the Spirit, so that we may see the kingdom
of heaven, and forever possess it through the grace of the Lord; and
let us always firmly trust and believe in the invisible God, and in
the Lord Jesus Christ our Redeemer, and the Savior of the world, so
that our souls may be forever saved. O yes, that we may be with all
the elect and regenerated children of God, and with all the saints of
the supreme God of heaven and earth, and with the heavenly, great, and
beautiful host of the holy angels of God, in unspeakably great glory
and joy, and glorious and imperishable brightness; and may forever
reign with the Lord of lords and King of kings, in great glory, and
in exceedingly great joy, and then, with all the great heavenly, holy
hosts, from great joy of heart, forever praise, glorify, honor, and
sanctify with great honor, the exalted name of the Lord; for, glory
belongs to God in the highest, and on earth peace and good will toward
men. Luke. 2:14. Herewith, my dear sister, I commend you to the Lord,
and to the words of his eternal grace. Amen.

Written out of great, fervent, brotherly love, to you Cijntgen, my
dearly beloved chosen sister, as a perpetual and blessed memorial in
the Lord, by Hansken, your poor, miserable and weak brother, who is
imprisoned at Ghent, in the Sausselet, for the true word of the Lord.
Remember me in your prayers to God, so that through me poor, miserable
man, who am weak, the exalted, holy name of the Lord may be honored and
praised forever; for it is good to sing praises unto our God. Amen. Ps.
147:1.


THE SECOND LETTER FROM HANSKEN VAN DEN WEGE.

The eternal, abundant, unfathomable, great grace and mercy of God the
heavenly Father, which came by Jesus Christ, the only and true Son of
God; and the great humility and meekness, holiness and peace of our
Lord Jesus Christ the Savior of the world, together with the great
power, consolation and full joy of the Holy Ghost; this I wish you from
the depth of my heart, and from the inmost of my soul, my dear and
much beloved friend Jacob Kesij, and mother Martijntgen; this is my
perpetual and blessed wish and holy salutation to you, and to all men
that fear and love the Lord, and call on him out of a pure heart; yea,
may the Lord of eternal grace grant you this my blessed wish and holy
salutation, and make you wise in that which is good, and simple in that
which is evil, so that you may with Job be found perfect and upright,
fearing God, and eschewing evil. Amen. Rom. 16:19; Job 1:1.

Further, my dear and beloved friends Jacob and Martijntgen, I pray
you from the depth of my heart, and by the great and fervent love and
mercy of God, and by Jesus Christ the Son of God, and this by his
merits, bitter death, bleeding wounds, and his precious blood, which he
suffered to be shed on the cross to purchase us, and to redeem us from
the bonds of death; yea, I beseech you and say with the apostle Paul:
“Flee also youthful lusts: but follow righteousness, faith, charity,
peace, with them that call on the Lord out of a pure heart.” 2 Timothy
2:22. O take heed to it, and follow faith, for without faith it is
impossible to please God, and he that believeth not shall be damned,
says Jesus Christ our Lord. Heb. 11:6; Mark 16:16. Hence, O dear Jacob
and Martijntgen, turn, turn, and follow the true faith, which worketh
by love (Galatians 5:6), yea, by the fervent love of God, without which
[faith] no one can now or ever please God, as Paul says. Hence take
good heed, that you confirm the faith with love, and follow love with
all the strength of your heart, the nature of which love consists in
meekness and gentleness. Yea, charity envieth not; charity vaunteth not
itself, is not puffed up, doth not behave itself unseemly, seeketh not
her own, is not easily provoked, thinketh no evil; rejoiceth not in
iniquity, but rejoiceth in the truth; beareth all things, believeth all
things, hopeth all things, endureth all things. Charity never faileth.
1 Corinthians 13:4. Hence I repeat it, see well to it, that you follow
this beautiful fruit of love, and that it may be found with you forever
so that you may adorn your faith with true love, and thus please God
and be saved. Therefore, O my dear friends, follow faith, love, and
also peace with all men. For it is a wisdom that is from above, and
is first pure, then peaceable, gentle, and easy to be entreated, full
of mercy and good fruits, without partiality, and without hypocrisy.
And the fruit of righteousness[325] is sown in peace of them that
make peace. James 3:17,18. Hence, make peace, and continue therein,
that the peace of the Lord may rule in your hearts (Col. 3:15), and
bring forth the fruit of righteousness to the praise of the Lord, and
to the salvation of your souls. O yes, dear Jacob and Martijntgen,
do thus according to my request, and the admonition of Paul, and you
will not be deceived. Follow all this righteousness which is by faith
(Rom. 3:22), with all your heart, and with all your strength and
ability; pray, lament, call, and weep in spirit and in truth, to God
the heavenly Father, for grace and mercy; yea, trust and hope in him
with all your heart, and with steadfastness, and the Lord, who is full
of all goodness (Psalm 118:1), will be gracious unto you according to
his great goodness, and unfathomable mercy; for the Lord is gracious
and merciful, slow to anger, and of great kindness, and repenteth him
of the evil; for the Lord is not willing that any should perish, but
that all should come to repentance. Joel 2:13; 2 Pet. 3:9. Yea, this
is his will; for Christ says: Repent, ye, and believe the Gospel. Mark
1:15. Hence receive this good doctrine, so that you repent and bring
forth genuine fruits of repentance, and thus flee youthful lusts. And
love not the world--which liveth in pleasure, as John says--neither the
things that are in the world; for if any man love the world, the love
of the Father is not in him. For all that is in the world, the lust
of the flesh, and the lust of the eyes, and the pride of life, is not
of the Father, but is of the world. And the world passeth away, and
the lust thereof: but he that doeth the will of God abideth forever.
1 John 2:15–17. Hence I tell you once more: flee carnal and youthful
lusts in this world, that you be not condemned with the world. Gal.
5:16; 1 Corinthians 11:32. O yes, turn from this wicked generation,
who live in pleasure, for they are dead while they live, as Paul says.
1 Tim. 5:6. Therefore, O Jacob and Martijntgen, turn away, turn away
from this wicked way of the ungodly, so that you may not with them be
punished without mercy by the Lord; for God will rain lightnings, fire
and brimstone upon the ungodly, and reward them with a tempest. Rev.
18:4; Gen. 19:24; Exodus 9:24; Ps. 7:12. For the Lord is righteous,
and loves righteousness, so that according to his righteousness he
cannot let sinners go unpunished; hence flee youthful lusts, but follow
righteousness, faith, charity, peace, with them that call on God out of
a pure heart. Ps. 11:7; 2 Tim. 2:22. Yes, dear Jacob and Martijntgen,
follow this high gift of the Lord, namely, the wisdom that is from
above; yea, I say, follow after it, and bring forth genuine fruits of
repentance, and it shall be well with you. And always humble yourselves
under the mighty hand of God, and be no longer high-minded, but fear
with great humility of heart and of the spirit, before God the heavenly
Father; for God resisteth the proud, and giveth grace to the humble. 1
Pet. 5:6; Rom. 11:20; 1 Pet. 5:5. Hence I repeat it: humble yourselves
under the mighty hand of God, that he may exalt you in due time; for
whosoever exalteth himself shall be abased; and he that humbleth
himself shall be exalted, says Jesus Christ our Lord. Luke 14:11.
Therefore, O dear Jacob and Martijntgen, follow righteousness, and
strive for it with all your power and all the diligence of your heart;
and sin no more, lest a worse thing come unto you. John 5:14. And learn
henceforth truly to fear the Lord with all your heart; and learn to
love him with all your strength, so that your names may be written in
the book of life, and you may thus through God’s great grace be forever
saved, and may, with all the holy angels in heaven, and with the great
heavenly host, with the Lord of lords, in unspeakably great joy, glory
and brightness, reign forever in heaven, where the great and holy name
of the Lord will be forever praised, glorified and honored; for glory
to God in the highest, and on earth peace, good will toward men. Luke
2:14.

  [325] _Of the Spirit_, in the original.

Herewith, I commend you to the Lord, and to the word of his grace.
Amen. Written by me,

  HANSKEN VAN DEN WEGE.

Imprisoned for the testimony of our Lord Jesus Christ.


THE THIRD LETTER OF HANSKEN VAN DEN WEGE.

My blessed wish, holy salutation and perpetual memorial to you,
Claerken, my dear sister, is, that you may live holy, and die happy,
and that you may arise with a holy body, acceptable to the Lord, to the
salvation of your soul, and also to the praise and honor of the eternal
and almighty God of heaven and earth, to whose name be eternal praise,
glory and honor, now and forever. Amen.

O dear and much beloved chosen sister, I wish you from the depth of my
heart, and the inmost of my soul, much grace and mercy from God our
heavenly Father, who is true and almighty, of whom are all things, and
this through Jesus Christ our Lord, the Son of the true and living
God, by whom are all things, who is the Savior of the world, and
especially of those that believe; for he is our High Priest, Prince,
Reconciler, and Savior, by his death and precious blood, which he once
shed for us; and this with great humility and meekness, in holiness
and peace; together with the great power, consolation and full joy
of the Holy Ghost. O yes, dear sister, may the Holy Ghost who is the
supreme comfort of our afflicted conscience, impel and guide you
into all truth. O Claerken, dear sister, strive for this, and purify
yourself thereto, that you may be a member in the body of the Lord,
and a stone in his temple; and so humble yourself now, that it may be
seen and perceived in you, that you now humble your flesh and spirit,
so that the Holy Ghost may dwell in you; and that you also show forth
the nature of him that dwells in you, by great gentleness, mercy, love
and peace toward all men, not being quarrelsome, not clamorous, not
cursing, not puffed up, nor proud, not minded to worship idols, nor to
hearken after the commandments of men, and also not greedy of filthy
lucre, which has to be left behind. O yes, Claerken, dear sister, flee
all these abominations and evil things, and moreover, all that are
like them. O yes, shun them, as you would shun snakes and serpents;
for if you come too near you will be bitten by them so that no man
can heal you. Sir. 21:2. Hence, dear sister, separate from all these
abominations, and touch not the unclean thing; but strive to be found
excelling in good works, so that you may be fit for the Spirit of God
to dwell in you; and may at all times bring forth the fruit of the
Spirit; for the fruit of the Spirit is in all goodness, righteousness
and truth. Eph. 5:9. Yea, strive for the kingdom of heaven, which is
righteousness and peace, and joy in the Holy Ghost, (Rom. 14:17). Amen.

And I greet my dear and much beloved chosen mother, who is also my
dearest sister in the Lord, very cordially and affectionately; yea,
I greet you, O dear mother, with all the strength of my heart, and I
wish you always and forever Jesus Christ, the Son of the most high
God, that he may, with his great power, by which all things are made,
uphold you in the true way, that leads to life eternal, yea, to the new
Jerusalem, where the streets are of pure gold, so that you may enter
in there, through his great grace, and thus be forever saved, and live
in eternal, great joy and rest, and triumph and reign forever with the
Lord of lords, and forever praise, glorify, and honor his great, high
and holy name; for glory be to God in the highest, and on earth, peace,
good will toward men. Herewith I commend you forever to the only and
almighty Lord, and to the eternal words of his grace. Amen.

Adieu, adieu, dear mother, dear mother, farewell, farewell; O yes,
blessed, blessed. Amen, amen.


THE FOURTH LETTER OF HANSKEN VAN DEN WEGE.

The unfathomable and abundant great grace and mercy of God our heavenly
Father, given and bestowed upon us through Jesus Christ the Son of the
true and living God, and Jesus Christ, with all his humility, meekness,
and great holiness, yea, the great power, consolation and full joy of
the Holy Ghost, this we wish you from the depth of our soul, and with
all the strength of our heart, our dear and much beloved chosen sister
in the Lord, together with all that fear and love the Lord, and call
on him out of a pure heart. This is our perpetual, blessed wish, yea,
holy salutation; may the Lord grant you this our blessed wish and holy
salutation, and make you wise in that which is good, and simple in that
which is evil; so that you may be found upright and perfect, fearing
God, and eschewing evil. Amen.

Further, dear and much beloved chosen sister in the Lord, we wish you
and also us, and all men, the eternal, great and blessed treasure to
which Christ compares the kingdom of heaven; which a man found and hid,
and for joy over it went and sold all that he had, and bought that
field. Yes dear sister in the Lord, let us also be minded as he was
that had found the treasure, since the treasure is now also revealed
to us, through Jesus Christ the Son of God. let us also hide it, and
this with great diligence, with prayer, supplication and fasting in the
Spirit to God, for where there is a treasure, the thieves and murderers
seek to get it; hence let us take good heed that it be not taken from
us, and let us go in righteousness and peace, and with great joy and
gladness, in the Holy Ghost; for the kingdom of God is righteousness,
and peace, and joy in the Holy Ghost. Rom. 14:17. Hence let us thus go
on, since to us is revealed the treasure that lies hidden in the field
before so many. Let us therefore be diligent, yes, dear sister; let us
go on, and with great steadfastness in meekness follow the infallible
truth Jesus Christ; for he is the way, the truth, and the life. Hence
let us always follow him, and let us thus go on until the time that we
have forsaken and sold everything, and let us then buy the field in
which the treasure is hid; for he that does not forsake everything,
says Christ, is not worthy of me. For if it were hid in a great, broad
field many would come and seek for it, but only one would find the
treasure; so also the good and blessed treasure, Jesus Christ the Son
of God, lies hid in the field of the holy Scriptures, and many indeed
come and seek for it, but only one finds the same; namely, all the
members that are in the body of which Jesus Christ is the head, have
found the treasure Jesus Christ, with all his graces and merits, and
also eternal life. They now may well greatly rejoice in the Holy Ghost,
that they have found the great, beautiful, and holy treasure (Jesus
Christ), and say with the prophet: The lines are fallen unto me in
pleasant places; the Lord is the portion of my inheritance: therefore
I will not fear; though my flesh and my heart fail, thou, O Lord, art
the strength of my heart, and my portion forever; yea, the Lord is
my portion, saith my soul, therefore will I hope in him. Ps. 16:6,5;
73:26; Lam. 3:24.

Therefore my dear and much beloved chosen sister in the Lord, let
us go on with a valiant, firm and strong confidence, and with great
humility and meekness of heart, and with a great desire after our holy
and blessed treasure (Jesus Christ); and the Lord shall desire our
beauty, and when the Lord shall come with his mighty angels, and with
the sound of the trumpet, in the clouds, to reward every man according
to his works, then shall the elect be gathered together from the four
winds of heaven, and they shall, as sheep, be set on his right hand,
and the ungodly, as goats, on the left; then shall we hear the sweet
and blessed words: Come, ye blessed, inherit the kingdom of my Father,
prepared for you from the foundation of the world. 2 Thess. 1:7;
Matt. 16:27; 24:30,31; 25:33,34. Then we shall enter into the great,
beautiful and imperishable glory of the Lord, where we shall be in
great glory and unspeakable, great and eternal joy, and thus forever
be with the Lord of lords, King of kings, God of gods, and Father of
fathers, and praise, thank, glorify, honor and sanctify him, for Holy,
holy, is the holy Lord God Almighty, which was, and is, and is to come,
Rev. 4:8. But to them on the left hand he shall say: Depart, ye cursed,
into everlasting fire, prepared for you and the devil; there shall be
weeping and gnashing of teeth. Hence, O dear and much beloved in the
Lord, let us take good heed, that we do not sleep in sin, lest our
treasure be taken; for when people sleep, thieves go and rob them. But
let us watch and pray and adorn ourselves as the five wise virgins, who
had oil in their lamps; so that when the bridegroom comes, we may enter
in to his glorious and imperishable marriage, where the Lord will be
praised forever, for it is a good thing to sing praises to our God.

Herewith I commend you to the Lord, and to the rich word of his grace.
Amen. Always remember us in your holy prayers to God, as Paul says:
Remember them that are in bonds as bound with them. Heb. 13:2. For we
also remember you for the best in our prayers, according to our weak
ability, for it is written: All things whatsoever ye would that men
should do to you, do ye even so to them: for this is the law and the
prophets. Matt. 7:12.

Written out of great brotherly love, and sent by us three prisoners
for the word and the holy name of the Lord, to you our dear and much
beloved sister in the Lord. Amen.


BARBELKEN GOETHALS, AND SAERKEN VAN DUERHOVE, A. D. 1570.

At Ghent, in Flanders, there were imprisoned for their faith, two
pious sisters, named Barbelken Goethals and Saerken van Duerhove.
While confined in the convent of St. Peter, they had to resist many
temptations, sufferings and vexations; but adhering nevertheless
steadfastly to the divine truth, they were finally sentenced to death
as heretics, and, on the 21st of November, 1570, burnt without Ghent,
in consequence of which they are delivered, and shall remain so
forever, from the eternal and unquenchable fire of hell.


HERE FOLLOWS A LETTER WHICH BARBELKEN GOETHALS WROTE IN PRISON, AND
SENT TO JASPER N., ONE OF HER FELLOW BELIEVERS.

The abundant and unfathomable great grace peace and mercy of God our
heavenly Father, and Jesus Christ, his only and eternal dear and
beloved Son, by whom we are redeemed and loosed from the chains of hell
and the shadows of death, and reconciled through his precious blood
alone; him I wish you, my dearest brother in the Lord, as the preserver
of your soul; and that he would comfort you with the great consolation,
joy, and gladness of the Holy Ghost, in all that may befall you yet for
the true testimony of our dear Lord Jesus Christ. To this God who only
is wise, be praise, glory, honor, power, strength and might, forever
and ever. Amen.

After all proper, cordial and friendly salutations to you, Jasper, my
dearest brother in the Lord, whom I love with godly love in the truth
(2 John 1), and this for the truth’s sake, O, this the Lord knows, to
whom all hearts are known, O my dear and much beloved brother in the
Lord, know that it is still my purpose to fear our dear Lord from the
depth of my heart, according to my weakness, all the days of my life,
and hope by the help of the Lord never to separate from the truth;
not for anything that is in the world, neither for riches, silver or
gold, do I hope by his grace, to apostatize from our dear Lord, to
which end may the almighty God strengthen me, this I pray him. O my
dearest brother in the Lord, I would far rather with Susanna fall into
the hands of men, than to sin in the sight of the Lord; for the pure
and undefiled Susanna said: “If I do this thing, it is death unto me:
and if I do it not, I cannot escape your hands. It is better for me to
fall into the hands of men, and not to do it, than to sin in the sight
of the Lord.” Susanna 22, 23. I likewise well know, that if I forsake
the truth death is unto me; but, oh no! this I hope by the grace of
the Lord never to do; but it is much better for me also to fall into
the hands of men, than that I should forsake the Lord my God. Oh no,
my dearest brother in the Lord! O let us never depart from the truth
of the Lord, for so many beautiful promises are promised us, and if we
continue steadfast unto death we shall be saved. O my much beloved,
dear brother in the Lord, O if we may only be saved, that is enough;
which I hope by his great grace, if we continue in his word, we shall;
for he is faithful that promised, who also will do it; for he says by
his pious prophet Isaiah, comforting his own: Though a mother forget
her own child, which she herself has brought forth, yet will I not
forget thee. Isa. 49:15. Therefore, my affectionately beloved brother
in the Lord, behold, how faithfully our dear Lord comforts us; hence,
dear and beloved in the Lord, let us be of good courage, and willingly
labor, for it (our labor) will not be in vain in the Lord. 1 Cor.
15:58. Hence I am valiant and bold, to the Lord be praise and glory,
now and forever, who so faithfully succors me according to his promise,
O who should not fear such a God, who so preserves his tender branches;
and I also trust valiantly in my Lord and God, that he will preserve me
where I am, and, if it be his will, deliver me out of this murderer’s
den.

Hence, O my dearest and much beloved brother in Christ Jesus, let us
have good courage, though we meet with more adversity than the world.
O let us look unto Jesus Christ, the author and finisher of our faith,
how he went before us in much suffering and reproach. And all the holy
prophets, O let us look to them, how they went before us, through so
much tribulation, yea, in destitution and affliction; of whom the
world was not worthy. For if they had been mindful of that country
from whence they came out, they might have had opportunity to have
returned; but now they desired a better country, that is, a heavenly:
wherefore God is not ashamed to be called their God. Heb. 11. Thus, O
Jasper, my most affectionately beloved brother in the Lord, God will
also not be ashamed to be called our God, if we continue faithfully in
his truth, and do not again lay the foundation of repentance from dead
works, and of faith toward God. Hebrews 6:1. O no, O no, my dearest
brother in the Lord, let us not again lay the foundation of repentance
from dead works, and of faith towards God; but let us hold fast the
faith which we have in Christ our dear Lord. O I hope by the help of
God to hold fast the faith which I have in Christ Jesus; nor shall,
the Lord helping me, any man separate me from the love of God, as
also Paul says: “Who shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or nakedness,
or peril, or sword? As it is written, For thy sake we are killed all
the day long; we are accounted as sheep for the slaughter. Nay, in
all these things we are more than conquerors through him that loved
us. For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate
us from the love of God, which is in Christ Jesus our Lord.” Rom.
8:35–39. Therefore, my dearest, beloved brother in the Lord, let us be
of good courage in the Lord; for they can not hurt a hair of our head
without the will of our Father. Luke 12:7.

O Jasper, my dear and beloved brother in the Lord, I am of such good
cheer, the Lord be praised, that I should never be able to describe the
joy which I feel in my heart. O what courage I have to fight against
the princes and rulers of darkness; I think that I could say with
David: “I will not be afraid of ten thousands of people, that have set
themselves against me round about.” Ps. 3:6. O what joy I have; praise,
glory and honor be to God forever for the great joy that he gives me.
O my dearest brother, rejoice with me, and let it strengthen you, as I
hope that it will. Thus I have briefly written to my dearest brother
in Christ Jesus, with the small gift that I have received through the
grace of the Lord. Herewith I will commend you to our dear Lord, and to
the rich word of his grace. I take leave, and say: Adieu, adieu, adieu,
farewell, farewell, farewell, my dearest brother in the Lord, till we
meet again. Though we must part here, and be separated by men, I hope
that we shall meet again where men can part us no more.

O Jasper, my dearest brother in the Lord, acquit yourself valiantly
unto the end in the word of God; I hope to do the same. Again I say:
Adieu, adieu! farewell, farewell! we must now part. O I beseech you
most affectionately, to receive my simple letter in good part, as I
hope you will, since I have done it out of pure love. Written in bonds
by me, your weak sister in the Lord, who lies in bonds in St. Peter’s,
for the true testimony of Jesus Christ. Keep this letter in remembrance
of me; I hope to seal it with my blood. Always fear God, but not men.

  BARBELKEN GOETHALS.


TEN PERSONS, MEN AS WELL AS WOMEN, BURNED FOR THE TESTIMONY OF JESUS
CHRIST, AT DORDRECHT, ABOUT THE YEAR 1570.

Ancient and credible memoirs tell us as indubitable facts, that about
the year of our Lord 1570, two very devout persons, a man and a woman,
whose names we have not been able to ascertain, were sought for by the
bailiff of the city of Dordrecht, because they were called Anabaptists,
and finally found in the Marienbon street of said city, in a house from
which was suspended the sign of a boot. As they steadfastly adhered to
their faith, both were shortly after burnt in the market field, beyond
the scales, where then was the place of execution.

Also, that seven others, men as well as women, of the same religion,
who had come from Breda,[326] when they could by no means be moved
therefrom, suffered like punishment, namely, by fire, until death
ensued; which took place in the plain, not far from the Menne bridge,
beyond the powder magazine being the other place of execution.

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

About the end of the year, namely, in the month of November, when that
great and terrible flood, that came on All-saints-day (of which almost
every one knows something) had come to an end, it is stated, that a
certain Anabaptist widow in the Armetij street was taken from a room at
the side of a stairway by the bailiff and the stadtholder; which widow
some time afterwards, as she would not apostatize from her faith, also
had to die in the flames.

We made search for the examinations and death sentences of the
aforementioned persons, in the ordinary’s criminal city records of that
time, but did not find them, nor of J. W. van Kuyck and Adriaentgen
Jans van Molenaersgraef, who were put to death two years afterwards;
though there were several living witnesses of it in our time, who saw
the death of said persons, together with all the circumstances. This
being the case it appears that the papists were ashamed to put the
court proceedings and death sentences of said persons into the city
records, since it seemed that the country and at the same time also
this city should before long change government and religion, which
about two years afterwards was accomplished through the coming of
William I., prince of Orange; and thus the constraint over the faith
and conscience ceased at the same time, at said place.

_Further Observation._--As regards the persons who then (in the year
1570) sat in court, and administered justice, they were, according to
the record of Johan van Beverwijck, in his Register of the Magistracy
of Dordrecht, as follows:

Adriaen van Bleyenbergh Adriaenss, Bailiff of said city, who had
entered on his office in the year 1549, and completed his time in the
year 1571.

Arent van der Mijle Sir Corneliss, Burgomaster of the community.

Together with nine judges: Gijsbrecht van Haerlem Jans; Cornelis
van Diemen Jacobss; Huybrecht Jonge Adriaenss; Jan van Slingelandt
Sir Ottenss; Wourick van Drenkwaert Sir Wilmss; Jan Janss Elandtss;
Bondewijn Heerman Gijsbrechtss; Dierick van Beverwijck Sir Philips;
Cornelis van Mosyenbroeck Sir Corneliss.

However, whether they all concurred in this sentence, or only some of
them, is not known to us.


JELIS CLAVERSS, LIJSABET, WIFE OF CLAES DE VRIES, NELLEKEN JASPERS, AND
WITH THEM THIRTY-THREE OTHER PERSONS, A. D. 1571.

In the year 1571, thirty-six persons were apprehended at Antwerp, in
Brabant, for the truth of the holy Gospel of Christ and following
the same. Among them were Jelis Claverss, Lijsabet, wife of Claes de
Vries, and Nelleken Jaspers, whom we think to have also been among
this number, which comprised six men and thirty women, some of whom
were burnt, and some suffered drowning with great constancy. But said
Lijsabet died with a screw in her mouth, by which she was prevented
from speaking, that she should not tell the spectators how innocently
she died; in which deed the monks and priests more than filled up the
measure of their forefathers, the blood-thirsty Pharisees; for they
stopped only their own ears, that the truth should not be told them by
Stephen, the worthy man of God; these new Pharisees, the monks, on the
other hand, caused screws to be put on the tongues of these pious and
faithful witnesses of God, and the tip of the tongue touched with a red
hot iron, that the swelling should prevent it from slipping out. Thus
these pious persons [were put to death] not on account of any crime or
uproar or fraud, nor for any heresy, but only because they had gone
out of Babylon, and united with Christ, herein following the teaching
of the Holy Ghost. 2 Cor. 6:17. Hence they valiantly contended for
the belief of the truth, and shall, from the Prince of truth, through
grace, for this short, little labor, receive the crown of eternal
glory, and enjoy it forever.

The above mentioned Nelleken Jaspers was a girl of seventeen years,
whose memory has been much sung on the street, in these countries.
She was confined in prison for about a year, so that she was about
eighteen years old when she died. During her imprisonment she suffered
severe temptations, by way of threats of a terrible death as well as
by fair promise of an advantageous marriage, and the like. But even as
Christ, her captain, had repelled and vanquished all temptations of the
enemy, so also this young heroine faithfully followed unto death the
footsteps of her bridegroom Christ Jesus, and continued steadfast unto
death, and, through the grace of God, received the end of the faith,
which is the salvation of the soul. 1 Pet. 1:9. Though some would claim
Nelleken Jaspers for the Protestant religion (as they also unjustly
do concerning Anneken van den Howe, who was buried alive without
Brussels), this is nevertheless utterly in vain, seeing, that when
this was recorded, credible persons were still living who knew better,
testifying that she died in one and the same faith with these pious
confessors (called Mennists). This appears also from Joost Verkindert’s
letter on the 20th of June, where she is described as of like faith
with Joost and Lauwerens Andries, who greet the brethren with the peace
of the Lord.


DIRCK MIEUWESS, A. D. 1571.

After much persecution, murdering and burning of the true followers
of Christ, there was apprehended at Vlissingen in Zealand, also a
pious brother named Dirck Mieuwess, and after long imprisonment the
bailiff and jailer permitted him to render them certain services for
the benefits of their households, in consequence of which he, together
with some of his fellow-prisoners, was frequently allowed to leave the
prison. Hence, when a favorable opportunity presented itself, some of
the prisoners escaped and advised said Dirck Mieuwess to flee with
them, which this friend of Christ refused to do, fearing that thereby
the jailer, who had permitted him to go out, should get into trouble.
Thus remaining in imprisonment, he, on the 6th of March, 1570, before
Easter, was sentenced to be tortured on the rack, and the following
year, namely, A. D. 1571, on the 8th of May, he was burned at said
place, evincing great steadfastness, and offered up his temporal and
corruptible body as a sweet-smelling savor unto the Lord of heaven and
earth; not suffering as a thief or murderer, nor as one that seeks
other peoples’ property, but only for the truth of Christ, and a good
conscience. 1 Pet. 2:19. Hence there are sure to him the promises
of Christ, who has said: “Blessed are they which are persecuted for
righteousness’ sake: for theirs is the kingdom of heaven.” Matt. 5:10.


ANNEKEN HEYNDRICKS, A. D. 1571.

In the year 1571, there was burnt alive, at Amsterdam in Holland, for
the testimony of Jesus, a woman named Anneken Heyndricks, aged about
fifty-three years. Having come from Friesland to Amsterdam, she was
betrayed by her neighbor, the under-bailiff, who entered her house, in
order to apprehend her. She said to him with a meek spirit: “Neighbor
Evert, what is your wish? if you seek me, you can easily find me; here
I am at your service.” This Judas the traitor said: “Surrender, in
the name of the King.” And he bound Anneken with a rope, and led her
along with him, as Judas and the scribes had done with our predecessor,
Jesus. When they had arrived on the Dam, Anneken said, that they should
not hesitate to look at her, since she was neither a harlot nor a
thief, but a prisoner for the name of Jesus. After arriving in prison,
she thanked and praised her Lord and Creator with an humble heart,
for counting her worthy to suffer for his name’s sake. And she boldly
confessed her faith before Pieter the Bailiff and the other lords.
They greatly tormented her with Baal’s priests, in order to cause her
to apostatize; but through the grace of God she valiantly resisted
it. This greatly astonished the bailiff, that she did not pay more
regard to his spiritual lords, and he said to Anneken: “Sir Albert, our
chaplain, is such a holy fellow, that he ought to be mounted in fine
gold; and you will not hear him, but make sport of him; hence you must
die in your sins, so far are you strayed from God.”

Thus they suspended this godfearing aged woman (who could neither
read nor write) by her hands, even as Christ had been, and by severe
torturing sought to extort from her the names of her fellow-believers,
for they thirsted for more innocent blood. But they obtained nothing
from Anneken, so faithfully did God keep her lips. Hence the Bailiff
preferred against her the charge of being infected with heresy, having
forsaken the mother, the holy church, now about six years ago and
having adopted the cursed doctrine of the Mennonists, by whom she had
been baptized on her faith, and married a husband among them. Thereupon
she was sentenced to be burnt alive. She thanked the lords, and said
with humility, that if she had done amiss to any one, she asked them to
forgive her. But the lords arose and made no reply. She was then tied
on a ladder. Then she said to Evert the under-bailiff, her neighbor:
“Thou Judas, I have not deserved it, that I should be thus murdered.”
And she asked him not to do this any more, or God should avenge it on
him. Thereupon Evert angrily said, that he would bring all those that
were of her mind into the same trouble. Then the other bailiff came
once more with a priest, tormenting her, and saying that if she did
not renounce, she should go from this fire into the eternal. Thereupon
Anneken steadfastly said: “Though I am sentenced and condemned by
you, yet what you say does not come from God; for I firmly trust in
God, who shall help me out of my distress, and deliver me out of all
my trouble.” They did not let her speak any more but filled her mouth
with gunpowder, and carried her thus from the city hall to the fire
into which they cast her alive. This done, the traitor Evert, the
under-bailiff, was seen to laugh, as though he thought he had done God
an acceptable service. But the merciful God, who is the comfort of the
pious, shall give this faithful witness, for this brief and temporal
tribulation, an everlasting reward, when her stopped mouth shall be
opened in fullness of joy, and these sad tears (for the truth’s sake)
shall be wiped away, and she be crowned with eternal joy with God in
heaven.

Concerning this, see a hymn in some old hymn books.

NOTE.--We have obtained the sentence of death of this pious and valiant
heroine of Jesus Christ, as the same was read to her in court: as also,
the record of her torture, which, as it appears, took place two weeks
before her death; which we shall place here one after the other, as
they were copied by the secretary from the criminal records of the city.


SENTENCE OF DEATH OF ANNEKEN HEYNDRICKS, SURNAMED DE VLASTER.

Whereas, Anna Heyndricks daughter, _alias_, Anna de Vlaster, formerly
citizeness of this city, at present a prisoner here, unmindful of her
soul’s salvation, and the obedience which she owed to our mother,
the holy church, and to His Royal Majesty, as her natural lord and
prince, rejecting the ordinances of the holy church, has neither been
to confession, nor to the holy, worthy sacrament, for six or seven
years since [but has dared], to go into the assembly of the reprobated
sect of the Mennonists, or Anabaptists, and has also held conventicles
or meetings at her house; and has further, about three years ago,
forsaking and renouncing the baptism received in her infancy from the
holy church, been rebaptized, and then received the breaking of bread
according to the manner of the Mennonist sect, and was also married to
her present husband in Mennonist manner, by night, in a country house;
and though she, the prisoner, has, by my lords of the court, as well as
by divers ecclesiastical persons, been urged and repeatedly admonished,
to leave the aforementioned reprobated sect, she nevertheless refuses
to do it, persisting in her obstinacy and stubbornness, so that she,
the prisoner, according to what has been mentioned, has committed
crime against divine and human majesty, as by said sect disturbing
the common peace and welfare of the land, according to the import
of the decrees of His Majesty, existing in regard to this; which
misdemeanors, for an example unto others, ought not to go unpunished;
therefore, my lord of the court, having heard the demand of my lord the
Bailiff, seen the confession of the prisoner, and having had regard
to her obstinacy and stubbornness, have condemned her, and condemn
her by these presents, to be, according to the decrees of His Royal
Majesty, executed with fire, and declare all her property confiscated
for the benefit of His Majesty aforesaid. Done in court, on the 10th of
November, in the year 1571, in presence of the judges, by the advice
of all the burgomasters, in my knowledge, as secretary, and as was
subscribed:

  W. PIETERSS.


_Concerning the torturing of the aforementioned Anna Heyndricks, and
when this occurred._

She was tortured on the 27th of October, in the year 1571, according to
the previous sentence of the judges, as appears from the record of the
confession.

Thus extracted from the book of criminal sentences of the city of
Amsterdam. Preserved in the archives there.

  N. N.


WOLFGANG PINDER, A. D. 1571.

In this year 1571, brother Wolfgang Pinder was apprehended through
treachery, at Scharding, in Bavaria. The chancellor of Burkhausen was
at Scharding at that time; he came himself, apprehended and bound him,
and took him thence to Burkhausen, where he had to resist many assaults
and temptations from the host of false prophets, such as priests and
others, who vehemently assailed him, in order that he should renounce
his faith, and suffer himself to be instructed by them. To this end
they used great diligence, and employed all manner of subtilty, to
see whether they could not lead him astray, by fair, smooth words, by
false doctrine, or by arrogance and threats; but he allowed himself in
no wise to be moved from the known way of the truth, into which God
had helped him. When the priests therefore could accomplish nothing,
the executioner was on hand the following night, who had to lay hold
of him, and he was vehemently tortured, racked and stretched most
lamentably, so that his hands swelled greatly and he could not stand on
his feet, so cruelly and unmercifully had the children of Satan treated
him, according to the manner of their father, who is full of wrath
against the human family, and works through his children all the works
of wickedness, wherever he can.

Once two priests came to said brother; one of them talked with him,
and admonished him to forsake his error and be converted; but brother
Wolfgang, though still suffering great pain from the torturing and
racking, said to him with a manful heart: “O you priest, do repent, and
turn from your sinful life, and false doctrine; for you are a false
prophet, and one of the rogues that go about in sheep’s clothing, and
cover their deceitfulness and rascality with long robes; but inwardly
you are ravening wolves, upon whom the Lord has pronounced many woes.”
At this the priest got angry and blushed, as did also the other;
and they could not accomplish their purpose with him. Finally they
sent him back from Burkhausen to Scharding, where he had originally
been apprehended. In both places they tried him hard, but could not
accomplish their purpose with him. When he could not be moved, and
would not follow their false doctrine, he had to lay down his life.
They unexpectedly set a day, and he was taken out early in the morning
to be executed, without any judicial sentence, which brother Wolfgang
demanded. But such course of action on their part need not surprise one
at all, for they have nothing to prefer against the pious, and cannot
find any cause of death in them.

Thus the executioner came, and removed the collar from his neck, but
he seized him with fear and trembling. Brother Wolfgang knelt down,
and commended his spirit into the hands of his Lord and God. The
executioner handled him very badly; he could not strike him properly,
nor execute him with dispatch; he finally, while he was lying on the
earth, had to hack or cut off his head as best he could; so that he
himself was in great fear, and in great peril of his life from the
people present, so that he vowed, never again in his life to execute
any brethren. There were many people present who saw how valiant, and
brave he was. This occurred shortly after Candlemas, in the year 1571.
After he had been imprisoned almost half a year, he had thus to shed
his blood for the faith in Jesus Christ, and passed over to the Lord’s
host, who must in faith, by patient suffering, take possession of the
kingdom of joy. The traitor who had informed against him, subsequently
fared very badly, as did also the chancellor, who had apprehended him;
their good days soon came to an end, as it generally goes with such
Judases, who sin against the pious, innocent sheep of the Lord, and
thirst for their blood: misfortune overtakes them through the wrath of
God, and does not suffer them to remain long at ease.


JOOST VAN DER STRATEN, A. D. 1571.

Joost van der Straten, born at Teems in the district of Waes, in
Flanders, a chairmaker by trade, was, when he was about seventy years
old, taken from his work, and apprehended with his whole household,
outside of Antwerp, on the Kiel (where now the fort stands), and they
were, by the Spaniards, who apprehended them, brought to Antwerp. His
wife and daughter, however, belonging to no religion; were released
in course of time; but upon Joost many tortures were inflicted, in
order to make him apostatize. But as he remained steadfast, after
an imprisonment of three days, on Shrove Tuesday, A. D. 1571, his
mouth was screwed open, and he was thus burnt alive in the market
place, before the city hall, and then suspended from a stake in the
gallows-field. The Duke of Alva was in Antwerp at that time.


HANS VAN DER STRATEN, A. D. 1571.

Shortly after Shrove Tuesday, in the year 1571, the Duke of Alva
removed from Antwerp to Brussels, taking with him all the prisoners,
those of the reformed as well as those of the Anabaptistic religion,
among which prisoners there were also this Hans van der Straten, aged
about thirty-one years, born at Kortrijck, and his wife Tanneken, aged
past seventeen years, born at Mechlin. As Hans firmly adhered to his
faith and the divine truth, he was sentenced to death, and conducted
outside of Brussels with his mouth screwed open, and there burnt alive
to ashes, about the middle of Lent, in the year 1571. But his wife, to
whom he had been married only six weeks, and who was still very young,
finally, through many vexations and tortures, apostatized from her
faith, and was put into a convent at Breda, from whence, at a favorable
opportunity, she escaped, and went to Danswijck, where she, after
having fully repented of her apostasy, again united with the church,
and thereafter always led a pious life until her godly death.


GERRIT CORNELISS, A. D. 1571.

In the year 1571, there was apprehended at Amsterdam in Holland, for
the truth’s sake, as he was standing and working in a lighter-boat,
a young brother, named Gerrit Corneliss. The Bailiff bound him, and
led him to the city hall, where, the next day, he was examined, and
interrogated concerning his faith, which he freely confessed; but when
they wanted him to name some of his fellow believers, he would not do
it, and hence had to suffer the torture. When he had been tortured
once, and was dressed again, his eyes were blindfolded with a cloth,
and his hands having been tied together, he was drawn up by them, and
left thus suspended, whereupon he was again stripped, and severely
scourged with rods; but no matter how he was tortured, he did not name
any one. He was then laid upon the rack again, and while lying upon
it, they caused him to be scourged with rods, urine poured into his
mouth, and burning candles held under his arms; whereupon, having been
stripped naked again, and his shirt bound before his nakedness, he was
as before drawn up by his hands, with a weight attached to his feet,
and leaving him thus suspended they went out, and returning after some
time, they spitefully said to him, that if he would name no one, they
should thus deal with him in this manner all day: but God (whom he
thanked for it) kept his lips, that no one was brought into trouble by
his speaking. In short, he was so tortured, that he could not walk, but
had to be carried in a chair.

Some days after, having been brought into court, he was mockingly
crowned with a hat of flowers, and sentenced to be strangled and
burned. While listening to this sentence he evinced joyfulness and
patience, until he arrived at the stake, where he very fervently prayed
after this manner: “O Father and Lord, be gracious unto me; let me be
one of your least lambs, or the least member of your body. O Lord,
who lookest down here from on high, and art a discerner of the hearts
and of every hidden thing, before whom all things are to be accounted
as nothing, thou knowest my simple love towards thee; accept me, and
forgive them that inflict this suffering upon me.” Having risen, he
cried to the people: “O men, eternity is so long, O yes, eternity is so
long; but these sufferings here are over very soon. But the conflict
here is so fierce and severe; O how fearful I am yet; O flesh, bear and
resist a little longer, for this is the last conflict.” When the rope
had been placed around his neck, he cried: “O heavenly Father, into thy
hands I commend my spirit;” and with this he sweetly died and was then
burnt. Thus he offered up his sacrifice, boldly standing up for the
name of Christ, not fearing pain, suffering, shame, nor these worldly
lords, but constantly striving valiantly unto death; hence there shall
also, at the last day, when the Lamb that was slain shall open the
books of life, his name be found therein: but the apostate shall be
written in the earth, and the earth, with the works that are therein,
shall be burned. Revelation 2:10; 5:6; 20:12; 3:5; Jer. 17:13; 2 Peter
3:10.

NOTE.--As we have obtained a true copy, from the book of criminal
sentences of the city of Amsterdam, of the death sentence as well as of
the two torturings which this friend of God endured before his death,
together with clear information when all this occurred, we deem it well
to add the same here, so that no one may in any wise doubt the truth of
what has been related, but may be fully assured of it.


SENTENCE OF DEATH OF GERRIT CORNELISS, SURNAMED BOON.

Whereas Gerrit Corneliss, alias Gerrit Boon, boatman, citizen of this
city, at present a prisoner here, unmindful of his soul’s salvation,
and the obedience which he owed to our mother the holy church, and to
His Imperial Majesty, as his natural lord and prince, rejecting the
ordinances of the holy church, has been neither to confession nor to
the holy sacrament for ten years past, and has further dared repeatedly
to go into the assembly of the reprobated sect of the Mennonists or
Anabaptists, and has also, about eight years ago, renouncing and
forsaking the baptism received by him in his infancy from the holy
church, been rebaptized, and afterwards repeatedly received the
breaking of bread according to the manner of the aforesaid sect, and
also attended the assembly of the aforesaid sect, without speaking
to them when they met together; and though he, the prisoner, has, by
my lords of the court as well as by divers ecclesiastical persons,
been urged, and repeatedly admonished, to forsake the aforementioned
reprobated sect, and to return to our mother, the holy church, he
nevertheless refuses to do it, persisting in his obstinacy and
stubbornness, so that he, the prisoner, according to what has been
mentioned, has committed crime against divine and human majesty, as
by said sect perturbing the common peace and welfare of the country,
according to the import of the decrees of His Majesty existing in
regard to this; which misdemeanors, for an example unto others, ought
not to go unpunished; therefore, my lords of the court, having heard
the demand of my lord the bailiff, and seen the confession of the
prisoner, and having had regard to his obstinacy and stubbornness, have
condemned said prisoner, and by these presents, do condemn him to be
executed with fire, according to the decrees of His Royal Majesty, and
declare all his property confiscated for the benefit of His Majesty
aforesaid. Done in court, on the 26th of June, A. D. 1571, in the
presence of all the judges, by the advice of Cornelis Jacobss Brouwer,
and Hendrick Cornelis, burgomasters; I being present as secretary.
Subscribed.

  W. PIETERSS.


THE TWO TORTURINGS OF GERRIT CORNELISS, ACCORDING TO THE RECORD IN THE
BOOK OF CRIMINAL SENTENCES AT AMSTERDAM.

He was tortured twice, namely, on the 27th of April, and on the 3d of
May, A. D. 1571, according to the sentence of the judges, as appears
from the record of the confession.

Thus extracted from the book of criminal sentences of the city of
Amsterdam, preserved in the archives there.

  N. N.


A LETTER FROM HENDRICK VERSTRALEN TO HIS WIFE, WRITTEN IN THE YEAR
1571, IN PRISON AT RIJPERMONDE, WHERE HE LAID DOWN HIS LIFE FOR THE
NAME OF THE LORD.

The abundant great grace of God, that comes to us from the Father,
through Christ his only Son; and the immeasurable riches of the Holy
Ghost, whereby we are now kept unto eternal life, among this wicked and
perverse generation, this only and eternal God of all grace keep you,
my dearest wife and sister in the Lord, my flesh, my bone, the dearest
among all creatures on earth. For this I have confessed more than
once before the lords, if the whole world were mine, I would give it,
if I could keep my wife and children with a good conscience; but for
the Lord’s sake I must now contrary to nature forsake everything--the
spirit must overcome the flesh. O my Janneken, my lamb, how hard it is
for me to part from you and the children; O how deep you are buried in
my heart; which is now a great conflict for me; may the Lord help me
to gain the victory, so that the crown of life may be prepared for me,
with all the elect saints of God; who have forsaken everything for the
Lord’s sake. O my dear wife, my lamb, my love, I thank you from the
depths of my soul, for your consoling letter, which you sent me; and
may the Lord grant his eternal life to all those that by counsel or
deed lent their aid in the matter. The letter removed a greater weight
from my heart, than all the riches on the face of the earth are worth.
O what a good thing it is, to remember the prisoners; how welcome came
this Habakkuk to me, who fed me poor prisoner in my soul, here in the
lion’s den; for a little morsel that comes from without strengthens me
ten times more than what I have with me. Hist. of the Drag. 33, etc.

O my dear wife and sister in the Lord, I pray you for the Lord’s sake,
who am now bound for his sake, adhere to the truth, as the church at
Antwerp and Ghent stands. Keep with them that truly fear God, and the
God of all comfort will be with you, yea, God and his holy church shall
feed you, and my young lambs, of this I have no doubt. If you continue
in the fear of the Lord, and cast all your care upon him, though you
are now poor; my sister and beloved wife, you will have much wealth, if
you fear God and eschew sin, as I trust you will. Tob. 4:21.

I further pray you; my dearest wife, take care as long as you live, of
my young lambs, my Susanneken, my Abrahamken, and my Isaaken, that they
may be brought up in the fear of God. O with what scalding tears do I
pray to my God, to let them grow up in his fear, or to take them to him
in their youth.

O my dearest love on earth, Janneken Verstralen, kiss all my children
once for me, and tell my Susanken, that it is her father’s wish,
that she be obedient to her mother in the fear of God; and learn to
be diligent to help her dear mother, to earn bread for her little
brothers, and you my Janneken, my love, remember me your imprisoned
husband, and bound for the eternal truth, and for the sake of the
testimony of Jesus, in your prayers. This I pray you and all godfearing
brethren and sisters, to help us pray to God, that we may gain the
victory of a good fight, that God will now teach my fingers to war and
my arm to bend the bow of steel, so that by faith I may break through
a troop, and leap by my God over a wall (Ps. 18:34,29); so that we may
say with Paul: The fight is fought, the course is finished, the crown
of life is laid up for us. 2 Tim. 4:8. Maeyken and I are determined
to use such force in order to take the kingdom of God, that flesh and
blood shall remain on the posts and stakes. We are not permitted to
stay together; however we have been together three times, yet through
strategy; the first time, when the disputer came from Ghent. Then all
the lords came too, and I began to say to them with what calamity they
should be punished who now imbrued their hands in the blood of the
innocent. Then they cast down their eyes; but a flatterer began to
speak, saying, that I had most gravely accused all the lords. In short,
I felt that he was the one who was to dispute with me; hence I finally
feigned as though I could not defend myself, and spoke pleasantly to
the lords, and requested that they should let Maeyken hear it; “for
I see, said I, that you are anxious to help me, and in this wise you
will have the trouble only once; if you help one you help them both.”
They therefore consented to it; then we began to defend ourselves,
and it lasted until long in the afternoon. After dinner we met again,
but Maeyken was not allowed to come to me. We then began to have some
very sharp words; hence they changed their tactics, and began to speak
pleasantly, saying, whether I dared not do like Paul, and, contrary
to my views, circumcise Timothy, and shave my head; yea, secretly he
said, whether I dared not with Judith cut off Holofernes’ head, though
it were not the truth, that I should do all that I should promise;
whether it were not the same God, and whether one might now not lie
as well as then, for the sake of some good end; for it is written, he
said: “If it be possible, live peaceably with all men.” Rom. 12:18. I
requested time for consideration, whether I could do it with truth and
a good conscience. We then parted, and they said they desired nothing
else. They returned another time, and asked to what conclusion I had
come; and I constantly sought to be with Maeyken; but it could not well
be. I then said: “Let us come together; I hope always to do what is
possible.” Then Maeyken came to me, and I presented the matter to her
as they had done to me, whereupon she said: “How should this be? should
the dog return to his own vomit?” 2 Peter 2:22. I then told them, that
they should let me speak with Maeyken alone, and they permitted it. I
then told Maeyken, that no man living should persuade me of this, that
the priests’ matters are right, “they know it well,” said I, “but they
seek to be rid of us; but we will live and die together.” Thus we said
that we should consider the matter, with which they were satisfied.

At another time they took Maeyken alone, but had me come too. When I
came, and was there, I perceived that they showed us great friendship
and promised much to set us into the street as free as we had ever
been, for which they would pledge their souls; so that I finally became
frightened, fearing that I might be led astray by their fair speeches.
They also had more hope of winning me, than Maeyken; hence I fell upon
my knees, and entreated them, not to trouble themselves any more with
us; for I have besought my God with many tears day and night, that he
would keep me in his truth; and hence I would live or die with the
Lord. Then Maeyken leaped up for joy, for she had thought that I had
given it up, since I had come in with a sad countenance. “Now I am
glad,” she said, “for I thought, that I should have to die alone.” But
when I perceived that Maeyken had such thoughts concerning me, I fell
upon my knees, and said: “I am very sorry for this.” Thus we shook
hands, and kissed each other, and rejoiced greatly together, but our
adversaries were greatly grieved. I would have written these things
more neatly, but I cannot make these writing materials do good service.

Furthermore, my dearest wife, my lamb, my love, I inform you, that I
am little burdened in my conscience, the Lord be forever praised for
it; but all my sadness is caused by the bitterness of our parting.
But, my dear lamb, this I would like to ask of you, because you have
such a good nature that you could well live without a husband, that
you henceforth stay only with my children; for often great sorrow
arises from marrying again. And wherein I ever grieved you through
my weakness, I ask your forgiveness, for the sake of the Lord’s deep
wounds and innocent death. Greet much all the godfearing, and the babes
that are nourished at the breasts of Zion in my name with the peace of
the Lord. Serres, you broken bone-head, and J. van G. help to care for
my poor widow and little orphans, knowing, that therein you will not
serve man, but God. I much greet H. C. M. and A. and L. and C. O how
gladly I would write neatly, had I good materials. Adieu, my flesh and
blood; kiss Susanneken for me. O adieu for me, adieu, adieu, my dear
wife. Pray our dear Lord for me for a blessed end.


ANOTHER LETTER FROM HENDRICK VERSTRALEN TO HIS WIFE.

O my dearest wife, my flesh, my bone, my dear friend, my lamb, not on
my heart, but in my heart, and henceforth my poor widow, whom I must
leave according to the pleasure, goodness, will and counsel of God, who
has deemed it well that I should according to his pleasure lie in bonds
here for his eternal truth’s sake, which, my dear wife and sister in
the Lord, I hope by the grace of God to seal with my death, to pay now
the obedience which we owe to God, that is, the denying of ourselves,
that we may love nothing above him, neither father, nor mother, nor
wife, nor child, nor our own life; or God threatens us with his eternal
judgment. He that loveth aught more than me can not be my disciple,
much less my son; and they that are not sons are bastards, who shall
have neither part nor inheritance with God. Eph. 5:5. And this is the
reason, my dear wife, that, though you and my little children lie so
deeply in my heart, you must, against my nature, be cast out from it;
for you may not be an idol to me, nor I to you, as much as we love our
dear-bought souls. 1 Cor. 6:20. Hence know by this, my dearest wife,
that I will commend you and my little children to the great, almighty,
and eternal God, who is rich in mercy over all them that fear and love
him, that through his goodness and great power he will bring you to
the eternal, glorious and undefiled inheritance among all them that
are sanctified. The God of all comfort, and Father of all grace, who
is called the true Father in heaven or upon earth, the same grant
you, my dear wife, Janneken Verstralen, that through his unfathomable
mercy, and immeasurable goodness, and the riches of his grace, may be
strengthened by his Holy Spirit in the inner man, and that Christ, his
blessed Son, may dwell in your heart by faith (Ephesians 3:16,17),
that you, my love, may be clothed with the cloak of righteousness and
have the loins of your mind girt about with the girdle of truth, and
the bond of love (6:14; Col. 3:14); yea, that the basket of grapes and
the bundle of myrrh may hang between both your breasts, in your heart,
namely, Christ Jesus, whereby you may be preserved from the pestilence
that walketh in darkness (Ps. 91:6), and thus shine with an eternal
crowns as a daughter born of royal seed, the living word of God, and
may gain the victory of a good fight: may this be done to the praise
and glory of the almighty God, and to the salvation of your soul. Amen.

This I, Hendrick Verstralen, your husband, prisoner in the Lord for
the eternal truth’s sake and the testimony of Christ, send to you, my
beloved wife and sister in the Lord, as a salutation and good wish
of my heart, and as my last adieu. Adieu my dearest on earth; adieu,
sister in the Lord. O strong is the truth; it conquers all things, 1
Esd. 4:35. O my own rib, who are taken out of the middle of my body,
how should I not love you, you my wife, who loves my soul more than my
body, as I understand from your letter, which is a great joy to me,
and a perpetual comfort; I have read it with many tears. I thank you
much, my lamb, for your earnest solicitude for me. I further pray you,
my dear wife, whom I have wedded honorably before God and his church,
now that our parting is at hand, help us and all the godfearing to
pray and supplicate to God for a little while yet, until Maeyken, our
dear sister, and I your husband, who now are still in our greatest
conflict, under the bloody banner which Christ, the author of faith,
and chief captain, has borne himself in the midst of his saints, that
with him, we may through our death, overcome our enemies, with God nail
our flag to the mast, and with peace and rest enter into our chambers
(Isaiah 26:20), and wait for the coming of our Lord, who shall through
his grace raise us up from the earth unto life eternal. And, my dear
lamb, my flesh, my blood, be patient in your tribulation; continue now
with Judith and Anna the prophetess instant in prayer, serving your
God day and night, in the house of the Lord, which is his church. See,
my dear wife, I hope that you will do according to Paul’s advice (1
Cor. 7:32), now that you are unmarried; that you will serve the Lord
unhindered, and seek to please him, and to be holy in soul and body.
Hearken, my wife, my dearest love on earth, follow my advice for the
Lord’s sake; go and sell all that you can spare, which is little,
and live as plainly as possible, for a widow can get along with very
little; and seek an honorable, quiet girl that does not keep company
with youthful companions; and flee youthful lusts, and do the best
with my little children. The Lord shall care for you; he who gives the
wild ass his food in the wilderness, when he cries for thirst, and who
feeds the young ravens that cry unto God, as David says (Psalm 147:9),
will also feed you, my dear lamb, when you, my widow, my chosen lamb,
shall with my young orphans cry to God. Though your tears fall here
upon earth, they shall not cease until they penetrate the clouds and
appear before God. Then shall you find consolation, as David says: “The
righteous cry, and the Lord heareth, and delivereth them out of all
their troubles; yea, the angel of the Lord encampeth round about them
that fear him from the heart.” Ps. 34:17,7.

O my dear wife, think of the words of Paul: The time is short; I would
fain spare you; they that are married must be as though they were
not. 1 Corinthians 7:29. Thus, my dear sister in the Lord, Janneken
Verstralen, the end of all things is now at hand, says Peter; the
heavens shall be rolled together, and pass away as smoke, and the
elements shall melt with fervent heat, 1 Pet. 4:7; Rev. 6:14; 2 Pet.
3:10. O what manner of person ought you then to be in all holy and
chaste conversation. 2 Pet. 3:11. O my dear wife these words have
sometimes terrified me on account of my wicked, evil-desiring flesh,
with which I am compassed about: but I consoled myself with this, that
God by chastisement should refine me in the fire of affliction, and
thus be gracious unto me; for I have loved his truth, though weakness
cleaved to me. Hence I will now say with the prophet Micah: “I will
bear the indignation of the Lord, because I have sinned against him.”
Micah 7:9. And with Sirach: “I will rather fall into the hands of
the Lord, than into the hands of men; for his mercy is as great as
he himself is.” Sir. 2:18. He forgives sin, and helps in distress.
Ps. 32:5. Hence, my dear wife, be patient in the tribulation that is
upon us both; confess with Judith, that our punishment is less than
our sins. Judith 8:27. And he helps in distress; for he that humbles
himself before the Lord, and confesses and forsakes his sins, shall
obtain mercy; but he that covers them shall not prosper. Prov. 28:13.
But if we confess our sins to the Lord, it is God that forgives them;
for we have a free and open fountain for sin and uncleanness, as
Zechariah says: that is, Christ Jesus, who has bought us with his
precious blood; for the blood of our dear Lord Jesus Christ cleanses us
from all our sins. See, my dearest wife, though now the sufferings of
Christ abound in us, so our consolation much more abounds by Christ,
that through his innocent death we shall have eternal life, if we
continue steadfast in the fear of God unto the end, as I hope through
the grace of God to do. And I also pray you, my Janneken Verstralen,
my lamb, my love, that you will do so, and will remain an honorable
widow, in prayer and supplication to God (1 Tim. 5:5), and in holiness,
without which no one shall see the Lord (Heb. 12:14); till you also are
taken away by the Lord. O my dearest love on earth, [in] my fatherly
heart, yours and my little children’s, I wish you much good according
to the soul. There are three of my little lambs with the Lord, and I
hope through God’s grace soon to be the fourth. O my dear wife, that I
might, through the grace and power of God, be burnt alive twice in a
pitch barrel, for you four that must remain behind, and you should now
go with me to the Lord into rest! What joy would it be to my fatherly
heart, if I were sure of the salvation of you all. Written with many
scalding tears. This I pray you, my dearest wife, that you will remain
an honorable and quiet widow. Do not take this amiss from me; true, it
is my advice, but therefore no command; but I seek it for the greater
assurance of your salvation.

O how often has this happened, that widows whose husbands went before
so valiantly, and so courageously gave their lives for the truth, by
marrying again, have subjected themselves to many sorrows, some of them
fallen into perdition, and some of them gone through life in great
sorrow, sighing over those whom they now have. Hence, my dear lamb,
I repeat it, think of the words of the apostle: The time is short; I
would fain spare you. For he would fain have wished, that all men had
been even as he himself, seeing that through marriage much trouble
comes into the flesh, 1 Corinthians 7:28,29,7. However, every one has
his particular gift, the one this, the other that; but do what you
will, only that it be done in the Lord, v. 39. But I hope and trust in
my God, that he will firmly keep you together with my three lambs, and
preserve you, that you may not be taken; and not suffer you, my dearest
wife, to be tempted above that you are able; for God knoweth how to
deliver the godly out of temptation, but to reserve the wicked and
ungodly unto the day of judgment to be punished. 1 Cor. 10:13; 2 Pet.
2:9.

Hence, my dear lamb, I will commend you to the Lord, our God and helper
in distress, and further to his holy church; may they together open
their fatherly heart over you, my poor widow and young orphans. I
further desire, my dear wife, that wherever it is convenient you greet
the godfearing brethren and sisters much in my name with the peace of
the Lord; and tell them, that I greatly desire of them all, that they
remember us poor prisoners as their fellow-brethren, and will help
pray and supplicate to God, that we may wage the Lord’s war, and [that
he may] also help us to gain the victory, so that we may finish it to
his praise and to our salvation; and bid them all adieu in our name,
if perhaps I can write no more. And to you, my dear wife, my flesh and
my blood, I will also say adieu; adieu, my helper in distress; adieu,
my faithful friend on earth. The Lord be praised, that gave you to me;
you, my lamb, who have always comforted me in my tribulation. Adieu, my
Susanneken, my Abrahamken, my Isaaken; adieu, Janneken, my dearest love
upon earth, who have borne me six children, with three of whom I hope
soon to be at rest.

The almighty God, to whom nothing is impossible, but whose power
is equal to everything, keep you, my chosen wife, with the other
three innocent lambs, unto his eternal life. O my lamb, my Janneken
Verstralen, may the almighty God grant us, my love, that we may with
our children come to the Lord, to rejoice together before the throne of
the Lamb and the Majesty of our God. Amen.

May God keep you, my dear wife, in the simplicity of doves, the
innocence of children, and the prudence of serpents, and bring you to
his eternal inheritance. I commend you to the Lord, and to the rich
word of his grace. By me, your husband, Hendrick Verstralen, bound for
the eternal truth, at Rijpermonde, with fetters on my legs.

Maeyken greets you and all the godfearing much with the peace of
the Lord. O greet the household at D. much in our name; I very
affectionately desire to ask the old mother and her daughters, that
they immediately gird up their loins with the girdle of truth, and
put on the shoes of the Gospel, to enter into the camp of God, to
the church, where now the Lord’s war is waged. Come immediately,
my dear old mother, with your young daughters, to bear the baggage
of the Captain of our faith, namely, the knapsack of love, in which
is the helmet of salvation, with a beautiful plume called faith and
firm trust. Cover them with the mantle of righteousness, so that the
beautiful helmet of salvation may not rust, and the plume not become
soiled, that is, that your faith and trust towards God may not fail,
and you remain behind with the faint-hearted and fearful. Though
you see that all the tempests, storms and heavy rains fall upon the
righteous, remember, my dear lamb, that all the godfearing must have
themselves enlisted, and become soldiers under the bloody banner which
Christ Jesus our chief Captain has borne in the midst of his saints,
and under whose banner I now stand by the grace of God, and hope to
fight valiantly together with him, and to strive lawfully, as long as I
can stand on my feet, and there is breath in me.

Herewith I will bid you adieu, my dear friends D. and P., and the
daughters, and commend you to God, and to the word of his grace, hoping
that you will follow. Adieu, my dear friends, at whose table I ate
bread with joy for the last time, and we sang a hymn to the honor of
God. Adieu, my dear friends, in hope that we shall eat bread together
in the kingdom of God, and drink the oil of joy and the new wine.

By me Hendrick Verstralen, in bonds for the testimony of the truth, on
Palm Sunday, A. D. 1571.

  HENDRICK VERSTRALEN.


A LETTER FROM HENDRICK VERSTRALEN, WRITTEN TO HIS BRETHREN AND SISTERS.

We prisoners and bound in the Lord for the eternal truth’s sake,
Hendrick Verstralen and Maeyken Deynoots, your very weak brother and
sister in the Lord, wish our very dear and affectionately beloved
brethren and sisters, who in the Lord stand in like faith with us,
and are gone out from Babylon, no more to touch the unclean thing,
nor to be yoked together any more with unbelievers, but are come unto
Jerusalem, into the church of the living God, there to serve the Lord
your God, around the slaughter house, where some of you are still
spared, as the prophet Jeremiah says (Jer. 11:19), to be baptized; much
consolation, gladness and joy in all your hearts, from God our heavenly
Father, and this through Jesus Christ his only, eternally begotten Son,
full of grace and truth, through this our High Priest and mercy seat,
who offered himself to God his Father for us, on the tree of the cross,
that through his death he might prepare us the entrance to eternal
life. Through this innocent and spotless Lamb, that took away our sins,
we bow the knee of our heart day and night before God our heavenly
Father, that he would spread his peace among you as a river, and
confirm you, my dear brethren and sisters in the Lord, with his Holy
Spirit, that you may be strengthened in the inner man, and keep the
unity of the Spirit in the bond of peace and love (Eph. 4:3), so that
we, my dear brethren and sisters, who are bought and redeemed with the
precious blood of our Lord Jesus Christ, may together serve the Lord in
holiness and righteousness acceptably before him, as long as we are in
this tabernacle. Amen.

O thou camp of the Lord, thou city of the living God, may the Lord set
watchmen everywhere on thy walls, that never hold their peace day nor
night (Is. 62:6); but that thy teachers may, as David says, be filled
with much blessing, and gain one victory after another, so that the
vineyard of the Lord may be planted, and thou Jerusalem be built, thou
temple of the Lord, though in a sorrowful time. Let every one gird his
sword to his side, and let him build with the one hand, and with the
other let him hold the spear, so that the enemies who would prevent
our working may be repelled, so that Zion alone may be shown prepared.
O my dear brethren and sisters, we wish you from God, that you may be
built together a spiritual house and habitation of God; that God’s law
may be written in all your hearts, and his commandment be in your mind,
and you thus remain sons and daughters of God in whom he may dwell and
walk: that he would keep you, that you will never touch the unclean
thing, but may approve yourselves in all things as ministers of God,
so that the name of the Lord may be praised from the rising of the sun
to the going down of the same. O brethren and sisters, that your light
may arise as the morning star, and you remain a royal priesthood, a
holy nation, and a peculiar people, so that you, dear brethren and
sisters, may everywhere lift up holy hands to God, and offer up to
him the fruit of your lips, spiritual sacrifices, so that the vial of
the Lord may be filled with incense from the prayers of the saints.
1 Tim. 2:8; Heb. 13:15; Rev. 5:8. O thou bride of the Lamb, who from
love of your bridegroom Christ must be zealous unto death, and bring
forth the fruits of righteousness with many sorrows and pains, and
be sick of love to him; may the Lord our God lay his left hand under
your head, and embrace you with his right hand (Cant. 2:6), thou Eve
regenerated by Christ your husband through the incorruptible seed of
the living word of God proceeding from the fatherly heart. O thou
beautiful daughter of the almighty Father, who art now presented to his
Son Jesus, the Lord from heaven, and through faith in him shalt have
eternal life; may the eternal, almighty Father richly pour out upon you
his blessing and the power of the Holy Ghost, and make you fruitful
and fit for every good work, so that you may win his Son Jesus many
sons and daughters, that his wine press may soon be filled through the
number of his saints (Rev. 6:11), and you may thus the sooner see the
destruction of our enemies, who are innumerably many, and have bent our
back, and walk over us as over a street, and reward us evil for good,
because they cannot build with us on the spiritual house of the Lord,
because they are uncircumcised of heart and carnally minded. Against
these our enemies, may God arm us and you, my dear brethren and sisters
in the Lord, with the armor of righteousness, [and grant] that we may
be shod with the Gospel of peace, and our loins be girt about with
truth, always having the two edged sword of the Spirit at our side,
thus preserving our helmet of salvation with the shield of faith,
guarding the knapsack of love, and thus following the Captain of our
faith, as Christian soldiers, boldly waging the war of the Lord, under
the bloody banner of Christ; so that we, our dear brethren and sisters,
may through the grace of God gain the victory of a good fight in godly
conflict, and obtain the crown of eternal life. Amen.

We prisoners in the Lord, and bound for the eternal truth’s sake and
the testimony of Jesus, Maeyken Deynoots, and Hendrick Verstralen,
herewith greet all our brethren and sisters in the Lord, and send you
this brief letter from the depth of our heart, as our last adieu;
hereby taking affectionate leave from all dear brethren and sisters,
especially those of you who are known to us, and have shown us much
good by your consoling exhortations, in our tribulation, where we are
imprisoned for the eternal truth’s sake. Hence we again entreat all
you beloved who shall see our letter, or hear it read, before we are
out of the flesh, that you will help us heartily to beseech the Lord,
that we may overcome even unto death, to the praise and glory of the
almighty God, and to our salvation, and to your boast in the day of
Christ. Phil. 2:16. Adieu, all my dear brethren and sisters. Adieu,
all that love the Lord and his appearing. Adieu, H. P. H. de R. and D.
P. and Adam and his wife, and B. P. and S. and J. van H., our faithful
helpers in distress. Adieu, K. and L. B. and M. S. and G. and her
sister Janneken. Dear friends, lay it to heart to pray to God for us,
for we ask it of you with tears. H. de R., I pray you greet much in
my name with the peace of the Lord, for an adieu, L. de C., and your
servant-maid, and your friend C., and all my dear brethren. O that God
would grant that the two Abrahams might each make a Sarah out of their
rib; this is my heart’s wish. Bid them adieu too, Grietjen and Judith.
Adieu, T. de S. and your wife, our L. S. G. as I may boldly call you;
my dear brother, my dear friend, adieu; however, I hope to remember you
yet, if it is possible. Acquit yourself valiantly.

Written on St. Georges day, A. D. 1571.


A LETTER WHICH MAEYKEN DEYNOOTS WROTE TO HER BRETHREN AND SISTERS,
WHILE IMPRISONED, IN THE YEAR 1571, AT RIJPERMONDE, WHERE SHE ALSO HAD
TO LAY DOWN HER LIFE FOR THE TRUTH’S SAKE.

The abundant grace and mercy of God our heavenly Father, through his
only, eternally begotten Son, our Lord Jesus Christ, who offered up
himself for us to God his heavenly Father, as a propitiation for
our sins, that he might deliver us from the future wrath that shall
come upon all them that have not obeyed the Gospel of our Lord Jesus
Christ, who shall be punished with everlasting destruction (2 Thess.
1:8); but may wisdom, power, and the consolation of the Holy Ghost,
which proceeds from both the Father and the Son, this only eternal and
Almighty God, by whom every good and perfect gift is given, always
abide with us and you, my dear brethren and sisters, so that he may
through grace make us all together fit through himself, that we may be
found worthy in the day of his coming. Amen. Luke 21:36.

My affectionately beloved brethren and sisters in the Lord, I wish
you from the depth of my heart, for an adieu, that you may always
prosper in soul and body. I Maeyken, your weak sister in the Lord,
thank you from the very depth of my heart for the great love that you
are showing us; I wish before God, that the same may also be done to
you in distress, my dear brethren and sisters in the Lord. Excuse me,
that I do not write more with my own hand; for I am very unskilled
therein. However, I did not deem it to be necessary; for Hendrick, our
dear brother, my fellow-prisoner in the Lord, has done it so well for
us both; I wish you the same before God, my dear brethren and sisters
in the Lord. Let it seem to you as though I had written it; my heart’s
wish is, that we may seal it with our blood, to the praise and glory of
the holy name of the Lord, and to the salvation of our souls. With my
own hand I bid adieu to all my dear brethren and sisters in the Lord.
Adieu; always adhere valiantly to the eternal truth. Adieu. Pray the
Lord for us; I pray day and night for you in my weakness. Adieu, G.
C. N. T. and your wives. Adieu, B. J. B. P., my dear sisters. Adieu,
Andries M. Adieu, adieu; receive this in good part.


ANOTHER LETTER FROM MAEYKEN DEYNOOTS, TO HER BROTHER AND SISTER.

I prisoner of the Lord salute you from the inmost of my heart, my very
dear and affectionately beloved brother and sister J. and Andries who
are now in great tribulation and sorrow on account of the sad parting.
O be patient in all your tribulation, continuing instant in prayer, and
rejoicing in hope, which maketh not ashamed, my dear brother and sister
in the Lord. O it is a good thing to be patient, and wait for the help
of the Lord; for he that fears God is comforted after temptation, and
after chastisement he finds favor. The Lord does hide his face for a
moment, but with everlasting kindness will he have mercy on us. Is.
54:8. Hence, my dear sister Janneken, console yourself with the Lord’s
holy word; though you are now as it were a forsaken and heart-stricken
wife, it is but a little while, and your sorrow shall be turned into
everlasting joy; for thy maker is thine husband; the Lord of hosts is
his name; and thy Redeemer the Holy One of Israel; the God of the whole
earth shall he be called, verse 5. O you warrioress of God, contend
valiantly against your flesh and blood, and continue steadfast unto
death, and there shall be given you the crown of eternal life, with
full joy, which no man shall take from you. Andries, my dear brother,
that you parted from us with great sorrow, and that you desire to be
with us, this you must commit to the Lord, for everything must have its
due time. They did not lack the power, when they said to me: “Woman,
you must come with us.” I said: “In the name of the Lord.” They greatly
desired you. I said: “If it were the Lord’s will, you would get him.”
I went again very willingly; then I saluted our dear brethren with
the kiss of peace, since love impelled me to it. I believe my brother
and fellow prisoner has informed you how it further went, and of the
proceedings with us, as far as known to him; I cannot write anything
concerning it, for want of paper. My dear brother and sister, I thank
you heartily for your good exhortation, faithful warning and sweet
consolation, and wish before God, that the same may be done to you in
your distress. I read it with many tears, and time and again thanked
the Lord, who through his great grace remembers his poor, weak,
imprisoned and bound children, and does not forget them. Comfort and
admonish one another with the same words, my dear brother and sister in
the Lord, and kiss one another once for me; I hope to do as you said.
Herewith I will commend you to the Lord, and to the comforting word of
his grace, and herewith bid adieu to all dear brethren and sisters in
the Lord; I know of no one that is known to me, whether he be far or
near, of whom I do not think. Adieu with an inward holy kiss of love
and peace. Adieu, and pray the Lord for us; I pray day and night for
you. Adieu, my dear brethren and sisters. Adieu, adieu, adieu, with
tears; adieu, keep firmly on, till you are taken hence. This adieu I
write to you all. Excuse this simple letter.

Written by me your weak sister in the Lord, in the castle of
Rijpermonde where I am imprisoned and bound with iron chains or
fetters, for the eternal truth’s sake. I long for the day when I shall
offer up my sacrifice; however, I hope to wait for it with patience. A.
D. 1571.

  MAEYKEN DEYNOOTS.


ADRIAEN JANSS HOEDEMAECKER, AND JELIS DE BACKER, BOTH BURNT ALIVE
AT THE SAME STAKE, FOR THE TESTIMONY OF JESUS, IN RIJSSEL, A. D.
1570.--THREE LETTERS OF ADRIAEN JANSS HOEDEMAECKER, WRITTEN IN PRISON
AT RIJSSEL.

_The first letter from Adriaen Janss Hoedemaecker, to his wife._

The love of God the Father, the grace of our Lord Jesus Christ, and the
communion of the Holy Ghost, be with you my dear wife and sister in
the Lord, now and forever; this I wish you from the depth of my heart
as an affectionate salutation. Amen. After this good wish of my heart
and Christian salutation, let me inform you, my dear and in God beloved
wife how it still stands with me, that I am still well content and of
good cheer, the Lord be praised for his grace which he shows me, and I
hope by his grace, that he will help and keep me unto the end, since
with Jeremiah, I have committed to him my cause against my adversaries,
who are set against me and against the Lord, since I am imprisoned for
the name of the Lord, because with the prodigal son, I have arisen
to confess my guilt before my God, against whom I have sinned and
transgressed, who graciously received me, when I sought and entreated
him with tears. And for this reason they persecute and gainsay us,
because we have received mercy from God, as the Lord has spoken and
declared, saying: “If ye were of the world, the world would love you,
but because I have chosen you out of the world, therefore the world
hateth you.” John 15:19. Mark, my dear wife, the words of our Lord,
what is the reason that we are hated; so that in the time of hatred
and persecution we may comfort ourselves with the grace of the Lord,
as also the apostle Peter testifies, saying: “Because we no longer
run with them to that excess of riot, as are lasciviousness, lusts,
excess of wine, revelings, banquetings, and abominable idolatries.”
1 Peter 4:4,3. Therefore does the world speak evil of you: therefore
say they as is written in the Book of Wisdom: “Let us lie in wait for
the righteous; for his life is not like other men’s, his ways are of
another fashion; he declares our ways to be sin, and avoids us like
filth; therefore he is grievous unto us; we will torment and examine
him with despitefulness, that we may know his meekness, and prove his
patience, and let us condemn him with the most shameful death.” Wis.
2:12. This has ever been the reason, why the righteous have been evil
spoken of, envied, persecuted, despoiled of their goods, cast into
prisons and bonds, drowned, beheaded, and burned, as we may first read
concerning Abel, as John testifies with these words: “Let us love one
another, not as Cain, who was of that wicked one, and slew his brother.
And wherefore slew he him? Because his own works were evil, and his
brother’s righteous”. 1 John 3:12. Hence the apostle says: “Marvel
not, my brethren, if the world hate you.” V. 13. Christ declared to
the Jews: “Many good works have I shewed you from my Father; for which
of these do ye stone me?” John 10:32. Hence, my dear, beloved wife,
it will not fail, as the apostle says, that all who will live godly
in Christ Jesus will have to suffer persecution; for evil men and
seducers always wax worse and worse, deceiving, and being deceived.
2 Tim. 3:12,13. Hence, the righteous may always prepare themselves
for suffering and tribulation; for they are led forth unto death as
sheep for the slaughter: we that live are constantly delivered unto
death for Jesus’ sake, and are always in peril to die every day for
our glorying which we have in Christ Jesus our Lord. We may therefore
well prepare ourselves for suffering, even as the Lord told his
apostles: “In the world ye shall have tribulation; yea, the world
shall rejoice, but ye shall weep and be sorrowful; for a woman that is
in travail hath sorrow, because her hour is come.” John 16:33. Thus
we must also bring forth Christ with sorrow in this world. Therefore
the apostles strengthened and encouraged the churches, that they must
with tribulation and suffering enter into the kingdom of God, even
as our head Christ went before, as is written concerning him in the
prophets. For the kingdom of God suffereth violence, and the violent
take it by force (Matt. 11:12), as I now experience myself; for we did
indeed formerly have some temptations such as are common to man, but
now we must strive unto blood. 1 Corinthians 10:13; Heb. 12:4. For I
may now well say with the apostle, that I bear in my body the marks of
the Lord. Gal. 6:17. For they have scourged me three times, until the
blood flowed, and this that I should betray my fellow brethren; but the
Lord by his grace kept my lips. I was suspended by my hands so that I
did not touch the ground. Yea, my dear beloved wife, I was seized with
great fear so that I could hardly stand it, when they scourged me the
third time; hence I thought of the words of the apostle who says: “The
Lord will not suffer you to be tempted above that ye are able.” 1 Cor.
10:13. Then they desisted though they threatened to torture me; and
they said that they would rend my limbs asunder, or I should tell them
who had associated with me, and who were my fellow brethren; but the
Lord did not let them have their will this time; what they will do yet,
the Lord knows, for to him every thing is known.

My dear and in God beloved wife, faint not at my tribulation, which
ought to be a comfort to you, that the Lord has called me hereunto,
that he wants to magnify his name by me, and that I am counted worthy
to suffer shame for his name, and to seal his word with my blood
before this wicked and adulterous generation. I hope to go before you
in truth, and before all my dear brethren and sisters who still walk
in like peril; that they may take an example from me, not in any wise
to forsake the Lord in tribulation, but firmly to cleave to him, who
(though he is great), will not forsake his own in distress who trust in
him, and serve him in truth; for his eyes are upon the righteous, and
his ears are open unto their cry, yea, the Lord is the strength of the
righteous in the time of trouble. Psalm 34:15; 37:49.

Herewith I will commend my dear and in God beloved wife to the Lord,
who is able to keep your treasure, and to give you an inheritance among
all them which are sanctified. Acts 20:32. Adieu, my dear wife, whom I
love in truth, adieu. For I suspect that the parting is close at hand;
for I wait from day to day for the redemption of my body, and to enter
into godly rest to my fellow brethren that were also slain for the
truth. Rev. 6:11.

Greet the brethren and sisters in my name with the peace of the Lord.

Written in my bonds, by me,

  ADRIAEN JANSS, Unworthy prisoner in the Lord.


_The second letter from Adriaen Janss Hoedemaecker to his wife._

I, Adriaen Janss, imprisoned at Rijssel for the name of our Lord,
and the testimony of my conscience, wish my dear and in God beloved
wife, much grace, mercy and peace, from God the heavenly Father, who
is the true Father in heaven and earth; that he would grant you to be
strengthened with might by his Spirit, and Christ to dwell in your
hearts, and to be rooted in through love. Ephesians 3:14. This I wish
you, together with the consolation of the Holy Spirit, as a Christian
salutation and affectionate adieu.

Furthermore, after all proper and Christian salutation, I hereby inform
you my dear wife in the Lord, that I am well content, and have a good
conscience, the Lord be praised forever for his grace, who has kept
me in his grace until this hour, and I hope that through his grace
he will keep me unto the end, according to his promise, for he says:
Though a mother forsake her child, yet will I not forsake thee. Is.
49:15. Yea, the Lord says: I will not leave you comfortless. Herewith,
my dear wife, I comfort myself when I am tempted. I further cannot
conceal from my dear wife the many tears which I shed when I think of
your sorrow, which I presume you have on my account, because we must
now give up our Christian fellowship which we have had together by
faith. Yes, my dear and beloved wife in the Lord, to every thing, says
Solomon, there is a time: “A time to meet, and a time to part.” Eccl.
3:1. Hence my dear wife in the Lord, what more godly parting can there
be than for the name of the Lord; and though we now must part, I hope
that I shall go before you, and that you will also follow to that place
where there will be no more parting, for there we shall ever be with
the Lord. 1 Thessalonians 4:17. Herewith you may comfort yourself, even
as the apostle Paul comforted the church at Thessalonica. I further
beseech and exhort you by the mercies of God, that you take heed unto
the vocation in which the Lord has called you, and that you walk as you
have received the Lord, with all humility and meekness, and walk in the
love of God, and of your neighbor, Eph. 4:1; Col. 2:6. Always remember
the poor saints where you live; give according to what the Lord has
bestowed upon you; continue also in prayer day and night; adhere firmly
to the doctrine of Christ, and whatsoever you have heard and received
let it abide in you; and the God of love and peace shall be with you. 2
Corinthians 12:11. And remember me as long as I am here; I hope not to
forget you as long as I am in this tabernacle, with my prayers to God.
Though with my body I am absent from you I am nevertheless present with
the spirit and remember you with tears.

Herewith adieu, my dear wife in the Lord, adieu, till we get in the
kingdom of God to our heavenly Father. Written with tears by me,

  ADRIAEN JANSS.

Greet the friends much in my name, especially my S. J. I would write
more, but there is no good opportunity here for writing. Written to my
dear wife.


_The third letter from Adriaen Janss Hoedemaecker written to the
brethren and sisters._

I Adriaen Janss, imprisoned at Rijssel for the name of the Lord and the
testimony of my conscience, wish my cordially beloved brethren and
sisters, my companions of the faith in the kingdom of God, and in the
patience of our Lord Jesus Christ, much grace, mercy and peace from God
the heavenly Father, who is the true Father of all mercies, and the
God of all comfort, who comforts us in all our tribulation; and from
Jesus Christ our Lord, Redeemer and Savior, who delivered us from this
present, proud world, according to the will of God his Father; together
with the power and consolation of the Holy Ghost, and a steadfast mind
unto the end of your life. This I wish you as a Christian salutation in
the Lord, and as an affectionate adieu.

Furthermore, after all proper and Christian salutation, my dear and
in God beloved brethren and sisters in the Lord, I cannot forbear,
because of the fellowship which we through the Gospel had together
in the Lord, to write you briefly, for the comfort and joy of your
heart, concerning the grace which I have received from God, so that I
am of good cheer and well content (the Lord be praised for the grace
he shows me), so that I hope by his grace, that he will make my cause
terminate to his praise, for which I daily pray him. For I desire
nothing else than that his name might be magnified by my weak members,
and ask my dear brethren and sisters in the Lord, with me to beseech
God, so to strengthen me, that I may triumph in Christ Jesus our Lord;
I hope that he will hear your prayer and mine. For the prophet David
says: “The Lord will fulfill the desire of them that fear him; he will
also hear their cry and will save them.” Ps. 145:19. Since I desire
nothing but what tends to his praise, I hope that he will hear us. I
trust I shall not forget you in my prayers to God, but to remember
you, even as behooves the members of the body in Christ; and as I,
when I was still with you, served you with the little gift which I
received from God, so I must also exhort you yet in my imprisonment,
and say with the apostle: “I the prisoner of the Lord beseech you that
ye walk worthy of the vocation wherewith ye are called of God, with
all lowliness and meekness, with longsuffering, forbearing one another
in love; endeavoring to keep the unity of the Spirit in the bond of
peace.” Ephesians 4:1–3. Yea, as ye have received Christ Jesus the
Lord, so walk ye in him, rooted and built up in him (Col. 2:6,7); and
always remember the former days, in which ye were illuminated (Heb.
10:32), and what promises you made to the Lord, when you entered into
covenant with him, so that you should serve the Lord in holiness and
righteousness all the days of your life. Hence, my dear brethren and
sisters, walk faithfully before your God, who called you in his grace
out of darkness into his marvelous light, who has received you as sons
and daughters, enlightened you with his Holy Spirit, and promised you
his kingdom.

Hence I repeat it, walk worthy of your vocation, in the love of God and
your neighbor; love one another, as behooves brethren and sisters, and
let not your hearts be overcharged with the cares of this life (Luke
21:34), that your hearts do not become alienated; for through many
cares the heart becomes estranged from God. Therefore my dear brethren
and sisters in the Lord, I say with Christ: “Watch, and pray day and
night to God, and be like unto men that wait for their lord; that,
when he knocks, they may open unto him immediately. O how blessed are
those servants whom the Lord shall find thus watching: they shall enter
in with him into the kingdom of God, and possess all things”. Luke
12:36,37. Herewith I will commend my dear brethren and sisters to the
Lord, who is able to keep your treasure, and to give you an inheritance
among all them which are sanctified. Adieu my dear brethren and sisters
in the Lord, adieu, till we get into the kingdom of God. It is very
inconvenient here for writing.

Written by me, imprisoned for the true testimony of our Lord Jesus
Christ.

  ADRIAEN JANSS HOEDEMAECKER.


TWELVE CHRISTIANS AT DEVENTER: YDSE GAUKES, DIRCK VAN WESEL, WITH
ANNEKEN AND JANNEKEN, THEIR WIVES; HARMEN THE DYER, BRUYN, ANTHONIS
THE WEAVER, CLAES OPREYDER, LIJSBET AND CATHARINA SOMERHUYS, LIJNTGEN
JORIS, AND TRIJNTGEN HER DAUGHTER, A. D. 1571.

In the year 1571, on the 11th of March, in the night, the Spaniards
at Deventer (having held a tournament during the day) went out with
swords, halberds, guns, and many other implements, to apprehend
the sheep of Christ. They went through many houses, searching in
some streets from house to house; and all whom they could find they
apprehended, and fettered and ironed them, saying: “O you heretical
dogs, because you deny the Roman Catholic faith you will have to die.
For a few days the gates were closed, and there was read by the sound
of the town bell, the proclamation, that no one should conceal any,
and if any one should know of any that were concealed, that he should
report them. But this order was not obeyed: for many were concealed,
who secretly fled, and left their goods for a spoil. In all there were
apprehended twelve, namely, Ydse Gaukes, Dirck van Wesel, with Anneken
and Janneken, their wives; Harmen the Dyer, Bruyn, and Anthonis the
Weaver, Claes Opreyder, Lijsbet and Catharina Somerhuys, Lijntgen
Joris, and Trijntgen her daughter; all of whom at first when they were
apprehended, were valiant, and confessed their faith; but some were
greatly afraid according to the flesh, and abandoned the faith even
before they were tortured. (In the torture they were drawn up, their
hands tied behind their back and heavy weights of iron, or cannon
balls, suspended to their feet.) Several others did indeed remain
valiant in the torture, but subsequently also apostatized from the
faith; and four remained valiant throughout.

Thus it happened that they were frequently visited, and that they
(who had denied the faith with the mouth) were very sorrowful, and
promised and said, that if the Lord should grant them grace so that
they should get out, they would return to the truth. And when on the
20th of May (when they offered up their sacrifice on the 25th) a friend
came to them, they asked very closely what news he brought. The friend
replied, that the news was bad; he feared that they all should have to
die; in short, much was said, and the friend remarked: “I love you, so
much that I would you were all out of all this, and that I could be
imprisoned in your place;” so that the prisoners became very sorrowful,
and wept most bitterly, and said to the friend: “It is best that you
go, on account of the Spaniards.”

Thus it came to pass on the 24th of May, in the evening, that monks
came to them, to speak with them, that they should prepare themselves,
since they were to die the next day. The monks went away at twelve
o’clock in the night, but returned at four o’clock in the morning.
There were two men, Dirck van Wesel and Harmen the Dyer; and four
women, Dirck van Wesel’s wife, Ydse Gaukes’ wife, and Somerhuys’ two
daughters, Lijsbet and Catharina; who did not hearken to the monks,
but, according to all that could be seen and heard, cleaved to the
eternal truth. First, when they came out of the prison, with a very
joyful countenance and smiling, they, bowing their heads, said adieu
to a friend whom they knew well, and who had visited them in prison;
and he smiled to them in return. Thus did at first the four women; but
the two brethren, Bruyn and Anthonis the weaver, who were brought out
with them, were very sorrowful, and did not speak; the women, however,
spoke much and greatly reproved the monks that were with them; yea,
they were heard to say, that Christ their Bridegroom and Shepherd had
thus gone before, and they would follow him as his own sheep, and they
kissed one another very affectionately, the two sisters having hold of
each other’s hand, and began to sing: “My God, whither shall I go?”
Then they had to separate, and six of them were put into the wagon.
When they arrived at the scaffold, they brought Catharina, the younger
sister, upon the scaffold first. She was very bold in speaking, and
said: “Know, ye citizens, that it is not for any evil, but for the
truth.” When she had ascended the scaffold, her sentence was read,
which was as follows: “If she would abide in the Catholic church, she
should be executed with the sword; but if not, should be burnt alive.”
She was then asked, whether she would abide in the Catholic church.
She answered: “No; I want to abide in the truth.” They said: “Then
you will be burnt alive.” “I do not care for that,” she said; “you
deal in lies:” and she spoke very boldly. She was then taken from the
scaffold again, and put into the wagon; and her mouth was closed, so
that she could not speak any more. Then the two brethren (namely, Bruyn
and Anthonis) were one after the other brought upon the scaffold, and
were both beheaded, without speaking anything, except that the one was
heard to say: “O Lord, be merciful to me.” They then returned to the
tower, and fetched Dirck and Harmen. These both had their mouth gagged,
so that they could not speak; but they made many signs on the way by
nodding, and smiling and were very bold, so that the people were
astonished.

Thus these two were brought upon the scaffold, and they frequently
smiled and nodded to those whom they knew, and who stood before them.
Harmen then fell upon his knees and prayed to the Lord; but as he made
it too long for them, the executioner pulled him up, and he boldly
placed himself at the stake. While the executioner was fastening
Harmen, Dirck kneeled, and called upon the Lord from the heart; for
they could not speak. Then Dirck arose and affectionately embraced
Harmen as he stood at the stake, kissed him, and pointed with his
hand up to heaven. Thereupon Dirck went with a joyful and smiling
countenance, and stationed himself with his back to the stake, and cast
up his eyes to heaven. When they had been thus fastened to the stakes,
the four women were brought from the wagon to the scaffold, and saw
the two standing at the stakes. They were very glad and smiled, folded
their hands, cast up their eyes to heaven, kissed one another, and all
of them fell upon their knees, and each placed herself very boldly with
her back to the stake. While they thus kissed one another, there came
a noise almost as if it had been thunder or a wagon without horses,
and it seemed to come from the Brink, and roared before the wagon, so
that the people fell over one another, and no one knew what it was,
so that a great fear arose. The Spaniards said that it thundered.
Previously, when the two were beheaded, the monks made a speech, that
every one should keep his children away from this people, and that no
one should become offended, though they should now be burnt, which
was the pleasure of the Royal Majesty; and that no one should make
any disturbance. They had no sooner concluded this speech, than there
came such a noise, even as though it came from the main street beyond,
so that the people did not know what to do with themselves for fear.
Hence the Spaniards began to cry alarm, and the drums also began to
sound the alarm; but it all passed off without any harm being done.
Some said that they saw a light over the scaffold, like a dark sun;
this, however, I did not see, but I saw and heard the noise. Moreover,
when they were standing at the stakes, straw and wood were laid around
them, so that only their heads were visible. While thus standing at
the stakes, they made many a friendly sign to those whom they knew,
by smiling, by nodding, and by casting up their eyes to heaven; so
that the Spaniards said: “To whom may they nod thus?” And the one to
whom they nodded stood by the Spaniards in front of the scaffold, and
heard the Spaniards say it. This brother also nodded and smiled, and
pointed with his hand on high, that they should take God for their
helper. Thereupon they cast their eyes up to heaven, except Dircks van
Wesel who was unconscious already when the wood and straw were laid
around him; for the chains that were around his neck choked him, for
he had been greatly tortured, so that his arms had been much injured;
and when the executioner fastened his arms behind around the stake, a
faintness seized him, so that he became unconscious, and was not seen
to manifest any further signs of life. The executioner then lighted
the fire, and all six were burnt alive (together with two baskets full
of books), some almost to ashes. The bones and bodies were buried near
the gallows.

This was thus done at Deventer, on the Brink, the 25th of May, A. D.
1571.

Subsequently, on the 16th of July of the same year, the other valiant
heroes, namely, Claes Opreyder, Ydse Gaukes, Lijntgen Joris, and her
daughter, named Catharina, were brought from the tower, with their
mouths gagged, so that they could not speak, and passed along the
streets very boldly, smiling and nodding to many. Thus Claes was
brought upon the scaffold first, and he fell upon his knees, to prayer;
but the executioner lifted him up, for the Spaniards would not tolerate
it, and cried: “Villains, villains!” But the six preceding ones, who
had been offered up first, had performed their prayers, and had not
been prevented from it; for they had been allowed to come together,
and also to kiss one another; but since the people said so much about
it, how they had prayed, and so lovingly kissed one another, they had
resolved to bring only one at a time on the scaffold. Now when Claes
stood at the stake, they also brought Ydse upon the scaffold, and he
forced his way to Claes and kissed him. Hence the Spaniards clamored
again, and were enraged. While they were fastening Ydse, a Spaniard,
one of the chiefest, together with a monk, stood by Catharina; but
her mother stood at some distance from them, so that she could not
hear what they said to her daughter. Then the monk said: “Your mother
has recanted, for she has confessed that she was seduced; and will be
executed with the sword; and if you will recant too, you shall not
die, because you are young yet; but you shall be married and receive a
large dowry, and be helped on.” But in reply to all this she shook her
head. And then the Spaniards also said much to her, that she should
recant, and she should save her life. But others said: “Do not tell
her this; but say, that if she will renounce her heresy, she shall
die as a pious Christian and be executed with the sword.” And others
said: “She must only be made to believe, that she will save her life;
when she has recanted she shall die nevertheless.” But she shook her
head to all this, so that they became discouraged. Then the monk said:
“Dear sister, recant, or you will go from this fire into the eternal,
upon this I will pledge my soul.” In the mean time the mother also was
brought upon the scaffold, and placed at the stake. Then Catharina
was seen to rejoice greatly, for she found that it was nothing but
lies, what they had told her concerning her mother. Then Catharina
was also brought upon the scaffold, and she ascended the steps very
rapidly, since she, as also the others, had greatly longed for the
hour of her redemption; and thus all four were placed to stakes, back
to back, so that they could neither see nor nod to one another. While
thus standing at the stakes, they smiled and nodded to several yet.
Then the Spaniards said: “There are some more of this people; if we
only had them too.” There were also on the scaffold the provost and
the quarter-master to assist the executioner; and the provost wanted
to lay the wood about three or four feet from them, in order to roast
them from a distance; but the quartermaster said, that the sentence was
to burn them like the first; hence they had hard words. The Spaniards
also cried, that they should be put to death slowly. However, the
wood at least was laid around them like around the former; but little
straw, with which they ignited the wood; in order that they should die
the more slowly; however it was soon over. Thus these four offered up
their sacrifice, and were burned to ashes, on the 16th of June, A. D.
1571; from whom many took a good example, who recognized them as the
true people, and endeavored to follow them, by the grace of God, in a
righteous and godfearing life, which these four evinced unto death, and
thus confirmed that which they had said and written in prison.


A LETTER FROM YDSE GAUKES, SKIPPER, WHICH HE WROTE IN PRISON, AT
DEVENTER, TO HIS BROTHER, AND TO THE FRIENDS, ACCORDING TO THE SPIRIT.

Grace and peace from God our heavenly Father, this I wish to all my
dear brethren and sisters in the Lord, and especially to you, my
brother according to the flesh, and your beloved wife, and my sister
according to the Spirit. I wish you the true, penitent faith, that
works by love.

Furthermore, dear friends, there were twelve of us brethren and sisters
apprehended; there was also a new convert. We men were confined
together eight days; then the women were examined, and they renounced
the faith, especially your mother and her daughter. After that I was
brought before the lords, when they asked me my name, and how long ago
I had been baptized. I said: “About four years.” And I said: “How do
you know that it was done?” Then they said: “We cannot be satisfied,
but you must swear us an oath.” “No,” said I, “I must not swear.” They
said: “We may.” I said: “We may not.” They said: “Where is it written?”
I said: “Matt. 5.” They said that I had read it erroneously. Then one
of them said to me: “What a lamb you are.” After that he said: “What a
devil you are.” Then they asked, how many children my wife had. I said:
“One of about nine weeks.” Then they asked: “How many did you have?” I
said: “Six.” “And there is none of them baptized?” said they. “That is
true, my lords,” I replied. Then they asked me concerning the man that
had baptized me. I told them, that he was dead. And who had thus led me
astray? I said: “My former life;” and that God had revealed it to me.
They then wrote, that we had despised God’s Spirit. And they read it
all out of a letter, as it seemed to me. I said to them: “It seems to
me, that you know it well.” “We do,” said they. It seemed to me, that
they wrote more than I had confessed. Then I said, that they should
not write more than I had confessed. “We do not,” said they. And they
had it read to me again. And I was satisfied with it. Then they asked
me concerning my father and mother and sister, and how many brothers I
had. I said: “Two.” And they asked me closely concerning their names.
I said: “Pieter is the younger, and Symon.” “Where does he live?” said
they. Then I told them: “He is of your belief.” “He is not,” said they.
I said it was true. And I much excused them both, and said, that they
were not so bad. I then entreated them, that they should not touch the
innocent. Now they said: “Then the woman lied; we must have her brought
up.” I said: “My lords, I did not say that I do not have more.” They
said: “Have you more then?” I said: “One.” Then they interrogated me
closely whether I did not have more. I replied: “No.” Then they wanted
to know his name. I told it to them. Then they asked me, whether he
was baptized. I told them, that they should ask him himself. Then they
said: “You do not know how to speak before the court; how will you
speak before God? We shall make you tell it.” I said: “The body is at
your disposal.”

Then they let me go down, and brought up the men, one after the other,
and they all freely confessed the faith. And we were put together
again; then we rejoiced, that we were allowed to be together again;
this continued several days. Then Anthonis was tortured, but remained
valiant. After that they fetched me, and asked, whether I would name
those whom I knew. I said: “No.” Then they said: “We shall make you
tell it; but if you ask grace, we shall grant it you, as we did to
the girl in the Norenburger street.” That was Mariken Backers, who
said like Peter, that she did not know the man; this I did not want
to do. Master Pouwels was standing there, and they said: “Do you know
this man?” “I saw him yesterday,” said I. Then the commissary said:
“Take him, Master Pouwels.” Then I went to the rope. The executioner
entreated me much; “You are still a young man,” he said. I then
divested myself of my upper garments, and the shirt was pulled off by
the sleeves, and tied around the middle of my body, and I had to stand
there naked, until the captain and the inspector came; and my hands
were tied behind my back.

They then drew me up, about a foot from the ground, and in this manner
left me suspended. I suffered great pain; I had intended not to open
my mouth, but I cried out thrice, and then kept silence. This is only
child’s play, they said, and letting me down again they placed me in a
chair, and neither asked nor said anything to me. I had an iron bolt
with two rings on my feet, and they tied three cannon balls to the
rings. When they drew me up again, a Spaniard with a gold chain wanted
to strike me in the face, but he could not. While thus suspended, I
worked hard and drew one foot through the ring; then the whole weight
was on one leg. They would have tied it again, but I forced it through.
Then they all laughed, and I had great pain.

Then they placed me in a chair, and I named several persons whom I
thought they knew, for they could name others to me. Concerning Claes
Opreyder I have no certainty; for one says this, and another that. I
hope by the grace of the Lord to give my life for it; I say, by the
grace of the Lord. My mind is still unchanged; I pray the Lord night
and day, to give me strength. Do you also heartily pray the Lord for
me; for the effectual fervent prayer of the righteous man availeth
much. James 5:16.

Afterwards I had great conflict from my wife, because she frequently
sent monks to me; but God helped me. After that I was brought above
before the bishop and the pastor, and they talked much with me, that
I must believe more than was written in the Gospel. “For,” said
they, “how do you know that I am a man?” I said: “How should I not
know that?” “Where is it written,” said they, “and in what chapter?”
And they also asked how I knew that she was my wife; and other such
sophistries, but little from the Scriptures.

Then I went back to my castle, in which I had to be confined. My mother
also visited me once; I greatly pitied the woman. I said that God would
comfort her. Then they said, it was the last day of grace. On the
same day the bishop made an exhortation to the apostates. Then came
the superior of the Franciscans and said: “I run down here for your
sake, it was the last day of grace, but God’s grace is always open.”
After the exhortation was over, they took me above, where stood my
wife, crying bitterly; but I said: “We must not forsake God.” “You are
not to forsake God,” said the bishop, and she wept much. But turning
my heart to God, I thought, the suffering after this life would be
too long. Katelijntgen was also greatly tortured, and drawn out and
suspended with two irons to her legs. Then came the executioner, and
said that though the woman had been drawn limb from limb, she would not
have said one word; this was a joy for me to hear. Trijntgen, too, was
subjected to many assaults, by comfort and promises, and by threats
that she should be severely tortured. They compared her to a dog, who,
they said, was better than she. The Lord helped her. But (as a warning)
she was not prudent in speaking; for, the pastor speaking of the Old
Testament, she would not listen to it, which was speaking foolishly on
her part; but she wanted to adhere to the New Testament. This Gijsbert
told me, and he says that he is innocent with regard to us, for there
were read to him at least a hundred [names] from different places; and
through him I obtained these [writing] materials. And, dear brother,
see to my poor little orphans. I wish all the godfearing the fear of
the Lord. Written in great fear and distress. I commend you to the
Lord; take good heed to yourself.

Written by me, your dear brother, from prison, the twentieth day of our
imprisonment.

  YDSE GAUKES.


THE SECOND LETTER OF YDSE GAUKES.

We prisoners in the Lord for the testimony of our dear Lord Jesus
Christ, of which we are not worthy to boast ourselves; grace and peace
from our dear Lord Jesus Christ be with our very dear and chosen,
beloved brethren and sisters, through the obedience of the Gospel. We
wish you, our much beloved, the true penitent faith which works by
love. To this end may the power of the Holy Ghost strengthen you. Amen.

After all proper salutation, be pleased to know, our much beloved, that
we are still in good health according to the flesh, and also according
to the spirit, and unchanged in mind and faith, and, moreover, have a
peaceful conscience, and are sure that it is the truth, and that no
other shall ever be found, though there are many subtile spirits, who
seek another way than taught by Christ, and in which he went before
them. Hence, rejoice with us, our much beloved, that our Father has
helped us to triumph. Truly indeed did he say: “Though a mother forsake
her child, yet will he not forsake us.” You must confess with us, that
he has done this; for which we cannot thank him enough, since we well
know, that of ourselves we have nothing at all but wickedness: as the
apostle says: I know that in my flesh dwelleth no good thing. Rom.
7:18. Further, my much beloved chosen brethren and sisters, know that
the Lord can still order it well; though we are here in the tyrants’
hands, yet we fare better here than you people think; for the Lord
still sends us every day a Habakkuk (_H. Drag. 34_), which is my
sister, who can still come to us every day, and she does not tire of
it either; besides, every third day we have a kind guard, so that many
people can speak with us. Furthermore, dear friends, I cannot conceal
from you the joy which we have, that they have confined us together in
the tower, each in a small cell about eight feet square and made of two
thick planks. In this place we are confined; but we see and often speak
with one another, which is a great joy to us, and for which we are also
envied by him who used to be my best friend on earth, who said that we
were confined too close to one another, and that we strengthened one
another still more. Hence the Lord may well say, when an unclean spirit
has been cast out, he comes and looks at the house; if he finds it
empty and swept, he takes with himself seven other spirits more wicked
than himself. Matt. 12:43.

Furthermore, my dear friends, be not proud, and trust not in
yourselves, but commit your cause to the Lord. He who was the strongest
and of the best courage when we were first apprehended, and with whom
to be together was a joy to us, moreover, who remained very valiant in
the torture, lies now also in the mire; hence trust not in yourselves.
Further, dear friends, they let us lie here, so that in six weeks no
one looked after us, save that the commissary had our sister Trijntgen
brought above, to ask her concerning one from Ghent whom they did
not know; they also inquired after other friends from Ghent, but did
not obtain their wish. Then we expected our sentence since we knew
nothing else but that we should offer up our sacrifice. At the last two
Franciscans came to me; however they had not been sent. They unlocked
the doors, and asked how it was with me. “As God will,” said I. “Yes,”
said they, “and as you will too.” We talked of the Gospel: they asked:
“How do you know that it is the Gospel?” I said: “I know this well, for
Christ has sealed it with his blood.” One of them became angry. I said:
“Be still, or wait a little; you treat us worse than Jews; for the Jews
are tolerated for tribute, but us you put to death.” Then he became
angry again and said: “Your rascality puts you to death.” “We have
done nothing amiss,” said I. He wanted to go away, and cried aloud.
“Be meek,” I said. “Yes,” said they, “this is your word: O Father,
forgive them; for they know not what they do.” Then he went off. Once
there came also two Beguines,[327] who wanted to say much to my fellow
prisoners. I said: “May one also baptize something else than men?”
“No,” said they, “no beasts.” I said: “Why then do you baptize bells?”
That was customary they said; “it is an old custom that when there is
a bad storm we ring the bells; then it passes away.” I said: “Yes,
when the worst is over, you begin to ring, and thus you think that it
helps.” Then they said: “It is not good for the people to come to him.”

  [327] Nuns of the order of St. Bega.

I can also not hide from you, how unmercifully they dealt with our
sister: they tied her clothes together in the middle, but completely
bared the upper part of her body. Then said our sister (who is still
a young girl): “Never yet was such shame inflicted upon me.” “You
inflict it upon you yourself,” they said. Further, my dear brethren and
sisters, who shall see or hear read this our brief letter, we inform
you all thereby, that our mind is still valiant and unchanged; that
we do not exhort you more, is attributable to our little knowledge;
for which I hope you will excuse us. Know, my beloved friends, that we
greatly rejoice with exceeding joy, because we received letters from
you; for it refreshes our inward man.

Now, my very chosen dear brethren and sisters, we prisoners, beseech
you most earnestly, that you will now take heed to yourselves, and to
your walk; for my much beloved brother and sister, when one comes to be
thus confined, then only he finds, that the way is narrow and the gate
strait, that leads unto life; yea, many shall strive for it, but not
enter in, because they are not of the right number. Therefore, my dear
and in God beloved brother and sister, examine daily the inmost of your
heart when the daily fear comes upon you, and do not hide your sins,
lest you sink under them; for you cannot conceal them from the Lord--he
has eyes like flames of fire. O my chosen, you can deceive no one but
yourselves. We have an example in David, when he sent the man into the
battle, and wrote that he should be put in the forefront of the hottest
battle, and where there were valiant men opposed to Israel; in order
that he might obtain the wife. What did Nathan say to the king? There
was a man who had many sheep, and there was a man that had one only
sheep; and he that had many sheep took from the man that one sheep,
and slew it. Then David himself judged that he [David] was worthy of
death; but he went and watered his couch with his tears. 2 Sam. 11:14;
Ps. 6:6. See, my dear brother and sister, let us ever watch and take
heed, and if we are overtaken by any evil, let us not be too good to
repent, but with David and Manasseh (2 Chronicles 33:12) confess our
sins, and we shall find grace before God. O my dear and chosen brother
and sister, had this been done in Friesland, and every one looked into
his own heart, it would never have turned out so badly. But when every
one is proud and says: “Show me my guilt;” thinking, I will not yield,
what should the people say? yea, I will resign my honor and ministry. O
friends, had they taken heed, and every one examined his own heart, and
willingly repented, no one would have fallen into such great trouble.

Hence, my beloved, always keep in the obedience of the Gospel, and do
not suffer yourselves to be moved by every wind of doctrine, but abide
in that before which you have bowed your knees; remember that Paul
says: Though an angel from heaven should come and preach any other
gospel, let him be accursed. Gal. 1:8. And beware of the abominable
marrying out of the church, which some of you would introduce; and
behold Israel, how they had to forsake the heathen wives. Therefore,
my dear friends, take diligent heed, as long as it is called to-day;
and let us always diligently build on the temple, with the sword of
the Spirit at our side, that we may resist the enemies, lest they take
our glory. For we have received a talent, which the Lord shall require
again at our hands; and if he finds us faithful, he will make us rulers
over many things. Hence, my chosen, let us ever take earnest heed,
always diligently to keep the pearl of great price which we have found,
lest robbers take it from us; for if it is taken from us we are ruined.
Hence keep good watch, and think, dear brethren and sisters, that if
a piece of gold were given you not larger than a penny, and it were
said to you: “Keep this but three or four years, and there shall come
a dearth, which shall last a year; and keep this piece so long, and
you shall buy for it enough to keep you from want; but if you lose it,
you must die of hunger;” how closely would you guard it--would you not
every day, when the time drew near that you would be in need of it, see
whether you had not lost it? I think, every hour. See, my chosen, you
that have received the faith, to you this money is given, to keep it as
long as you live; and if you keep it unto the end, you shall receive
eternal life for it.

Thus, my much beloved, now that you know that the day is approaching
when you must have it, take earnest heed lest you lose it; for if
you should lose it the last day, it could avail you nothing; though
one had kept it a hundred years, it could not avail him anything; as
the prophet says: “If a man hath done good all his life, and walked
uprightly, and turned himself to unrighteousness, all the good that he
hath done before shall avail him nothing, See, how the Lord requires
obedience of us, as the prophet Samuel said to Saul: “The Lord
delighteth more in obedience, than in sacrifices.” 1 Samuel 15:22. And
consider also the man of God, how he was punished by the Lord because
he had hearkened to the false prophet, and not done what the Lord had
commanded him. 1 Kings 13:24. Behold Israel, when they had sinned, they
had to turn their backs before their enemies: Josh. 7:12. And Christ
himself says: “Ye are my friends, if ye do whatsoever I command you.”
John 15:14. Yea, he that endureth to the end shall be saved (Matthew
10:22); for it lies neither in the beginning nor in the middle. Hence,
look diligently before you, lest ye be deceived; for Christ has truly
said, that many false prophets shall rise and cry: “Here is Christ,
there is Christ.” Matt. 24:11,5. Therefore, my chosen, beware, lest you
be deceived. They went out from us, says the apostle; but if they had
been of us, they would no doubt have continued with us. 1 John 2:19.

Herewith I will commend you to the Lord, and to the rich word of his
grace. Know, that our brother Claes still suffers great pain in his
limbs, on account of his age; and our sister Lijntgen has also great
pain in her shoulders; but Trijntgen and I do not ail. Now we prisoners
greet you very cordially; also all the churches and lovers of the truth
in the neighborhood; by name, P. J. and your wife; and I thank you
most heartily for your letter. Greet W. in my name, and send it to L.
J. in Molqueeren, in Friesland, and also, to Jan de P. and to those of
Amsterdam; I have also written something for him, which put with it,
and see that this also gets to Embden, to my beloved brother and his
wife. My dear brother, and dear sister, grieve not for us, for your
mother and sister are of very good cheer; and tell Machtelken, rather
to beware of Harmen; he seeks to bring her into the mire; if he can
get out, I have heard him say, he will make a good Christian of her.
We also salute our scattered fellow-believers. Now, my affectionately
beloved brethren and sisters, remember us prisoners in your prayers
and assemblies, for the earnest prayer of the faithful avails much. We
expect from day to day to offer up our sacrifice. And, dear friends, do
write us.

Written in great fear and distress, in the prison at Deventer, after
having been imprisoned nine weeks.


THE THIRD LETTER OF YDSE GAUKES, WRITTEN IN PRISON IN DEVENTER.

The grace of God our heavenly Father, who created and made heaven and
earth; and the love of his beloved Son, our Lord, Redeemer and Savior,
which is Jesus Christ, by whom he has delivered us from eternal enmity
and the torment of hell; and the power of the Holy Ghost, who works
in all his elect; this we wish all our known, and also our unknown,
brethren and sisters, and all lovers of the truth, as a most cordial
and affectionate salutation. Amen.

Further, my very elect brethren and sisters, fellow-believers of our
most holy faith, by the grace and mercy of God, branches on the vine
of the Lord; we prisoners, confined for the testimony of the truth,
intend to write you yet a little, by which you may remember us; if the
Lord permits it that you may get this little out of the lions’ den;
for we think and trust that our Lord will soon deliver us, and that
we shall have no time any more to write to you. If we did not have my
sister, we would fare very meagerly and suffer hunger; but now we have
a sufficiency; may the Lord reward it, and recompense it a hundredfold
to them that show us mercy.

Now, my dear and much beloved brethren and sisters by the obedience of
the Gospel, know that according to the flesh we are still tolerably
well, and in the faith unchanged, and are sure that it is the right
truth, and that no other will ever be found neither now nor in
eternity, for we are sure, and find the Lord faithful in all his
promises; as he says, that he will not forsake his own, but keep them
as the apple of his eye; and that he will not suffer them to be tempted
above that they are able, but will with the temptation also make a way
to escape; wherein we also firmly trust. Hence, my dear chosen brethren
and sisters, beseech the Lord heartily for us, that he will give us
power and strength when the hour of suffering is at hand; for our
persecutors greatly threaten us, that they will torture us in this and
that manner, and roast us alive with a large fire placed at a distance
from us.

Therefore, my dear brethren and sisters in the Lord, help to pray the
Lord for us, since of ourselves we have nothing but all weakness, and
are compassed about with frail flesh. But we find abundant comfort
when we consider the word of the Lord, and his promises to those who
strive valiantly unto death, and cleave to them; for he that remains
steadfast shall receive the promises, since he never yet has forsaken
any that trusted in him, and who think of the fight which our captain
Christ Jesus fought for us, so that they willingly follow him. Hence,
we joyfully wait for our redemption, though they threaten us much, they
can do us no more than what the Lord permits them; and whatsoever the
Lord permits them, to that we will resign ourselves, for our flesh,
with which we have offended the Lord so often, has merited it more
than a thousand times. Furthermore, my dear brethren and sisters, we
expect from day to day to be offered up, for we thought we should offer
up our sacrifice when our fellow prisoners offered up theirs. Now,
my much beloved brethren and sisters, you that have submitted to the
obedience of the Gospel, and have with Noah entered into the ark, and
are with Lot gone out of Sodom, and with Moses out of Egypt, through
the Red Sea, and choose rather to suffer affliction with the children
of God, than to enjoy, with Pharaoh, the pleasures of sin for a season;
therefore now, my dear friends, be valiant with righteous Noah, who
firmly trusted in the Lord’s promises, and with patience waited for
the day promised him by the Lord, namely, an hundred and twenty years.
See, my dear brethren and sisters, who are still in this tabernacle,
and have with Noah received a promise, that there shall come a day that
will be upon all flesh; if you are then found upright before the Lord,
you shall with Noah be forever saved. And obey the Lord with Lot, and
firmly believe what God commands you, for he wants his commandments
kept, as we have an example in Lot’s wife, that she was turned into
a pillar of salt; and further in Israel; when they observed his laws
and commandments, no one was able to harm or hinder them; as we have
an example in the children of Israel, to whom the promised land was
promised; but they did not obtain it, because they did not trust in the
Lord; for of six hundred thousand not more than two entered into the
promised land; but their descendants were led through Jordan by Joshua,
and the Lord mightily helped them, so that they according to the Lord’s
command went around Jericho with the ark of the covenant, and the walls
fell.

See, my dear, beloved brethren and sisters, if we trust in the word of
the Lord, and keep his commandments, and always walk according to the
Lord’s rule, and call upon the Lord day and night, he will fight for
us. Yea, our enemies shall not be able to harm us, but they shall be
confounded. But if the righteous forsake the Lord, they must turn their
backs before their enemies, as we read in Joshua, concerning Achan and
others, also of Saul, who was the first king of Israel; when the Lord
had commanded him, to go forth to fight against the Amalekites, and to
spare no one, he went, but did not keep the Lord’s command; hence the
Spirit of the Lord departed from him, and the Lord set David in his
stead; on which account he persecuted David. And thus the righteous
have ever had to suffer from the unrighteous: Jacob, from Esau; Abel,
from Cain, because his offering was acceptable before the Lord, and
his brother’s not; hence he was killed by Cain; and this generation is
still in the world.

See, my much beloved and chosen brethren and sisters, to whom the
truth, which is hid from so many thousands is revealed, and who have
received grace from God; let us show obedience to the Lord, as did
our father Abraham, who is the father of the faithful; and Jephthah,
who did not spare his only daughter, but willingly offered her up to
the Lord. Judges 11:39. Hence, my dear brethren and sisters, let us
diligently fear the Lord, and observe his commandments, and he will
be gracious unto us. Therefore, my very dear and beloved brethren and
sisters, only be faithful unto the end, and neither be terrified, nor
fear; though this generation has now great power to crush and kill the
people of God, they can do no more than the Lord permits them. Hence
let us keep good watch for our souls, and always be vigilant; for the
Lord says himself: Watch and pray; for the Lord shall come as a thief
in the night. O, my dear brethren and sisters, that we might then not
be found idle or drowsy, but with the five wise virgins always have
oil in our lamps, and ever be ready and watch for the coming of our
bridegroom, so that with Gideon we may be found worthy; for they were
not all accepted; only three hundred were found worthy. Judges 6:12.
Even as also Christ himself says, that many are called, but few chosen.
Matt. 20:16; 22:14.

Hence, my dear brethren and sisters in the Lord, let us diligently
pray to God with a fervent heart, that we may be known and reckoned
with the little flock, and that we may be stones in the Lord’s temple,
and branches on the Lord’s vine, and valiantly follow our Lord and
Bishop even unto the end; and it shall be well with us; and walk in all
righteousness and holiness, and always be mindful of the day of the
Lord, and not depart from the Lord’s way; and he will have compassion
upon us and be gracious unto us. For he shall separate the sheep from
the goats, and say to them on his right hand: Come, ye blessed, inherit
the kingdom prepared for you. And to them on his left hand: Depart from
me, ye cursed, into everlasting fire. Matt. 25:32. O how lamentable
will it then be with those who here have feared men more than the Lord;
yea, who now say: The Lord is gracious and merciful, which is true; but
he is also righteous, and wants his commandments kept. Hence, O dear
people, think of the day of which Peter says: “That one day is with the
Lord as a thousand years.” 2 Peter 3:8. How lamentably it will then be
deplored! See, my dear brethren and sisters, my materials are about to
give out; hence I must conclude. We prisoners will therefore herewith
bid you adieu, namely we four; our names you well know; let this reach
Jan de P., our sister Lijntgen’s brother. We prisoners cordially salute
you with the word of the Lord, and are still of good cheer, and trust
to offer up a willing sacrifice to the Lord; the Lord God strengthen
us with his Holy Spirit. And, dear brothers Bauke, Symon, and Pieter,
who are my brothers according to the flesh, take care for your souls;
though you are young yet, do not depend on that; you know neither the
day nor the hour, and enough is revealed to you, that you well know
that it is the truth. Herewith I will send you my last adieu, as I do
not think that I will see you anymore; but see that we may meet one
another again with joy.

Now, my dear brother Bauke and your wife, your mother and sister, and I
your brother, salute you and all acquaintances most cordially; I send
you our last salutation here, and may the Lord make us worthy, that
hereafter we may meet one another again with joy. Claes greets you
very cordially, and we also greet much all those that have remembered
us by writing, and we are much rejoiced in this, that you still have
such delight in the truth. Herewith we bid our dear brethren and
fellow-believers of our faith our last adieu; may the Lord keep you all
in righteousness and holiness.

Written in our dark prison, with bad materials; hence receive it in
good part. Given the ninety-fifth day of our imprisonment, the 14th of
June, in the year 1571, in Deventer.


DOUWE EEUWOUTS, A. D. 1571.

They who seek truly to follow the words and commandments of God often
have to suffer great contempt and persecution from the learned of this
world, as was well seen at Leeuwaerden, in Friesland in the case of
a brother named Douwe Eeuwouts, who on the 3d of January of the year
1571, for the name of Christ, had to leave five little children alone
in the house, and suffer himself to be imprisoned in a dark dungeon,
where he had to remain confined with criminals for a long time, which
he, though longing to be offered up, patiently suffered. Afterwards
he was examined by the bishop and others, who greatly tormented him,
in order to cause him to recant, but all in vain. They asked him
concerning his faith, which he freely confessed. They also greatly
praised up to him the Pope’s trumpery; but he said, he would keep to
the commandments of God, and let go the commandments of men. He also
proved, that their hours, mass, confirmation, anointing, exorcising,
and other things, were not in accordance with the word of God; and
he further besought them, that, now that he had confessed his faith,
they should not torment him any more, but cut short his sufferings
and troubles; for he was ready to give up his life for the truth,
knowing that he might then expect the crown of life. Finally the
bishop condemned him as a heretic, and delivered him to the secular
judges, that they should deal with him according to the king’s decree,
for these so-called Christians, like the Pharisees, can put no one
to death. But in consequence of the bishop’s delivering him, Douwe
Eeuwouts, after long imprisonment, was sentenced to death on the
12th of October, A. D. 1571, to be drowned the following night. When
he heard this sentence, he showed himself valiant as a giant in the
faith, not terrified by impending death, but greatly longing for the
new Jerusalem; and sat in the room with his head uncovered, thanking,
praising, and praying to his heavenly Father, till the hour of his
departure had come. They then took him, and tied him in a bag, when he
began to sing: “I poor lamb on the heath.” Many that were there praised
his boldness, that he went to death so voluntarily and joyfully.

Thus he most joyfully departed this temporal sorrow, and ended his life
in the water, and now rests under the altar, and there waits for the
eternal joy which is promised to all of God’s dear children.


HANS MISEL, A. D. 1571.

In the year 1571, Hans Misel, a weaver, who was yet a young man, at
Langensmeer in Swabia, was asked by some persons to read and speak
from the word of the Lord; and as he declared to them the way of the
truth, he was betrayed, and reported at Warthausen. The lady who
then resided there, sent her clerk thither, who came with servants,
surprised the brother, drew his sword, and with the hilt of the same
several times struck the brother on the heart or breast, berating
him fearfully, and saying, he had power to do this and more. He also
struck him with the blade of the sword, and said he had authority to
thrust him through with it, and kill him. But the brother did not allow
himself to be intimidated, but with gentle words said to the clerk,
that he should calm himself, and not carry on so. The clerk bound him
himself, and they took him with them to Barthausen, and kept him that
night in a house, where they reveled and caroused, and made sport of
and ignominiously treated the brother, the whole night. When day came,
they conducted him into the castle, and confined him in a tower,
where many priests came to him, who greatly labored with and tempted
him; but all that came to him had to retire from him with shame. The
executioner also had to do his part to try him; they greatly racked
and tortured him, but could not move him to renounce his belief or to
do anything that was contrary to the faith. When they had finished all
their temptations, and he remained steadfast, and would not depart a
single step from the way of faith and of the divine truth, the lady
of the castle sent for the priests, and said to them, that she was
a woman, and knew little how he ought to be dealt with; they should
advise her as to what ought to be done with him. Here the lady had hit
upon the right counselors, even as though one were to ask the wolf what
ought to be done with the sheep; for they immediately presented to her
the imperial law and mandate, and thus adjudged him worthy of death,
according to the way of their fathers, who also gave counsel concerning
Christ and cried: Away with him, he is worthy of death; we have a law,
and by the same he ought to die. John 19:15,7. Thus it happened that
he was sentenced to death; several in the council however would not
give their voice; but this was of no avail, the devil, who works in the
children of unbelief, was master of the game.

Now when he was to be executed in the morning, his friends came in the
night, and wanted to help him out of the tower. They dug until they
came almost to him, so that he heard them. He warned them, that they
should not dare do this, since he should not come out to them through
the hole; hence they had to let it go. And as the sentence had come,
that he was to be executed, they wanted to give him something to eat
first; but he would not eat, and when he heard that his last hour had
now come, he requested to be left alone in peace, in a corner for a
little while, which they granted him, without knowing why he requested
this; however, they had him watched, to see what he should do, and
what he intended. He raised his hands to heaven, and offered up an
earnest and sincere prayer to God, and also praised God, that he had
permitted him to see this hour, and had counted him worthy thereto; and
prayed that he would give him power and courage for it, that he might
die the death of an upright and manifest witness of God. He then also
faithfully thanked God for all the benefits which he had ever shown
him, and also prayed that God would assist him now in this last hour,
which was at hand, and thus commended himself into the hands of the
Lord his God.

The executioner said: “This man is bolder than we all.”

When he had finished praying, he came forward again to the people with
smiling lips, and was willing to die. The confessor of Warthausen went
with him when he was taken out, and wanted that he should renounce, and
have mercy on himself. But he said, that they should renounce and turn
from their whoredom, villiany, and the idolatrous, ungodly life, into
which they were sunken.

When the executioner brought him to the place where he was to be
executed, he said to him, that if he would recant, he still had
authority to let him go. But he refused, and would there seal his
faith with his blood, and so far as he was concerned, he said, he
might proceed. Thus he was beheaded and then burnt, and as they could
not burn him quickly enough, they cut him into pieces and burned the
pieces. When the executioner had struck off his head, so that the
same lay on the ground, his body still remained erect, with the hands
uplifted, as though he were praying, till the executioner pushed him
over with his foot. It was also said that his head and hair could not
be burned, but that it was found entire and undisfigured in the ashes,
and was thus buried. This took place on the 13th of December of said
year 1571.

When he was about to be executed, he said, his blood should be seen in
the sun. And it came to pass on the third day after, at noon that the
sun presented a blood-red appearance, and where it shown through the
windows, upon tables and other things, they seemed as though they were
standing in the fire, so that the people came together in the streets
from amazement, as those who saw it and are still living can testify.


JAN BLOCK BURNT FOR THE FAITH, AT NIMEGUEN, A. D. 1572.

About the year 1572, there was burnt at Nimeguen, a young man named
Jan Block, who had wealth, and lived of the same, so that he had
not learned any profession or trade. He associated with a brother
named Symon van Maren, a furrier, born at Hertogenbosch, with whom
he formerly was wont to go to the tavern to tipple, but who, after
he was converted, admonished him to read the New Testament, which
advice he also followed; and the good Lord so opened his heart, that
he understood from it what was right, and joined the church of God.
This done, he could not remain hid, since he led a better life than
before; so that all his property was confiscated, and a price set upon
his apprehension, that whoever would betray him, should receive for
it seventy gold reals. Then he fled out of the city, and in a village
asked a mason for work as a tender, in order that he might earn a
living, since he knew nothing else to do. The mason refused him this,
saying: “They would come here to apprehend you, and this would bring me
into trouble.” Sometime after he came into town, where he was espied by
a traitor, who went and reported it to the officer and his beadles, who
came to seek him. The woman of the house had compassion on Jan Block,
and he went and stood upon the bed behind the curtains. The bailiff
looked into the chamber, but did not search very closely, since he was
not a bloodthirsty man, and then turned back again, saying: “He is not
there.” The traitor said: “He is there; I saw him go in.” One of the
beadles went back, and raising the curtains, saw him standing there.
He was then taken along, as a malefactor. While in prison he was often
visited, and cared for by the godfearing.

Finally sentence of death was pronounced upon him, and he was condemned
to be burned at the stake as a heretic.

While this took place, one of the lords in the court, who, since Jan
Block was of high descent, had formerly associated much with him,
sought, as he pretended, to convert him to the Romish faith before his
end; to whom this valiant witness of Jesus Christ, turning around,
answered: “You should have converted me when we were formerly together
in such and such places (which he named to him) and each of us had a
harlot in his lap.”

Coming upon the scaffold, to be put to death, he showed such a joyful
countenance, as though he had come to a wedding feast or a festival;
for he went to the stake at which he was to offer up his sacrifice,
with as much alacrity as though he had made a leap.

Having arrived at the stake, he pointed out to the executioner his
carelessness, consisting in this, that the holes where he was to be
fastened were not bored at the proper place.

Shortly after this, after having commended his soul into the hands of
God, and suffering many tortures, he was burned, and an end put to his
life.

All this was so affecting, that several of the lords who had sat in
judgment over him shed tears of compassion for this innocent, but
nevertheless well-established and steadfast young man; which we have
deemed necessary to record from the testimony of those who according to
their statement were present on that occasion and witnessed it.


A LETTER WRITTEN BY JAN BLOCK.

It is good that a man should both hope and quietly wait for the
salvation of the Lord. Lamentations 3:26.

The grace and peace of God our Father and the Lord Jesus Christ. Amen.
Blessed be God, the heavenly Father of our Lord Jesus Christ, the
Father of mercies, and the God of all comfort; who comforteth us in
all our tribulation, that we may be able to comfort them which are in
any trouble, by the comfort wherewith we ourselves are comforted of
God. For as the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ. And whether we be afflicted or comforted,
it is all for our good and our salvation. This salvation, except my
bonds, I wish you from the depth of my soul, for comfort and salvation
in your greatest need, when you, dear brother in the Lord, will have
need of help and comfort, as you, moved and impelled through the
operation of the Holy Spirit, have now at the right time written and
sent to me, poor prisoner at Nimeguen, for the word of our dear Lord;
by which you have done me such a great and acceptable service, that I
shall never in my life be able sufficiently to thank God my heavenly
Father, who appointed you, like Habakkuk, to bring food, by which the
pious Daniel was fed outwardly according to the flesh, through the
confidence which he had toward our God. O how great is this spiritual
food, dear brother, with which you have fed and comforted my poor,
hungry soul, which you, according to the opportunity of the past,
abundantly wrote to me in your letter from the holy word of the Lord,
for my consolation, and to incite me to take undaunted courage; for
which I, as said above, cannot sufficiently thank you. By the help of
our dear Lord I hope to do the same; through the almighty Lord I still
have the will to do well from the heart. I hope and trust in God our
heavenly Father, who shall strengthen me, poor, unworthy prisoner for
his holy word, to finish it to his holy praise, when I shall offer up
my sacrifice, as you write to me of many prophets and apostles, yea,
of Christ himself, who, for the sins of us all, out of love for us,
was led to the slaughter as a dumb lamb; how much more ought I, poor
miserable sinner, to deliver up my life for his holy name’s sake, of
which I sincerely deem myself unworthy. Yet I trust, as above, and as
you wrote to me, as the prophet Ezekiel speaks by the mouth of the Most
High, that he will remember sins no more, as we, the Lord be thanked,
well know on what condition the Lord has spoken to us. All that desire
this, and are converted from the heart, God will hear.

And such as lament and moan night and day over their great
transgression, as I poor, miserable sinner have done, he will hear,
and be gracious unto them, for he loves to forgive, so that I, as said
above, gladly surrender myself for the name of my Lord, and suffer
by his grace very patiently for my sins, and deliver up my body, as
did the seven children in Maccabees. And the pious Eleazar would
much rather die honorably, than dissimulate and set a bad example
to the young brethren. Thus, by the grace of God, is also my mind,
dear brother in the Lord. But, much beloved brother, I have such
great conflict on account of my former life, that I did not gain a
living as an honest man. But, the Lord be thanked, a little before
my imprisonment, I had resolved by the grace of the Lord, to support
myself in all humility and holiness by the labor of my hands; however,
I have not time to carry it out. Hence my mind is often troubled, and
this by the passage of Paul where he says that, Though I had faith,
so that I could remove mountains, and gave all my goods to the poor,
and gave my body to be burned, and had not charity, it were all of no
avail. And that we are to live so holy and unblamable, this causes my
heart to shrink, and my eyes daily to flow like a river, because I have
so sinfully spent my precious time; this the Lord knows, for whose word
and testimony I, miserable sinner am imprisoned; yet I would not give
my hope and faith for a thousand worlds. O dear brethren, how little
have I known, much less had, the true regeneration and new creature,
as I now feel it through the grace of God, and should gladly confess
it, if I had the time. Friends, have earnest love to one another, and
edify one another in all humility and earnestness in the exercise of
godliness, and daily exhort one another to all holiness; also that each
be the least in his own eyes, and that you do not walk so haughtily and
with such display, lest the poor, blind world, according to her doing,
surpass[328] us in many things. This view I have now, by the grace of
God, had for some little time, and if I had indeed in the beginning
felt it thus, and accepted it, as I ought to have done, and as I now,
alas! in my last time had resolved, by the grace of the Lord, to do, I
should certainly not have come to such great sorrow, which originated
in superciliousness or secret pride and an easy life. Hence, dear
brother, and dear ministers of the church of God, wherever you are,
take diligent care, as faithful laborers in the vineyard, [and direct
into the right way] the branches, which shoot up very lightly, and grow
in the fullness and vanity of their mind, who are also alienated from
the life of God. I only now begin to experience with the understanding,
what the new creature is.

  [328] Walk, move more circumspectly.--_Trans._

O dear brethren and watchmen over the house of the Lord, do not regard
the person; for those that are young in the understanding of the
Christian life can be ruined in no way more effectively, than by not
diligently exhorting them with the word of the Lord, to become new
creatures, and to humility, and to lead a godly life. O how I have
experienced this within my own self, that so few are found at this
time who are truly converted and renewed, and rightly follow the life
and the footsteps in which Christ went before us. O if they felt it,
as I now in my last time feel it, they would be afraid of speaking
or thinking of anything, except chiefly of the law of the Lord. O
dear friends, now only I understand it, and very often think of one
of our three sisters, who wrote her son Tobias a testament, in which
she speaks, I think, of improving our time, and that we shall deplore
nothing more, than that we have so little improved our time, but often
spent it in frivolity. O dear friends, I would from the heart, that
those that are guilty in this matter, or are found slothful, could
feel their present time as I now feel in my heart my past time, and am
accused [in my conscience] concerning it; you would certainly be found,
in godly exercise, to be renewed in the power of the Spirit, into a
new, spiritual life, which is like the image of him, who poured out
his holy blood for us poor sinners; then we should indeed show forth
the mind and nature of Christ in words and in works. We should then,
according to Matt. 5, so let our light shine, and be such a salt of
the earth, that we should indeed have the greater praise before this
adulterous generation; yea, we should shine forth with a clear light
in the church of God. Even as the light of the candle is improved by
trimming it, so if we would in our short time, trim our body in word
and deed from our carnal body, in words and in works, yea, in dress and
worldliness, then our lights would certainly be found to give forth a
clearer light. Hence since every one sees, how many there are found
to be darkness, to the reproach of the Gospel, we see here, that so
many in this last time, without affliction, become alienated from God,
and wax cold; that, as the Lord says, when the Son of man shall come,
whether he shall then find faith on the earth. O dear friends, though
one may guard himself so as not to be punished with excommunication,
do you think that one is then also a new creature before God, truly
according to his Father’s image, truly dead unto all sin? O no; I think
differently; and this through the grace of the Lord. But this is my
last time, to all appearance, and I also make no other calculation,
than to surrender my body from day to day for the testimony of the word
of our dear Lord, to suffer a little through his grace, and to strive
manfully, even unto death, yea, unto the death by fire, or whatever my
enemies will, as the Lord permits them. I have commended myself to the
Lord of my salvation and strength, and my helper in time of need.

O dear brother and sister in the Lord, I have written this letter, my
little gift, to you most beloved, with abundant tears, out of love. In
short, I beseech you, dear brother, and my cordially beloved sisters
in the Lord, from the depth of my soul, that you will everywhere with
one accord, bow your knees before God, and lift up holy hands to the
Lord, and entreat the almighty Father for me poor weak servant, that
he will give me strength, that I may finish it joyfully, to his holy
praise, and to my salvation, undismayed unto death, as I hope and
trust, without my knowledge. And it behooves you to write, according
to ancient, holy custom, that the strong pray for the weak, especially
in peril of death. I pray the almighty Lord according to my weak
ability for you dear brethren and sisters in the Lord, that he will
keep you that are still in a good state; and those who have erred or
sinned in anything, that they may truly confess their sins before
God, with weeping, and be converted in time. My cordially beloved
fellow believers and dear brethren and sisters in the Lord, I your
poor unworthy brother--yet through the grace of the Lord I hope to be
worthy--would have written you concerning what happened to me before
the lords; but I cannot put it all here, nor have I much to write
concerning it; for, after I had been confined for a week, they had me
brought above; then I confessed my faith; since that time I have had
very great conflict, and shall have as long as I am in this tabernacle.
I hope to write you more. Dear brethren, if you should find any words
that may lack a letter or two, or if the spelling or writing be bad,
excuse me, for my reason and memory have lately left me much, and this
through great sorrow, to state the reason is not necessary; but my mind
is firm and of good cheer in the Lord, and I am as courageous as a
young lion. I cannot thank the Lord enough for his great goodness which
he daily sends me, sometimes by great sorrow, and sometimes by great
joy, yea, that I at times think that I am in heaven; however, for the
most part I have tribulation, the Lord be thanked for it. Dear brethren
and sisters in the Lord, heartily pray the Lord for me; by the grace of
God I shall do likewise, according to my small ability.

Written by me at the Nimeguen in prison, where I unworthy one was
confined for the word of our dear Lord, which is tried and pure. The
almighty Lord mightily strengthen my mind by his grace, when I shall
have to render up my life, who have not the strength to finish it to
the praise of my Lord before wicked men. Adieu, my dear brethren and
sisters in the Lord. I bid you most beloved good night, to wait for you
all where I hope to get by the grace of the Lord, in the eternal joy.

  JAN BLOCK.


HEYNDRICK VAN ECKELO, A. D. 1572.

In the year 1572 there was also imprisoned at Ghent in Flanders,
for the testimony of Jesus, a young man by the name Heyndrick the
Shoemaker, because he had turned his ear to the voice which calls,
saying: “Come out of her, my people, that ye be not partakers of her
sins, and that ye receive not of her plagues.” Rev. 18:4. Hence he
separated from Babylon, and united with Christ, in consequence of which
he was tried with very many odious and severe threats by the ministers
of Babylon or antichrist. But the trial of his faith, being thus
purified, was found much more precious than of gold which perisheth,
though it be tried with fire (1 Pet. 1:7); so that he patiently bore
all for the name of Jesus. And as no tortures could move him to
apostatize, for he was founded upon the rock, he was therefore put to
death with the sword at said place, in the Friday market, and thus died
steadfastly, and, through grace, obtained the crown of eternal glory,
and now rests under the altar, Christ Jesus.

This hero and warrior of Jesus Christ composed in his bonds the
beautiful hymn which is found in the Tafereel hymn-book, and commences
thus:

“Since nature this doth teach me.”


A YOUNG MAN FROM NIMEGUEN BURNT AT HERTOGENBOSCH, A. D. 1572.

After the offering up of the aforementioned friend of God, Jan Block,
a young man who maintained the truth of the slain martyr, and made the
same confession, traveled from Nimeguen to Hertogenbosch, but being
spied out, was apprehended by the Bailiff there, and taken to the place
where it was customary to imprison those that had forfeited their
heads, and securely confined there.

Not long after, the mint master of the city of Nimeguen, having heard
of it, came to Hertogenbosch, in order, if possible, to rescue and
ransom him from death, who was one of his faithful servants.

To this end he paid down to the Bailiff there a thousand florins,
thinking thereby to have made satisfaction and achieved his purpose:
but when the Bailiff had received this sum, he would not grant it,
declaring that the prisoner had to die nevertheless, according to the
imperial decree.

The result was, that shortly after his trial was concluded, his death
sentence was announced to him, namely, that he was to be executed with
fire, or burned in the market place; which was carried into execution
in said city, to the heartfelt sorrow of many spectators.


JAN WOUTERSS VAN KUYCK AND ADRIAENKEN JANS OF MOLENAERSGRAEF, BOTH
BURNT FOR THE TESTIMONY OF JESUS CHRIST, AT DORTRECHT, A. D. 1572.

In the year of our Lord 1572, the lords of justice at Dortrecht in
Holland, laid their hands on two very meek and dear friends of God,
who followed their Savior, the slain Lamb of the cross, Jesus Christ,
and were not of the least of the members of the church of the Lord
scattered abroad in all countries, in showing forth, as lights in this
world, their eminent virtues among this evil and perverse generation.
They were both taken out of the fold like lambs for the slaughter, the
circumstances being as follows:

First, Adriaenken Jans’ daughter was suddenly apprehended. She resided
at Molenaersgraef, in the Papendrecht district; which was under the
jurisdiction of the city of Dortrecht, and because she was said to be a
heretic, she was seized and imprisoned in the Vuylpoort.

After that the plan was formed to capture Jan Wouterss van Kuyck, who
resided in the city, but frequently changed his abode, so as not to be
so easily recognized. To this end, the Bailiff, having learned where
he resided (namely, in the street leading to the Rietdijck, near the
New Gate, in a room which was reached from the street by a flight of
stairs), came with his beadles and unexpectedly, and without asking
anything, ascended the stairs, where Jan Wouterss met him just as he
opened the door. The Bailiff said, since he did not know him: “Does Jan
van Kuyck reside here?” to which this good, upright and very sincere
man, not willing to speak contrary to the truth, answered yes, adding
that it was he himself.

These words he spoke very loudly, in order that his dear wife, who was
back in the room, should hear it and flee, which she did: his only
daughter, however, a child of only about seven years, remained in the
room and saw her father apprehended, to which no attention was paid.
The ministers of justice immediately laid their hands upon this friend
of God, and forcibly bound him, whereupon he said: “O my lords, how
you bind me, as though I were a wicked man; however, you bind not me,
but yourselves.” Then a great lamentation arose among them; however,
they proceeded, and led him, as a defenseless lamb that is overcome by
wolves, from the Rietdijck to the Vuylpoort, about half an hour’s walk
through the city, where they put him into another cell than the one in
which Adriaenken Jans was confined, though within the same walls and
under the same roof of said prison.

In the meantime both had to suffer much temptation, according to the
body as well as in regard to the soul; several times they were severely
tortured, stripped and scourged, so that almost the entire city spoke
about their sufferings and misery, as Jan Wouterss subsequently also
indicated in one of his letters.

The papist clergy also assailed them much according to the soul, in
order to deprive them, by many wiles and snares, of the treasure
of a true faith; but they were not able to accomplish anything with
either of them; hence they [the two martyrs], were finally sentenced
to death in open court, to be executed with fire, on the water front
of the city, near a certain lime kiln, where now the new fortification
is, between the mill that stands upon the bastion, and the rampart;
however, with the condition, that Adriaenken Jans should not really die
by fire, but should prior to her burning be strangled at the stake,
which lesser penalty of death we do not find to have been executed on
Jan Wouterss.

In the meantime both prepared themselves for death with great desire
and inward joy, unable sufficiently to praise God that they had been
counted worthy to deliver up their bodies as a sacrifice for his holy
name’s sake.

When the hour of their departure had come, both were tied together;
however, they fell upon their knees, and quietly offered up, before
they were led forth, an earnest prayer to God the Lord, that he would
strengthen them in their impending suffering, to persevere unto the end.

Thereupon their mouths (for fear that they should speak something to
the people), were gagged with a piece of wood, or some other instrument
made for this purpose, and they were thus led from the prison which
presented a pitiful sight. Jan Wouterss, however, pulled out the piece
of wood, or instrument, with one hand, which it appears was not bound,
and cried with a loud voice: “O Lord, strengthen thy feeble servant:
and thy poor hand-maiden. It is for thy name’s sake that we have come
to this for which we have willingly prepared ourselves.”

When he had said this, one of his fellow-believers, whose heart, as it
seems, had been set aflame hereby mightily pressed his way through the
people, and coming before him, said: “Strive valiantly, dear brother,
you will suffer no more hereafter.”

Thereupon Jan Wouterss instantly pulled open his jacket and showed him
his breast bloody from the scourging inflicted upon him in prison and
said: “I already bear in my body the marks of the Lord Jesus;” and
he lifted up his eyes to heaven, looking longingly as it were to the
heavenly resting place.

In the meanwhile, before all this was properly noticed, because of the
surging crowd, said person went out of sight and disappeared among the
people; whereupon some of the servants of justice murmured and sternly
asked, where this man was. This occurred near the swine-market, close
by the New Haven.

They went on and soon arrived at the place of execution, where two
stakes stood erected near, and around which an innumerable multitude
was gathered.

Having arrived there, they ascended the height, or erected scaffold,
where they on their knees again quietly prayed to God, though Jan
Wouterss only was able to speak, since the mouth of Adriaenken Jans was
well gagged with the previously mentioned piece of wood, or instrument.

When they had risen, preparations were first made to strangle
Adriaenken Jans, whereupon she placed herself at the stake.

Then Jan Wouterss said: “This is the day of salvation.” But the under
bailiff, hearing this, sternly cried: “Be silent.” Thereupon Jan
Wouterss said: “Why should I keep silent; I certainly speak nothing
that is evil.”

In the meantime Adriaenken Jans was strangled, who, according to the
testimony of those who witnessed it, previous to her burning, remained
standing at the stake a little while, dressed in a red petticoat.

The servants of justice then turned to Jan Wouterss, who cheerfully,
yea, with a smiling countenance, placed himself at the other stake,
which stood close by, where he while being fastened to it, noticed that
some of his fellow-believers stood among the people, to see his end;
to whom, without naming any one, he cried aloud: “Adieu and farewell,
my dear brethren and sisters, I will herewith commend you to the Lord,
to the Lord who shed his blood for us.” With this he made haste and
prepared himself for death, commending his soul to God in these words:
“O God, who art my strength, I commend my spirit into thy hands.”

Then fire was set to the wood piled around him, and this friend of God
was burned, alive, as it appears, with his dead sister, to the great
sorrow of many that stood around and were filled with commiseration at
the sight of it.

This was the end of these two dear favorites of the Lord, of whom no
one spake any evil (touching their life), but whom every one praised on
account of their virtuous walk.


FURTHER OBSERVATION CONCERNING THE DEATH OF JAN WOUTERSS VAN KUYCK AND
ADRIAENKEN JANS OF MOLENAERSGRAEF.

When said two persons were led forth to death, the hall bell was rung
(as was generally done at executions that took place in the name of the
city), in consequence of which a great concourse of the common people
gathered to the place of execution.

The gates of the city were closed, or at least guarded, that no one
could get out or in, except with the consent of those who kept watch
there, and their names were written down after they had stated whence
they came, and whither they were bound.

When they had arrived at the place of execution, which was on the
northwest side of the city, close by the water’s edge, and had ascended
the height, or scaffold, some among the bystanders called to these two
valiant persons with a good intention, and comforted them, because of
their courage, in their impending death. Jan Wouterss turned to them
and exhorted them to amend their life, and to accept the true faith,
declaring that they both were of good cheer and longed for this holy
sacrifice.

Thereupon he was harshly reproved by the under bailiff, which
displeased many, notwithstanding they had not attained to the true
enlightenment.

Both of them were then stripped of their upper garments and also of
their shoes, which were thrown among the common people, but picked up
and taken away by a certain brother named Dirck Wouterss.

Forthwith Adriaenken Jans was first placed at the stake, and strangled
without delay, seeing which and recognizing her, a certain sister
of the church, whose name is well known, and who had come in the
market-boat from Rotterdam, fainted away, and was therefore not able to
witness the subsequent death of Jan Wouterss.

This took place as already stated. In the meantime the hall bell was
still rung, until about the time that the (so-called) justice was
finished.

NOTE.--We went to no little trouble to obtain at the archives of this
city of Dortrecht, the old records of their examinations and death
sentences, but were not able to procure them, as they are no longer
extant; they were also, as it appears, never put on record in the
ordinary’s book of criminal sentences, which we searched for this
purpose. It is our opinion that these sentences were simply put on
loose sheets of paper and thus read in court and then destroyed, so
that no remembrance of it should remain, as it seemed that the city
should soon change her government and religion, as actually took place
about three months afterwards, through the arrival of William I.,
Prince of Orange.

Nevertheless, we are not without other legal testimony in regard to
this matter.

Johan van Beverwijck, first physician and judge of the city of
Dortrecht, writes concerning it, in the history attached to his
description of Dortrecht, in the Dort edition, p. 348, for the year
1572, as follows:

“In the city proper there was imprisoned, accused as a heretic, a man
of blameless life and conversation, as I learned from those with whom
he resided, by the name of Jan van Kuyck Wouterss, a skillful writer
upon glass and painter.

“The authorities; seeing the disposition of the people, were not
in haste with his trial; yea, the Bailiff, Jan van Drenckwaert
Boudewijnss, who was still young and beardless, had himself painted by
him, in the attitude of Solomon, where he pronounces his first sentence.

“But the monks did nothing but vehemently preach against this
slackness, and hesitated not to proclaim from the pulpit, that the
Bailiff had apprehended him merely to have himself painted by him.

“Hence, this poor man, after many tortures, inflicted upon him in order
to extort from him the names of his master and comrades; was burned
on the 28th of March, A. D. 1572, on the New Fortification, together
with Adriaenken Jans, a woman from Molenaersgraef.” Thus far, Johan van
Beverwijck.

Hence the account of the death of these persons is certain and
reliable, nor is it doubted by any one that we have ever heard here in
this city; the well-disposed will therefore be satisfied therewith.

       *       *       *       *       *

For our light affliction, which is but for a moment, worketh for us a
far more exceeding and eternal weight of glory. 2 Cor. 4:17.


TOUCHING THE PERSONS THAT WERE THEN IN THE COURT OF JUSTICE, AND
CONSEQUENTLY, SAT IN JUDGMENT IN REGARD TO THIS SENTENCE; THEY WERE THE
FOLLOWING:

Jan van Drenckwaert Boudewijnss, aged between twenty-nine and thirty
years, being then Bailiff of Dortrecht.

Arent van der Mijle Sir Corneliss, burgomaster of the community, who
had gone out of office about the close of the year 1570, but had now,
the 6th of March, been re-elected.

Together with (according to the law of said city) nine judges: Cornelis
Sir Hendricks; Adriaen van Mosyenbroeck Sir Govertss; Adriaen Koninck
Dirckss; Arent Hendricks; Gijsbrecht Janss, treasurer; Michiel van
Beveren Sir Pieterss; Mr. Jan van Muylwijck Sir Franss; Pieter Kool Sir
Huygenss; Damas Sir Wouterss, surrogated by Jan Adriaenss.

These we have extracted from the register of the lords of justice of
the city of Dortrecht, who reigned in the year 1572, according to the
account of the aforesaid Johan van Beverwijck, in the book referred to,
where he treats of the government of the city, for the year 1572.

But whether they all together concurred in this sentence, or only some
of them, by a majority of votes among them, is not expressed, nor do we
consider it of much importance to know, since it is sufficient for our
improvement and edification to have learned the unwavering faith and
steadfast death of the aforesaid martyrs, who died under their reign.

Concerning the death of these friends two hymns were composed at that
time, in the first of which the following words among others were sung,
touching the cause and time of their imprisonment:

    _Terstond daer na zijn Brieven gekomen,
    Te Dordrecht aen den nieuwen Schout,
    Die seer jonk is van jaren, etc._

        Right after, letters came:
        To the new Bailiff at Dordrecht,
        Who is very young of years, etc.

In the other this is sung concerning their death:

    _Adriaenken Jans is eerst omgebrocht,
    ’t Welck Schout Jan Drenkwaert heeft versocht._

        First Adriaenken Jans was put to death
        Who requested the bailiff Jan Drenkwaert.

And afterwards:

    _Jan Wouterss sprak, met goed bescheyd,
    Dit is den dag der saligheyd.
      Swygt, sprak den Onderschout.
    Waerom soude ik (seyde hy) ’tspreeken laten,
      Myn woorden zijn niet quaed, noch stout.
    Adriaenken look haer oogen voorwaer,
    Om haren Bruydegom te behagen klaer;
      Die rust nu in den Heer,
    En is de pyn van den brand ontgaen,
      Alleen door sijn genade meer.
    Jan Woutersz heeft hem aen den pael gerecht,
    Doen lachre by [van vreugd’] als een vroom knecht,
      En beval soo God
    Synen geest in Syne handen,[329]
      Die was sijn Toevlucht, Borgt, en Slot.
    Oorlof heeft hy geroepen aldaer,
    Aen Broeders en Susters in’t openbaer,
      Met woorden soet,
    U wil ik den Heer bevelen,
      Die voor ons heeft gestort sijn bloed.
    Dees twee schaepkens zijn door, voort tempeest,
    Wat heeft al [haer] lijden mi geweest?
      Sy hebben de Kroon
    Der Martelaren verworven,
      Die hebben sy nu voor haer loon._

  [329] _In’s heeren Handen, seyt den Schrijber._

  Jan Wouterss clearly spake:
  This is the day of salvation.
  Be silent, said the underbailiff.
  Why should I, he said, forbear to speak?
  My words are neither bad nor bold.
  Adriaenken too looked forward,
  To please her Bridegroom.
  She rests now in the Lord,
  And has passed the fire’s pain,
  Through his bountiful grace alone.
  Jan Wouterss placed himself at the stake,
  Then laughed for joy, as a pious servant,
  And thus commended his spirit
  Into the hands of the Lord,
  Who was his Refuge, Fortress and Castle.
  Farewell, he sweetly called
  To the brethren and sisters openly:
  I will commend you to the Lord,
  Who shed for us his blood.
  These two lambs have now passed through,
  Away tempest!
  What were now all their sufferings?
  They obtained the martyr’s crown,
  Which now they hold as their reward.

In the same hymn is also mentioned, how their mouths were gagged, how
they prayed to God, how they prepared themselves for death at the place
of execution, etc.; but we deem the foregoing sufficient for a memorial
of their sacrifice.

NOTE.--As there have come into our hands all the letters, testaments
and confessions, twelve in number, of Jan Wouterss van Kuyck, as also
a letter of Adriaenken Jans of Molenaersgraef, with the answer of her
husband, J. A. of Dort, all of which we have, upon perusing them,
found to be full of sound and edifying teachings we have deemed it
well to add the same here for edification and perpetual remembrance,
so that every one may see the active and living faith upon which the
aforementioned friends laid down their lives.


THE FIRST LETTER FROM JAN WOUTERSS, TO HIS BROTHER-IN-LAW AND HIS
SISTER, WHICH TREATS OF HIS EXAMINATION AND TORTURE.

The abundant grace of God, the love of Christ, and the co-operation
of the Holy Ghost, be constantly multiplied with you beloved, my dear
brother-in-law and brother in the Lord, and your much beloved wife our
dear sister, with all pious saints, who are zealous for righteousness,
so that through this zeal and desire the name of God may be magnified;
for they that are such are a light in the world, and a joy and pattern
to their neighbor, for they constantly seek to please their neighbor
in that which is good unto edification, that they may with all the
godfearing be found diligent followers of Christ. If we do thus, I have
hope in the Lord, that we shall all get where Christ our Lord is, who
strengthens us, and helps us to triumph, as may be read hereafter. Amen.

After this cordial salutation out of a pure heart, I unworthy one,
and least member in Christ, cannot forbear to write you briefly, for
a remembrance to you all, and for your comfort and encouragement; for
I cannot keep this unspeakable joy of the Holy Ghost to myself alone,
but must impart something to your love. But how can joy be a remarkable
thing, if one has not experienced anxiety; but I unworthy one have
tasted this, the Lord be glorified therein. Amen.

First, when I was apprehended for the obedience of Christ, I was
interrogated concerning my faith, which I plainly confessed; but
afterwards they asked for certain names, namely, for my wife, my
mother, my master, and who baptized, and married me, and for other
things. Thereupon I replied, that I had resolved in my heart not to
name any one, for I intended to answer for myself, and would not be a
traitor. The Bailiff threatened that he should make me tell, etc.

Having been confined there all the time during the cold winter, I was
brought, the Saturday after St. Peter’s day, up to the torture loft,
where the instruments stood in readiness. The Bailiff asked me first
of all concerning my master, and then regarding others, and said, that
I should also have to tell him what he should ask me. They entreated
me; they threatened me; and said: “Though we know nearly all, and your
master is possibly gone already, we will nevertheless hear it from
your lips; hence do not suffer your limbs to be broken, but tell it
voluntarily; else we shall deliver you to the executioner, and then you
will have to do it.” When they could obtain nothing from me, the upper
part of my body was stripped, in the bitter cold, my hands were tied
behind my back and made fast to the loft, and also my feet were bound,
and I was thus, with my eyes blindfolded, drawn up by my hands, after I
had been entreated to have a regard to my fine trade. And he said, that
I should spare my members, my members which God had given me, for I had
no power over one hair of my head.

As I kept silent, I was scourged with rods, and the stripes fell mostly
on my abdomen. Having been thus treated, I was let down and again
asked; but the Lord be praised, they obtained nothing from me, though
I had drank that bitter cup. I was then drawn up again, and scourged
as before. O flesh, you must suffer now, I thought. While I was thus
suspended in agony, a halberdier ran from the loft and said: “I would
rather be dead than that man;” because he only stood there and beheld
it.

When I did not reply in regard to anything, the executioner said:
“What, will you not answer my lords? Reply to my lords; or have you a
dumb devil in you?”

They asked me whether I would advise with myself until Monday, and then
tell them the truth (as they call it), in regard to all. I kept silent
and thought, why should I advise with myself; I do not want to tell you
anyway. I prayed within myself, that the Lord should not suffer me to
be tempted above that I was able. I also openly called upon the Lord,
and prayed that he would forgive them. The jailer once thought that
I was beside myself; but I know nothing about that. The executioner
imagined he would make me tell; he had had [he said] so many of our
people under his hands, who eventually had to tell everything; but the
faithful Helper in distress kept my lips. They then released me, and
themselves gave me a respite that I should advise with myself until
Monday; but if I should then not do it, I should be dealt with in an
extraordinary manner; and they threatened me much, so that it was
dreadful to hear. They said this was yet of the least, that it was only
child’s play compared to other, future tortures. But when I looked at
myself, and beheld my body which was bloody from the scourging; for
that was certainly one of the severest pains, I thought to myself: Is
this only child’s play? The jailer went away, and said to his wife:
“They will torture the man to death.” In short, I was so tortured that
they had to dress and undress me. All this the vile flesh had to bear,
which has so often grieved me, and would constantly walk in the crooked
path, to gratify its lusts; it had deserved yet more. This having taken
place in the afternoon, I was not well able to sleep in the night, but
counted the striking of the clock all night, and during the night I
moaned most lamentably. But afterwards I received a great, peaceful
joy and gladness of the Holy Ghost, so great that I cannot adequately
describe it; because the Lord had so faithfully kept my lips, and not
suffered me to be confounded in my confidence, which I poor, simple
servant had already before I was apprehended; but herein the Lord
proved me unworthy servant, praised be his name for evermore.

Now when my sufferings became noised through the city, there were
worldly people who rejoiced that I had kept my lips sealed: and if such
people can rejoice, how much more shall the godfearing rejoice, and
praise God.

Further, the appointed day drawing nigh, I earnestly prepared myself
for it, and made supplication to my God, that he would not chasten
me unworthy servant according to my sins, according to his justice,
but according to his fatherly mercy, that he would keep my lips, and
alleviate the pain, as he had done the first time.

When the hour approached, my flesh feared, and my soul was afraid, for
it had tried it; but I comforted myself as much as I could, thinking:
“You will not suffer hereafter, where it will last forever; and this
is but a little time.” When I came upon the torture loft, on Tuesday
(it was delayed a day), I was asked, to what conclusion I had come. I
said, that my conscience would not allow it; I could not do what they
requested.

They said: “You can; we take that upon ourselves.” I said: “Every one
must stand for himself.” They said: “How can your master or your wife
get into trouble; for they are gone already; what harm can it do the
place where you were baptized?” “I think,” said the Bailiff, “that it
took place at your master’s; but I do not know it for certain; and he
that baptized, and he that married you, has left the king’s country,
for it was so long ago.” The secretary’s servant also said to me: “Why
will you conceal it? the pains are too great, and in the end you will
do it after all, even as those of Breda.”

They concluded, that they would send me a learned man, who should prove
to, or instruct, me with the Scriptures, that I could do it.

When they were assembled together in another place, the Bailiff asked,
in what I was troubled. Thereupon the prior said: “You can well do it,
and name your neighbor, for if you are the true people, they will then
with you receive the crown of martyrdom; but since you are not, then
also hate the wicked, even as God hates them.”

O abominable expositor! whose exposition tends only to destruction. O
Lord God, convert their hearts, who thirst so greatly after innocent
blood. As we could not agree, we separated.

The following day (which was Wednesday) I was brought forth again, and
asked as before. I said, that I could not do it; my conscience did not
allow it; if I did it, I think my heart would never be at rest; hence
I would rather die with a peaceful heart, than live with a troubled
conscience. The Scriptures teach us: Do to men as you would have them
do unto you; love your wife; love your neighbor as yourself. Matt.
7:12; 22:39.

The Bailiff said: “You love your neighbor more than yourself.” I
rejoined, that one ought to lay down his life for his brother. 1 John
3:16. When with many words, entreaties and threats they could get
nothing out of me, the executioner again seized me, and I again humbly
entreated my God, as before in the first conflict.

I was then stripped, and my hands tied behind my back; and I was much
entreated, that I should do it. Thus I was drawn up, but not fastened
below; I expected to be laid upon the rack.

When I had been drawn up, and could not answer according to their will
(for the seed of God remained in me), he scourged me upon my lacerated
skin, which caused me great pain. And he said: “How does this suit you?
thus I will tear open your old wounds;” and he threatened me in an
extraordinary manner. He then let me down again, and placed me before
the lords, upon the rack, sitting with my eyes blindfolded, as an _Ecce
Homo_.[330] And he asked, whether I would not yet tell it to my lords.
I replied, that I could not do it; hence he drew me up again, which
caused me great pain; and when he shook me, and jerked the rope, the
pain was increased. When they could obtain nothing from me, they let me
down, and gave me time for consideration till the next day. But while I
was suspended, the Bailiff said: “Your face is as sweet as that of an
angel, but your heart is harder than Pharaoh’s heart.” I said: “This
is not so; and the Lord will make it manifest hereafter; I have in my
simplicity sought my salvation.”

  [330] Behold the man! John 19:5.

And when the executioner began to dress me, I said to him: “O friend,
how you have treated me; you have not for a long time thus treated a
rogue, who felt it so long afterwards as I.” Then he answered, saying:
“They confess, but you will not confess; and the weather is cold, and
it cannot come so quickly.”

When the Bailiff heard this, he said to me: “You are worse than a
rogue; for these have sinned, but you have apostatized from God, and
denied him; hence he forsakes you in your distress.” I said: “If this
is true, I am a poor man; but I have a better hope.” “Yea,” said he,
“you are a strayed sheep; the wolves have taken you away, and devoured
you,” etc. He also told me, that we people did not get baptized until
we were first tried between two naked women. I said, that no such
thing obtained with us. They also talked to me about David Joriss.
I disavowed him and all his adherents. The executioner said that we
held the belief, that infants that died in their mothers’ womb cannot
be saved. I denied it. Another said, we had to give a pound Flemish
when we were baptized, whether we had it or not. I think the Bailiff
said this, for besides he said that in the church only three stivers
or thereabouts are given, when one has a child baptized. I denied
that too. O offense, offense! what have you done already, whereby the
innocent have had to suffer? for the wicked soon take cause, though
they should hear false testimony, even as was the case with regard to
our Lord himself, and Stephen. In short, the number of the infamous
things said was exceedingly great, and, I suppose that to some the
infamous speeches and their threats, are almost as grievous as the
tortures. Hence patience is especially needful, in order to overcome
in this conflict. Christ may therefore well say: “Learn of me, for I
am meek and lowly in heart; and ye shall find rest unto your souls.”
Matt. 11:29. That this is a true doctrine, I indeed now experience. He,
the Lord himself from heaven, who was mightier than all men, suffered
shame, reproach and contempt, and thus took possession of his own
kingdom (Luke 24:26); how then should we not bear it, who are but for a
little time subjugated by our enemies.

Hence I unworthy servant beseech all the godfearing, that you forget
not, constantly to learn of Christ, for he is meek and lowly in heart;
and also possess your souls in patience, and you shall find rest, for
patience is our strength. To be patient, and thus wait for the help
of the Lord, is a good thing; for in Proverbs it is written, that
a patient man is better or greater than a strong man. Lamentations
3:26; Prov. 16:32. Take for an example, Abraham, Jacob, Moses, the
three youths, Daniel, the seven brothers and their mother, Job, the
prophets, and the end of our Lord.

Thus, my most beloved, trust God, and believe in him, he will help you,
since he has promised it. But if you do not trust him, consider whether
you also believe, that God is almighty and true, even as you believe,
that by his word he created heaven and earth, and the sea and all that
in them is. David testifies, and rejoices in it that he is a God who is
ready to help. He further says, that he is a buckler to all those who
trust in him. Yea, his angels encamp round about us, to keep us. But if
we do not trust him, how then shall he help us?

When I again expected the hour of my temptation, I, unworthy servant,
besought the Lord my refuge, that he would also keep me the third
time, as he, through his grace, had done twice; so that I should not
be confounded, and that they should not deprive me of my boast (that
is, the good purpose of my heart in the beginning), so that I might
keep the faith in a pure conscience. Then I hope to praise, glorify
and magnify thy holy name, to the joy of the pious saints, and to the
babes, as a comfort and a sweet savor of life, that, smelling it, they
may thereby be refreshed and strengthened, to become the bolder in
the truth, which is the strongest of all, and will always conquer (1
Esdras 4:38); and not regard what men, who must perish like grass, may
do to us, since it is manifestly found, that the Lord’s hands are not
shortened, but that he always assists the pious, as David testifies.
For, dear Lord, if I did not continue valiant, what a great sorrow
would it be for the young babes, and to what great blasphemy it would
give rise. I beseech thee, O heavenly Father, have compassion on me,
poor sinful man, and remove from me the rest of the cup, if it is
possible; and if it is not possible, thy will alone be done. Lord, help
me to triumph, for thou knowest how the stripes of men taste. I commit
myself into thy hands; though they exceedingly threaten me, they have
not power to harm one hair of our head, thou must first permit them;
but thy holy will be done to my salvation. O Lord, lay not this sin to
their charge. Acts 7:60.

Now when I had thus prepared myself, I heard that they were torturing
our beloved sister, my fellow-prisoner. It seemed to me, that she was
also drawn up, and let down again. When she would not confess, she was
drawn up again, and was then also made fast below by her feet. When
she had suffered the anguish for a while, she was let down again, and
carried away. Then thought I: Now comes my turn; now they will come and
take me poor lamb out of the pen, to the slaughter. While thus waiting,
I much consoled myself, thinking, how soon a man is unmade; for it
seems to me that she scarcely suffered the torture half an hour.

When I had thus with Abraham delivered up my only son, that is; my
flesh, the Lord suddenly interposed and turned my tribulation into
great joy. In the first place by this, that the Lord had also kept the
lips of that weak lamb; and in the second place, that it seems that
they are satisfied with the sufferings which I have undergone before my
sacrifice.

I have written this, not to cast you down, but for the reason that you
saints of God should rejoice with me in the Holy Ghost, and help me
thank the Lord, that he has so faithfully helped me; and that you may
know how wonderfully God works in his elect; as also a pious witness of
Christ, Karstiaen L., has testified in his letter, and Joris the dyer,
who was a witness of the truth with me here; and would not name those
that were dead, for he said in himself: “If the devil comes upon the
first step, he also comes higher.” O I think one loses his strength, in
a measure, thereby; for I thought, though they do not know my master,
and though I also know that he is gone, together with my dear, beloved
wife, and others, yet they would not be satisfied, they are determined
to torture me, and I want to be silent in regard to the one as well as
to the other; it will now be made manifest, how the Lord helps those
that trust in him. O what a joy is the victory through Christ; now my
faith in Christ is tried, my fear of God, and my confidence which I
had already before I came into bonds, my love to God and to his holy
church, as the gold in the furnace and upon the touch-stone; for other
trials can be borne tolerably well, when one has enough and can go
where he pleases; but when one, with Job, is touched in his skin (Job
2:4,5), when the skin is lacerated, so that the blood flows, and this
is repeated after four days, that touches the quick. O thou daughter
of Zion, thou bride of the Lamb, be not dismayed, the Lamb shall gain
the victory; be of good courage in the short conflict that is set
before you, for all things are promised to him that overcometh; he that
continueth faithful unto death shall receive the crown of life, and
shall not taste eternal death, or the everlasting torment. I do not
know that my torture lasted over two hours in all; but the threatening,
the contempt, and the tormenting lasted somewhat longer. My most
beloved, is this not a small torment? should one therefore forsake the
truth? should one therefore deny the Lord, and burden his conscience by
mentioning names? nay, when one is nevertheless frequently subjected
to suffering. O no; the Lord himself fights the battle for us; to him
alone be praise forever. Amen.

Thus, you beloved and saints of God, who have become partakers of the
heavenly calling through Jesus Christ, despond not, nor be afraid of
them that kill the body, for they have no power over the soul. I,
unworthy one, have espied for you the help of the Lord; hence I bear
witness of him, that he is a faithful helper in distress, as is written
of him; yea (he says by the prophet), though a mother forget the son
of her womb, whom she brought forth, yet will I not forsake nor forget
thee. Is. 49:15; Heb. 13:5.

Hence, all you that believe the Lord’s promise, continue steadfastly. O
that no one from despondency may keep back from any calling or ministry
of the saints, according to ability; for no one may live to himself, or
withhold himself; so that the work of the Lord may always be carried on
with readiness; and help bear one another’s burdens; if it goes thus,
it is a joy, and the work can be carried on without murmuring; and
know, whatsoever good thing any one does, the same shall follow him.
Eph. 6:8.

Excuse me for writing in general; I hope that the faint-hearted will
hereby gain a little courage and confidence through my bonds; yea, I
hope, that the afflicted will become more cheerful because such great
help is found with the Lord, who is nevertheless not seen, for I
testify to you with the apostle: “Though our outward man perish, yet
the inward man is renewed day by day. For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal
weight of glory; while we look not at the things which are seen, but
at the things which are not seen.” 2 Cor. 4:16–18. Now I can write and
testify to the same with regard to this, that the suffering is light,
because it is short; for when all my tortures were over, I do not know
that I felt as much pain afterwards as I once suffered for a time from
a little ulcer, of which my dear wife well knows, and that I had to
bear and found no promise for bearing it. But if we bear this suffering
for the Lord’s sake, all the principal promises are ours; yea, there
are no more glorious or greater promises than these, namely: that they
who submit to the sufferings of Christ, and through Christ overcome, to
them the crown of life is promised; and there is also this testimony
in our hearts, that we are not bastards; yea, we shall be honored and
crowned by Christ himself. For this holy estate I know that I am not
worthy; but the merciful, good God does nevertheless count me worthy to
bear this reproach for his name’s sake; praise to him forever. Amen.

Herewith I will conclude this, asking you to excuse my simple
letter; and I will commend you all, and particularly my most beloved
brother-in-law, and my dearest sister, to the Lord, who is able to
finish the good work which he has begun in you, that you may receive a
full reward with Jesus Christ our Lord, whether I will go before, and
await you there, that we may then live together in eternal joy.

To this end may the good God grant his grace, so that no one, because
of this little torment, may forsake the way of eternal life, and thus
become like the fearful and faint-hearted servants (Judg. 7:3), who
cannot go into battle with Gideon, who do not believe in God, nor
can set their seal to it, that God is faithful, almighty, and true.
What there is promised to such in the Scriptures is manifest, namely,
eternal torment, as to sorcerers and idolaters. Rev. 21:8. What will
it avail them to have borne the name of a Christian, if one does
not continue steadfast? then we must ignominiously perish, like the
ten unbelieving spies. Num. 14:37. What does it avail to have been
delivered out of Egypt, if one does not believe; for the unbelieving
will all be destroyed? What did it avail Lot’s wife to have gone out
of Sodom: for she looked back? Hence, all you beloved saints of God,
strive valiantly for the truth unto death. And always have such a mind
in you; and the Lord shall fight your battle, and you shall then,
if you wait with patience for it, rejoice in the end, even as I do
now. For a confirmation of the truth, read the holy Scriptures; there
you will find how the Lord fought for Israel, for Daniel, Gideon and
Jehoshaphat, and for others; though they had but little people, yet
such great numbers were slain, that they could not take away the spoil
in three days. 2 Chron. 20:25.

Furthermore, it is necessary and very profitable, to write comforting
letters and send them to the miserable, forsaken ones, for they are
greatly comforted thereby. Let every one do his diligence in this
respect, as much as possible, and put forth your best endeavors herein,
and pray the Lord for suitable means, without detriment to any one;
likewise also, to visit them; but above all, constantly to pray for
them, and to lift up holy hands with Moses, till they have finished the
fight, and overcome against their flesh, against the sting of sin, and
against the rulers of the darkness of this world, wherein Satan works.
Hence let every one lay to heart what the apostle says: “Remember them
that are in bonds, as though ye were in bonds. Heb. 13:3. When one
member suffers, the other members suffer with it.” 1 Cor. 12:26.

Herewith adieu on this earth to all the godfearing; be of good courage;
for courage lost, battle lost. I cordially greet you all in the Lord,
but particularly my dearest brother-in-law and his beloved wife I thank
you heartily for all your great friendship.

Commenced the last Thursday in February, and finished the first of
March. I unworthy servant bear the marks of the Lord above both my
hands and on my body; the name of the Lord be praised forever.

By me confined as a prisoner in the Vuylpoort, for the obedience of the
gospel, I said to the jailer: Though I could knock the jail into pieces
with my fist, I should not want to do it, lest he should get into
trouble on my account.

  JAN VAN KUYCK.


THE SECOND LETTER FROM JAN WOUTERSS, WRITTEN TO HIS BROTHER AND HIS
SISTERS.

The eternal and merciful God grant you, my only brother and my beloved
sisters, his grace through Jesus Christ, that you may together get a
desire, taste and longing for your salvation, unto the end of your
life. O that this would happen, dear Lord, what a joy would it be to
us hereafter; which I hope will be so, that our old, venerable beloved
father, and our venerable mother and their children, will find one
another in life eternal. Amen.

In the first place, I hope in the Lord, that you with me have received
a desire, taste and longing for salvation. Hence, I now exhort you a
little, that you will increase therein, since the Lord has granted you
his grace, and opened your eyes, so that you can discern good from evil.

Thus, my dearest, beloved brother, since you have received this grace,
that you know and believe (as I trust you do) that God hates evil and
loves righteousness, thank the good and omnipotent God for it, and
particularly, that he has delivered us from the hands of Satan through
Christ Jesus, and has according to his mercy begotten us again by the
word of life, and has helped us in this acceptable time; in which
time he has caused his saving grace to shine upon all men; and you, my
dear brother, have taken heed to this saving grace, you have received,
as I trust, this light, which is Christ Jesus. The Scriptures testify
that to them that have received Christ (that is, who believe in him),
power is given to become the children of God. John 1:12. Hence suffer
yourself constantly to be governed, directed and guided by him, through
his Spirit; for these are the true children of God, that are led by his
Spirit; they are Christ’s.

Now, my dearest brother, be careful all your life, to guard well this
good and most precious treasure: that you may live of it, and ever
follow what the saving grace of God (namely, Christ Jesus who is our
light), teaches us.

In the first place, the saving grace of God teaches us to deny the
ungodliness of this world, and its lusts and desires; as Paul says: And
be not conformed to this world; but be ye transformed by the renewing
of your mind, that is, after the mind of Christ. Tit. 2:11,12; Rom.
12:2. If you do this, you will walk in the light, and not in darkness,
wherein the world walks. Beware, my beloved brothers, of the works of
darkness, and have no fellowship therewith, but always separate from
them, and touch not the unclean thing, namely, all evil; and you shall
be a child of God, and remain one, if you abide in Christ unto the end.
Eph. 5:11; 2 Corinthians 6:17.

I unworthy one, imprisoned for his name’s sake, affectionately beseech
you, always adhere to the word of the Lord, and you shall never fall,
and whatsoever you shall ask the Father in his name, that will he give
you; though one thereby incurs suffering, we must not faint on that
account, for it is made manifest thereby, that the way is narrow, and
the gate strait, which leads unto life eternal. But this suffering is
transient, and if we suffer with Christ, we shall also be glorified
together; for the sufferings which men can inflict upon us, are short
and light, and work for us a far more exceeding and eternal weight
of glory; while we look not at the things which are seen, but at the
things which are not seen; for though our outward man perish, which
at all events must perish, yet the inward man is renewed day by day.
2 Cor. 4:17,18,16, and when the faith has been kept, and we have
overcome, all is sweetened by him who strengthens us, which is Christ;
he helps us to triumph; this I experience best now that I am in the
trial; to him be praise forever and ever. Amen.

But, my dear brother, think not that something new has happened to me,
just as though it had not always been thus.

Read of righteous Abel, and you will understand the word of Christ,
that the servant is not better than his lord. Matt. 10:24; John 13:16.
Dear brother, the head, which is Christ, suffered himself; the members
must follow; and it is a special sign of love, that he sends me this
chastening, to prove me, whether I indeed fear, love, and trust him
from the heart. In short, I deem it to be for my salvation; his holy
will be done to my salvation. Amen.

Hence I now declare to you, my dearest brother, that this is and shall
ever remain the only right truth, for which I now suffer for a little
while. Thus, my dearest brother, diligently read the word of the Lord
with devotion, and meditate well upon it, and always pray the Lord
in every concern, with prayer and supplication in the Spirit, with
perseverance; for if you live according to the word of the Lord, you
shall prosper, and never fall (2 Pet. 1:10), for in the word of the
Lord is our light, which is Christ Jesus. Let us follow him, and we
shall get to him where he is; by our High Priest Christ Jesus, there
I will await you, my dear wife, my daughter, our father, and mother,
and sisters, if you all die in the Lord, namely, if you adhere to the
truth unto the end, and follow the Lord, as I hope that you with all
the saints of God will do, I will go before, and herewith write to all
of you in this short time. Adieu; the almighty God grant you all his
grace, that you may always have good courage to obtain your salvation
through Christ Jesus; and be diligent in love, and be a pattern to one
another in every good work unto life eternal.

Thus, my only, dear brother, I have now written you a little, for your
remembrance, and to stir up your minds (2 Pet. 3:1), and for your
consolation, that you fear not men, but only the almighty God, who is
eternal. As for man, his days are as grass: As a flower of the field,
so he flourisheth. For the wind passeth over it, and it is gone. Ps.
103:15,16; Is. 40:6. Men are perishable; they cannot harm a hair of our
head, unless the Lord permit them. And he will not permit them more
than we are able to bear and keep the faith.

O it affords such peace, when one by the help of the Lord has kept
his lips. Praise ye, all my friends, our strong and faithful God, who
kept my lips in the first torturing. I hope and trust that he who
helped me first is able to help me again, for he has promised it to us
unworthy creatures (his words are yea in him; he is a faithful helper
in distress, as David says): With the Lord help is found, he is our
shield, our fortress, and the strength of the poor. But we must also
trust him; who was ever confounded, that trusted in the Lord? Hence
cease not to seek your salvation, and be not slothful in your business,
but be fervent in spirit, patient in tribulation, and continuing
instant in prayer. Rom. 12:11,12. But if you feel no fervor in you,
pray the Lord for it, and he will give it you, if you only sincerely
seek the kingdom of God and his righteousness, as I trust you do.
But beware of trusting in the world; possess your souls in patience;
the Lord can easily in due time give you a godfearing person for a
companion; but first diligently pray the Lord, to so order it that you
will first unite with the godfearing. Write my brother-in-law a letter
some time, and he may be prompted to write you also, and to advise you
wherein you may need advice. I thank you for the friendship which you
have hitherto shown me.

Written the second day after Matthew, in Lent, on which day I was
again suspended twice and once scourged; but, my only brother, the
strong God again kept my lips. Hence I pray you, rejoice with me, and
praise the Lord, since I have great joy now; and be not dismayed in
your mind because my flesh has suffered a little while; for now the
good heavenly Father has tried my faith, as gold in the fire, whether
I would also trust and fear and love him in the severest conflict.
And now that he has found me faithful, from one tribulation to the
other, so that through the grace of God I have overcome the rulers
of this world (wherein I have greatly rejoiced from the heart), and
this by the prayer of the faithful, and the co-operation of the Holy
Spirit, henceforth there is laid up for me the crown of eternal life,
to receive the same from Christ through grace. Thither I will now go
before (and first put off this mortal clothing of the flesh), with the
prepared burning lamp; for I have kept, and not denied, the faith, nor
love, nor Christ. The faith is the oil, a pure heart and conscience the
wick, and fervent love the light.

Do you also daily adorn yourself therewith, to meet Christ our
Bridegroom; and take possession of the promised land, that is, the
everlasting kingdom of God. But be not afraid on the way because there
are many enemies, robbers and wolves in the wilderness, namely, in the
world; and be not dismayed on this account, for I have passed through
it all by the help of the Lord, and have spied out the country in
advance for you and many of the godfearing, so that I can now write you
that you need not stay back on account of the peril, and this because
the Lord himself conducts our conflict; he fights for us, and he is
certainly the strongest: for he said to Abraham; “Fear not; for I am
thy shield, and thy exceeding great reward.” Gen. 15:1. Was this said
to Abraham alone? Paul says, It is written for our learning, that we
through patience and comfort of the Scriptures might have hope. Rom.
15:4.

Consider former examples, how God fought for Gideon, David,
Jehoshaphat, and others; the people [the hostile army] were slain
without their having to lift up a hand. O my only dear brother, put
your whole trust in the Almighty, for with him help is found, he is
a true helper in distress, he does not forsake his own in all their
tribulations; so that we may say with the apostle: “If God be for us,
who can be against us? He that spared not his own Son, but delivered
him up for us all, how shall he not with him also freely give us all
things?” Romans 8:31,32. If he has manifested such great love towards
us, how should he not preserve us in every extremity.

Believe this, that the good God is our debtor; if we unwaveringly
continue to walk in his way, and cleave to him, and not forsake him,
he will also not forsake us. This is certainly a sure promise; but
if we deny him, he also will deny us. 2 Tim. 2:12; Luke 12:9. O how
thoughtless, how unwise, yea, how unmerciful toward their poor souls,
are they, who, because of this little, short suffering, through fear,
forsake the way of life and choose another way according to their
own mind, to escape the cross of Christ, and comfort themselves
with a vain consolation in the way which they have found according
to their own views: whose end is destruction. But, my only dear
brother, do not follow these, for they that are such do not believe
that God is almighty and true. Hence the Scripture says: Woe unto
the faint-hearted! for they believe not; therefore shall they not be
defended. Woe unto them that persevere not! how will it go with them
when the Lord shall visit them? (Sir. 2:13,14,) yea, their part will be
with sorcerers in the lake that shall burn forever. Thus, take courage
with Joshua and Caleb; but you must firmly believe in God’s promises,
even as you believe that God has created heaven and earth by his word;
and you shall then devour all your enemies like bread, and through
patience finish your conflict with the help of God, and take the
promised land by force, for the violent take it by force. Num. 14:9;
Matt. 11:12.

But, dear brother, the apostle testifies, and I unworthy one also,
that we wrestle not only against the rulers of the world, but also
against the spirits that are under heaven (Eph. 6:12), and as Christ
says, that in the latter days many false Christs shall arise. Matt.
24:5,11. This I have also espied for you; for in the time of my faith
many false prophets or false Christians have assailed me; now they came
with this fair appearance, now with another. But the Lord, who would
have all men saved, delivered me from all this and I cleaved to the
word of God, as I heard and accepted it in the beginning; and my faith
weakened not, though many apostatized who had seemed to be the most
valiant. See, thus our faith is tried in many ways, and besides by the
daily conflict that never ceases, for it is a lasting conflict; the
Spirit wars against the flesh, and the flesh against the Spirit. Gal.
5:17. Herein I find myself troubled the most; my own sinful flesh was
my most inveterate enemy, which has cost me many a bitter tear. Satan
thereby sought to sift me as wheat; but now falling, now stumbling, I
have come thus far through the grace of God; for I always struggled up
hard by the grace of the Lord. But what was it, I would so fain have
been perfect, but this weak flesh was always in the way; which must now
suffer, and I hope to offer it up as a burnt sacrifice.

Thus, my dearest brother, I have explained to you a little what
conflict a Christian must wage, namely, against flesh and blood,
against false spirits, who have laid their subtle arrows upon the bow,
to shoot in secret at the pious. Hence take unto you the armor of God;
that you may be able to stand against the subtle assaults of the devil;
and be girded with the girdle of truth: above all, take the shield of
faith, wherewith you shall be able to quench all the fiery darts of
the wicked; and have your feet shod, so that you may always be well
prepared for the gospel of peace; and take the helmet of salvation,
the living hope, and the sword of the Spirit, which is the word of
God; and pray always with all prayer and supplication. Ephesians
6:13–18. Behold, with these weapons of the Spirit we can overcome,
and then the crown is promised us. But forget not that Jesus Sirach
says: “My son, hast thou sinned? do so no more, but ask God for pardon
for thy former sins. Flee from sin as from the face of a serpent; for
if thou comest too near it, it will bite thee: the teeth thereof
are as the teeth of a lion, slaying the souls of men. All iniquity
is as a two-edged sword, the wounds whereof cannot be healed.” Sir.
21:1–3. Paul, too says: Mortify your members which are upon the earth;
fornication, uncleanness, inordinate affection, evil concupiscence,
and covetousness, which is idolatry. In short, live according to the
Spirit, and you shall not fulfill the works of the flesh. Col. 3:5;
Galatians 5:16. To this end the good God grant his grace, that you
may grow up in faith, in love, and in the knowledge of our Lord Jesus
Christ, so that you may become a perfect man, unto the measure of the
stature of the fullness of Christ, and thus wait for the coming of
Christ. Eph. 4:13.

O my dear brother, take care for your salvation; the time here is so
short, and eternity is at hand. O heavenly Father, I humbly beseech
thee, that thou wilt keep my only brother from all evil, and sanctify
him in thy name through Christ Jesus, and ever guide him by the Holy
Spirit, that we may rejoice together hereafter. Amen.

Adieu, my only brother on this earth; with Christ I will await you.
I wrote the first page just after I had been tortured; hence it is
somewhat badly written. Now my hand is a little better, but I still
have the marks of the sufferings of Christ; his name be praised forever.

This I have written you in my bonds, the second day of March, A. D.
1572. By me your only brother, unchanged in mind, imprisoned for the
testimony of Christ: hence be of good cheer; the faith is kept, I have
striven unto blood, in the Vuylpoort at Dortrecht.


THE THIRD LETTER FROM JAN WOUTERSS, TO THE CHURCH OF GOD AT DORTRECHT,
WHO WERE SCATTERED EVERYWHERE FOR THE TESTIMONY OF CHRIST.

To the scattered saints and the others at Dortrecht, grace and peace
from God our heavenly Father, and from the Lord Jesus Christ, and the
co-operation of the Holy Spirit, ever be multiplied to you all, for
consolation on your pilgrimage, so that you may be patient in your
tribulation, that patience may have her perfect work in you, so that
you may neither weary nor faint in that which you have accepted for
the salvation of your souls, which has come and been brought to us by
Christ; therein we are glad, so that we can rejoice in our temporal
affliction. Remember Christ’s prophecy, where he says: “Ye shall weep
and lament, but the world shall rejoice; and ye shall be sorrowful,
but your sorrow shall be turned into joy, which no man shall be able
to take from you.” John 16:20,22. O dearest, if we could enter the
kingdom of God with ease, how could we speak of the narrow way and the
strait gate; but because of the tribulation we can say this, that one
must walk in the same, and press through the strait gate, and take the
kingdom by force, through much affliction and adversity; which confirms
the word that the servant is not better than his lord. If our Head had
to take his own kingdom through much suffering and contempt, if they
called the master of the house Beelzebub, should they not call them of
his household likewise? Luke 24:26; Matt. 10:24,25.

In order to pass through all this, and to continue steadfast unto the
end, trust in God, and believe his word, even as you believe that
he has created heaven, earth, the sea, and what therein is; and he
will help you, and fight the battle for you, so that you will not be
confounded. For if God be for us, says the apostle, who can be against
us? He that spared not his own Son, how shall he not with him also
freely give us all things? The almighty, good God grant his grace to
this end, that you may neither waver in nor doubt God’s promises; and
fear shall depart from you, and you will not care what men can do to
you, and will possess your souls in patience till the day that shall
comfort you. Amen.

After this cordial wish to all you beloved, I unworthy servant could
not forbear, though my gift is small, to write your love a little,
to strengthen the older, and to give courage to the younger, so that
every one may persevere steadfastly in the conflict that is set before
us, always to make sure, by the fruits of your faith, your calling and
election; for so an entrance shall be ministered unto you abundantly
in the everlasting kingdom of our Lord and Savior Jesus Christ. 2 Pet.
1:10,11. What more would you have?

Therefore, thou beautiful daughter of Zion, fear not, since your
entrance is prepared so abundantly.

O thou fairest among women, therefore the filthy wrinkles that
disfigure thee must be put from thee. Cant. 1:8. O thou fair bride
of Christ, constantly adorn thyself more and more with the wedding
garment of righteousness, and also trim your lamps with glorious faith
and imperishable love, that you may not lack these, as did the foolish
virgins, but that you may ever possess them abundantly, that thereby
the light of Christ may shine in you, and be manifested by you, to the
praise of God, the edification of your neighbor, the salvation of your
souls, and as a light to the world, and for a testimony unto them.
Although they then hate you, because the bright, morning star, Christ
Jesus, has arisen in your hearts, bear it, and be not surprised at it,
for Christ, who is the light himself, was hated and cast out by the
darkness before you. 2 Pet. 1:19; John 1:5.

It does not care for your person, but because the truth is in you,
which the darkness, that is the world, tramples under foot, wherefore
you become a prey to every one. But fear not therefore; O thou
warrioress, go on to your promised reward; the truth that is in you
shall overcome, for it is the strongest. O thou fair queen, remember
at all times, how loathful and unwashed thou didst lie in thy blood as
an outcast, and that the most mighty, richest and eternal King, the
fairest above all men, chose thee, washed thee, purchased thee with his
own blood, and accepted thee as his queen. And if we always think of
our redemption, it is, or ought to be, an admonition, to cleave to the
royal Bridegroom alone, and not to forsake him through wantonness or
presumption, and run to others; for he that forsakes him, him he will
also forsake. His jealous love cannot bear or tolerate it, that one
loves another more than him; such a one is not worthy of him. O not so;
not for anything; though you be surrounded as a lily among thorns, and
though the bramble has usurped the government of the world (Cant. 2:2;
Judges 9:14), cease not therefore to give forth your sweetness, the
fair fragrance of the lily, your beautiful grapes, and your fatness as
olive branches; so that every one may be found a sweet savor of Christ
in his calling; the poor, that they be diligent in their labor, if they
can earn a stiver or a half, so that they may have a clear conscience
before the Lord.

Again, that those who have abundance give abundantly; but those who
do not have it in abundance, that they communicate the same with a
faithful heart. If this is done, and every one proffers his assistance,
the ministers can serve with a joyful heart, especially if there are
few ministers.

Further I write unto you, you threescore valiant men (Cant. 3:7),
always have strong courage, always be well prepared with the sword of
the Spirit at your side, to protect this lovely bride from all harm or
nightly terror, bringing into captivity every thought that exalteth
itself against the obedience of Christ. 2 Cor. 10:5.

Guard well, with a faithful heart, this pleasure garden of the Lord,
that the cunning foxes that creep in may not nestle therein, that the
rooting swine do not come and dig it up, whereby the young sprouts
often lose their strength and wither. Psalm 80:13. Though you then may
sometimes have to meet false brethren, turn not back on that account,
nor faint; for if you turn back, what should the others do?

Hence be of strong courage in the Lord; since the Spirit of the church
has chosen you for the work of the Lord, offer your heads, and take
your life into your hands, and go forth in the name of the Lord. If
they threaten you, think: We are in the hand of the Lord; you are but
dust and ashes; the Lord will preserve us. Think: We are not better
than our brethren. Though it then comes to pass, that one’s time is
fulfilled, that his course is finished, that he must be tried as gold,
before kings, lords, and the rulers of the darkness of this world, to
praise the name of the Lord; go forward nevertheless, and take for your
example those valiant heroes, as Abraham, Moses, Joshua, Caleb, Samson,
Gideon, David, the prophets and the apostles, and consider the former
times, how mightily the Lord trampled upon the necks of their enemies,
as Joshua said to his valiant men, that the Lord should do to all that
did set themselves against them; hence he said: fear not. Josh. 10:25.

Most beloved, excuse my simple letter; though it is very simple, yet,
whatever its defects, think that I hereby manifest in a measure my
boldness and my affection towards you, which I, unworthy one, have had
and still have towards you; yea I have this confidence by the grace of
the Lord, that no one shall be able to separate me from the great love
which I have towards you and the Lord.

Hence I am of good cheer in all that comes upon me, for I find our Lord
very faithful; that he is a true helper in time of need, who does not
forsake his own; for I have now by the help of the Lord striven unto
blood, kept the faith, and received great consolation in my heart, so
that I can rejoice in my suffering, and this through the aid of your
prayers, and by the co-operation of the Holy Spirit. Yea, I cannot tell
you the great joy which I now have because the Lord has kept my lips.

Hence I beseech you all most affectionately, rejoice, and praise the
Lord with me, that he has so faithfully succored his poor servant, and
has alleviated my pain, and made a way to escape, so that I was able to
bear it.

O most beloved, is this not a great consolation, that the holy and
good God has made himself our debtor, and has promised us (mark, by
promising an obligation is incurred), saying; “Though a mother forget
the son of her womb, yet will I not forget thee”? says the almighty
Lord, if we do not forsake him, and do not sell our birthright as
lightly as did Esau, for a little life; concerning which Christ says:
Whosoever shall seek to save his life shall lose it. Luke 17:33. Alas!
he loses it badly that will not find it again; but well does he lose it
who will again find an imperishable one.

This is certainly the promise of Christ, this he has merited for us by
his righteousness and suffering; but we must also faithfully strive
unto death for the truth, and purify our souls by obedience to the
truth, to persevere in this short conflict: Therefore take unto you the
armor of God, wherewith you shall be able to quench all the fiery and
subtle darts of the wicked. Gird your loins with the girdle of truth;
put on the breastplate of righteousness; have your feet shod with the
gospel of peace, so that you may be ready in all things; above all,
take the shield of faith, and the helmet of salvation--that is, the
living hope--and the sword of the Spirit, which is the word of God;
and always pray with all prayer and supplication in the Spirit. Eph.
6:13–18; Luke 12:35; 1 Thess. 5:8. With these weapons you can overcome
all your enemies, in patience and meekness.

To this end you have many testimonies in the Scriptures, and also I
unworthy one, your known weak brother, bear witness, that these are the
true weapons; for I can now write of this because of the victory that
I have gained through Christ Jesus, who always helps me to triumph. To
him alone be praise, honor and might forever and ever. Amen.

Herewith I will commend you my dearest fellow-helpers, brethren and
sisters to the almighty God and the rich word of his grace, who is able
to strengthen you all, and to finish the good work that he has begun in
you, and to bring you into his everlasting kingdom. Amen.

Herewith I bid you all adieu in this evil world full of all wickedness,
with Christ Jesus our bridegroom I will await you, and there meet you
again in fullness of joy; the Lord grant his grace hereunto. Amen.

Finally I humbly make this request, that if I have grieved any one by
word, conduct, or deed, you will heartily forgive me; I likewise do
so from the heart, but I wish that it had been better with me in this
respect. Farewell, be of good courage.

Written by me, your weak brother and humblest member, imprisoned for
the testimony of the gospel of Christ, at Dortrecht, on the 3d of
March, in the year 1572.

  JAN WOUTERSS.

I was tortured a week ago Saturday, and again the following Wednesday.
Thus I now bear in my body the marks of the sufferings of Christ;
which I might have easily escaped, had I been willing to tell what
was demanded of me. I should in that case have acted contrary to the
Scriptures, contrary to love and my conscience, and should die with a
troubled heart; many hearts should have been grieved; but now I trust
that many will rejoice with me, and be glad and bold, and praise God.

Thus, let all of you firmly resolve in your hearts to do those things
that are of good report, honest, and pleasing to God (Philip. 4:8);
call upon the Lord for strength, and be assured in your hearts, that he
hears your prayer. Ps. 145:19. Present to him in your prayer his own
promises, and you shall not be confounded, for he hears the prayer of
the poor, says David. Also rejoice together, that our enemies obtained
nothing by the torture from our dear sister, my fellow prisoner.
Therefore praise the Lord, ye saints. Ps. 147. I unworthy one cordially
greet you all in the Lord, in his name, with the love and peace of
Christ. I thank you all for your Christian fellowship. O most beloved,
let that which you have heard and accepted from the beginning abide in
you, and beware of those that would take it from you; for I unworthy
one testify that you stand in the unadulterated truth; fulfill the same
in the fear of God, and you shall have peace.

Written by me, in bonds,

  JAN WOUTERSS KUYCK.


THE FOURTH LETTER FROM JAN WOUTERSS, TO HIS WIFE.

Grace and peace from God our heavenly Father, through Jesus Christ our
Lord and Savior, and the co-operation of the Holy Ghost constantly
be multiplied in you my most beloved wife, for consolation in your
pilgrimage, for the strengthening of your faith, for comfort in your
tribulation, to the praise of God, and the salvation of your soul. Amen.

After this my cordial salutation to you my chosen sister and most
beloved wife, my love towards you is great, but my love for the eternal
truth is greater yet; the same helps me to overcome all my enemies.
In this great victory I greatly rejoice, since I have now been in the
conflict twice. For the sake of this victory: in which Christ alone,
who is the genuine truth, helps us so valiantly to triumph, heartily
rejoice with me, and magnify and thank the name of the Lord. I now know
how the cup of suffering tastes, but I did not know that the good God
works in us with such wonderful power; for I received such peaceful
joy in my heart that I was amazed. This was shortly after I had been
tortured; yet I was greatly threatened that I should be tortured again
the following Monday, but I thought that the faithful God could keep
my lips also a second time; and I prayed and entreated him greatly to
manifest it on me (as it is a small matter for him), that I should not
be confounded in my first boasting, or purpose of my heart, so that my
neighbor should not be grieved, nor any one open the mouth of slander
on my account.

And the eternal good God kept my lips in the second torturing; and I
was threatened again, but my determination never weakened, such grace
did the Lord give me; but when I earnestly prepared myself for it, and
with Abraham offered up my only son, that is, my flesh, that he should
do his holy will to my salvation, the Lord turned my anxiety into joy;
yea, that my eyes overflowed for gladness, because the Lord had kept
the lips of our sister, my fellow-prisoner, and, in the second place,
that they were satisfied with my suffering. I also, a few days before
I was tortured, had received the glad news that you were able to say
with your mouth, though you could pull me out with your arm, you should
not do it if I were valiant or resigned; which rejoiced my heart, that
the good Lord thus strengthens and comforts you by his Holy Spirit.
The eternal, good God be praised forever, that he shows to us unworthy
ones such great tokens of mercy and love. O my dearest lamb, how shall
we be able sufficiently to thank the Lord for it? Yes, I have joy in
my heart, that the Lord has counted me, poor man, worthy to suffer so
much reproach, and contempt, and so many threats and stripes. Herewith
the Lord proves me, even as he proved his dearest chosen ones, as to
whether I fear him, sincerely, trust him in the greatest distress, and
love him from the heart. My heart leaped up in my body, as it seems
to me, for joy, because we have such a good dear God. I thought that
I loved him, but now that my skin is touched, he proves this best
himself. Job 2:4,5.

But, my chosen, be not dismayed on this account; this vile flesh has
merited yet much more, but the Lord chastens us according to his mercy.
Thus my faith is tried as gold in the furnace; now all the glorious
promises of the Lord belong to me; henceforth there is laid up for me
the crown of eternal life; yea, our King, Christ Jesus, will honor me
himself. Luke 12:37. O alas! of this I know myself that I am unworthy;
but our Lord has obtained it from his heavenly Father, that he may
do this to us, that our joy may be full, and that we should console
ourselves with his promises in our tribulation.

O how inconsiderate are all those who lightly esteem, yea, reject all
these glorious promises because of this brief suffering. Yea, what is
this suffering when it is over, it is not to be compared with the glory
that shall be revealed in us. Rom. 8:18. I wrote the foregoing letter
yesterday, and now I have just been before the Bailiff and two judges
and the secretary. The Bailiff asked me whether I would not yet tell
the truth. I said that I had done so. “Yes,” said he, “as much as you
wanted to.” Then the demand of the bailiff was read to me, setting
forth that I had apostatized from the Christian Catholic faith or
Roman Church, and had been rebaptized by the Anabaptists, and married
my wife. That having been admonished by divers learned men in regard
to this error, I persisted in the same; and he further added, that
the royal decree prescribed that I should be punished by being burnt
alive at the stake; but if I recanted, the sword, possibly also the
church-yard should be my portion.

Then I replied that I had not (or never) apostatized from the Christian
faith; nor do I know [said I] any Anabaptists; I have been baptized but
once upon my faith; infant baptism I do not regard as baptism, and when
I was a child I did as a child, even as my parents led me.

Further, I desire grace from the Most High, for if I apostatized from
my faith, I think that I should be eternally lost; but if I adhere to
it I hope to be saved by the grace of the Lord.

All this was written. I told them, that they should do as they expected
to answer for it before the Supreme Judge. I demanded that they should
tell me whether I had wronged any one; that I might defend myself.
Then he said that I had seduced my wife, and my child, and had helped
to seduce still others, and had held meetings in nooks and corners by
night, and at unseasonable times, contrary to the royal decree. I said:
“Who was injured thereby?” And I was led away again, for they could not
bear my words. My fellow-prisoner was also brought forward then, but
she too remained valiant.

I now hope that we shall soon be released from all our labor and
vexation. Thus, my dearest upon this earth, I hope that you shall soon
be rejoiced still more, when you will hear of my deliverance. What more
can they do? they cannot harm the soul; what more have they then, than
that which must remain here? It is certainly very profitable to me
to be present with the Lord. Though this earthly house or habitation
perish, we expect a better in heaven, which is eternal, yea, which is
like unto Christ’s glory. What greater eternal joy shall we then have,
when we shall shine like sparks among the stubble, yea, like the sun;
then shall we leap like calves of the stall for joy. Wis. 3:7; Matthew
13:43; Mal. 4:2.

Hence comfort yourself with these and other promises, and hold fast
that which you have heard from the beginning, as I trust with all my
heart that my most beloved lamb will do.

And when I have fallen asleep, then, my most beloved wife and dearest
sister, you are released; conduct yourself in your widowhood to the
praise of the Lord, to the edification of your neighbor, as a pattern
to our most beloved, only daughter, and as a light to the world, and to
your soul’s salvation. Endure and persevere in the unadulterated truth
wherein you stand; though you be tried so that one conflict succeeds
another, count it all for your salvation; always prepare your heart for
patience, and the day shall come that will comfort you.

The promises are thus: “Here tribulation, hereafter joy.” Further,
consider how joyfully you would have taken my hand, had my parents
loved the truth; but now that you and I have seen the day that they
love the truth, it is a special joy.

Hence I pray you, show them as much honor and friendship as lies in
you, for my, for our little daughter’s, and for the truth’s sake, as I
trust you will do; and if you engage in any traffic, see that you keep
yourself unspotted from the world. Jas. 1:27. If they assail you with
words, so that you are constrained to tell how much the goods cost you;
tell it simply, without adding any further words, by yes, or by no for
that would not become us. But if you do not find yourself strong enough
herein, abandon that traffic, for you can get along with a little; if
it is not fat it is lean; the godly are soon satisfied. But if you
continue in any business, take care that it does not get too large,
lest your heart become surcharged, so that you can ill perform your
prayers. Luke 21:34.

Thus, remember what the Holy Scriptures counsel you for the best,
and you will prosper according to the soul, as I trust you will. And
continue instant in prayer, as becomes holy widows; pray for faithful
laborers, for all the saints, for prisoners, for apostates, for kings,
princes, the rulers of this world; especially when you see sects or
contention arising in the church, which must be, in order that they
that are tried may be made manifest. Although the elders should lose
courage (which God forbid), continue in earnest prayer to God, as you
have an example in the holy widow Judith (Jud. 8): and always adorn
yourself with a meek and quiet spirit, which will adorn you more than
all jewels, as Peter and the Scriptures teach you (1 Pet. 3:4). and as
you are taught of God himself; and possess your soul in patience, and
you shall find peace in the Lord, and in your heart. Be also of good
courage your chief Captain and best Bridegroom still lives, and he
will keep and feed you and our only daughter; for though I should have
to wander about with you for a while yet, it must all come from him
nevertheless. My most beloved, I have shown you a little faithfulness
in my bonds, by having applied my hands to labor, so that I might not
be an expense to you, and that you might have a little left to meet you
in your labor; which is a great joy.

For I hope and trust concerning you, my dear, chosen, most beloved
wife, that you will not change your state; for the good God has given
you a special gift for which praise be to him forever.

But not, my most beloved, that I would cast a rope around your neck,
as though I would forbid you it. O no; the apostle counsels you
what is best. 1 Cor. 7:40. I married you for life, and thank you as
affectionately as I can for your dear, good companionship, faithfulness
and love, of which I deem myself in a great measure unworthy. Now
the only good, merciful God has called me, unworthy one, to a higher
state, and you can offer me, your most beloved on earth, for no higher
state to the Lord. Thus console yourself with the others, for your
tribulation shall last for a short time only.

Thus I will write you, my dearest, adieu in this evil world, and will
commend you to the faithful almighty God, for he alone is able to keep
you from the evil, and to bring you into his eternal kingdom.

O holy Father, I, thy weak servant, humbly beseech thee in my bonds,
that thou wilt keep my most beloved wife, and my only daughter, and
all the godfearing, from the evil, and sanctify them in thy name. O
heavenly Father, hear me, unworthy one, through Jesus Christ; that we
may all enter into thy eternal joy, and no one remain without. To this
end, may the good God grant his grace. Amen.

Adieu, my only daughter; your beloved father shall be crowned a king
by our dear Lord. Hence be resigned and be an obedient daughter, and
diligently read the holy Scriptures. Live according to them, and we
shall meet again and rejoice forever, without end. Amen.

Finished on the fourth day of March, A. D. 1572, by me, your dear
husband, imprisoned for the testimony of the Gospel of Christ, to the
praise of God. Amen.

  JAN VAN KUYCK.

I salute you cordially in the Lord with the love and peace that shall
endure forever.


THE FIFTH LETTER FROM JAN WOUTERSS, TO HIS WIFE AND DAUGHTER.

The unfathomable grace and mercy of our heavenly Father, the abundant
love of our Lord Jesus Christ, and the co-operation of his Holy
Spirit, always be multiplied to you beloved, my chosen on earth, for
consolation on your pilgrimage, for the steadfastness and confirmation
of your faith, to the praise of God, and to the salvation of your
soul; that you may always be a light in this world, and also edify
your dear, only daughter, and your neighbor, in that which is good; so
that you may always be like unto fruit-bearing branches, for to this
are all believers appointed. If another decreases and becomes weary,
do you constantly increase, and let your increasing become manifest
before God and men, knowing that the good works will follow you; and
it will be an ornament to your wedding garment when you shall appear
before the supreme Bridegroom; when the slothful, the sleepers--who
are sufficiently awake to seek that which is perishable only too
much--shall stand naked, then you shall be gloriously appareled.

Therefore, my dearest sister above all men, weary not, though you
must still walk in this pilgrimage; always trim and fill your lamp
in simplicity with oil, and keep it constantly burning, and thus
with patience wait for your Comforter the Bridegroom. Then he shall
for a little season of faithfulness bid you a glorious and joyful
welcome; for he has opened the way, for you and all believers, who use
diligence, and add to their faith, virtue; to virtue, knowledge; to
knowledge, temperance; to temperance, patience; to patience, godliness;
to godliness, brotherly kindness; to brotherly kindness, charity. If
these things be in you, and abound, they make you that ye shall neither
be barren nor unfruitful in the knowledge of our Lord and Savior Jesus
Christ. But he that lacketh these things is blind, and cannot see afar
off, and hath forgotten that he was purged from his old sins. Hence
Peter further admonishes: Wherefore the rather give diligence to make
your calling and election sure; for if ye do these things (mark),
ye shall never fall (mark still more): for so an entrance shall be
ministered unto you abundantly into the everlasting kingdom of our Lord
and Savior Jesus Christ. 2 Pet. 1:5–11.

O it is very evident from this, how one falls, and how one gets into
the way of life; hence, diligence is a good thing. For David says:
“Thou hast commanded us to keep thy precepts diligently!” Psalm 119:4.
And Paul says: “Be not slothful in business, but fervent in spirit.”
Rom. 12:11. He further writes: These things I will that thou affirm
constantly, that they which have believed in God may excel in good
works. Tit. 3:8.

O how well it goes when one heeds this! He further also says: O that it
were the will of God, that those whom I have instructed might minister
to the furtherance of the truth of the Gospel, and become diligent
in the works of eternal life. O they who lay to heart these divine
Scriptures of admonition and warning, will not easily grow weary; when
others will halt, they will go on with a faithful heart, as long as
they can draw breath, and constantly make no account of what they do,
because of the divine nature that is in them, which love is without
measure. Namely, when one considers in his heart, that Christ, by his
great agony of death made us dead men alive, and delivered us from the
power of the devil, and translated us into the kingdom of Christ; that
he has taken and chosen us poor sinners from so many thousands, and
enlightened us. When they shall go into eternal fire, we shall go into
everlasting joy, and our vile body shall be like unto Christ’s glory.
O who can tell that great joy which shall endure forever? Every one
who truly tastes said love and goodness of God does not easily weary
in well doing; the same, Paul also says, shall reap without ceasing.
Gal. 6:9. And Christ says: “A good tree bringeth forth good fruit.”
Matt. 7:17. He also says: “They that have done good shall arise unto
the resurrection of eternal life.” John 5:29; Dan. 12:2. O my very dear
and beloved wife, though I must now leave you, and see you no more, yet
by the grace of the Lord I hope to see you in the resurrection, but
with a glorious and incorruptible body. Therefore, my dearest lamb,
always go on in virtue, according to your ability, as I trust with
all my heart, my dearest, you will do. Hold fast the truth wherein
you stand through the grace of God; for it is the right truth, and
there shall no other be found: of this I am sure in my heart. Hence
be firmly rooted therein, that you may be able to stand against all
tempests, and not fall through persecution, or through being robbed of
your goods, or your beloved, nor through false Christs, of whom, alas!
there are many abroad, who disturb and deceive many hearts and minds,
under the semblance of truth, which is adulterated by them; so that
much bitterness has sprung up, and love has waxed cold in a very great
measure.

Yea, I fear, that it will go yet as Christ says: “When the Son of man
shall come, will he find believers on the earth?” Luke 18; 8. O my
most beloved wife, I can no longer watch over you by the help of the
Lord, nor strive for you; strive now for yourself, with earnest prayer
to God. He will not forsake you, though I must leave you. Trust firmly
in him, and always adhere unwaveringly to the doctrine of Christ.
Fulfill that which you have heard and accepted, in the fear of God,
and you shall have eternal life; for God is able to perform and to
accomplish the same good work which he has begun in you, without delay.

Finally, be strong in the Lord, through the power of his might, and be
well armed against all adversity, and you shall triumph by the help of
the Lord. Set your affection on divine things, and overcome that which
is human. Col. 3:2. And I beseech you as affectionately as I can, be
resigned in the Lord, and constantly be mindful of your redemption, and
of the treasure that surpasses all treasures, which has been given you
out of grace; and have in constant remembrance the glorious promises;
and I hope by the grace of the Lord, that the bitter cup and the bitter
water Mara, which you must now also drink for the Gospel’s sake, will
be, in a measure, sweetened. For, my dearest, you are certainly well
aware that these are our meat and promises, and that ever since we
accepted the truth we expected to become a spoil to every one; for
the servant is not better than his lord, and we must through much
tribulation enter into the kingdom of God. And consider, from Abel to
the present time, how the righteous had to suffer. The Scriptures must
certainly be fulfilled; for if I were not apprehended, nor another,
how should the number of the martyrs under the altar be fulfilled? for
they wait for the fulfillment. Hence console yourself, my dearest, and
comfort one another; for I suppose when one weeps the other weeps too.
For I can comfort you with the holy word of the Lord; and I am still
more assured that I am not a bastard, because the merciful Father has
been pleased to chasten me poor, sinful man, and to receive me unworthy
one as his dear son; his will be done. Therefore pray, and cause prayer
to be made for me, that I may with my death praise the name of the
Lord, to the edification, emboldening and joy of my neighbor, for a
light to the world, for the awakening of those who are still in the
sleep of sin, and to the salvation of my soul. Amen.

I must also inform you, my dearest on earth, that it is a great
alleviation to me in my bonds, that you are not in custody. O I also
cannot fully thank my God on account of our poor little daughter, who
saw her father bound, as though he were a murderer; however, the strong
and faithful God gave me such grace, that I was hardly frightened at
all, only I said: “O my lords, why do you bind me thus, as though
I were a wicked man?” “O,” said they, “you inflict this upon you
yourself;” hence there was much lamenting among them. When he asked me
concerning you, I spoke in a very loud tone to the Bailiff, in order
that you should flee, so greatly was I concerned for you. The Lord be
praised, that he so graciously chastens me.

O dearest lamb, you were certainly very near, as may be imagined, if
one leaves the cloak behind and flees without it. Now, dearest, be of
good cheer; true, you leave more yet; but if you leave much you shall
receive much. And always possess yourself in patience, and you shall
by the grace of the Lord overcome everything that comes upon you;
for patience is a special gift of God. Patience is the Christian’s
strength; this I, unworthy one, have discovered indeed, and I also
experience it best in my bonds which I suffer for Christ’s sake. I
cannot fully thank his grace for his consolation. I experience how a
man feels that is not imprisoned for any evil doing. I experience the
Lord’s faithfulness, which he has promised his own. I trusted in his
word, that he would keep it, before I was apprehended; for the Lord
says: “Though a mother forget the son of her womb, yet will I not
forget thee.” Isa. 49:15. He is certainly the strength of the poor, and
a true helper in time of need.

O I was in hopes that I should alone seal it with my blood; but another
weak lamb has fallen into the hands of the wolves, and this very
strangely. One would have thought that she was certainly not in much
danger. She came into my masters’ house, and was held. When my time
was fulfilled, I also fell into their hands; I believe that the good
God has ordered it so for my salvation; for he knows better than I,
what is necessary for me; hence his will be done. O my dearest, be also
resigned thus, and offer me up, your most beloved, into the will of
the Lord, as is our daily prayer; for I had many times before prayed
the Lord, that he should give me, and let come upon us, what is for my
salvation. I therefore see that the Lord wants to take me away from the
evil to come, and to bring me into rest; for he that loves the Lord
and the church from the heart is seldom without sorrow of heart, but
frequently in travail. But now, I am also ofttimes, it seems to me,
like a woman in travail, when I think of your and my daughter’s grief,
and of the sorrow of my old father and my old mother; then I indeed
could cry, but the Lord gives me consolation again by his Holy Spirit;
praise to him forever. Amen.

I further cannot forbear, but must greatly thank you, my dearest, only
wife, for having been such a dear, faithful wife to me, for more than
nine years; the time has passed away so rapidly, that I am surprised. I
have had such joy in my heart because of your love, that I could never
fully thank the Lord for his grace; yea, I thought, that though the
hairs of my head and the grass of the earth were tongues, I could not
fully thank his goodness: I should remain his debtor. But however much
I loved you, I had to limit it, in order that if it should come to what
it has now come, I might overcome the parting.

Again, I loved my daughter rather more than I showed; I dared not set
my affection too much upon her, in order that when I should have to
part from her, as the Lord has ordered in regard to me, unworthy one,
the bitter parting should not overcome me. But now that the Lord has
called me to this state, I will commit you both, my dearest lambs,
to the Lord of lords, and beseech his grace to keep you both from the
evil, and to bring you into his everlasting kingdom. Amen.

But, alas! I have often regretted, and do still regret, that I,
miserable, man have not walked more holy and perfectly with you.
Do as I would, I always fell far short; so that I did not struggle
through all the years of my faith without stumbling or falling. But
the rich God, seeing my good intention, according to his mercy lifted
me up again, for he is willing to forgive, as I also gladly forgive,
and his promise is sure: If we forgive men their trespasses, he will
also forgive us our trespasses. Matt. 6:14. When I thus felt my own
deficiency, it caused me to keep myself in humility, and to bow myself
under the mighty hand of God, and it was an admonition to me to be
zealous in my calling. While I was in a good determination, the Lord of
lords came, for which eternal praise be to him; and I often pray him to
forgive those who named, delivered, and apprehended me; I forgive them
all. O my beloved wife, this I must also heartily pray you yet, that
you will likewise thus forgive them that have sinned against me, and
caused your grief; for if you forgave not, I think you should prevent
the Lord your and my God from forgiving your debt; hence I beseech you
to forgive it from the heart. And pray for them that afflict you, and
you will be a good sister in Christ. Make God your debtor, and he will
also forgive your debt; for we need daily forgiveness, because we are
frail.

But I am also daily afflicted in this, that our dear church--many poor
souls--are scattered so, and must wander about in foreign countries,
yea, some of them having nothing to lay hold of, and yet the poor
children must be fed. O there is a lack of cheerful givers in this
distressing time.

Nothing special further for this time; but I commend you now and
forever to the Lord, and to the rich word of his grace, who is so
able to keep you from the evil, and to bring you into his everlasting
kingdom. Amen. I greet you most affectionately in the Lord with the
kiss of love and peace, and this in the heart, as present with you in
spirit. Bid our beloved daughter much good night in my name, and tell
her to comfort her mother, and if she is an obedient daughter, learns
diligently to read, and then also to write, and then helps her dear
mother to gain a livelihood, I shall love her. Greet much in my name,
in the Lord, all the godfearing that ask you concerning me; tell them
to be of good cheer all of them, and to hope and trust in the Lord, for
his hand is not shortened, this I now realize. Let therefore no one
fear mortal man, but much rather the immortal God. I have confessed the
faith, not sought my life, freely and openly confessed Christ before
this sinful people, for a testimony unto them, that they may have no
excuse to make in the day of Christ.

The Bailiff asked me, whether I would not renounce my faith; that they
would then give me back my liberty, so that I could gain a livelihood
for my wife and child as before: “you are yet a young man,” said he,
“you can raise children yet, and increase the world.” I answered,
that I did not wish to renounce. The Bailiff said: “Do you not want
to live, then?” “Yes, my lord, but I will not renounce my faith for
anything in the world.” In going he said that I erred; he would prove
to me from history, that the doctrine which I said in the time of the
apostles was called the sect of the Nazarenes, is openly contradicted;
you must see that our faith has existed for so many centuries, and been
handed down from generation to generation. I said, “I do not look at
the years, but at the truth.” Thus we parted.

Go not around much with my letter, lest I lose my liberty [of writing];
the Lord be praised for it. If any one feel constrained by love to
write a little, send it; put into it, a little color, and soil it
a little, and it will be noticed the less. Write me how you and
my daughter are; send it with color, or some spice, if it be only
fennel seed, or a piece of cake; it shall be acceptable to me. Salute
cordially your brother and his wife.


THE SIXTH LETTER FROM JAN WOUTERSS, TO HIS ONLY DAUGHTER IN PARTICULAR.

The eternal, almighty, good God, who by his word created heaven and
earth, and the sea, and all that therein is, be with you. Because
I sought him in my simplicity, for the salvation of my soul, I am
imprisoned by his enemies, which I will forgive them. But though I am
imprisoned, and have also suffered for it, I have never yet regretted
that I sought, in my simplicity, my salvation; for unto salvation I am
created through Jesus Christ, unto good works, that I should walk in
them, and hereafter arise to everlasting life. Eph. 2:10; John 5:29.
Therefore, my only daughter, attend to the instruction of your beloved
father. Thus, what I tell you according to the Scriptures is this:
Consider the wickedness of the world, the learned with the magistrates,
and their adherents, how they shed the innocent blood; they are called
spirituals and Christians. Hence I beseech you, my dearest daughter,
do not follow them, for they walk not in the right way, to this I bear
witness. And read the holy Scriptures, and when you have attained your
years, consider and ponder it well; and pray the Lord for understanding
then, and you shall be able to discern good from evil, lies from truth,
the way of perdition, and the narrow way that leads unto eternal
life. And when you then see pomp, boasting, dancing, lying, cheating,
cursing, swearing, quarreling, fighting, and other wickedness, such
as drinking to intoxication, kneeling down before wood, stone, gold,
silver, or bread, think then: This is not the right way, these are
not the works of Christians, as the holy Scriptures teach. Such works
proceed not from the Spirit of God, but from the spirit of Satan. The
Scriptures testify that they are Christ’s who have the Spirit of Christ
or are led by the same. Rom. 8:9,14. And in order that you may be found
a true Christian, do not follow those people; follow them not, though
they allure you in an inviting manner, and promise you fine things;
do not regard that, but depart from the broad way on which they are,
that you do not become a partaker of their eternal plagues. Consider
the examples of the Scriptures in regard to this, which happened in the
first world; for all who had departed from God, and did not believe
Noah’s preaching, and did not regard his words, were drowned. Likewise,
Sodom and Gomorrah, who daily vexed righteous Lot; they who would not
go out with him, were burned. Thus it shall also go with those who do
not believe the true Noah, that is, Christ Jesus; for he preached it
in this world, saying first: “Repent, for the kingdom of heaven is
at hand. Mark 1:15. Even as Noah had warned and preached, before the
flood came, so Christ preached, and caused his apostles to preach,
repentance, and still causes it to be done daily, by me, unworthy one,
your beloved father, and by other servants of Christ. But what does it
avail them? not many repent; they remain with the great multitude; we
are lightly esteemed, for we are a plain, small and unlearned people.
But Christ could well foresee the hardness of the people; hence he says
in the Gospel: As it was in the days, or times, of Noah; they were
eating and drinking, marrying and giving in marriage, until Noe entered
into the ark; so shall it also be in the coming of the Son of man, that
is, Jesus Christ. Matt. 24:37. Then shall the day of the Lord be as a
burning oven. Mal. 4:1. Crying and lamenting will then avail wicked,
unbelieving men nothing, for then there shall be no time to obtain
grace. But now is the acceptable time, the day of salvation, now is the
time of grace, the jubilee of the Lord, until the terrible day of the
Lord comes. Is. 49:8; Deuteronomy 15:1. Then he shall say to those who
would not believe the gospel, but followed the multitude: Depart, ye
cursed, into everlasting fire, prepared for the devil and his angels.
But to those who followed him in this life unto the end, he shall say:
“Come, ye blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world.” Matt. 25:41,34.

Thus, my dearest daughter, lay it to heart, despise it not, for it
is of great importance to you; and diligently search (when you have
received understanding from the Lord) the holy Scriptures, and you will
find, that we must follow Christ Jesus, and obey him unto the end;
and you will also truly find the little flock who follow Christ. And
this is the sign: they lead a penitent life; they avoid that which is
evil, and delight in doing what is good; they hunger and thirst after
righteousness: they are not conformed to the world; they crucify their
sinful flesh more and more every day, to die unto sin, which wars in
their members; they strive and seek after that which is honest and of
good report; they do evil to no one; they pray for their enemies; they
do not resist their enemies; their words are yea that is yea, and nay
that is nay; their word is their seal; they are sorry that they do
not constantly live more holily, for which reason they often sigh and
weep. Let not this, however, be the only sign by which you may know
who follows Christ; but [they are] also these, namely: who bear the
cross of Christ, for he says: “If any man will come after me, let him
deny himself, and take up his cross daily, and follow me.” Luke 9:23.
For he has said: If they have persecuted me, they will also persecute
you. John 15:20. But now some one might say, and persuade people,
that he said this to his apostles. But the apostle Paul declares to
them and says that all that will live godly in Christ Jesus shall
suffer persecution. 2 Tim. 3:12. The prophet, also, says that he that
takes up the truth becomes every one’s prey; for that which is pure
and clear cannot come forth. Is. 59:15. Hereby you may understand, my
dear daughter, who follow Christ, to be saved through him. Beware of
sin, that you do not commit it; and join these cross-bearers, that you
may come to Christ, who bore the cross for us; for we must follow his
footsteps, and be like our Lord, the disciple like his master; and as
we suffer with him, so shall we forever rejoice with him. But, my only
daughter, whom I love from the heart, I beseech you, fear not this
present suffering, so that you do not, on this account, forbear to seek
your salvation; this would be too great a folly; for now that I have
suffered the same, I say with the apostle, that the suffering which
comes upon us for Christ’s sake is light and temporal, and works for us
an exceeding weight of glory. For as the sufferings of Christ abound in
us, so our consolation also aboundeth by Christ, and he always helps
us to triumph, so that we keep the faith in a pure conscience; for it
is blessed, says the apostle, if we endure stripes for well doing.
Hence rejoice, that your dear father has suffered and endured threats,
contempt and stripes for well doing; I say for well doing, because I
would not with the world walk the broad way to everlasting torment,
which all shall receive who do not turn and follow Christ in the narrow
way. The word of Christ is always the judge; hence let no one think
hard of me. John 12:48.

In the second place I also suffered because I loved my neighbor as
myself, and would not name him. Be therefore resigned, and always think
that your beloved father did not suffer as a thief or murderer, but
as a Christian, of which I need not be ashamed, nor need you; but let
them be ashamed themselves who do evil; one need not be ashamed of that
which is good. Though we are despised of men, who perish like grass,
and vanish as a vapor, what care we for mortal man: if we only please
the immortal God, all is well, for he will praise us. The praise of men
is perishable. Hence we do not regard it, and look not at the things
which are seen, but at the things which are not seen; after these we
follow and strive, and choose with Moses rather to suffer affliction
with the children of God, than to live in the lusts of the world, for
we have respect to the reward of Christ. Thither I will now go before,
and wait for you and your dear mother a little while. Hence I pray you
very affectionately, my dearest, only daughter, take the words of my
letter to heart, so that you seek your salvation with all your heart,
in following Christ. He will help you as well as he helps me, and has
helped others who lived in my time and before. Christ is the way to
eternal life; hence keep his commandment, which is life everlasting.
John 12:50.

I further pray you, my dearest daughter, that you first of all love
and obey your dear, beloved mother. If your beloved mother gets to be
an aged woman, always show her great honor; and always do your best
with her; it is a commandment of the Lord which has a promise. For if
you do not love your dearest, beloved mother, how can you love our
dear Lord, whom you do not see. But I hope and trust, my only, dear
daughter, that you will do the best; and I was very glad to hear in my
bonds, that you conduct yourself so well, and are so resigned. Thank
the Lord, that he has spared your beloved mother, so that you should
get along better. But, as the time of the saints, of the prophets, of
Christ, the apostles, and other saints, is fulfilled, so my time is
also now being fulfilled, according to the providence of God, that I
should henceforth rest in Christ. Thus I go the way of the prophets and
apostles, believing what the holy Scriptures say, that Christ Jesus
alone is our Savior, and seeking to be saved by his blood, his merits,
and his sufferings alone. Many evil things are said of us, of not one
of which are we guilty; but we must suffer all for Christ’s sake, and
take his kingdom by force, for the violent take it by force. Matt.
11:12. Our enduring all things is our power and force, and by patience,
meekness and longsuffering we can get through everything by the help
of the Lord. May he grant you, my beloved daughter, and your dearest
mother, the same patient, good spirit, to overcome in all tribulation
which you have together, or may yet have, for the name of the Lord, to
his praise and your soul’s salvation. Amen.

Herewith, adieu in this wicked world, and be of good cheer together.
Written and completed this 4th of March, A. D. 1572. By me your beloved
father, imprisoned at Dortrecht for the obedience of Christ, and this
to the praise of God. Amen.

O merciful heavenly Father, who hast so specially chosen and loved me
unworthy one, I, who am but dust and ashes, commend to you my dearest
wife and my dearest, only daughter.

Written by me in bonds, at Dortrecht.

  JAN WOUTERSS KUYCK.


THE SEVENTH LETTER FROM JAN WOUTERSS, TO HIS FATHER AND MOTHER.

The eternal merciful God, full of all comfort, grant you, my dearest,
beloved father, and my dearest, venerable mother, his grace through
Christ, and confirm the love of you both through his Holy Spirit; so
that you may pass this short time to the praise of God, as a light to
the world, a pattern, to your children, and to the salvation of your
souls. Amen.

After this my cordial wish, I beseech and exhort your love, that you
henceforth yield your members as weapons of righteousness, and not
as formerly in the old man; but mortify the old Adam; that is, put
off the old man with his evil deeds, and put on the new man, in true
righteousness and holiness, as the holy Scriptures teach, which serve
us to eternal life. Rom. 6:13; Col. 3:9,10.

For his commandment is life everlasting. And remember, how diligently
you walked in the commandments of men, by which they have made the
commandment of God of none effect for themselves; they also worship God
in vain, teaching and observing the commandments of men, which have no
promise in the Scriptures, but shall be rooted up, because our heavenly
Father has not planted them. Yea, the same is accursed by Paul. Gal.
1:8. O that you may now also be found very diligent, yea, much more
diligent yet, in the unadulterated truth of God, which is revealed to
you both through the grace of God, through Christ, in your old age.

O this is such a great joy to me, that the Lord has spared you both
so long, and that I have seen the day that my beloved father, and my
beloved mother, and my only brother (I hope the best in regard to my
dear sisters) have had their blind eyes enlightened, so that they are
now able to distinguish light from darkness, that is, evil from good,
and are determined to forsake that which is evil, and do what is good.

If you go on together in this, and persevere unto the end, I hope that
we shall rejoice with one another in the resurrection of life.

When the righteous shall be raised up, O consider what great gladness
and joy we shall then have, when the dear father, mother, and their
children, shall hear the voice of our Bridegroom, saying: “Come, ye
beloved, and possess the kingdom of my Father. But, dearest father and
mother, brother and sisters, you must first think that Christ before
that said: Narrow is the way and strait is the gate which leadeth unto
eternal life. As the prophet Esdras testifies, who speaks of a city
full of all good things, to which leads a way which is but the width
of a man’s footstep: on one side is water, and on the other fire; how
is one to receive this city for an inheritance, except he first pass
through the strait? 2 Esd. 7:6.

Hence Christ, the supreme Prophet (who could well foresee the
wickedness of the world) said: Ye shall be hated of all men for my
name’s sake, and this because they have known neither me nor the
Father. Matt. 10:22; John 16:3. He further says: Because I have chosen
you out of the world, therefore the world hateth you, for the world
loveth his own. 15:19. Further: If they have kept my saying, they will
keep yours also; if they have persecuted me, they will also persecute
you; if they have called the master of the house Beelzebub, how much
more shall they call you? 15:20; Matt. 10:25. For the servant is not
better than his lord; hence, he that would follow Christ in order to
get where he is must deny himself, daily take up his cross, and follow
him in affliction, for he further says: “In the world ye shall have
tribulation: but be of good cheer; I have overcome the world.” John
16:33. Ye shall (he also says in the same chapter) weep and lament, but
the world shall rejoice; and ye shall be sorrowful, but your sorrow
shall be turned into joy, which no man shall be able to take away.

From this it is sufficiently obvious, that the way is very narrow for
the flesh, which must remain here; this must be ventured, or one cannot
be worthy of being a disciple of Christ.

But I trust that with Jacob we shall all desire the beautiful Rachel,
namely, the kingdom of heaven, but this cannot be, we must first have
Leah with her running eyes. For our trying, also the head was tried,
who had done no sin; how then should not the members be tried? for
then only he thoroughly sees whether a man fears, loves and trusts
him from the heart; whether he does not love his life more than his
salvation. Concerning this necessary trial to which many saints of
God were subjected, we have many examples in the holy Scriptures; as
Abel, Jacob, Moses, David, Job, the three young men in the furnace,
Daniel, Susannah, the seven brothers with their mother, many prophets,
apostles, and many saints after them, and also in my time.

Now it is my time, the Lord be praised, for I know that I am unworthy
that I should place myself among this number; but the good, merciful
God counts me worthy, to fulfill the number of the martyrs who rest
in Christ, and are waiting for their number to be fulfilled by those
who should also be slain as they, for the testimony of Christ which
was in them, and is in me, through Christ; which Christ has always,
from the beginning of the world, been despised, evil spoken of, and
cast out. Therefore I suffer for a little while; otherwise there is
nothing for them to take exception to in me; they know nothing evil
to allege against me, the Lord be praised. Hence I suffer now with
Christ, as a Christian, for well doing, that my faith may be found much
more precious than gold which perisheth. Thus does God try his chosen;
but in time of need he faithfully helps us; this (how wonderfully God
works in his chosen) I have experienced in my distress. Yea, I have
very great joy, that he has kept my lips from beginning to end, this
alleviated my sufferings, when my filthy, stinking carcass (evil in
its nature) was suffering, being suspended and scourged two different
times; but now that it is over, I have joy in my heart. The first time
that I was tortured, was the last Saturday in February; and the other
the Wednesday after. But, dearest father and mother, be not dismayed
on this account, but rejoice with me, that we have such a strong God,
who so faithfully helps us; for he fights our battle, he will not let
us be confounded. For, consider the ancient times, whether any one was
ever confounded that trusted in him; for he hears, says David, the cry
of the poor, and their heart is sure that his ears attend unto their
prayer. Thus, firmly believe God’s word, and trust in him, and he will
keep his promise; for this you must know, that though the outward
man perish, yet the inward man is renewed day by day. Moreover, our
temporal affliction is brief and light; of this I can now write; and it
works for us a far more exceeding weight of glory, while we look not at
the things which are seen, but at the things which are not seen.

We endure the visible, and wait with joy for the invisible, eternal
joy, in firm confidence and a living hope, which shall not make us
ashamed.

Then shall they who were faithful unto death in the truth, confessed
the name of Christ before the world, and put off the mortal clothing
be crowned; these shall be honored by the young man, Christ Jesus, as
Esdras testifies. 2 Esd. 2:43. Hence, I am of good cheer in the Lord,
be also of good cheer. For when the suffering was over, I was as though
I had had a fall: so that I can say, What is suffering when it is over?
it is not to be compared with the glory which shall be revealed in
us. Romans 8:18. O how joyful we shall be when we shall see that the
children of God are such glorious kings, shining forth as the sun. Then
shall the rulers of this world see whom they have pierced, whom they
have mocked, despised and tortured; then they shall bewail it, but it
shall then be too late. Hence I beseech you, be resigned, and thank
the Lord, that you have raised such a son who is called to such a holy
state.

It is no wonder, that this happens to me; consider John, than whom a
holier has not been born of women, and who lived so austere a life,
but yet was imprisoned and put to death; yea, Christ himself, Stephen,
Peter, James, who did so many miracles, and so many good works, and
were nevertheless put to death. Hence Christ says: The servant is not
better than his lord. Thus there must be striving, and the kingdom of
God must be taken by force, for the violent take it by force; for we
are called, not only to believe in Christ, but also to suffer for him,
and to help bear the sufferings and reproach of Christ. Though our
earthly tabernacle perish, we doubtless expect a better in heaven. We
are as sheep for the slaughter; who are not worthy of the world, we
are to them filth, offscouring, and fools, for Christ’s sake; but we
are God’s elect out of grace, through the blood of Jesus Christ, which
alone cleanses us from all our sins, who alone by his sufferings and
merits makes us worthy of his eternal kingdom; to him be praise, glory,
honor and power for ever and ever. Amen. By me your beloved son, after
I had striven unto blood against my enemies, this first day of March,
A. D. 1572.

My suffering sounds fearful, but I do not think that it lasted more
than two hours in all. I do not know that I was in torture two hours;
should one therefore deny the Lord? God forbid!

Finally, I pray your love, that you mourn not for me, but rejoice from
the heart, and praise God, that he separated your firstborn son from
the womb, to bear his great and glorious name before the rulers of the
world, and that the faithful God has so faithfully helped me. for I
was scourged thrice, and suspended four times. But Christ had suffered
still more. And after the suffering I received great joy of the Holy
Ghost, yea, that I wept for joy, because he has kept our lips, and does
not suffer us to be tempted above that we are able to bear. I have
deemed it necessary to write of those wonderful deeds of God, and to
spread them, in order that you should also become bold in the truth;
and I leave you this as a testament in remembrance of me, that the
Spirit of God, which makes me strong and bold, may also thus confirm
and lead you according to his will, who created you, and that you may
love each other: for if you loved each other, and lived peaceably,
when you were in blindness, how much more ought you to love each other,
and to live peaceably, now that your eyes are enlightened through the
grace of God. And always pray the Lord, to give you still more grace,
which he will also do; if you are found faithful in the little which
you have already received, he will trust you with still more. Yea, he
will give the Holy Ghost to all who ask him for it; but one must first
depart from evil, deny himself, and say with Paul: “Lord, what wilt
thou have me do?” When the heart is thus entirely surrendered, the Lord
will further work and fulfill in you, because there is a good will in
you. And always humble yourself under the mighty hand of God, and he
shall exalt you in due time, as he has promised in many places; so
that we may together be exalted by Christ our eternal Savior, whither
I will now go before, and will much rather first give the mortal
mantle of flesh, than that I should consent to the whore of Babylon.
I will rather be slain by Cain, than on his account leave undone that
which is pleasing to God. I will rather be stoned with Naboth, than
sell my heavenly Father’s inheritance, as Esau sold his birthright.
Rather be stoned with Susannah, than do the will of the false rulers.
Rather go with Daniel in the lion’s den, than that I should kneel
down before wood, stone, gold, silver, bread, wine, or oil. Rather
go with the young men in the fiery furnace, than worship the image,
which was set up, since it is written, that the Lord God alone is to
be worshiped. Deut. 6. May the same purify you, my much beloved father
and my much beloved mother, and through Christ his beloved Son, and
the co-operation of the Holy Ghost, make you meet for his eternal
kingdom, so that we may hereafter in the future world see one another
with eternal joy. O heavenly Father, I who am but dust and ashes,
beseech thee here in my bonds, through Jesus Christ, grant hereunto thy
unfathomable grace. Amen.

Adieu in this transient world. O that you knew what joy I have; you
would, I hope, be still more resigned. Finished this second day of
March, My hand is somewhat better again; I bear in my body the marks
of our Lord. The faith is kept. I have striven unto blood; in this the
holy name of the Lord be glorified forever. Amen.

  JAN WOUTERSS VAN KUYCK.

  Imprisoned in the Vuylpoort, at Dortrecht.


THE EIGHTH LETTER FROM JAN WOUTERSS, TO HIS SISTER-IN-LAW, WHO WAS
STILL AMONG THE PAPISTS, AND IN THE ROMISH FAITH.

Affectionately written to you, my much beloved sister Neelken, Jacob’s
daughter, mother in the convent: I Jan Wouterss van Kuyck, your beloved
brother-in-law, imprisoned at Dortrecht, not for any evil, but for the
obedience of the gospel of Christ; which is no shame before my supreme
Lord, who created us, but a great honor to him, that one for his name’s
sake, yea, for well doing, endures contempt and bloody stripes;
such are accounted blessed by the holy Scriptures, which blessedness
[salvation] Christ has merited by his great sufferings.

And since I sought my salvation in Christ, I have fallen into
affliction, but I do therefore not regret it, for salvation is dearer
to me than this transitory life, and I will give my life for it,
knowing and believing that I shall, according to God’s promises, which
will not fail, receive an eternal one, which is better.

Hence, I beseech you most affectionately, grieve not on my account; I
thank you very kindly for all the great friendship you have shown me
and my dearest wife, and also my only daughter, and which you may have
further shown while I have been in bonds.

Henceforth I know of no greater friendship to show you, my beloved
sister; than that I must at my end invite you yet to the marriage
of the Lamb, which is Christ; yea, heartily entreat you, to prepare
yourself for it during this short time. Hence put off the old man
with his evil deeds, and put on the new man, which is renewed in the
knowledge of God, of him that created him. Put off the old Adam, and
put on the new, and walk therein, and you shall henceforth not be
conformed to the world, but be transformed by the renewing of your
mind. Col. 3:9,10; Rom. 12:2.

See, beloved sister, I declare to you with the holy Scriptures, that
you cannot come to Christ, the bridegroom, unless you sincerely follow
him in his footsteps, in the narrow way which he walked; and I pray
you, lay it to heart, for it is of great importance to you. I say and
declare unto you, that neither you nor any one (I do not mean infants)
can follow Christ, except you first deny yourself and deliver up to him
your own understanding, reasons, opinions, and your own life, even as
he delivered up his life for us, that all who believe in him, and do
not live to themselves, should not perish, but have everlasting life
through him. Suffer to be told and have mercy on yourself, and trust
not in the learned or that you bear the name of a Christian; to the
learned, God’s wisdom is hid, and the name does not make a Christian.
But if you would nevertheless trust in the learned, perceive by their
fruits what kind of trees they are, as Christ taught, that every tree
shall be known by his fruit. Consider how Christ condemns them in the
gospel, and how they were enraged against Christ and his apostles,
and how they laid hands on them; and though the heathen judges found
no cause of death, yet they had to put to death the innocent, if they
wished to remain the friends of the scribes and of Cæsar. Thus it is
still; think not that it is better now; they fill up the measure of
their fathers, that the righteous blood may be found on them. I have
worked or labored for my necessities, for my widow, and for my orphan
child; they will not work themselves and rather live off that which
is other people’s, and cannot bear that another works; hence the
Bailiff forbids me to work, on their account. Again, when I was to be
tortured the second time, in order that I should betray my neighbor,
which I could not do, on account of my conscience, they brought to
me the superior, who was to prove to me with the Scriptures that I
might do it. The superior said that I might do it, for, said he, “If
you are the true people, your fellow brethren will with you receive
the martyr’s crown. How can one attain to greater honor: hence you may
name them. But since you are not the true people, you ought to name
them, for God hates the wicked.” This the superior said to me. O dear,
consider in your heart what spirit actuates these learned men, how
they expound--the ultimate object is nothing but murder. O dear Lord,
forgive them. Thou teachest us better, namely, to love our neighbor as
ourselves, yea, to lay down our lives for the brethren. Hence separate
from them, you have long been one with them; lest you partake of their
sins and abominable plagues.

It is now, out of great love, declared to you beforehand, by your very
familiar brother-in-law, before that day comes upon you as a thief in
the night; as the warning came in the first world, so it does still.
Hence, if you would with Noah and his house be saved and protected,
betake yourself under the protection of the true Noah, and observe his
commandment, which is life everlasting; he calls you and all men; he
knocks; he stretches out his hand to you; refuse him no longer, and
do not rely on this, that you are called a Christian, and that God
is merciful. Remember with it, that neither the name, nor the water,
nor the sponsors make a Christian, but he that doeth righteousness
is righteous; they that are led by the Spirit of Christ are his. And
remember also, that God is just, as David declares, saying: God is a
righteous God, or a righteous judge, and God is angry with the wicked
every day. If he turn not, he will whet his sword, he hath bent his
bow, and made it ready. He hath also prepared for him the instruments
of death; he ordaineth his arrows against the persecutors. Psalm
7:11–13. Attend well unto every word, for he is a strong archer when he
lets fly his arrow, none can evade him. Hence consider his arrows which
he let fly at the first world, at Sodom, Gomorrah and others. These
accounts have been left us in writing that we should fear the word
of the Lord more than the aforesaid learned men; and if we, through
fear and love, observe his commandments, then the word, that God is
merciful, will avail for us. For his divine nature is such, that his
wrath and his mercy proceed together from him, and this on this wise,
that if the righteous forsake the way of the Lord, his righteousness
shall not be mentioned, but he shall die for the sake of the blasphemy.
Ezekiel 18:24.

Again, if the sinner turns away from his evil ways, does that which is
good and right, and walks in the way of the Lord, his sins shall be
remembered no more, for the Lord has no pleasure in the death of the
sinner, but that he turn from his way and live. Ezek. 18:21; 34:11.
Hence I beseech you, that you will free yourself from all the ways of
the world, of the carefulness, and of the old things, of which your
heart may be full; so that the word of God may be planted in you with
meekness and you may be found good earth bringing forth fruit abiding
unto life eternal. God’s judgment is now declared that every tree which
bringeth not forth good fruit shall be hewn down and cast into the
fire. Matthew 7:19. Let therefore the hammer of the divine word break
your heart into pieces; remember the words of the prophet: “Rend your
hearts, and not your garments: for God is long-suffering and merciful,
and of great kindness, who forgiveth sin.” Joel 2:13; Ps. 103:3. Hence,
dear sister, remember that the long-suffering and daily kindness invite
you to salvation; refuse it no longer, for thereby you would wrong your
own self. Therefore amend your life and ways, and believe and obey the
gospel and you shall be saved through Christ, for this is the promise,
even eternal life. 1 John 2:25. But if you want to continue in the
ordinances of men, and to be led thereby as the ox to the slaughter,
you will find yourself deceived in the end; for in vain do you observe
the commandments of men, which have no promise from the Lord, as I
also said to the superior. He said that what God has not forbidden he
permits. O is this not a feeble reed in which to trust; but Christ
teaches differently, saying: “Every plant which my heavenly Father hath
not planted shall be rooted up.” Matt. 15:13. And the apostle says that
no other foundation can be laid, than Christ alone. 1 Cor. 3:11: In
the second place the apostle has declared all the counsel of God and
withheld nothing from us. Acts 20:27.

In the third place, he says: If any preach any other gospel than I have
preached, let him be accursed. Gal. 1:8. Yea, though it were an angel
from heaven (mark well) yet his doctrine must not be received, if it is
anything different. How should we receive for the purpose of honoring
God with it, that which has proceeded from men, who are prone to
wickedness from the cradle, and drink iniquity like water? Hence, what
man institutes is like the labor of the spider; it can be used neither
for covering, nor for clothing; but every one that hears and keeps the
word of God for his salvation need add nothing to it.

Finally, I declare unto you once more in the name of my Lord: Amend
your life and ways, believe the gospel, and flee idolatry. But if
you yet think that you do not worship them, it is at least evident,
that you serve them, kneel before them, and honor them, which God has
forbidden, who requires his true statutes to be kept, and says by the
prophet Jeremiah: “Obey my voice, and I will be your God, and ye shall
be my people.” Jeremiah 7:23. And another prophet: “A son honoreth his
father, and a servant his master: if I then be a father, where is mine
honor? and if I be a master, where is my fear?” Mal. 1:6. Hence, if God
is our Father, we must obey him more than men; if he is our Lord, we
must honor him with that which he commands us. Then if we be reproached
we will think: The servant is not better than his lord; if they have
called the master of the house Beelzebub, why should they not call
them of his household so? In short, he that would follow Christ to his
marriage feast, must deny himself, take up the cross, and prepare his
heart to suffer with Christ, in order afterwards to rejoice with him.
And this suffering is short, hence it is light: do not on this account
remain behind. The Lord will help me and all the godfearing through,
and he will not suffer you to be tempted above that you are able to
bear, but will help you to triumph, though your enemies be never so
many; God is our shield, who can overcome him? Dear beloved sister,
it is nothing strange that I suffer; it is a sign that the Lord loves
me, and I count it for my salvation. He tries me as gold is tried in
the fire; thus he tried many chosen saints of God before my time, as
Abraham, Jacob, Moses, Caleb, Joshua, Daniel, John the Baptist who was
the holiest of those born of women; Christ himself and his apostles,
and others, were tried, as Job; but if we adhere to the Lord in
temptation, the crown of eternal life is ready for us.

Herewith I will conclude this letter, kindly asking you not to reject
my humble labor to you, which I have done out of great friendship.
Search the Scriptures in regard to these things, and see whether they
are not so. If you cannot understand or comprehend it, I kindly ask
you, love your dear sister nevertheless, for she has been to me a very
affectionate and faithful wife, so that I cannot thank her enough for
her friendship and good company. Likewise love our only daughter, for
I think that she has prolonged her beloved mother’s life, the Lord be
praised. But do not lead our child to dumb idols; by so doing you would
sin still more against God. Take my letter in good part; for it has
been done out of a faithful heart. O Lord, grant our beloved sister
thy holy knowledge, as thou didst to Saul, who also had a zeal without
knowledge.

Herewith I bid you, my beloved sister, adieu. Farewell.

Written in my bonds, on the fifth day of March, A. D. 1572. By me, your
beloved brother-in-law, (in the Vuylpoort at Dortrecht).

  JAN WOUTERSS KUYCK.


THE NINTH LETTER FROM JAN WOUTERSS, TO HIS YOUNGEST THREE SISTERS.

Affectionately written to you, my three beloved sisters, by me your
beloved imprisoned brother, imprisoned for well-doing, and for the
obedience of the gospel, which is no shame to me before the Almighty,
who has created us, but is a great honor to him, for his power is
made manifest through us poor men, who suffer and endure stripes and
contempt for his name’s sake, and adhere nevertheless to the truth.
Hence we do not regard these wicked men, who are nothing but dust and
ashes, and shall vanish away as a vapor; but they that do the will of
God shall abide forever. Though our earthly tabernacle perish, which
must perish once, we look with patience for a better one in heaven,
which is imperishable. And since we are assured of this in our hearts,
we faint not, willing to be freed from this vile flesh, which is prone
to sin from infancy and to be at home, resting with Christ our Lord.
But before we attain to this rest, we must first labor a little and
fight against our enemies, who have been, and are still, very many.
Understand this well, we get through this, and this through him who
strengthens us, which is Christ our Lord, who fights for us, so that we
keep the faith, and see our desire upon our enemies; and we can rejoice
in our sufferings, because of the victory which we obtain through
Christ. And striving thus, we enter into rest. Yes, our dear Lord so
strengthened me, that I was not disturbed by all the torturing. It
seemed to me that I could embrace the Bailiff, so friendly was my heart
towards him, when I was not yet dressed after the torture.

See, my dear, beloved sisters, I have discovered it for you in advance;
that the Lord of lords is a faithful helper in time of need. Hence I
beseech you together, fear not men, but this almighty Lord; for they
cannot harm one hair of the people of God, except they first receive
the power from our Lord on high, and he will not permit them more than
we are able to bear, and will always with the temptation make a way to
escape so that we shall be able to bear it. 1 Cor. 10:13. The souls of
the righteous are ever in the hand of God, and the torment of death
shall not touch them. Wis. 3:1. He is able to alleviate the pain, as he
did to me. Praise to him forever for his great faithfulness. Amen.

Mark thereby the wonderful deeds of God, that he so faithfully helps
them that believe and firmly trust in him, whom they yet do not see.

Hence I know of no greater friendship to show you for this time, than
to reveal to you the wonderful deeds of God, that you may rejoice
therein with me, and that you may also be awakened to your salvation,
to seek it alone in Christ Jesus, through his holy word, which teaches
us, in the first place, repentance, and to believe in the gospel, in
which Christ has said: If any man thirst, let him come unto me and
drink for nought. He that believeth on me, as the Scriptures hath said,
out of his belly shall flow rivers of living water. This spake he of
the Holy Spirit which they that believed on Christ should receive. John
7:37. Hence I entreat you most affectionately, to betake yourselves
to the clear wine Christ Jesus; you shall receive it without price.
Hence, constantly lead a penitent life, and pray with a longing heart
for saving faith; so hunger and long to receive it from Christ, as you
would long to receive bread, when you are hungry; and you shall receive
it, and shall bring forth the fruits of the Holy Spirit, namely, love,
peace, gentleness, patience, long-suffering, goodness, faith, meekness,
temperance and thus in all the virtues you are to approve yourselves
in obedience and in a meek and quiet spirit, as dear children of God,
and always prepare and adorn yourselves thereto, and not with gold,
silver, or costly apparel, for thereby one conforms to the world, to
please her. But I counsel you for the best, that you do not do these
things, lest you be punished with the world by the future judge, Jesus
Christ, whom they despised and cast out, together with the prophets,
apostles, and many saints, and also your brethren. Hence do not seek to
please the wicked world, but him who created you, that you may be saved
through Jesus Christ.

Hence exercise yourselves and read the word of the Lord, which will
profit you in all things, how you may walk circumspectly in order to
please the living God, and to be saved. And then the Spirit of Christ
will guide you into all things, and you shall yourselves be taught of
God. And he shall with the finger of his Holy Spirit write inwardly
upon the tables of your heart.

Therefore always hearken to him, and you shall be his friends, yea,
he shall be your brother; and if you follow him to the end, you
shall possess what Christ possesses. Thither I will now go before,
and wait for you there a short time, hoping that you will follow for
your salvation’s sake. When then our beloved father, and our beloved
mother, my dearest and beloved wife, and my dear, only child, my only
brother, my dear, beloved sisters, and other familiar friends, when
we shall meet together (as I hope) in God’s kingdom, what greater joy
could we have? Hence take heed that this do not fail us, and that none
of us be found to remain without. Love one another; set one another a
good example; let each seek to be the first in good works and in the
fruits of faith. Be diligent in reading, and warn one another against
sin, for the other, crooked serpent[331] is very subtle in drawing
off, and in exhibiting the lusts of the world, thereby to allure you,
in order to keep you from God. He will lay his ambushes and manifold
nets and snares; but continue always steadfastly in the fear of God,
and do not listen to him, and he will flee from you; and think how he
deceived Eve and Adam, and the whole first world, with the exception
of eight persons. And it is still the same spirit; hence keep diligent
watch, often resort to fasting and prayer, and always live soberly,
that your flesh do not overcome you; for this is the worst enemy, for
wherever we be, he is always with us, and is constantly advising us to
evil. He ever strives against the Spirit; for it is very painful to
the flesh, that it cannot fulfill its lust, and that it is subjugated
by the Spirit. But, dearest sisters, if it should happen that Satan
should take you unawares (since he never rests, but is always seeking
whom he may devour) always rise again, and do not yield yourselves
to become servants or handmaids of sin, but take better heed; it is
for your warning. Hence humble yourself under the mighty hand of God,
and seek henceforth to purify your souls in obeying the truth through
the Spirit, and run henceforth in the conflict that is set before you
and all the godfearing; that you may not be found as those who become
weary and dissatisfied in the way of the Lord, as I have known many to
do. For by conflict all the godfearing are tried; for how should they
overcome, if there were no conflict? but to them that overcome the
kingdom and an eternal crown are promised as a reward. And the holy
Scriptures also teach you to honor father and mother; hence do not
forget this, but help them in everything wherein they may need you, and
always proffer your willing service; for this will be pleasing to the
Lord, and our dear, beloved, venerable father, and our dear, beloved,
venerable mother, can then rejoice, because their children have found
delight in keeping God’s commandments, whereby one can escape the
future wrath of God. And when their days are fulfilled, they can depart
in peace and tranquillity, and commit the keeping of their souls in
well doing unto a faithful Creator, and this because this good Lord
has also called their dear children to the faith, and they have lived
to see that they have found delight in the truth, to take it up, which
has so long been trampled under foot, even as the whole world still
does in its ignorance. Again, because they leave behind them believing
children, for a child that fears God is better than a thousand that are
ungodly; for children that do not fear God are to believing parents an
affliction from the Lord, which cannot well be healed.

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

Thus, my dearest, beloved three sisters, I will commend and trust to
you and my only brother, that you will fear and love God all your life,
which will last but a short time when compared to the ages of eternity.
The fear of God teaches to beware of evil; and to love God is to keep
his commandments, as Christ says: “If ye love me, keep my commandments.”

The Scripture also says: The fear of the Lord driveth out sin; it is
also the beginning of wisdom. Sir. 1:21,27. Hence I entreat you all,
love the wisdom of God above gold, and it shall come and meet you; and
when you have received much understanding and wisdom, do not exalt
yourselves therein, as though you were somebody; but thank the Lord
for it, that he gives it into your keeping, and always apply it for
the purpose for which he has given it you, for he appoints you only
stewards over it. And when the Lord then sees that you are faithful
over his property, that you do not suffer it to lie idle, nor squander
it, but that you are lights in the world, as pleasant olive twigs
of Christ, pleasant branches, beautiful stones in the temple of the
Lord, he can entrust to you much more still, so that you may bring
forth fruit more abundantly, and come to Christ our bridegroom, as an
adorned bride of Christ, as a people of God, as members, as sisters and
brethren of Christ, yea, as a royal priesthood. But when the other,
crooked serpent sees this, he will envy you most, and work against you
through the children of unbelief, in whom he now works, and in whom he
has always worked. But, my dear sisters, always be of good courage, and
take faith for a shield, with which always to protect yourselves and
you shall quench and resist his fiery darts; and be armed also with the
other spiritual weapons of God, as the apostle teaches, Eph. 6, and you
shall remain steadfast, and be saved. May the good, eternal, almighty
God, who lives in eternity, who rejoices with his holy angels over
one sinner that repents with all his heart, make you all, my beloved
sisters and brother, meet and perfect for his heavenly kingdom, through
Jesus Christ his only Son, and by the co-operation of his Holy Spirit,
that you may always have your delight in the right way of the Lord
as David says; for they [his judgments] are true and righteous, and
more precious than fine gold, and sweeter than the honeycomb (Psalm
19:9,10); use all diligence to perform this, and this to the salvation
of your souls. Amen.

Herewith I will bid you my much beloved three sisters, adieu in
this sorrowful, transient world, and I thank your love for all your
friendship.

Written in my bonds, and finished on the sixth day of March, by your
beloved brother, for a remembrance to you all. A. D. 1572.

  J. V. K.


THE TENTH LETTER FROM JAN WOUTERSS, TO HIS OLDEST BROTHER-IN-LAW AND
SISTER.

Grace and peace from God the heavenly Father, through Jesus Christ his
only Son our Lord and Savior, and the co-operation of his Holy Spirit,
always be multiplied to you both, for the conformation of your faith,
and for consolation on your pilgrimage, that you may not weary in the
only way of life, but may unwaveringly go on to your rest, so that you
may together receive the end of your sure faith, namely, the salvation
of your souls. Amen.

After this my cordial brotherly salutation and good wish, be pleased
to know, my most cordially beloved oldest brother-in-law, and my most
heartily beloved sister, that in this conflict I have constantly
remained unchanged in the faith of the truth, once delivered to the
saints; for which I now suffer vexation from mortal men, enduring it
with a patient heart.

I cannot fully thank the Lord for this great grace that he has thus
preserved us as the apple of his eye. Hence I beseech you both, be not
dismayed on account of my transient tribulation, but be the bolder in
the living faith, which worketh by love, knowing that your labor will
not be in vain, but that it will follow you, clothing and adorning you
in the day of Christ. Hereunto look constantly, and always follow his
footsteps, in humility and meekness of heart; and be ever resolved the
longer the more to live still more holy, remembering that we always
fall short in many things, as I also experience in my own case; but my
hope and refuge is Christ Jesus, who is our salvation, righteousness,
perfection, eternal priest, propitiation, and intercessor. I would
further inform you my specially beloved brother and sister in the Lord,
that I your beloved brother-in-law and weak, unworthy brother, could
not well refrain from writing your love a little, though I am conscious
that my gift is simple and small, and you have such an abundance of
Scripture, and also the anointing, which always teaches you what is
right, so that I deem it unnecessary to write you much; but I feel
nevertheless constrained thereto, in order that I may, in some measure,
show you my unchanging love before I put off this tabernacle; it serves
for your consolation and for the strengthening of your faith, and I am
confident in my heart, that it will be acceptable to you, though it be
little. Thus, my dearest, I present to you nothing new, but beseech and
exhort you both, that you take diligent heed to keep the pearl of great
price, and to preserve the precious treasure in your earthen vessels.
For you know how much it cost you, before you found and obtained it;
and in confirmation of it that it still is and remains in you, let
your light shine before your enemies, who are terrified thereby, and
vanquished before your eyes by the Lord, without your help, as we have
an example in Gideon, and others, wherein it is fully shown to us, that
the Lord fights his people’s battles. And since it is certain that the
almighty Lord is with us, who can be against us? He that spared not
his only Son, how should he not with him give us all things? Thus he
is a shield to them that seek and trust him with all their hearts, and
believe his word to be sure, that he will not forsake us, but [that]
the Lord Almighty will be with us unto the end of the world.

But if we do not trust him, and forsake him, and are afraid of the
manifold enemies of the truth, and flee on this account, as did the
ten spies, he will also forsake us. But if we have a manful spirit,
with Joshua, Caleb and David, and remember in our hearts, that God is
true, that his hand is not shortened, that he is a faithful succorer
of the miserable, who has delivered us from the hand of Pharaoh, from
the specious deceptive and insinuating sedition of Korah, Dathan and
Abiram, from the strange fire, and from other enemies and perils,
and who, according to his promise, for his name’s sake, and for our
salvation, will help us further; not only in the beginning, or in the
middle, but unto the end will he bruise the head of our enemies, so
that through the help of the Lord we shall overcome our enemies. Hence
have good courage, and be of good cheer; he who through his great grace
began the good work in you, the same is also able (this is certain)
to perform it in you, and in all that believe in him and are of good
purpose. And consider, do we not see our desire upon our enemies, that,
however they stir, labor, strive, despise, beat, threaten, and slander,
we through the grace of the Lord nevertheless remain unchanged and
undisturbed? I certainly believe that steadfastness is the desire of
Christians, for it has the promise of salvation. Thus I unworthy one,
in a small degree hereby minister to you, that I may spread and magnify
the name of the Lord, and his faithful daily help and power. I also
counsel all Christians, when they go walking in their pleasure garden,
namely, in the holy Scriptures, that they forget not the Psalms of
David, which are left us by the Spirit of God; they serve us especially
to righteousness, boldness, a firm confidence, a living hope, and for
consolation in our pilgrimage. In short, all Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness: that the man of God may
be perfect, thoroughly furnished unto all good works. 2 Tim. 3:16,17.
Again: Whatsoever things were written aforetime were written for our
learning, that we, through patience and comfort of the Scriptures might
have hope. Rom. 15:4. Hence adhere thereto; you will therein find all
that will be necessary to your salvation, as I trust from the heart
that there will abide in you that which you have heard and accepted
from the beginning, nothing strange, but as declared in the holy
Scriptures. For you know what it has wrought in you, how through this
heavenly trial you are delivered from your vain conversation, in which
the whole world is still sunk; how you have turned from dumb idols
to the living God, yea, are passed from death unto life, so that you
are enlightened, and your hope made alive, and all this through Jesus
Christ. And loving his appearing, we patiently wait for him in good
works, which live in us, so that we love our neighbor as ourselves,
seek his advantage more than our own, yea, when necessary lay down
our lives for the brethren. This is a seal and sign that we love him
whom we do not see, and that we yet believe in him, as though we saw
him. Again, if we did not love the brethren, whom we see, how could
we in truth love God, whom we do not see? But that we from the heart
and fearlessly love the brethren and sisters, by this it is known that
we are Christ’s disciples; and they that are Christ’s disciples are
sometimes tried, as gold in the fire; yet not to destruction, but to
purification and greater perfection, for he chastens every son whom he
wants to receive and loves. Heb. 12:6. And it is nothing strange to us,
that this now in these latter days happens to us unworthy ones; for it
has always been so from the time of Abel--darkness has always hated
the light, for they will not be reproved in their darkness, but resent
it, and in order to defend themselves, and to continue in their own
way, they say, “Judge not, that ye be not judged;” but what the apostle
says: “And have no fellowship with the unfruitful works of darkness,
but rather reprove them” (Eph. 5:11); this they passed by.

Thus drunkards, idolaters, and the like, know how to help themselves
with the Scriptures; but alas! with such fig-leaves they wrong
themselves, and suffer themselves to be led by the learned like the ox
to the slaughter. O dear Lord, I heartily pray thee, enlighten the eyes
of our enemies, as thou didst to Paul, who also persecuted the church
of God. Take this brief letter in good part, for I trust that you are
yourselves taught and strengthened. Be manful therein, watch, stand
fast in the faith, be strong in the faith, and let all your things be
done in love, and as I sincerely trust concerning you both. Herewith
I will commend you, my much beloved brother-in-law and brother in the
Lord, and my greatly beloved sister in the Lord (and by marriage), to
the Lord of lords, and to the rich word of his grace, which is able to
keep you from all evil, and to make you zealous in that which is good,
and meet for his eternal kingdom, to give it to you, the incorruptible
inheritance among them that are sanctified. I also thank you both as
much as I can, for your great friendship and affection to me unworthy
one.

Herewith I bid you adieu; there in the presence of Christ Jesus I will
await you, and my very dear wife, and all the godfearing left behind.
Amen.

Written shortly before Easter, when I hourly expected to be notified
that I was to offer up my sacrifice, to the praise of God, and to my
salvation. Amen.

Herewith I bid my nephews and nieces adieu on this earth. O that they
would also follow Christ, when they have attained to understanding;
then they would also come where he, namely, Christ, is; and they that
repent and keep his commandments, these are his friends and disciples
who follow him.

Hence I beseech you, my dear, beloved niece, to shun evil, diligently
to seek the kingdom of God and his righteousness, and to work to
satisfy her hunger with bread, and quench her thirst with drink. If you
do this, my dear niece, you will be one who with Mary has chosen the
good part; and I will then await you there with Christ Jesus, whither I
will go a little beforehand; and all that love the truth will follow.
To this end may the good Lord grant his grace, that this my heartfelt
wish may be realized, to the salvation of my nieces and nephews. Amen.

Written in my bonds, by me,

  JAN WOUTERSS VAN KUYCK.


THE ELEVENTH LETTER FROM JAN WOUTERSS, TO P. J., HIS YOUNGEST
BROTHER-IN-LAW.

Grace and peace from God the Father through Jesus Christ, and the
co-operation of the Holy Spirit, be multiplied to you, my much beloved
brother, and to all that seek their salvation with all their heart, in
the name of Jesus Christ; that we may be able to stand, by the help
of the Lord, in this last conflict that is set before us, and may
patiently finish it, for an example to our neighbor, for a light to the
world, to the salvation of the soul, and to the praise of God. Amen.

After this my heartfelt wish, I cannot forbear to write you a little,
if peradventure I and you may be refreshed somewhat thereby. In the
first place, know that I cannot fully thank our God for his grace, that
he has called me, unworthy, poor, vile man to this state, whereby I
perceive the great love which he has to me, unworthy one; he chastens
me according to his mercy, thereby confirming that I am not a bastard.
O what great grace is this, that the good God seeks my salvation,
which salvation has been, and still is, the sole object of my seeking
and praying, as I wrote to you before my imprisonment, to help me to
pray, that the Lord would give and let come upon me what is for my
salvation, which I trust his grace that he, out of great mercy, does,
and will do according to his promise and goodness, and not according
to my righteousness, for his grace knows better than I what I need.
Hence his will be done for my salvation, to take me away from the evil,
which frequently arises through the work of Satan, which he works in
the children of unbelief; for I have found from my youth, that one
trouble and difficulty follows upon the heels of another. And he that
from the heart seeks his salvation and the welfare of the church, often
has to suffer the pains of travail. Moreover, one has much to die unto
and mortify in himself, and constantly to fight, so that one is seldom
without conflict, even as Paul and also many pious witnesses of God;
but all who do not become weary, and who overcome, shall inherit all
things, and to them that overcome the crown is promised. Let therefore
no one become faint or weary, knowing and believing that we have such
a strong champion, who cannot be conquered, but from whom the wicked
must flee. Paul says: “If God be for us, who can be against us?” Rom.
8:31. The Lord said to Abraham: “Fear not; I am thy shield, and thy
exceeding great reward.” Gen. 15:1. The Lord said, yea, commanded him,
that he should be of good courage, and not be afraid or dismayed; he
promised always to be with him, wherever he should go (thus he was
also with his faithful servant Moses), and [told him] that he should
meditate day and night on the law of God. (Oh! herein I fall far too
short, which I heartily regret), that he should not depart therefrom
either to the right or to the left, and his way should be prosperous
and full of blessings, and he should trample his enemies under foot and
devour them as bread. Yea, God sent his angel, as he had promised, as
a champion, so that the Lord himself fought the battle. O is this not
a faithful God! who should not trust in his powerful word? And though
we do not see him externally, yet we daily behold his creation, which
through the power of his word still stands in its strength, though it
be but a little flower out of the earth.

Hence, though a storm come upon us occasionally, let us firmly rely
upon the word and promise of the Lord; that we do not sink with Peter,
but pass-over this raging sea to the Lord, always praying him, in
faith, and with firm confidence in his word, for strength, as those
that are never sated. I, unworthy servant, now, in this state, well
experience his faithfulness, praise to him forever. He has promised
to assist us, and not to forsake us, as he says by the prophet: Can a
mother forget the son of her womb, that she should not have compassion
on him? though she do this, yet will I not forsake thee. Isa. 49:15.
He is also the strength of the poor, a sure refuge, and a true helper
in time of need. Yea, he preserves his own as the apple of his eye, in
water, in bonds, and in the fire; hence, he that afflicts his chosen
afflicts him, as the Lord said to Saul: “Why persecutest thou me?” and
he that does good to his chosen in his name, does good to him. Hence
let every one persevere steadfastly, and do good cheerfully without
wearying, for in due time we shall also reap without ceasing; and
the good shall arise unto everlasting life. We are created unto good
works through Christ. Hence let every one bring forth good fruit, unto
which he is appointed; and God our heavenly Father will be honored,
and purify us still more, that we may bring forth fruit still more
abundantly, and grow up unto the [measure of the] stature of the
fullness of Christ; and so doing we shall wait for the coming of our
Lord and Bridegroom, and this with patience, for patience is the
strength of the godfearing. Nothing special further for this time, but
hold fast what you have, and be faithful unto death, for your and my
faith is the unadulterated truth, which perform in the fear of God, by
the help of the Lord, and you shall have peace with the Lord, according
to his promise. Be of good cheer this short time of your pilgrimage;
sorrow not for me; and though I am now baptized with the baptism of
suffering, and drink the cup of affliction, it is for my salvation.
Henceforth I expect through the grace of the Lord the crown of life.
What does it signify? once we must part; if I had died of the pest, or
of something else, all to whom my person is dear would certainly have
to miss me; and it is manifest that I do not suffer as an evil doer,
but because I have accepted Christ Jesus, and this I do not at all
regret. I salute you, my dear wife, and yours, and all the godfearing,
cordially in the Lord. Pray for me, and cause prayer to be made for me.
Amen.


A CONFESSION OF FAITH, TO THE BAILIFF AND THE COUNCIL THEN RESIDING IN
DORTRECHT, BY JAN WOUTERSS; TOGETHER WITH A BRIEF EXPLANATION EXHORTING
THEM TO REPENTANCE.

To my honorable lord the Bailiff, and my honorable lords the
burgomasters, aldermen and the council of the city of Dortrecht. I,
Jan Wouterss, your prisoner, not for any crime, but for the sake of
my faith, which is nevertheless right before my God, wish you, you
ministers of God, that he would grant you all a prosperous, peaceful,
healthy, long life, and understanding rightly to use your office, in
punishing the evil (that is, evil-doers), and protecting the good. Rom.
13:3.

Further, the reason of my writing is, that I briefly confessed my
faith, but did not add the explanation. Hence I put this in writing, in
order not to summon my honorable lords again, and cause them trouble.
I confess that I was a zealous papist in my youth, which I heartily
regret, for then no good fruits proceeded from me. Afterwards God
opened my blind eyes, to serve no longer dumb idols, but the living God
alone, who created me. And he revealed to and gave me, poor, sinful
man, the faith of the truth, by which we are saved. This faith is,
as the Scripture says: This faith and the inward baptism constrained
me to the obedience of his word, to fulfill his righteousness. Hence
I confess, that I was baptized upon my faith, and this with desire,
according to the command of Christ, renouncing the devil, the world,
the pope, and his adherents.

I confess Christ Jesus alone as the way of the truth, and the life.
And there is none other name given to men, whereby we can be saved,
except through Christ alone. I further confess that it is certain that
the customs of the priests and of all the “shaved” are the broad way
to damnation. They are human institutions, an abomination to God, and
plants which our heavenly Father has not planted; hence they are also
cursed, for there can no other foundation be laid, than that is laid,
which is Christ alone. Those of the pope’s adherents who undertake to
be leader’s are blind leaders, and if the blind lead the blind, says
Christ, both shall fall into the ditch. Every one that will not believe
it, or cannot, because of his sins, the same must know it after death
by pain (2 Esd. 9:12); hence repent truly now. Further, my honorable
lord Bailiff thinks that I am in error, or that my faith is of no
account. To this I reply: If this were true, then my fruits would be
evil, which always prove more than mere confession; but now I have
by the help of God walked therein for so many years, from my youth,
even until now, according to my weakness, avoided all bad company,
diligently and quietly earned my living, and eaten my own bread, from
which I am now taken away, as though I were a murderer. O Lord, forgive
them, for they know not what they do; I forgive them, O my dear lords,
repent, for he who touches us touches the apple of the eye of my God.

I also confess that I have attended the assembly of the believers,
so often that I cannot count it. For the supreme King has given us a
promise therein, saying: “Where two or three are gathered together in
my name, there am I in the midst of them.” Matt. 18:20. The apostle
commands us in his name, not to forsake the assembling of ourselves
together, but to exhort one another, and to provoke unto love and to
good works. Heb. 10:25,24. I confess that I have never been in an
assembly to harm any one (think on this). I confess that I have not
for many years been to the priests’ confession and their sacrament,
and this because I do not think anything of it; moreover, I confess,
that I am a sinful man, and need every day to confess my sins before
my God, and daily to die unto sin, more and more, which I regard as
the best confession. But the sacrament I recognize as a little baked
cake, and wine, till it is consumed by the aforementioned or by [other]
men, and nothing else, but not as the flesh and blood of Christ; he
comes no more into the hands of sinners. He dwelleth not in temples
made with hands (Acts 7:48), but in heaven, whence he shall come to
judge the quick and the dead, that is, believers and unbelievers. But I
confess that I am well satisfied with Christ’s breaking of bread, the
practice of the apostles among the believers, in remembrance of the
body and blood of Christ, and this not with drunkards, proud, strikers,
adulterers, murderers, idolaters, harlots, rogues, etc.

I also confess, that I did not marry my wife secretly, that no one
should see it, but before the church of God; for marriage is honorable,
but whoremongers and adulterers God will punish. Heb. 13:4. O my God,
count it not sin to him who took me away; for it is a bitter cup to
me to part from wife and child, because we love one another so much.
I also confess that my child has not been baptized by the priest,
neither by any one else, for thereby I would despise the holy blood of
Christ.[332] But this is my firm belief that Christ has made atonement
for infants, and that Christ’s baptism belongs to none but those who
believe with all their heart, as Cornelius with his family, Paul, and
others; of this aforementioned faith I am sure through the grace of
God, and know certainly, that there is no other, nor ever will be. I
have not founded myself upon the wind, but solely upon the foundation
of the apostles and prophets, Jesus Christ himself being the chief
corner-stone, to the wicked an offense, and to the good a defense and
salvation. If I must innocently suffer for this unadulterated faith,
I can think, that my Lord Jesus Christ, whose servant, I poor, sinful
man am, fared no better at the hands of the authorities of that day,
and this through the instigation of the learned. O my honorable lords,
repent, amend your ways and your doings. Jer. 7:3. And I also proclaim
repentance to all my lords still living, who are guilty of the innocent
blood of Joris de Ve.,[333] who shall soon come forth, shining in God’s
glory, with great joy. For the day of the Supreme Judge is at the door:
this is apparent from the pestilence, dearth, rumors of wars, and many
other signs. O my honorable lords, be cordially warned of the evil
which is to come upon you, for it is done out of love and friendship,
and not through bitterness, for beyond doubt, we must all appear before
the Supreme Judge; there every one shall give account of himself, and
receive according to that he hath done; there excuses or regrets will
not avail. Rom. 14:12; 2 Cor. 5:10. O, reflect; it will soon come to
pass, and none can escape it.

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

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

Further, I did not reply to all the questions of my honorable lord the
Bailiff, who demanded of me that I should tell the truth, which I have
done in the confession of my faith, of this I am certain; but the other
questions I dare not answer, for Christ has taught me: Do to men as you
would have them do to you; love your neighbor as yourself; love your
wife, honor your parents, etc. For this reason I have forborne, and I
am sure that in this my Supreme Judge will justify me, when we shall
together appear before his judgment seat; for I have not done it out of
any disregard for my honorable lord the Bailiff. I also have refused
your learned men the presentation, for I am so sure of my faith, that
[I am convinced that] all those who speak against it are in error.
Hence do not regard it as proceeding from obstinacy on my part, but
from the assurance of my faith.

Finally, deal mercifully with me innocent one, and think that I too am
a man; for hereafter he “shall have judgment without mercy, that hath
shewed no mercy.” Jas. 2:13. I confess one Lord, one faith, one God,
one Father of all, who is above all, and in all believers. I believe
only what the holy Scriptures say; and not what men say. Farewell.
Written in my bonds.


A LETTER FROM ADRIAENKEN, JAN’S DAUGHTER, OF MOLENAERSGRAEF, WRITTEN TO
HER HUSBAND, WHILE SHE WAS IN PRISON, IN THE VUYLPOORT AT DORTRECHT,
WHERE SHE WAS BURNT WITH JOHN WOUTERSS VAN KUYCK, THE 28TH OF MARCH, AS
PREVIOUSLY SHOWN.

Grace and peace from God our heavenly Father, through Jesus Christ his
only Son, our Lord and Savior, and the co-operation of the Holy Ghost,
be multiplied to your love, and to all the godfearing, for consolation
in your pilgrimage, to the praise of the Lord, and to the salvation of
all your souls. Amen.

After this my cordial salutation and good wish, please know, my dearest
and cordially beloved husband and brother in the Lord, that I your
dearly beloved wife and sister in the Lord, called Adriaenken Jan’s
daughter, am still of good cheer in the Lord, and I can never thank the
Lord of lords enough for his daily greatness in showing his grace, is
to me unworthy one. Eternal praise and glory be to him, for ever and
ever. Amen.

Please know further, J. A., my cordially beloved husband, that I your
dearest, beloved wife and sister in the Lord, could not well forbear,
but must leave your love, a few lines in remembrance of me, on account
of the great love which we have had to each other, and which I hope
will abide forever, and that no one shall separate us from it, and
though we are separated from each other according to the eternal body,
yet love remains. And, in the second place, to comfort you a little,
that you would moderate your grief, as one that well knows, that these
are the costs of our house which we have founded upon the rock Christ,
which house will now certainly continue to stand, through the grace
and power of the Lord, though many a storm beat upon it, wherein we
rejoice that we have such a faithful helper in distress. But it is
not expedient, that we keep this joy to ourselves alone, but that we
spread the same, so that you, my dearest on this earth, and all the
godfearing, if it were possible, might also rejoice, in order that you,
my especially beloved husband, and all the godfearing, may steadfastly
persevere, and not be afraid. Though our enemies are so many, we say
with the prophet Elisha: There are more with us than against us, 2
Kings 6:16. As also Paul says: If God be for us, who can be against us?
He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things? Rom. 8:31,32. And
the prophet David says: The Lord is an invincible shield to all that
trust in him; and a faithful helper in distress, for he hears the cry
of the afflicted. Hence, my dearest, go on in the confidence in the
promises of the Lord, for he is a faithful, true God: there is none
like him; all his promises are yea in him, and not nay, as well to help
us in distress in this present time, as to give eternal life hereafter
to them that believe in Christ. We two unworthy lambs of Jesus Christ
go now quite near the city full of all good things, which has become
our inheritance through the merits of Christ; yea, we are going out
from tribulation, out from all difficulty and peril, and leave you and
all the other dearest brethren, sisters and friends, in this dismal
wilderness, even in this wicked world full of all unrighteousness
where on every hand are evil examples, to the detriment and sorrow
of our soul, for one cannot well touch pitch and remain undefiled
therewith. Hence it is our conviction that it is the Lord’s pleasure
to take us two weak lambs away speedily, that we may not be deceived,
like Eve, but saved in and through faith in Jesus Christ. And that
the only-wise, good and merciful God first tries us somewhat in this
one chastisement; this is a token of grace and of special love, for he
now deals with us unworthy ones, as a dear father deals with and bears
affection to his children, whereby he confirms, according to his great
mercy, that he does not know us as bastards, but as true heirs. Heb.
12:8.

Hence we are of good cheer; whatever the Lord suffers to come upon us,
is all for our good, for in tribulation he forgives sin; therefore his
holy will be done for our profit, that is, for our salvation, which is
our greatest desire, wherefore we endure everything, and are patient,
according to the example of Job, the prophets, the apostles, and the
end of our Lord, and other martyrs after them. We now go steadfastly
forward, to finish our conflict by the help of the Lord with a faithful
heart, even unto death, for we know and believe that the crown of
eternal life is prepared for us. Amen. Thus, my cordially beloved
husband and dearest brother in the Lord, I your specially, cordially
beloved wife, Adriaenken Jans, your dearest sister in the Lord, who
have married each other before the Lord and his church, I will herewith
bid your love adieu, and await you there with your and our dearest
bridegroom, Christ Jesus. Therefore hold fast that which you have, for
it is the only and unadulterated truth, that no one take your crown,
for Satan works wonderfully in his own.

The superior of the Franciscan convent said to me: “Give me Jan
Wouterss, he at least said that he is sorry for it.” O villain, thought
I; I well know your trickery, Thus the Lord kept me, that we may always
triumph in Christ: he will still, according to his promise, help us on
further in the way to the promised land of our rest.

Herewith I will commend you my dearest husband and beloved brother
in the Lord, to the almighty God, and to the rich word of his grace,
which is able to build you up, to keep you from evil and to bring you
to the eternal inheritance; there I hope to see you with eternal joy,
to which end the good God grant his grace. Amen. Take this, my brief
letter, in good part. To write much I do not deem necessary, for the
godfearing have left us, through the inspiration of the Holy Ghost, an
abundance of writings, for correction, for doctrine, for consolation
and strengthening.

I Adriaenken Jan’s daughter, your cordial and dearest wife and sister
in the Lord, greet you my most beloved husband and dearest brother in
the Lord, affectionately with the kiss of eternal love and peace of
Christ, with the mouth of my heart, present with you in spirit

Finally, I herewith bid you adieu once more, and thank you as much as
lies in me, for your good company and faithfulness.

Written by me your beloved wife Adriaenken Jans, imprisoned for the
testimony of the gospel of Christ, to the praise of the Lord, to the
comfort and joy of our neighbor, for a light to them that are yet in
darkness, to the confusion of those who have condemned us as apostates,
and to the salvation of our souls. Amen.

I and my fellow prisoner greet you and all the godfearing much.

We had hoped to offer up our sacrifice on Monday before Mary, and thus
to enter into rest; but we were not so fortunate. Hence we hope that
it will soon come to pass, if the Lord has so ordered it; but if our
tribulation is to last a little longer yet, the will of the Lord be
done for our salvation. Amen.

Written in my bonds, the day after Mary in Lent A. D. 1572, by me,

  ADRIAENKEN JANS.


A LETTER TO SAID ADRIAENKEN JANS IN HER BONDS. SENT BY HER HUSBAND.

To the dear wife of my heart, Adriaenken Jan’s daughter, out of love,
to strengthen your heart Amen.

We ought to obey God rather than men. Acts 5:29.

Grace and peace, wisdom and comfort, be with you, my much beloved dear
wife and sister in the Lord, from God our heavenly Father; through
the great love of his Son Jesus Christ, our Lord and Savior, and
through the power of the Holy Ghost, and patience in your bonds; this
I wish you, my beloved wife and sister in the Lord, as an affectionate
salutation, to the praise of the Lord, and to your soul’s salvation.
Amen. Possess your soul in patience.

After all cordial salutation, my much beloved wife and sister in the
Lord, I affectionately pray you, that you will prove valiant in your
tribulation and distress, and ever look unto Jesus Christ the author
and finisher of our faith, who, when the joy was set before him,
endured the cross, _despising the shame_. Heb. 12:2. Mark, he says,
despising the shame. Hence go forth without the camp, and help bear his
reproach. 13:13. For when Christ suffered, he had to suffer without
Jerusalem, and there took upon him our sins, and became as a worm,
greatly despised, says the prophet Isaiah. 53:3. And Paul says: Who,
being in the form of God, thought it not robbery to be equal with God,
but delivered himself unto death, even the death of the cross. Philip.
2:6,8. And Peter says: Forasmuch then as Christ hath suffered for us
in the flesh, arm yourselves likewise with the same mind: for he that
hath suffered in the flesh hath ceased from sin: that he no longer
should live the rest of his time in the flesh to the lusts of men,
but to the will of God. 1 Pet. 4:1,2. Paul also says: All that will
live godly in Christ Jesus shall suffer persecution (2 Timothy 3:12);
as he also tells the Hebrews (chap. 11) of so many pious witnesses,
who through their faith suffered so much, having respect unto the
recompense of the reward; they were stoned, cut asunder, tempted, slain
with the sword; they wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented; of whom the world was not worthy; and
thus they took the kingdom of God by force, hoping only from afar for
the promise, which they did not yet possess, as Christ says: Blessed
are the eyes which see what ye now see; and the ears which hear what
ye now hear: for many prophets and righteous men have desired to see
those things which ye now see, and it could not be. Luke 10:23,24;
Matt. 13:16,17. Paul also says: God, who at sundry times and in divers
manners spake in time past unto the fathers by the prophets, hath in
these last days spoken unto us by his Son, whom he hath appointed
heir of all things, by whom also he made the worlds; who being the
brightness of his glory, and the express image of his person, and
upholding all things by the word of his power. Heb. 1:1–3. See now, my
dear lamb, how many pious witnesses we have; hence let us not become
weary, but see that we may with Caleb and Joshua enter the promised
land. For you have already passed through the wilderness, and stand
now before the Jordan, which though it is terrible to behold, you will
pass over; only waver not, all you need do is to pass over. Be valiant,
my lamb; the Lord will help you; put your trust in him, for he is our
captain, our strong fortress and castle. My dear lamb, be of good cheer
in the Lord; such a glorious crown is awaiting you, for the Lord says;
Blessed are they who are persecuted for the truth; for theirs is the
kingdom of heaven. Matt. 5:10.

See, my fair one, you will be one of that number whom John saw under
the altar, who were clothed in white robes; and will help fulfill
their number, and the great multitude of whom the angel told Esdras,
2 Esd. 2:45. For when the number, or the company of the righteous is
fulfilled, the rewarding will soon take place. Then shall all your
tears be wiped away; the heat of the sun will hurt you no more, for you
shall with all the chosen children of God rest under his shadow. My
dear lamb, if you now only strive manfully for the truth, it is but for
this life; after this time there is no more time. No man is crowned,
except he strive lawfully. 2 Tim. 2:5. And James says: Dear brethren,
we count them happy that have endured. Jas. 5:11. And Solomon says,
that his [God’s] people are tried as gold in the furnace, and when he
finds them acceptable, he receives them as a burnt offering. Wis. 3:6.
Confess now the word of the Lord before this evil generation; for if we
confess him, he also will confess us before his heavenly Father, and
before his angels; if we deny him, he also will deny us; if we believe
not, yet he abideth faithful: he cannot deny himself. Matt. 10:32. 2
Tim. 2:12,13. Nevertheless, the foundation of God standeth sure, having
this seal, The Lord knoweth them that are his. And, Let every one that
nameth the name of Christ depart from iniquity, v. 19.

Behold, my dear lamb, here the sentence is already pronounced. Take
heed now, that in your bonds, as you have begun, you remain faithful
for the word of the Lord; that you may receive a full reward, and lose
not that for which you have so long labored by faith; for whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God;
he that abideth in the doctrine of Christ, he hath both the Father and
the Son. 2 John 8,9.

Dear Jan’s daughter, we expect such a glorious crown, if we abide
in the truth; how we will rejoice when we get into the new heavenly
Jerusalem, where the streets are of pure gold; and her gates are not
closed against the penitent, but they are not open unto the ungodly,
for without are dogs and sorcerers. Rev. 21:21; 22:15. See, my dearest
lamb, for none but the godfearing; for them his grace is always ready,
and he will give them to drink of the beautiful river, which flows
through the fair city; these are the living waters of which the Lord
told the Samaritan woman, that if she should drink of them, she should
never thirst. John 4:14. Behold, my dear rib, of these waters did all
the righteous drink. They drank of that spiritual Rock that followed
them: and that Rock was Christ. But with many of them God was not well
pleased: for they were overthrown in the wilderness. 1 Cor. 10:4,5.

Behold, dear Adriaenken Jans, what virtues the Lord has shown us, and
how richly he has bestowed gifts upon his children, and how he shall
endow them when he shall come to judge all the nations of the earth.
Then shall we tread down all our enemies, and shall sit with all the
elect of God upon twelve thrones, and judge the twelve tribes of
Israel; and shall stand in great boldness before the face of those that
have afflicted us; and we shall shine as sparks among the stubble, and
leap as calves of the stall, in that day which the Lord has appointed.
Matt. 19:28; Wis. 5:1; 3:7; Mal. 4:2,3. We also read that Esdras saw in
the spirit, upon mount Sion, how the Lord went and gave palms into the
hands, and set crowns upon the heads, of those who had confessed him in
the world. 2 Esd. 2:42. Peter also says that we shall be made kings and
priests, that we should shew forth the virtues of him who hath called
us out of darkness into his marvelous light. Rev. 1:6; 1 Pet. 2:9.

Ah! Jan’s daughter, my dear wife and sister in the Lord, if we were to
recount all the glorious promises which the Lord has promised them that
continue faithful in their temptation, it would take too much time to
write it all.

Herewith I commend you my dear wife and sister in the Lord, to God,
and to the rich word of his grace, which is able to keep us from all
the subtle wiles with which our adversary the devil walks about us as
a roaring lion, as Peter says. 1 Pet. 5:8. He could assail the Lord;
should he then not assault his people? for we are not ignorant of his
devices (2 Cor. 2:11), for he works also through his emissaries, that
is, the children of unbelief, who will possibly come to assail you; but
we can well overcome them, we can do all things through the grace of
the Lord, which grace may God grant you and me, and us all. Amen.

Farewell, and pray the Lord for me, that he may keep me in this evil
time, that I may always walk in the way of the Lord. I also pray
for you, that the Lord will grant you strength, that you may be an
acceptable offering unto him, and that through your bonds and through
the voluntary surrender of your body into the tyrants’ hands, many may
come to the truth. Though it is somewhat hard for the flesh, the Lord
can give strength to them that trust in him. Yes, dear Jan’s daughter,
my dearest, beloved sister in the Lord, let us take heed and pray the
Lord, that we may well guard ourselves, that we do not dishonor the
temple of God; for thus says Paul (mark well): “Know ye not that ye
are the temple of God, and that the Spirit of God dwelleth in you?
If any man defile the temple of God, him shall God destroy; for the
temple of God is holy, which temple ye are.” 1 Cor. 3:16,17. If we
guard ourselves well, it will be well with us, for we have a precious
treasure in earthen vessels, the Spirit of the Lord, the Comforter,
which will not be taken from us, if we fear God, depart from all sin,
and do good.

O my dearest, dismiss from your mind that you went there to get the
bed, for possibly the Lord wants thus to prove you; and let us not
tempt the Lord; he does all for the best; I would not give you for all
the treasures of the world; this the Lord knows, for he knows every
heart. Now that it is so, let it be so in the name of the Lord. You may
readily suppose that Abraham was sorrowful that he had to offer up his
beloved son; for he was dear to him, and the Lord had told him that his
seed should be as numerous as the dust of the earth and the stars of
heaven. But, my dear lamb, he feared the Lord, and dared not disobey
his command. Thus we too; have courage, my dear wife; think, it is only
for one evil hour, or half an hour, and all is over, for much may be
done in half an hour. See, my dear, he that overcometh shall inherit
all things; he that overcometh shall not be hurt of the second death.
Rev. 21:7; 2:11. Wherefore, let them that suffer according to the will
of God commit the keeping of their souls to him in well doing, as unto
a faithful Creator. 1 Pet. 4:19. Let us pray for them that afflict us
(that is, the Pope and his adherents), that they may see how blind
they are; and also for the magistrates, that they may no longer seek
innocent blood, but be satisfied, and see wherein they are sinning
before God.

Adieu, be resigned in the Lord, my dear wife and sister in the Lord;
take my simple letter in good part, for it has been written from a good
intention.

Written with much sorrow and labor. Nothing more for this time, only
the Lord keep you in a godly life, and preserve you from the second
death. Amen.

By me, your dear husband and weak brother in the Lord, who am not
worthy of the name; but by the grace of the Lord we can do all things.

  J. VAN DORT.

Written on the 18th and 19th of January, in the year 1572. Whatever I
can do for you is at your service; do not spare me. Adieu, farewell;
put your trust in the Lord alone, and you will find rest for your soul.
Amen.

       *       *       *       *       *

Yea, the time cometh, that whosoever killeth you will think that he
doeth God service. And these things will they do unto you, because they
have not known the Father, nor me. John 16:2,3.


SEVEN BRETHREN AT BREDA, JAN PIETERSS, GELEYN CORNELISS, PIETER DE
GULICKER WITH HIS SERVANT, ARENT BLOCK, CORNELIS GIJSELAER, AND ONE
MICHIEL, IN THE YEAR 1572.

In the year 1572, when many exiles were residing in Nieuwvaert, near
Breda, where they enjoyed a little more liberty than elsewhere, among
whom there were also some who, for the testimony and following of
Jesus Christ, had fled thither from other places; it happened in the
beginning of the month of August of said year, that, many brethren
and sisters having come there from without, from Brabant, from Breda,
Sevenbergen, and several adjacent villages, also from Holland, from
Leyden, Haerlem and elsewhere, which being discovered, it was reported
to the Bailiff, while he was sitting at Gerrit Vorster’s, and drank
with the steward, who hearing this, was filled with anger and said: “We
will disturb that nest, and exterminate that band at once. Thereupon
they gathered an armed force, in the evening of the fifth of August,
about nine or ten o’clock, when these assembled to hear the preaching,
and to marry a couple, in a house standing on the Voorstraet, in the
front part of which resided Pieter de Gulicker, a tailor, and in the
back part, Jan Pieterss, a weaver, where about one hundred men and
women were assembled together. The steward and the bailiff with their
men came twice to the house to listen, without accomplishing anything
further; but the third time the steward sent a servant, who found them
assembled, by the light of many candles, engaged in their preaching.
Thereupon came the steward, stadtholder, and bailiff, with all their
servants and people, well armed with pistols, halberds, swords,
and other weapons, and thrusting open the doors of the house, they
apprehended some whom they could get; but most of them broke through
the walls, passages, and the roof of the house, and escaped. In all
there were apprehended, Jan Pieterss of Vlaerdinge, who lived in the
rear part of the house, and ministered to the assembly with the word
of truth; Pieter de Gulicker, a tailor, who resided in the front part
of the house, with one of his apprentices, who was but sixteen or
seventeen years old; Geleyn Corneliss, a shoemaker of Middleharnisse,
near Somerdijck; Arent Block of Sevenbergen; and Cornelis, the son
of Koppen de Gijselaer, of Dortrecht; and two or three women. These
having been apprehended they were brought to Gerrit Vorster’s house,
and the men put in irons; but the women were placed unfettered in a
chamber by themselves, whence they made good their escape. The next
day in the morning there came to these six prisoners Michiel, the
uncle of Cornelis de Gijselaer (married to the widow of Valerius, the
schoolmaster, who in the year 1568, about three years prior to this,
had been offered up at Brouwershaven), who having come to visit his
friends, to comfort them from the word of God in their tribulation, the
Bailiff happened upon them and apprehended him likewise, saying: “You
also belong to this people; you must also stay here with them.”

All the property of these prisoners was immediately written down and
confiscated, so that the women and children had to flee deprived and
stripped of everything, which was lamented by many. In consequence of
these things the people in Nieuwvaert were so terrified, that many
dared not stay there any longer, the more so, as the steward had
written to the duke of Alva, and having received a letter in return,
had gone thither in person. In all, there fled about thirty, brethren
as well as sisters, of those who resided in Nieuwvaert, besides all the
others who had come there from other places.

The schoolmaster of Nieuwvaert, called Master Pieter Claess van der
Linden, who had disputed five hours with Jan Pieterss (besides that the
pastor had also disputed with him two or three times), and was greatly
embittered against this people, gives nevertheless this testimony
concerning them, that their chief and principal errors are: “That
they do not baptize infants; that they cannot believe that Christ had
his flesh and blood from Mary; and that they regard themselves as the
little flock and the elect of God. But that, with this exception, their
life and conversation is better than that of many others, and that they
also seek to bring up their children in better discipline and fear of
God, than many other people. That he also had of their children in his
school, who were apter and learned more readily than any others. That
he and many others deeply deplored the great persecution and vexation
inflicted upon these people, and especially that on account of the men
the poor women and children were so lamentably stripped of all their
possessions, and driven away into misery.”

These prisoners were confined in irons, in the house of said Gerrit
Vorster, from the fifth of August, when they were apprehended in
the night, until noon of the seventh, when they were together taken
to Breda, where they were most severely assailed with examinations,
promises, threats, and tortures, to cause them to apostatize from their
faith, and to name their fellow believers, so that Pieter de Gulicker,
unable to resist the same, abandoned the faith and his God, whereby he
nevertheless did not obtain a release, but was executed with the sword.
But the rest remained steadfast unto the end, however unmercifully
they were treated in the torture. For one was very cruelly tortured
and wound upon the rack, and while thus lying, urine was poured into
his mouth, and his body trampled upon; another was fastened below by
his feet, his hands tied behind his back, and he was thus hauled up
from behind, and scourged. But Geleyn, the shoemaker, was tortured
most cruelly of all. They stripped him naked, and suspended him by
his right thumb, with a weight attached to his left foot, and while
thus suspended he was burned under his arms with candles and fire,
and scourged until the two commissaries of the Duke of Alva, who were
present, themselves became tired, and went away and sat down to play
cards, the executioner looking on, for about an hour, or an hour and
a half. Meanwhile Geleyn was left suspended, who, during all the time
that they played, experienced no pain, but was as though he had been in
a sweet slumber, or in a swoon; yea, he subsequently himself testified
that he never in his life rested on his bed with less pain, than while
he was suspended there. When they had finished playing, they said to
the executioner: “Seize him again; he must tell us something; a drowned
calf is a small risk.” Coming to him, the executioner exclaimed:
“The man is dead” (so deep was his sleep or swoon). Then one of the
commissaries darted up, and shook him so roughly by one arm as to
sprain it, which was not yet healed from the burning. When he began to
revive again, he was let down; but he implicated no one, nor did he
deny his faith, so that he was finally sentenced to the fire with Jan
Pieterss and the young apprentice to be burnt alive. When they were
standing at the stakes, and were being burned, the flames were wafted
away so much from Geleyn, that the executioner had to hold him into the
fire with a fork on the other side of the stake. Thus these, valiantly
adhering to the truth, laid down their lives for it.

Shortly after, when Cornelis de Gijselaer and Arent Block were also
led to death to be burnt, Arent dropped a letter which he had written,
thinking that some one of the friends would pick it up and get it, but
unfortunately, it fell into the hands of the tyrants, who immediately
had the two taken back to prison, whereupon they were yet most
dreadfully tortured; but when they nevertheless constantly remained
valiant, named no one, and in no torture apostatized from their God,
they were finally, like the three preceding ones, also sentenced and
burned; and very soon after also Michiel, the uncle of Cornelis de
Gijselaer followed the others with a like sacrifice.

Thus these now lie together under the altar, and wait for the number
of their brethren to be fulfilled, that they may then live with them
forever in everlasting joy with the Lamb that was slain, and all the
friends of God, and sing the new song.


TOUCHING THE COURT PROCEEDINGS AND DEATH SENTENCES OF THE
AFOREMENTIONED MARTYRS.

We did not spare the pains, to have looked up, through the mediation of
certain of our good friends at Breda, in the present archives of the
year 1659, by the clerk of the recorder there, every thing that might
be noted, and could be found as recorded by the papistic rulers, of the
year 1572, concerning the imprisonment, sufferings and death of the
aforementioned pious witnesses of Jesus Christ. But soon after search
for it had begun to be made, information was received that the archives
where these and similar documents had been preserved was destroyed and
laid in ruins by a terrible conflagration a few years ago; for which
reason nothing could be brought to light in regard to the matter,
except the particular reminiscences of old writers, from which the
above is recorded. This by way of notice.


MAERTENS JANSS, A CORN PORTER, AND JAN HENDRICKSS OF SWARTEWAEL, A
STEERSMAN, BOTH PUT TO DEATH AT THE STAKE, AT DELFT, IN HOLLAND, A. D.
1572.

The city of Delft, in Holland was at this time only a burying place,
yea, a dreadful murderers’ den, for the extirpation of God’s saints.
This appeared in the case of two very pious, godfearing, and most
virtuous lambs of Christ, who had betaken themselves among the flock of
the great Shepherd of the sheep, Christ Jesus, to be led and fed by him
in the green meadows of the true evangelical doctrine. One was named
Maerten Janss, by trade a corn porter; the other, Jan Hendrickss, born
at Swartewael, a steersman, who followed the sea for a livelihood.

They were both imprisoned at Delft, where they, for almost two years,
suffered much affliction, anxiety and distress, from secular as well as
spiritual [ecclesiastical] persons, to make them apostatize from their
faith. But as they were founded upon the immovable corner-stone Christ
Jesus, they could in nowise weaken their faith, much less cause them to
apostatize entirely from it. Hence the rulers at said place, inflamed,
through the instigation of the papistic clergy, with a bitter hatred
against them, pronounced, in court, a very cruel sentence upon both of
them, namely: That they should be tied to a stake, upon a scaffold to
be erected in the market place, and burned until death should ensue.

Thereupon, on the fifth of February, A. D. 1572, both were brought upon
the scaffold at said place, to die; whereupon the town clerk read to
all the people: That no one was allowed to speak to them, on pain of
forfeiting life and property.

Then Maerten Janss’ tongue was seared; yet he nevertheless boldly
said: “Thus I must now testify to the truth; for if I had not cared
for my salvation, I would have escaped much sore conflict and obtained
pardon; but now I have fought a good fight, finished my course, and
kept the faith, and henceforth there is laid up for me the crown of
righteousness.”

Then he cried: “O Lord, be merciful to me poor sinner! Who am not
worthy to suffer for thy name, but thou hast made me worthy thereto.”

Finally he exclaimed: “O Lord, receive my spirit into thy hands.” And
with this his life was ended he thus departing this world through fire.

Jan Hendrickss was likewise gagged, to prevent him from speaking; but
when he nevertheless spoke, namely: “Now is the time, now the truth
must be fully sealed,” etc., a great clamoring, confusion and running
arose among the people, so that the lords, filled with fear, caused Jan
Hendrickss to be brought inside, until the commotion and turbulence of
the people had subsided.

After that he was brought forth completely gagged, and having hurriedly
been fastened to the stake, he was deprived of this temporal life by
fire, even as his slain fellow brother.

Their dead and half consumed bodies were brought outside of the city,
to the common place of execution, called Gallows Hill, where each was
separately fastened to a stake, for food to the fowls of the air.

This was the end of the aforementioned two lambs of Jesus, who, though
a spectacle and reproach before the world, before God became a holy and
acceptable sacrifice.

NOTE.--Having been furnished from the book of criminal sentences of the
city of Delft, by the secretary there, with an authentic copy of the
sentence of death of the aforementioned friends, just as the same was
publicly read in court on the day of their death, we deem it well to
add it here, that the reader may be fully assured of the truth of the
foregoing account. The contents thereof are word for word as follows:


EXTRACT OF THE SENTENCE OF MAERTEN JANSS, CORN PORTER, CITIZEN OF THIS
CITY, AND JAN HENDRICKSS OF SWARTEWAEL, STEERSMAN, PUT TO DEATH WITH
FIRE.

Whereas Maerten Janss, corn porter, citizen of the city of Delft, and
Jan Hendrickss of Swartewael, steersman, prisoners, have confessed,
without torture and iron bonds, to belong to the evil and reprobated
sect of the Anabaptists, and consequently to have attended various
forbidden and improper meetings; and also confess to be rebaptized,
and to have withheld the holy sacrament of baptism from some of their
infants: that they also hold very evil views concerning the mass,
despising and utterly rejecting the holy sacrament of the altar, as
also all other sacraments, services and ceremonies of the holy Roman
Catholic Church, and, what is worse still persist and obstinately
adhere, to their aforesaid damned reprobated heresy, without in any
wise repenting, or being willing to abandon it, notwithstanding all
the good admonitions frequently and at divers times addressed to them
by various good spiritual Catholic persons; all of which are most
enormous, wicked and scandalous matters, which for an example unto
others ought not to go unpunished; therefore, the judges of the city
of Delft, according to the import of the decrees issued by His Royal
Majesty, have ordered, and do order by these present, the aforesaid
Maerten Janss and Jan Hendrickss, prisoners, to be led upon the
scaffold erected in the market place of this city, and there to be
tied to a stake and burned till death ensues, and their dead bodies
then to be brought to the Gallows Hill and there placed at stakes. We
furthermore declare all their property confiscated and forfeited for
the benefit of His Royal Majesty. We further condemn the aforesaid
prisoners to the costs of their imprisonment and the expenses of the
execution. Done the fifth of February, A. D. 1572, Delft Style.

NOTE.--The original date seems to be in the year 1570, being two years
earlier; but it is an error, as appears from various circumstances that
follow, as also from the date of the letters which Jan Hendrickss wrote
in prison.

Extracted from the first book of criminal sentences, fol. 195,
preserved in the archives of the city of Delft, 23d of August, A. D.
1659.

  SECRETARY OF DELFT.


A LETTER FROM JAN HENDRICKSS, WRITTEN IN PRISON AT DELFT, TO HIS WIFE.

The God of all grace, who has called us from the power of darkness
into his eternal kingdom, through Jesus Christ, and married us with
an everlasting love, as the prophet says, the same grant you, my
dear wife, according to the riches of his grace and glory, to be
strengthened with might by his Holy Spirit in the inner man, that you
may stand steadfast and immovable in faith and love, and the peace of
God, to the salvation of your soul and the praise of God, that you
may receive the undefiled, incorruptible and unfading inheritance,
together with the crown of eternal life, Amen, which God has promised
to all them that love and serve him with all their heart. This, I Jan
Hendrickss wish Lijsbeth Jans my dear wife, from my bonds and in my
last time, as a very cordial salutation in the Lord.

Further, after all proper salutation to you my beloved wife Lijsbeth
Jans, I inform you that I am still valiant and of good cheer in the
Lord, and trust to adhere to his word and truth by his help, without
whose aid it cannot be done; and I trust that he will keep my treasure
unto the end and deliver me out of the lions’ jaws, that they may not
devour me with their teeth. Thus I trust that it also with you, and
I sincerely have this confidence concerning you that you are still
minded and determined with me to serve him all the days of your life in
righteousness and holiness; and I trust that God will strengthen and
keep you therein, even as he has hitherto done, for which praise be to
him forever.

Furthermore, my dear wife, since the time of my departure, according
to human purpose, is very near at hand, I cannot forget you, but must
out of love write you a little yet, because of the great love which I
have to you, and because you have shown me so much love in my bonds,
in various ways by visiting and writing, for which I thank you very
much; may God in high heaven, reward you for it. And I thank you most
heartily for your last letter, which was very precious, for when we
read it we were so much rejoiced by the great consolation that we both
wept. And because you love me so, and I you, therefore I must still
care for you a little, and admonish you as my most beloved. Not, my
dear Jan’s daughter, that I have not the confidence that you will walk
in the fear of God; oh no! I am confident that you will do nothing but
what is good. But that I exercise this care for you, is done only from
pure, clear love, because I love your soul so very much; hence I very
often wish that you might be taken before me, since I well see how
difficult it is to reach heaven, and how easily man is [led astray],
even as Paul warns us 1 Cor. 10:12, saying: “Let him that thinketh he
standeth take heed lest he fall”.

Hence; dear Jan’s daughter, take this in good part, this I pray you, as
I trust that you do. And I further admonish and beseech you, that you
always walk in true and unfeigned fear of God, since the fear of God is
the true foundation to please the Lord, for without the fear of God it
is impossible to please him. For by the fear of God we guard against
evil and shun that which is wrong; for when we begin to consider that
God will punish sinners so fearfully, we fear him on that account; for
if this were not so, there would be no need of fearing him. But when
we begin to consider it, we consequently shun and avoid that which is
wrong; but those that do not fear him commit much ungodliness. In the
second place, my dear Jan’s daughter that you firmly cleave to the
vine Christ, and abide in him and he in you, and you shall be as a
fruitful branch, full of good and beautiful fruit; and thus the Father
will purge you, that you may bring forth fruit more abundantly. For he
that does not abide in him, but departs from him, the same is cut off
from him as a withered branch. For your sins, says the prophet, “have
separated between you and your God.” Isaiah 59:2. Behold, dear Jan’s
daughter, here we have the clear express scripture, by what a man is
cut off from Christ, the vine, and what the separation is whereby we
are separated from God, namely, sin; for when we sin, we are by the
sin separated from God. Therefore, my dear wife, I beseech you once
more, that you firmly cleave to the Lord, and shun sin as you would a
serpent, that you do not come too near it, and be devoured by it; for
the teeth thereof are as the teeth of a lion, slaying the souls of men.
Sir. 21:2. We must beware of sin; for God does indeed warn man against
sin, but he does not prevent him from it, when he is determined to
commit it, as we have many examples in the Scriptures, as in Adam and
others.

In the third place, I beseech you to be patient in the afflictions
that come upon you for Christ’s sake, for patience is a very good
thing for Christians, for Christ says: “In your patience possess ye
your souls.” Luke 21:19, and Paul likewise says: “For ye have need of
patience, that, after ye have done the will of God, ye might receive
the promise.” Heb. 10:36. Truly indeed may Paul say that we have need
of patience, which I have proven in my bonds. Paul further says: “Let
us run with patience the race that is set before us, looking unto
Jesus, the author and finisher of our faith; who for the joy that was
set before him endured the cross, despising the shame, [and is set down
at the right hand of the throne of God.] For consider him that endured
such contradiction of sinners against himself, lest ye be wearied and
faint in your minds.” Heb. 12:1–3.

Behold, dear Jan’s daughter, thus are we exhorted to patience, for
with patience and resignation we can overcome much tribulation and
affliction; but he that is impatient cannot stand in the sufferings
of Christ. Hence Sirach may truly say; “Woe unto those that have
lost patience, and have turned aside into perverse ways! how will it
go with them when the Lord shall visit them?” Sir. 2:14. Dear Jan’s
daughter, take heed to the holy Scriptures, and in “all things approve
yourself as the minister of God, in much patience, in afflictions, in
necessities, in distresses, in stripes, in imprisonments, in tumults,
in labors, in watchings, in fastings; by pureness, by knowledge, by
long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by
the word of truth, by the power of God, by the armor of righteousness
on the right hand and on the left, by honor and dishonor, by evil
report and good report: as deceivers and yet true, as unknown and
yet well known; as dying, and, behold we live; as chastened, and not
killed; as sorrowful, yet always rejoicing; as poor, yet making many
rich; as having nothing, and yet possessing all things.” 2 Corinthians
6:4–10. See, my most beloved, mark these words, and watch for the
coming of the Lord; for he shall come as a thief in the night; and
always have oil in your lamp and do not suffer it to go out but always
be ready with the wise and good virgins to let the Lord your bridegroom
in; and constantly have a burning light in your hand, and stand with
your loins girded to wait that you may not be surprised; constantly and
at every moment walk as you hope to appear before him, and do not lie
down to sleep with a troubled or gnawing conscience, but purify your
heart before God and your neighbor, and always act and walk according
to the right rule of the Scriptures, for the Scriptures always point to
Christ, and you cannot be confounded, nor deceived, nor err. And if you
do this, the God of peace shall be with you, and abundantly minister
unto you an entrance into eternal life. Rom. 15:33; 2 Pet. 1:10,21.

Hence my dear Jan’s child, be patient in all tribulation and distress
and take for an example the afflictions and long suffering of Christ,
and the prophets, who have spoken to you in the name of the Lord.
“Behold,” says James, “we count them happy which endure. Ye have heard
of the patience of Job, and have seen the end of the Lord. Blessed is
the man that endureth temptation, for when he is tried he shall receive
the crown of life, which the Lord hath promised to them that love him”.
James 5:11; 1:12.

Behold, dear Jan’s child, he that overcometh shall inherit all things
and he shall not be hurt of the second death. He that overcometh,
and keepeth my works unto the end, to him will I give power over the
nations; and he shall rule them with a rod of iron; as the vessels of
a potter shall they be broken to shivers, as Christ has testified of
his father. And to him that overcometh will I grant to sit with me in
my throne, even as I also overcame, and am set down with my father in
his throne; to him that overcometh will I give to eat of the hidden
manna, and will give him a white stone, and in the stone a new name
written, which no man knoweth saving he that receiveth it; he that
overcometh shall inherit all things. Rev. 21:7; 2:11,26,27; 3:21;
2:17: In short, dear Jan’s child, the Scriptures are full of the great
reward of the righteous; hence set your affections on things above, and
not on things on the earth, for they who mind earthly things, their
end is destruction. Col. 3:2; Philip. 3:19. Strive therefore after
imperishable treasures, which thieves cannot steal, namely, after
heavenly riches, which cannot perish, and will endure forever with the
Father.

Let your meditation be in the word of the Lord, day and night concern
yourself in his commandments and statutes, and watch for his coming,
and long for it, and avoid all appearance of evil, and act not as
though you might live many years yet, but walk before the Lord just
as if you were to die immediately. And let the voice or sound of the
angels’ trumpets constantly be in your ears, when the dead shall have
to rise and appear before the judgment seat of Christ, that every one
may receive according to that he hath done, whether it be good or bad.
2 Cor. 5:10. For the Lord himself, says Paul, shall descend from heaven
with a shout, with the voice of the archangel, and with the trump of
God: and the dead in Christ shall rise first: then we which are alive
and remain shall be caught up together with them in the clouds, to meet
the Lord in the air; and so shall we be ever with the Lord. 1 Thess.
4:16,17.

Wherefore comfort one another with these words, my most beloved; for
the day of the Lord will come as a thief in the night; in the which the
heavens shall pass away with a great noise, and the elements shall melt
with fervent heat, the earth also and the works that are therein shall
be burned up. Seeing then that all these things shall be dissolved,
what manner of persons ought we to be in all holy conversation and
godliness? 2 Peter 3:10:11. Mark well, my dear Jan’s child, what manner
of persons we ought to be, says Peter; let it therefore not grieve us
though we must now suffer much affliction for the name of Christ. If
any man suffer as a Christian, says Peter, let him not be ashamed, but
let him commit his cause to God. For the time is come that judgment
must begin at the house of God: and if it first begin at us, what
shall the end be of them that obey not the gospel of God? And if the
righteous scarcely be saved, where shall the ungodly and the sinner
appear? 1 Pet. 4:17,18. The Proverb also says: If the righteous be
recompensed here, how will it go with the sinner? Prov. 11:31. And
if they do these things in a green tree, says Christ, what shall be
done in the dry? Luke 23:31. Behold, my most beloved, if Christ the
eternal truth had to suffer before he entered into the kingdom of his
Father, how much more his members? For he himself says: The servant is
not greater than his lord. If they have persecuted me, they will also
persecute you; if they have kept my saying they will keep yours also.
But all these things will they do unto you for my name’s sake, because
they know not him that sent me. John 15:20,21. And if the righteous
must suffer here, where shall the sinner appear? Wherefore, let them
that suffer according to the will of God commit the keeping of their
souls in well-doing, as unto a faithful Creator, says Peter. 1 Pet.
4:19. Thus, my dear Jan’s child, be resigned as much as you can; though
men separate us here, hereafter they shall have no power. Then shall we
stand in great boldness before the face of such as have afflicted us
and they shall say: “These are they whom we so often had in derision,
and a proverb of reproach. We fools have missed the right way, and the
way of truth hath not appeared unto us.” Wis. 5:1.

Charles with his bloody decrees, and all that help to confirm them,
shall then have no more power. The blood-thirsty priests shall then no
more hate the people of God; but we shall live with the Lord forever
and ever, and go in and out as calves of the stall. Mal. 4:2. Then the
great sorrow shall all be forgotten, since it shall be turned into
great joy, which shall never end, for a thousand years shall seem to be
but as one day because of the great joy. 2 Pet. 3:8.

Therefore, my most beloved, comfort yourself with these promises for
he is faithful that promised; and wait for them with patience and long
suffering: and I hope to wait for you under the altar. Hebrews 10:23;
Rev. 6:9,11.

Herewith I will commend you to God, who brought Israel through the Red
Sea, and through the wilderness, till they were in the promised land;
may he bring you into his eternal kingdom. I would from the heart that
I might take you with me, but you must bide the time with patience.

Herewith I write you adieu for this brief span of time, since I do not
intend to write you any more after this; but I hope to speak orally
with you in the throne of heaven.

Adieu, dear wife, a thousand times adieu; acquit yourself valiantly in
the truth, and walk truly in the narrow way, until the Lord comes. I
thank you very much from the heart for the exceedingly great love you
have shown me; in time of need love is appreciated best.

Furthermore, I bid all the friends an earnest farewell, to name them
individually according to the flesh, their number is too great. And
bid my son, Heyndricks Janss, farewell; and tell him to become a good
child; and to fear our dear Lord, for bold and ungodly children shall
not enter into heaven, but go to hell, and that he learn and go to
school, and not run and play with naughty children, but obey his mother
and his grandfather and grandmother, and not learn to speak evil or
lie, for the mouth that lieth slayeth the soul. Wis 1:11. Further,
Lijsbeth Jans, the letters at Delft you may let her keep, and thus you
will have no trouble with them, since she intends to let the readers
read them first, as they write me. I send you with this letter, three
pieces of money, of which each of you shall have one for a medal of
remembrance, you one, my son one, and my daughter one; to my daughter,
however, you may give the smallest one, if you please to do so. You may
excuse the woman from paying for the bed and the cloak, and I thank him
much. Now, my dear Jan’s child, acquit yourself valiantly. I herewith
write you adieu, adieu, dear Jan’s child; be as resigned as you can;
you would have had to resign yourself to it, if I had been lost at sea;
once we must part. You may return home. Pray the Lord for me; I hope
not to forget you. Greet the friends, wherever it is convenient. Adieu,
my dear Jan’s child; you know why I suffer.

Written on the 4th of February, A. D. 1571, by me,

  JAN HENDRICKSS.


SOME EXAMINATIONS OF JAN HENDRICKSS.

Since some brethren have requested me to write them something
concerning what the lords have asked me touching my faith, when I
was before them, I can therefore not refuse to write them a little
in regard to the answer which I gave them according to the simple
fisherman’s understanding which the Lord has given me; the Bailiff also
did not ask me very much or very thoroughly, as you will yet hear.
Further, when I had been in confinement forty weeks, on the fifth of
June, A. D. 1570, if I remember rightly, I was taken down the first
time to appear before the lords, and when I entered the sheriff’s hall,
the judges with the Bailiff and also the burgomasters were assembled
there. I uncovered my head and bade them good day, and they did the
same to me. The Bailiff then told me to sit down upon a bench, which I
did, whereupon he asked me how old I was. I said that I did not know it
accurately; “but,” said I “you may write twenty-eight years;” and so it
was written. “Where were you born?” “At Swartawael.” “How long have you
resided in the Haven?” I said: “Five years, counting the time I have
been confined here.” “Yes, that is all the same,” said the Bailiff.

He then asked me why I had not my children baptized. I said: “Because I
have never read that the apostles baptized infants, nor is it found in
the Scriptures.” And so it was written: “Jan Hendrickss has confessed
to us that he has not had his children baptized, and this because he
has never read in the Scriptures that children were baptized.” The
Bailiff then asked me how many children I had, whether I did not have
more than the two whom he had caused to be baptized. I said: “None.”
“How old are the children?” _Ans._ “The older is three years, and the
other about one year.”

Then the Bailiff asked me whether I had been aware that children were
baptized. I said: “Yes, I have seen it myself.” _Ques._ “Why then did
you not have your children baptized? Or are you better or wiser than
your forefathers?” _Ans._ “That I have not had my children baptized,
is because I have never read that infants are baptized.” Then they
said that whole households were baptized. _Ans._ “Whole households are
indeed spoken of, but it is written that they all rejoiced that they
had come to believe in the Lord, which infants can not do.” This some
of the lords admitted. The clerk then asked me where it was forbidden
to baptize infants. I asked him where it was forbidden to throw dice.
He said that it was forbidden enough, but he could not prove it to
me. Then I said: “It is nowhere forbidden; yet every one knows that
it is an evil practice,” and they also admitted that it was not good.
I further said that the Scriptures do not forbid everything that is
evil, and that no one should institute the practice of baptizing
infants, unless he is able to prove it from the Scriptures. The Bailiff
then asked me whether I had had myself baptized. _Ans._ “I had myself
baptized once, and I know of but one baptism. Then the Bailiff asked
me whether I had received more than the baptism administered to me
in my infancy. _Ans._ “I had myself baptized once according to the
Scriptures, the last day of March, ’63.” Then the Bailiff said: “It
was in ’64; you confessed so to me yourself, when I apprehended you.”
“It was in ’63, said I; but I shall not deny it, whether it is a year
more or less.” Then the Bailiff said: “We may have misunderstood
each other;” and he had it written thus: “Jan Hendrickss had himself
baptized the last day of March, ’63, and this according to the
Scriptures.” “Then you were not very old yet,” said the Bailiff. “This
is true, I said.”

He then asked whether I did not know that I was baptized in my infancy,
“I have heard it said,” said I, “but I do not remember it.” “This
indeed I believe” said the Bailiff. “What man was it that baptized
you, and where was he from, and what was his name?” _Ans._ “I did not
ask him what his name was, I had never seen him, nor have I ever seen
him since that time, as far as I know.” This was written exactly as I
confessed it to them. _Ques._ “Where does he reside?” _Ans._ “I do not
know.” _Ques._ “Do you not know where he was from?” _Ans._ “I do not
want to tell you this; I do not wish to name any one.” _Ques._ “Why?”
_Ans._ “Because I do not wish to bring any one into trouble; there are
enough in trouble now, and you have trouble enough with us.” _Ques._
“Was no one present when you were baptized?” _Ans._ “Yes.” _Ques._ “Who
were they and what were their names?” _Ans._ “I do not wish to tell.”
_Ques._ “Where did it occur and in what place?” _Ans._ “In Holland.”
Then the Bailiff said; “Holland is large; in what place?” Then I
said: “Why would you ask me much for the place; if I were to tell you
the place, you would demand to know still more; but I do not wish to
implicate any one.”

Finally I told them the place, and said that it had taken place in
Delfshaven. _Ques._ “In what house.” _Ans._ “I do not wish to tell.”
_Ques._ “What was the name of the people that were in that house?”
_Ans._ “I do not wish to name any one.” _Ques._ “Why are the people in
that house so sacred that they may not be named?” _Ans._ “If you knew
them, you would not leave them in peace; and I do not wish to implicate
any one; you have trouble enough with us.” Then the Bailiff began to
ask how long I had had my wife, and where I had married her. _Ans._
“About five years,” and I told them that I had married her before the
Christian church. _Ques._ “Before what church? you certainly did not
marry her before the church that stands in Delfshaven?” _Ans._ “No.”
And so it was written that I had married her before the Christian
church. _Ques._ “Who was present?” _Ans._ “I do not wish to tell you.”

Then the Bailiff said that I should name the persons, or he would
torture me. _Ans._ “Sir Bailiff, who taught you this?” Then the Bailiff
said that he had power to do thus with me, and threatened me greatly,
and when he heard that I would name no one, he told the clerk to write:
“Jan Hendrickss has confessed to us such and such things (such as I
told them), but he has named no one, and this because he did not wish
to implicate any one;” and so it was written. When the Bailiff had thus
interrogated me, and wished me many miles away, I said to them, “I
would fain be in Hitland.” Then the Bailiff said: “Where is that, where
the busses catch the herring?” “Yes,” “I indeed would that you were
there, said the Bailiff, with all those that are of your persuasion.”
Then one of the lords who, I was told was a burgomaster, wanted to
speak to me concerning baptism, and asked me; If a man should lead a
Christian life, but did not have himself baptized, whether he could not
be saved; whether it would be an obstacle in the way of his salvation?
I replied: “No; else salvation would be by the water; but baptism is a
command of Christ, hence it must be practiced.” Then I think he said,
that it was our view that infants ought not to be baptized, and asked
me when they were to be baptized, and how old they had to be. Thereupon
I replied to him that the Scriptures specify no year, whether they were
twenty, or thirty, or fifty, or a hundred; whenever they repented, and
requested it, it might be done; and so we use it, but not sooner, said
I, and so did Christ teach, and the apostles practice it. Then they
said that at that time it had to be so, that adults were baptized,
but now the infants must be baptized, for then was the beginning or
commencement; this was their pretense. I then asked the burgomaster
whether Christ, Matt. 28 and Mark 16, had not commanded to go and teach
all nations, baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost; and whether the apostles had not observed the
same, and had first taught the people and then baptized them? This he
admitted; for we find, he said, that about five thousand were baptized
at one time. Thereupon I think I asked him whether he confessed that
adult persons were baptized at that time. “Yes,” he said. “Well then,
we certainly find clearly enough, that the apostles lived more than ten
or twenty years in the world, and they first baptized adult persons,
as you confess yourself; and this had therefore to be done so at that
time, because it was in the beginning: now, since we find that they
lived in the world so long, infants enough must have come into the
world in this long period of years;” this he also acknowledged. Then I
said: “Now show me once where the apostles in this long time baptized
infants; and transferred baptism upon infants; for you say that then
adult persons had to be baptized, but now infants. If the apostles had
wanted to change baptism, or wanted that it should be changed, they
had time enough themselves, for they were long enough in the world,
for Paul says: ‘I have not shunned to declare unto you all the counsel
of God’” (Acts 20:27); but they could not prove it to me. Then the
oldest judge said that they would prove it to me, but it was not done;
and the same judge said that God created man once, and no more; and he
commanded circumcision to Abraham once and no more; and he commanded
baptism once, and no more. _Ans._ “This is true. Now, if God created
the man Adam once, and no more, and commanded them circumcision once,
and no more, and commanded them baptism once, and no more, and they
observed the same, and did not change it, why then have they changed
baptism from adult persons to infants?” Then they said: “Who has
changed it?” _Ans._ “The Pedobaptists.” Then they told and begged me
to consider the matter well, that it was not a convenient thing to be
burnt. I replied: “I know that well; I have no desire to be burnt--it
is not convenient to be burnt; if I did not know that I am right, I
would rather ignominiously yield; than honorably lose my life; for it
is no small matter to suffer one’s self to be burnt at the stake; I
am not so desirous of death, I would rather keep my life, if it were
God’s will.” “Yes,” said they, “consider it well.” Then the Bailiff
said: “Jan Hendrickss, you have confessed this to us (and he had my
confession read before my eyes, all that I had confessed); now if you
will yield, my lords will do their utmost to procure your release.”
_Ans._ “My lords, I am quite open to conviction; if you can prove
to me that I am wrong, and when I can feel that, I will desist from
that which is evil.” That was well, they said, and they told me to
ask the Lord for grace, that he would grant me a good understanding.
“That I will gladly do,” said I. This lasted about an hour and a half,
whereupon they had me conducted up above again. These are the principal
questions which they asked me, and which I have remembered, and these
are my simple fisherman’s answers which I made, as far as I can
remember, for it was written six weeks after I was before the lords;
for there was a man confined with us, and for this reason we dared not
write, but to write the words exactly as they were spoken, would be
impossible for me, for my memory is weak.

A few days after I was taken below again before my lord the Bailiff
and a young priest, the chaplain of the Old Church, and thus three of
us were in the sheriff’s hall. The priest then began to relate how he
had had a conversation with a man, and that they had had many words
together concerning the holy-Scriptures, and about this burning and
killing, for there had recently four priests been put to death in
the Hague, and the priests had said to one another that there were
many different views in the world concerning the holy Scriptures, and
each died for his belief, and yet there was but one true. This the
priest told me, and said to me that they had many words; and the man
had requested the priest that he should talk with me; so the priest
said. I then asked: “What kind of a man was it?” “He was of your
persuasion,” he said, “a sailor, and a man like you are.” Then it
occurred to me who it was, but he is not of our persuasion, for I had
already heard of him; and thus we fell into an animated conversation,
and the priest asked me, whom I acknowledge as true, for there are
so many persuasions. I said: “What have I to do with another, I have
enough to do with myself.” He asked whether there was more than one
faith that was true. “No,” said I. And there fell very many words,
and the Bailiff listened, and greatly strengthened the priest in what
he said; and whenever I quoted Scripture against them, the priest was
immediately on hand to obscure what I said, so that I could not finish
my remarks, and he frequently said to me: “You are forever coming with
the holy Scriptures.” “Yes,” said I, “with what should I come? I have
nothing else.” “Yes,” said he, “I well know that you always come with
the Scriptures, and much with the passage, 2 Thess. 2:15, where Paul
says: “Mark therefore, dear brethren, and hold the traditions which ye
have been taught, whether by word or epistle.” Mark well the term word;
by that he frequently wanted to prove that there was more Scripture
than was written, which we were also bound to observe, as far as I
could comprehend his assertion, for he frequently made it before I
could really understand it. But it is only a stumbling-block--how can
we observe more than what is written? Their sole aim is to obscure the
understanding of the Scriptures, since they are well aware that with
the Scriptures they will fall short; and they also cannot well bear it
that we quote the Scriptures of the New Testament, for whenever we do
this, their first question is why we quote more from the Testament,
than from other writers, and whereby we know that the Testament is
true; and they then come with many sophistical questions, which are
not edifying, and skip from one thing to another. But when they can
find any Scriptures in the Testament that are on their side, these must
stand, yea, then the word of God must stand forever. For we came to
speak of the breaking of bread, where Paul says: “Take, eat; this is my
body.” 1 Cor. 11:24. This language had to stand just as it was. I asked
him more than once, whether the bread which they gave men was the body
of Christ. He said: “Yes; when we have pronounced the words over it,
it is his flesh and blood, yea, soul and body:” it is the truth what I
write. Thereupon I said: “I have eaten the bread with you people, but
I could not feel in my mouth, that it became flesh, but it remained
bread even as it was.” And we had many words with regard to it. I said
that Christ himself says: “Flesh and blood profit nothing; but the
words that I speak are spirit and life.” John 6:63. He then came with a
sophism, asking whether the flesh of Christ was not good for anything.

Thus we had many words. I said that it was written that the Most High
dwelleth not in temples made with hands, neither is worshiped with
men’s hands. Acts 17:24,25. “Yes,” said the priest, “as though he
needed any one; for he does not need us, but we need him.” Then he
asked me what I held concerning the matter, or the like. I replied that
Paul says, 1 Cor. 10:15–18: “I speak as to wise men; judge ye what I
say. The cup of blessing which we bless, is it not the communion of
the blood of Christ? The bread which we break, is it not the communion
of the body of Christ? For we being many are one bread, and one body:
for we are all partakers of that one bread. Behold Israel after the
flesh: are not they which eat of the sacrifices partakers of the
altar?” Thus I confess that there is but one communion of Christ, for
Paul explains it with a simile, saying: “Behold Israel after the flesh;
are not they which eat of the sacrifices partakers of the altar?”
“Now, I ask,” I said to them, “what was it that Israel eat, the altar
or the sacrifices?” They said: “The sacrifices;” but they said it
reluctantly. “That is right,” said I; “yet they were partakers of the
altar: so it is also with those who help to break or eat the bread;
they eat only bread, and are yet partakers of the body of Christ.”
I asked whereby he would maintain his mass. He brought forward the
passage, 1 Corinthians 11:24: “This do in remembrance of me.” By this
he maintained his mass. “Well, there is nothing said about a mass,”
said I. This was his defense of the mass. I asked him whether a man
might be apprehended for his faith. He affirmed it. I said: “Paul
certainly says: A man that is a heretic, after the first and second
admonition, reject; but he says nothing about apprehending.” Titus
3:10. “It is written,” said the priest, “that the magistracy does
not bear the sword in vain.” “Yes,” said I, “for the punishment of
the evil, and for the protection of the good; but what evil have I
done?” They said: “You have adhered to false doctrine, and attended
assemblies that are opposed to the Roman religion, which the king will
not tolerate, for he wants to protect his country; for it was seen
what those of Munster did; their object was to capture cities, and to
deprive the king of his country.” _Ans._ “The Munsterites did wrong;
have you heard such things of me? I have never in my life known the
Munsterites.” “No; but the Munsterites sprang from you.” “Well then,
it would have been time enough for you to apprehend me, when you had
heard such things of me; for no one can be burned justly, except he
first have done evil himself, and not on account of another.” But the
priest strenuously defended the authorities in this; that a man might
be apprehended for his faith. I said: “Christ certainly said to his
servants, when they wanted to root up the tares, that they should not
do it, but that they should let both grow together till the day of
harvest.” Matt. 13:30. The priest said: “But one can go and root up
the tares along the edge, without injuring the good.” _Ans._ “Christ
commands not to do it, but to let it grow.” But the priest constantly
charged it upon the magistracy, that the apprehending was their work,
just as though the ministers of the Romish church had been without
guilt in the matter. I then asked them whether my lord the Bailiff of
Delft, who was with us, was a brother and minister in their church.
This I asked him many times; but the priest would not give me a clear
answer with regard to it, but jumped from one thing to another.
However, I did not desist, until he made a definite answer, which he
did, but with great reluctance. When the Bailiff saw that we disputed
so warmly, he came and stood before us, and listened with close
attention; then I pressed the matter only the harder. Finally he said:
“Yes.” “Then you acknowledge him as a brother and minister in your
church?” “Yes,” said the priest. “Well then, now I desire you to show
me where the apostles had magistrates in their church, who protected
the faith with fire, water and the sword, as you do.” This he could
not prove to me, but came with the passage in Acts 23, where Paul was
imprisoned, and more than forty men had vowed neither to eat nor to
drink till they should have killed Paul. Paul’s sister’s son hearing
this, made it known to Paul, and Paul sent him to the chief captain,
that he should tell it to him. And when the chief captain heard it, he
said to two other captains, that they should make ready the beasts,
and set Paul thereon, and bring him safe unto Felix the Governor; with
two hundred soldiers, three-score and ten horsemen, and two hundred
spear-men.

Thereupon I replied: “Paul was then a prisoner, and that magistrate was
an unbeliever; but show me once where they had magistrates in their
church.” “Yes.” said the priest, “if unbelievers did this, how much
more believers.” I asked where the apostles had baptized bells. He
said: “We do not baptize bells.” “What do you teach them then?” said I.
He said that they blessed or exorcised them, if I have remembered his
words correctly; “For,” said he, “Satan is much in such things;” and he
related how he had reigned in the New Church, and therefore this was
done, as he said; and there was a great deal said.

I said to him that I had never read that the apostles had magistrates
in the church, who protected their faith with the sword; but that I
had read that Paul says: “We wrestle not against flesh and blood,
but against principalities, against powers, against the rulers of
the darkness of this world.” Then the priest started up, and asked
where this was written. “In Eph. 6:12,” said I. Then he took up his
Testament, and looked for it, and having read it he said: “This Paul
says of the devil; he is the prince of this world.” I said: “It is
the magistracy of this world, who rule the world, for it speaks of
principalities and lords of this world.” And there fell many words,
the Bailiff listening with attention. The priest said that our faith
had not existed long, but that their faith had endured fifteen hundred
years, and though whole countries were apostatizing from it, said he,
whole countries were being converted in India, and that many great
signs and miracles occurred there, even as occurred in the time of
Christ, so that the Christians were increasing. Then I said: “Does
that occur there, and not here? the church is certainly also here
in these lands, and there are pastors in Delft, and in other cities
hereabout, as well as there.” He said, it was certainly true. “Yes,”
said I, “Pharaoh’s magicians also imitated what Moses did.” “Yes,” said
the priest, “that was so, but they did not do such things as occurred
there.” Then I said: “Well then, I will adduce to you still more: we
read that there was a sorceress, who caused Samuel to come forth from
the grave, and Samuel talked with her or with Saul, 1 Sam. 28. “That
is true,” said the Bailiff; “I have read that.” Then said I, “Christ
himself also says that they shall say: Lord, have we not in thy name
cast out devils? But he shall answer them: Depart from me; I know you
not.” Matthew 7:22,23. Then the Bailiff said: “Jan Hendrickss does not
believe it; do you, Jan Hendrickss?” “No; Sir Bailiff,” said I, there
is so much villiany perpetrated.” “Yes,” said the priest, “there has
much indeed been done that was not good;” and he related that there
had been popes who had not done what was good, but what was wrong.
This the priest himself acknowledged; but there was now,” said he,
“an old, able man Pope, of whom much good was said, and he confessed
that there were bad abuses among them. “Paul says,” said I, “that the
old leaven ought to be purged out, and that if any man that is called
a brother be a drunkard, or a railer, or a fornicator, with such a one
we ought to have nothing to do;” but of this, as it seemed, he had
little understanding. “Indeed,” said the Bailiff, “if there were a man
who would have to do with another man’s wife, I should not want to have
anything to do with him.”

The priest then I think asked me why I had left them? I said that I had
indeed heard the priests preach a great deal, very severely censuring
popery, but that they did not practice what they preach; that they
drank to such an excess as to fight, strike and rave as though they
had been madmen, and for this reason I left. This I confessed to him
because the Bailiff was present; when there were no lords present,
I did not wish to bring up their things. I said: “They always want
to instruct us in prison; they ought to set us at liberty, and then
instruct us;” but of this nothing was said. And having thus many words
together, I asked the Bailiff, saying: “Sir Bailiff, I must ask you
something: if I should renounce my faith: however I do not say that
I shall do that.” “Well,” said the Bailiff, “I do not say it either,
that you do.” “But if I did, would you assure me of my life, and
release me:” “This I will not say, but I still say as my lords said,
that we will do our best in that respect.” “Yes, Sir Bailiff,” said I,
“what would that signify; it has happened that persons have renounced
their faith, and were put to death notwithstanding, as has been seen
in Delft,” “Yes,” said the Bailiff, “some were also released.” This
I had to ask him once, to hear what he would say; for we had talked
about it together. Not that we intended to renounce our faith, but
to hear what they would say. For it has never been my mind, nor have
I ever had any inclination for it; but it afforded me a good reason,
when they tormented us to renounce, to give them this for an answer.
Why should we renounce our faith? our life is not assured us. We had
many words together, but these are the principal things that were said
which I have remembered, for my memory is not strong. If I were to
write everything, I should require much paper, for it lasted full four
hours. In consequence of its lasting so long, my fellow brethren were
very sorrowful, for they thought and believed that I had been confined
elsewhere away from them.

The Bailiff then rang the bell, and the beadles came. I then said to
the priest: “If my lord had not been present, I would not have made so
many words with you.” “That I believe,” said the priest. I took off my
cap and bade them good evening, and they me. And I said to the pastor
and begged him, that if I had spoken any word too hastily, he should
excuse me for it. “Yes,” said the Bailiff, “and so do you to him, do
you not?” “Yes,” said I: and thus we parted.

It further happened that they confined us all three in separate places,
apart from one another, and took away the Bible from us, one which
they themselves had let us have, and which the Bailiff had previously
consented that we might have; but we remained of very good cheer, the
Lord be praised.

On Sunday, the 16th of July, 1570, I was taken down again, and they
tied my arms, which they had never done before, for I had gone down
with the jailer, fettered together with another. This surprised me
much, whereupon the beadles told me, that the priests had required it
of the Bailiff. Thus they brought me before two priests, namely, Mr.
Maerten, and the pastor of the New Church, who had once before been to
see me. When I came to them, I bade them good day, and they returned
the salutation. Then they said: “We have visited you once, and now we
come again, to see whether you are not more willing to yield, than you
were the other time.” I said: “I say as I have already said: If it can
be proved to me clearly and expressly, that infants were baptized, I
will gladly suffer myself to be instructed:” With this answer they
were not well pleased, since they have no Scripture for it. But they
asserted that I must suffer myself to be instructed, and that infants
had of a long time been baptized in the Christian church; and that it
had always been an ordinance; but I held to the proof furnished by the
practice of the apostles. They said that we ought to walk in the old
paths. “Yes, in the right ones,” said I; “thus it is written.” Jer.
6:16. They had come to instruct me. “Yes,” said I, “I cannot understand
it so.” This they did not like to hear, that I could not understand it;
and they said: “You want to understand it before you accept it.” “It is
written,” said he, “in the prophet Isaiah, that we must first accept
it, before we believe it.” “Where is this written?” said I. “I do not
know,” said the priest. “Rom. 10:10,” said I, “we read: ‘With the heart
man believeth unto righteousness; and with the mouth confession is made
unto salvation.’ I must certainly believe your things with the heart,
if I am to accept them: but now I cannot understand it as you do.” This
they would not hear; but if I had soundly assented with the mouth to
what they said, whether I had believed it or not, it would have been
all right.

They begged me much, that I should suffer my self to be instructed,
there was not a day that they did not pray for us. They also frequently
said that I had strange views, and that I was damned; if I were not
damned, God would not be God, he said; and the Scriptures would not be
true; this he often said. To be damned, and to lie in prison, these
are not good things, said I; for I said as little to them as I could.
But the damning did not hurt me; I let them say on. I said: “If you
can prove to me, that infants were baptized, I would like to hear it.”
They said that whole households were baptized, and declared that there
must have been children there. Ans. That you do not know, for there are
households in which are no children; I also do not seek salvation from
the water.” When they heard this they were greatly astonished. “Yes,”
said I, “you say that all unbaptized children are damned.” “Yes,”
said the priest, “they are damned.” “Then the women who give birth
to such children are badly off.” “Yes,” said the priest. “Indeed,”
said I, “then the water must wash away sin?” “Yes,” said they. _Ans._
“I shall prove to you, that it does not.” I then told them, that in
Peter 3:21 it is written: “‘The like figure whereunto even baptism
doth also save us, not the putting away of the filth of the flesh, but
the answer of a good conscience.’ And the apostle baptized Simon the
sorcerer but the water did not remove his sins, for it is written that
he was in the gall of bitterness, and in the bond of iniquity, though
he had been baptized by the apostles.” “You say of Peter,” said the
priest, “that he writes this; how do you know if it is true? Did Peter
tell you himself? And Simon the sorcerer was a worthless fellow for
if the apostles had known that his heart was in this condition, they
would rather have bitten their fingers, than pronounced the name of
God over him.” _Ans._ “This I admit; but the water did nevertheless
not wash away his sins.” And they asserted that I must suffer myself
to be instructed, and said that I acted contrary to the Scriptures,
for it is written, Matthew 18: If thy brother shall trespass against
thee, rebuke him; and if he will not hear thee, tell it to the college.
“See,” said they “You will not hear us now that we rebuke you; in this
you certainly act contrary to the Scriptures.” _Ans._ “What would you
teach me then? Would you let me go then, and shun me as a heathen
and a publican?” “No, no,” said the priest, “this is your favorite
theme, which you always bring up.” (for I had had many words with him
in regard to it the last time;) but to let me go was not in their
power, he said. _Ans._ “Christ certainly says, when they are reproved,
and will not hear, they are to be shunned, and not apprehended. And
Paul also says: A man that is a heretic, after the first and second
admonition, reject. Tit. 3:10. And now I will not hear you, hence you
ought to let me go.” But they did not listen to this that was the
magistracy’s business, they said. _Ans._ “You certainly have a faith;
show me once where the apostles had magistrates in their church.

Then the priest said that Peter had killed two persons. _Ans._ “You
cannot prove that to me, neither by word nor deed.” Then he read from
a German Testament, that Ananias and his wife sold their possessions;
and did not bring all and lay it at the apostles’ feet, but kept back a
part of it. Then Peter said: Ananias, why hath Satan filled thine heart
to lie to the Holy Ghost? thou hast not lied unto men, but unto God.
When Ananias heard these words, he fell down and gave up the ghost.
Three hours after his wife came, and Peter asked her too, whether they
had sold the land for so much. She said: Yea. Peter said to her: How
is it that you have agreed together to tempt the spirit of the Lord?
behold, the feet of them which have buried thy husband are at the
door, and shall carry thee out. Then fell she down straightway at his
feet and yielded up the ghost. Acts 5. When he had read, I said: “Who
can say that Peter did it, for it reads that when they heard these
words they gave up the ghost.” We had many words which I have partly
forgotten; they begged me to suffer myself to be instructed. “Well,”
said I, “I can not understand it so.” To this they would not listen,
that I would first understand it, before I accepted it; and they said
that their faith had always existed for fifteen hundred years; they
would show to me from year to year, how their church had been built
up, and they named to me many of their teachers or bishops, Augustine
and others; how it first came from Spain into France, whence St.
Willeboort brought it into these countries; and many other things did
they tell me. And though whole countries apostatized from them, there
were large countries again that adopted their faith, as for instance
in India, where the Lord did great signs, so that there were persons
who in one month learned another language, and accepted the faith, and
even preached within one month; and many other things they told me. I
asked whether that country was large. They said: “As large as Spain,
France, Germany and this country taken together.” Thus their faith had
always existed, and could not perish, for Christ had said: “I will be
with you unto the end of the world;” but our faith had not existed so
long; for [said they] you can not prove to us, that your church has
always existed. “I know,” said the priest, “that you will name to me
five or six persons.” Then I said; It would have been much better, if
he had heard Micaiah, than the four hundred false prophets. (The king
of Judah, 1 Kings, 22.) They tried hard to draw me out, as to whether I
was baptized, but the Lord kept my lips, and I did not tell them. They
had heard it said, they told me. I asked whether they had heard me say
it. They said: “No.” I replied: “I do not want to tell you either.”
They said: “We do not wish to know it.”

And when they found that I would not listen to them, they told me time
and again that I was damned, and that I was a murderer of souls, that I
had murdered many souls, and they had heard it said that I had caused
many to apostatize from the Roman church. I said: “I have murdered no
one’s soul.” He said: “You say that we are murderers ourselves.” I
said: “You have not heard me say that.” They told me to consider the
matter, and if I desired it, they would come again. Thus we parted
amicably.

These are the principal points of our conversation, for it lasted about
two hours. I should not be able to write the whole of it, for I can
not remember it, and it would be impossible for me to give the exact
conversation, without leaving out or adding to it.

  Written by me, JAN HENDRICKSS.


ANOTHER LETTER BY JAN HENDRICKSS, TO MAERTEN JANSS, HIS FELLOW-PRISONER.

The eternal God of all grace, who has called us with a heavenly
calling, from the power of Satan into his eternal, marvelous kingdom,
strengthen and confirm you, my brother Maerten Janss, with his holy
word, and give you the power of the Spirit, that you may be able
to resist all the wicked wiles of the Evil One, whether through
himself, or through his emissaries, so that you may be able to stand
in this grace; and grant you and me a valiant faith, firmly rooted
and grounded, that you may neither be moved nor cast down by the
great tempest of false doctrine. This, I Jan Hendrickss, your weak
fellow-brother in imprisonment, tribulation and affliction, wish
Maerten Janss, my dear brother, in his bonds and imprisonment, as a
friendly salutation in the Lord, for the refreshing of your mind. Amen.

Further, my dear brother, I inform you, that I am still of good cheer
in the Lord, and my heart and mind have still no other purpose than
to fear him, and to adhere to his holy word, according to my great
weakness, with the help of God. Without whose assistance I am utterly
powerless to perform the same. Thus I hope and am confident in my
heart, that it is also with you. I furthermore thank you much for the
comforting letters you have sent me to refresh and console me in my
tribulation, and that you still remember me in your prayers, which
I also do for you, that we may help each other fight in this great
conflict, which we now have with the great red dragon, which draws the
third part of the stars from heaven with his tail. Revelation 12:3,4.
When I read your letters, it was no sorrow for me to hear that you were
of such good cheer and courage in the Lord, but it rejoiced my spirit.
Hence, my dear brother, let us take good heed to, and well consider,
the teaching and admonition of Paul, where he says: “As ye have
therefore received Christ Jesus the Lord, so walk ye in him, rooted and
built up in him.” Col. 2:6,7. Mark, dear brother, it is needful that we
attend to these words and admonition of Paul. For since we have put on
Christ by baptism, and have become members of his body, let us walk in
him, rooted and built up in him, and firmly abide in him, even as he
says: “Abide in me, and I in you. As the branch cannot bear fruit of
itself, except it abide in the vine; no more can ye, except ye abide
in me. I am the vine, ye are the branches. He that abideth in me, and
I in him, the same bringeth forth much fruit; for without me ye can do
nothing. If a man abide not in me, he is cast forth as a branch, and is
withered; and men gather them, and cast them into the fire, and they
are burned.” John 15:4–6. Mark, dear brother, how well it is with him
that is in Christ, and Christ in him: but he who has no consciousness
of Christ, is like a branch that is cut off and withered, which
receives no sap or strength, nor the nature of the stem of the vine.

Dear brother, let us now earnestly consider the matter, whether
this is not the case with men. Let us therefore abound in him with
thanksgiving, and by him offer the sacrifice of praise to God
continually, that is, the fruit of our lips, that we be not spoiled
through philosophy and vain deceit, after the traditions of men, after
the rudiments of the world, and not after Christ. Heb. 13:15; Col.
2:8. “For it is now an evil time, a time that searches and tries
Christians, whether they are firmly rooted and built in the faith. For
when a woman has conceived, and the time of her delivery is drawing
nigh, before she is delivered, great pain comes upon her, which is
the forerunner and sign of her impending delivery; but when she is
delivered, she soon forgets the great pain, because she has gotten a
child.

Behold, my dear brother, thus it is also with us now; the great
temptation and vexation, conflicts without, and fears within, which
happen to us daily, these are our pains which precede delivery, whereby
we may perceive, that the time of delivery is fast approaching; but as
soon as we are delivered, then we shall remember it no more; namely,
when we shall have put off this tabernacle, the mortal clothing, that
shall be the last of our pain; then we may say: O death, where is thy
sting? O grave, where is thy victory? The sting of death is sin; and
the strength of sin is the law. But thanks be to God, which giveth us
the victory through our Lord Jesus Christ, 1 Cor. 15:55–57. Then shall
the last enemy, death, be conquered. Then shall we no more weep, mourn,
or lament; all torment, pain and affliction shall then have passed,
like a vapor, that endures for a little time. Then we shall no more be
tormented or tempted, apprehended or hunted; but we shall rest from our
heavy labor, and help keep the eternal day of rest, with many thousand
saints under the altar, who are chosen out of every kindred and nation,
who have also sealed the word of God with their blood, and have passed
through the world through many great tribulations, and not loved their
lives above their Creator unto the death. Rev. 14:13; 7:14; 12:11.

Behold my dear brother Maerten Janss, what will it matter then, whether
we have lived in great luxury and pleasure, or whether we have been
persecuted, imprisoned, tormented, tortured, burnt or beheaded, yes,
what will it matter when it is all over? For then we shall all follow
the Lamb slain from the foundation of the world, with a great multitude
of saints, arrayed in fine linen clean and white, palms in our hands,
and crowns upon our heads. O what a glorious work will that be for him
that will be able to endure here unto the end! Hence, my dear brother,
I say with tears, though I write it to you, let us keep good courage;
for in the world, says Christ, ye shall have tribulation: But be of
good cheer; I have overcome the world. John 16:33. So doing let us hold
fast the promise, without wavering; for he is faithful that promised
(Hebrews 10:23); though they say that we have the devil of pride in us,
and that he is too firmly seated in us. But it will be found otherwise,
when that comes what shall come; there is no doubt about it. Though we
are here deprived of our right, when the Judge of judges shall judge,
we shall get it back, I have no doubt at all. Herewith I will commend
you to the Lord, and to the rich word of his grace, who is able to keep
you unto the end. Amen.

Know, Maerten Janss, that the tormentors have been with me all the
week, except one day, and I daily expect their return. Adrian Corneliss
was also here this week, with the chaplain. And on Saturday the
chaplain was here, with a steersman from Egmont, named Jacob Meulenaer,
who wanted to prove to me, that however bad a man was, he might teach
the word of God aright, and save men; yea, though it were the devil,
he might teach men the word of God aright. He took off his cap, and
sat there as though he was about to deliver an exhortation, and made
a speech almost a quarter of an hour long, commencing at the very
beginning. I could not refrain from laughing, whenever I looked at him,
for I thought that his head was out of order. When he had finished,
all three of us fell in a dispute; yet I did not intend to make many
words, but it is difficult for a man to keep silence. Hence when they
perceived that I would not listen to them they assailed me very hard.
The steersman said: Had I been officer, you would not have lain here so
long; he would have made short work with me. He said to the priest: The
lords must put this man to death secretly; he [the devil] was so firmly
seated in me, he said, that he could not come out; and many other ugly
words he said. I said: “The plainer you make it the better I understand
it.” And the chaplain and I had many hard words, and he was greatly
incensed. I said that I did not desire him so any more. He said that
he marveled with Paul, that I had so soon suffered myself to be led to
another gospel, when yet there was no other. I said; “What other gospel
have I accepted?” He said: That I had not been willing to have my
children baptized. “Indeed,” said I, “you have not a single letter of
Scripture that they must be baptized.” Observe, dear brother, his view:
If Paul had ordained it as a command and custom to baptize infants, and
we rejected the same, we had accepted another gospel. I also had some
words with the steersman; what he said was neither rhyme nor reason,
and he was very abusive to me. I said: “Calling names breaks no bones;
one can do it seated as well, and I offered him a chair. He said that
he knew more in one finger, than I in my whole body; and many other
things he said. Farewell, and acquit yourself valiantly; I hope to do
the same. And let us remember each other in our prayers. Take this my
simple letter in good part, for it has been written out of love; and
excuse me for having waited so long before writing, for I have many
visitors, not friends, however, since no one is allowed to come to
me except my father. Write me again, how it is with you, for I hear
nothing but good of you, God be praised.

Written, A. D. 1572, in my bonds, by me,

JAN HENDRICKSS.


ANOTHER LETTER FROM JAN HENDRICKSS TO POUWELS AND AECHTGEN, HIS BROTHER
AND SISTER, FOR AN ADMONITION TO THEM, AND FINALLY FOR A FAREWELL.

The God of all grace, who has called us from the power of darkness into
his eternal kingdom, through Jesus Christ our Lord, grant you according
to the riches of his glory, to be strengthened with power by his Spirit
in the inner man; that Christ may dwell in your hearts by faith; that
ye, being rooted and grounded in love, may be able to comprehend with
all saints what is the breadth, and length, and depth, and height; and
to know the love of Christ, which passeth knowledge, that ye might be
filled with all the fullness of God. Col. 1:13; Ephesians 3:16–19.
This, I Jan Hendrickss, a poor prisoner for the word of the Lord, at
Delft, wish Pouwels H. and Aechtgen H., for an affectionate salutation
in the Lord. Amen.

Further, after all proper salutation to you, my beloved brother Pouwels
Hendrickss, and Aechtgen Hendrickss, daughter, whom I love much
according to the flesh, and also after the spirit, I inform you, that
I am still valiant and of good cheer in the Lord, as I hope that this
is also the case with you. And as, according to human calculation, my
departure, or time is near at hand, to put off my tabernacle, I cannot
forbear, but must exhort you briefly, out of pure, faithful, brotherly
love, to strive firmly, steadfastly and constantly in the faith once
delivered to the saints, that you may through this faith receive God’s
promises, so that we may meet together under the altar, with the great
number robed in white, who are chosen and redeemed by the blood of the
Lamb out of every kindred and nation under heaven, and have passed
through the world through great tribulation, being burnt, pursued,
beheaded, and the like; therefore are they before the throne of God,
and serve him day and night in his presence. Rev. 7:14,15.

See, dear brother, all these had to drink of this bitter cup, before
they attained their present state; and they all had to walk this
narrow, strait, slippery, and perilous way, and did not love their
lives unto the death, and had to leave everything behind for the
name of the Lord, whether it be lands, sand, house, home, wife, and
children, before they reached this exceedingly glorious state. Yea,
the Son of God himself entered into his Father’s kingdom through great
affliction, being apprehended, mocked, scourged, crucified, and put to
death, so that he said: “I am a worm, and no man.” Psalm 22:6. Hence
let us take these for an example and pattern, lest we become slothful,
drowsy, or faint on the way, and thus be taken captive by the wiles
and snares of Satan, for a man that is asleep is easily caught. But be
fervent in spirit, and seek to be the first in every good work, and
not the least; and beware of the arrows of the devil, which he shoots
in darkness; and pray to God day and night, for it is needful to pray
always, lest we fall into temptation, for he that seeks to murder our
soul neither sleeps nor slumbers, and is constantly walking about us
as a roaring lion. And beware of pride, of spiritual as well as other
pride, for it is the nature of man to be rather high-minded. Let all
envy and hatred, railing and slandering, and all craftiness and malice
be far from you, together with all murmuring of the heart. Covetousness
or rapacity, ambition and selfishness, let these not be found with you,
but put on the Lord Jesus Christ, and follow his example in everything,
as well as you can. Have brotherly love, and endeavor to keep the unity
of the Spirit in the bond of peace. Be patient in all tribulation and
affliction that come upon you, and the God of peace will be with you;
for we have great need of patience, as I have proved. For Sirach says:
“Woe to him that has lost patience,” and well may he say so.

In short, conduct yourselves so according to your weakness, that no
one may justly have much to complain of you. And serve the Lord with
all your heart and purpose; incline your thoughts to God, and let your
eyes ever be upon him, even as the eyes of the servant are upon his
master, and the eyes of a maiden upon her mistress. And work out your
salvation with fear and trembling; moreover, think not that you always
fall too short, not doing enough. And do not walk carelessly in the
ways of the Lord, but pass the time of your sojourning here in fear,
for the heedless and careless will soon have squandered all their
substance; but exercise great care for the poor soul which has been
redeemed with a great price, and will live forever, either in heaven
or in hell. Fight valiantly against Satan with his manifold lusts and
desires and false insinuations, and trample his head in pieces under
your feet, with earnest supplication and prayer to God, with diligence
and earnestness, for Satan comes down with great wrath, knowing that
his time is brief. Rev. 12:17. Likewise always remember God’s severe
judgment, and great day that shall come upon all the ungodly. For when
we bear it well in mind, we can the better guard against it, because
it will be most terrible; even as Sirach says: My son, remember your
end, and you will never sin, for according to the Scriptures marvelous
things indeed will take place when the great day of the Lord shall
come; for the Lord himself shall descend from heaven with a shout, with
the voice of the archangel, and with the trump of God: and the dead in
Christ shall rise first: then we which are alive and remain shall be
caught up together with them in the clouds, to meet the Lord in the
air: and so shall we ever be with the Lord. 1 Thess. 4:16,17. And the
sea shall give up her dead; no one shall then remain hid that shall
not rise again: but every one shall receive in his body according to
that he hath done, whether it be good or bad. Rev. 20:13; 2 Cor. 5:10.
Although our body is now placed to the stake, for food for the birds
and beasts (Psalm 79:2), it shall therefore not remain lost, but the
Lord shall raise it up again in due time, and make it like unto the
image of his Son, and then shall we, through his grace, shine forth as
the sun in the kingdom of their Father, whereas the part and lot of all
the ungodly shall be in the lake which burneth with fire and brimstone.
Philip. 3:21; Matt. 13:43; Rev. 21:8.

Therefore, my dear brethren and sisters, faint not at my tribulation
which I now suffer, but let it be your glory. Eph. 3:13. For, who art
thou, says the Lord by the prophet, that thou shouldest be afraid of
man that shall die, and of the son of man which shall be made as grass?
Is. 51:12. Christ likewise says: I say unto you my friends, Be not
afraid of them that kill the body, and after that have no more that
they can do. But I will forewarn you whom ye shall fear: Fear him,
which after he hath killed hath power to cast into hell; yea, I say
unto you, Fear him. Luke 12:4,5. For, my dear brethren and sisters,
it is too wonderful how the Lord can work with his own, which I well
experienced when I was tortured; for they first drew me up by the
pully, and when I was suspended, they scourged me; and when I would
betray no one, they hung a weight to my feet; but as soon as I came up
stairs again, I had but little pain, yea, the next day my limbs were
no worse than if I had helped catch six or seven loads of herring.
Hence keep good courage, and follow me; I hope now to go before you,
and to wait for you under the altar of the Lord, with the marked dead
of the Lord, who are already slain for the name of their God, and lie
and wait for their fellow brethren, that shall be killed yet for the
testimony of the Lord, until the time that the number is fulfilled.
O that we might meet one another there! what great joy it would be
for me, as I hope and have this confidence concerning you, that we
shall yet go in and out there as calves of the stall, and help keep
the eternal Sabbath; then we shall rest from all our great trouble,
misery and torment that have been inflicted upon us, and from the heavy
labor which we have done. To this end make you meet the great Shepherd
of the sheep, who brought us from the dead through the blood of the
everlasting testament. Amen. Hebrews 13:20. For I love your souls with
all my heart, and would fain, that I might take you all before me.
Herewith I will commend you to God, and to the rich word of his grace;
may he keep you unto the end. Amen.

Dear brother and sister, my heart’s great desire of you is, that you
have an eye upon our brothers Cornelis H. and Jacob H., and our sister
Leentgen H., and direct them in the fear of God as much as you can. But
above all, have your eye upon my children, and show them and my wife
as much love as you can; for my glass is almost run out, my watch is
nearly over; day will soon break, for I have already seen the morning
star in the sky. Herewith farewell; I greet Adrian H. and his wife and
all dear friends much; bid my friends many adieus. Dear brother and
sister, take my letter in good part; though I am somewhat solemn in my
letters, it is because I love your souls so much. Written on the 23d of
January 1572. Adieu for a little while, my dear brethren and sisters,
till we meet again; acquit yourselves valiantly, this I pray you. By me,

  JAN HENDRICKSS.


SANDER WOUTERSS, OF BOMMEL AND EVERT HENDRICKS, OF WARENDORP, BOTH
BURNT ALIVE FOR THE TESTIMONY OF JESUS CHRIST AT AMSTERDAM, ON THE 3D
OF SEPTEMBER, A. D. 1575.

The misery of the beloved children of God had not come to an end yet
at this time, since the words spoken by the Lord: “They shall put you
out of the synagogues; yea, the time cometh, that whosoever killeth
you will think that he doeth God service,” were still being fulfilled,
which, among many other instances, also appeared in the year 1572, on
the third day of September, at Amsterdam, in the case of two pious and
valiant champions of Jesus Christ, named Sander Wouterss, of Bommel and
Evert Hendricks of Warendorp, both of whom at that time, voluntarily
exchanged their life for death, and surrendered it to the Lord as a
burnt sacrifice, the Romanistic rulers effecting this through their
malice, with fiery flames in the place of execution in front of the
city hall at Amsterdam.

But between those who did this, and the others who suffered it, there
shall hereafter be a great difference, when there shall be said to
those who suffered it: “Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world,” but to
those who did it (if they have not sincerely been converted from this
wickedness); “Depart, ye cursed, into everlasting fire, prepared
for the devil and his angels,” Matt. 25. O, what an exceeding great
difference! our reason is utterly powerless to grasp this, our mortal
and frail tongue cannot express it.

NOTE.--The sentence of death of the aforementioned two persons was sent
us from the original book of criminal sentences of said city, through
the instrumentality of the clerk of the court there: hence we will add
the same here, just as it reads; in it may be seen how perfidiously the
papistic rulers of that time misinterpreted the good confession of the
pious witnesses of Jesus Christ, and how dreadfully and horribly they
proceeded against and dealt with them.


SENTENCE OF DEATH OF SANDER WOUTERSS OF BOMMEL AND EVERT HENDRICKS OF
WARENDORP.

Whereas it has appeared to my lords of the court that Sander
Wouterss of Bommel and Evert Hendricks of Warendorp, both tailors
and inhabitants of this city, prisoners at present, unmindful of the
obedience which they owed to our mother, the holy church, and to His
Royal Majesty, as their natural lord and prince, and rejecting the
ordinances of the holy church, have for many years past not been
to confession, nor to the holy, worthy sacrament, and have further
dared repeatedly to attend the assembly of the reprobated sect of
the Mennonists, or Anabaptists, and also to permit preaching after
the manner of the aforesaid sect to be done in their houses; and the
aforementioned Sander Wouterss, twelve years ago, and the aforesaid
Evert Hendricks, seven years ago, renouncing and forsaking the
baptism received by them in their infancy from the holy church, have
also suffered themselves to be rebaptized, and afterwards repeatedly
received, the breaking of the bread, according to the manner of the
aforementioned sect; and though they have been repeatedly urged and
admonished, by divers spiritual persons, to forsake the aforementioned
sect, and to return to our mother, the holy church, they nevertheless
refuse to do the same, persisting in their stubbornness and obstinacy,
disturbing by said sect the common peace and welfare of the land,[334]
according to the import of the decrees of His Majesty existing in
regard to this, which crimes, for an example unto others, ought not to
go unpunished; therefore, my lords of the court having heard the demand
of my lord the Bailiff, and having seen the voluntary confession of the
prisoners, and having had regard to their stubbornness and obstinacy,
have condemned, and do condemn by these presents, said prisoners, and
each of them severally, to be executed with fire, according to the
decrees of His Majesty, and declare all their property confiscated
for the benefit of His Majesty aforesaid. Done in court, this 3d of
September 1572, by all the judges, and with the advice of all the
burgomasters, in presence of me the secretary. Signed.

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

  W. PIETERSS.

Thus extracted from the book of criminal sentences of the city of
Amsterdam, preserved in the archives of that city.

  N. N.


HANS KNEVEL, A. D. 1572.

As is known to many, the world has become so corrupted through the
false teaching of antichrist, and iniquity has, according to the
prediction of Christ (Matt. 24:12), so gained the ascendancy, that the
princes and kings of the earth have become utterly perverted, through
her seductive wine of fornication (Rev. 17:2; 18:3), from their native
reasonable nature, who usually are wont to show some love and mercy
to their own friends and kindred, and also to those who love and do
good to them. This reasonableness seems to have almost ceased in many
princes and rulers of this world, so that in place of their native
reasonableness they are now like irrational beasts, who by nature are
born for taking and slaying. 2 Pet. 2:12; Jude 1:10. This, among many
other instances, appeared also, about the year 1572, in the city of
Antwerp, where they apprehended a pious follower of Christ, by the
name of Hans Knevel. He was a young single man and a cloth-shearer
by trade. The circumstances that led to his imprisonment were as
follows: It happened that one of his chief friends became known to the
margrave and to some one of his servants, whereupon they laid plans to
apprehend him. This plot was made known to Hans Knevel, in his shop
where he worked. He therefore very earnestly warned his friend with
regard to it, and advised him to go away from there, saying that he
would go with him. Thus they went together and took up residence at
Hamburg, where, after residing for a time, Hans Knevel went back to
Antwerp again, there seeking to make a living by selling wool. Hence,
about ten o’clock, the margrave with his servants came into the inn
where he lodged and asked him: “Is not your name Hans Knevel?” He
answered: “Yes.” They said: “You are an Anabaptist; you must go with
us.” And he was also able to tell him, that he had gone from there to
Hamburg with his special friend Steven Janss Dilburgh. And thus he
was confined in a dark dungeon, and on the following Monday brought
before the lords, the margrave, bailiff, two judges, and the clerk of
the criminal court. Now when this friend of God, Hans Knevel, out of
modesty hesitated to sit down immediately, the bailiff said: “Sit down
and do what you are told; you obey your people, you must also obey
us.” When he asked him what he held concerning their infant baptism,
Hans answered that he had read nothing of infant baptism in the New
Testament, hence he could hold nothing concerning it. _Quest._ “Were
you baptized upon your faith?” _Ans._ “Yes.” _Quest._ “How long ago?”
He told them, and that it took place between Chronenburgh and the
Oever. This they wrote down as he understood. _Ques._ “Where have you
attended preaching, and whom have you seen there?” He named to them
several persons, and some who had already been offered up. Thereupon
they said; “You name to us persons that are out of the country, and
such as have been burned; we want to know those who live in this place,
and who are your teachers, ministers, and informants.” And they said
such people as he, the prisoner, was, had no liberty anywhere, and had
to roam about everywhere. Hans replied that also Christ himself had no
liberty anywhere. This they took ill, that he the prisoner sought to
compare himself to Christ. The margrave said: “At Hamburg you people
have no liberty either.” Hans replied: “There, however, they deprive no
one of property and life, as is done here.” _Margrave._ “What do they
do there then.” _Hans_. “They are sent out of the city.” _Margrave._
“Then they have to go into another again.” _Hans._ “Yes, but they shall
not have gone over all the cities of Israel, till their redemption
shall beat the door.” Matt. 10:23. At this they laughed. _Margrave._
“We will send you learned men, and if you will suffer yourself to be
instructed, mercy shall be shown you.” _Hans._ “Yes, you will show me
such mercy that I shall have my head cut off.” _Margrave._ “No, but
we should release you.” _Hans._ “Though it were as you say, you would
love my body, but hate my soul.” _Margrave._ “No, but I love your body,
and still much more your soul, since you are young yet, and have been
brought to it innocently; but if you will not hear; you shall fare like
the rest.”

Hans said that he was well satisfied, and thus they parted. Afterwards
these prisoners of the Lord were for three consecutive days brought
before a priest, who endeavored with all his might to make them believe
his false doctrine, telling them many things concerning their old
custom, which this friend of God did not deem worthy to write to his
friends. The priest especially made many words over Rom. 13, by which
he wanted to justify the murdering and slaying perpetrated by the
Romish church, saying that the magistracy did not bear the sword in
vain, and that it must therefore be obeyed. Hans replied that he was
willing to obey the magistracy in custom, taxes and the like; but that
the priest ought to be ashamed, that he sought to justify their wicked
murdering and burning even by the Scriptures; asking him where Christ
and his apostles had ever done this: He further asked the priest why he
had come to him. The priest answered: “To win your soul.” Hans Knevel
told him, if he sought to win souls, to go around in the city, in the
brothels, the tippling houses, tennis-courts, and to those who shed
so much innocent blood, and to seek to win their souls. His own soul
Christ had already won. Thus this prisoner disputed five different
times with the priest. Afterwards he was put upon the rack several
times; but the Lord his God; in whose grace he trusted, faithfully
succored him according to his promise. When he again appeared before
the lords, he was severely upbraided, why he refused to hear the
learned men whom they had sent. Hans replied: “Your learned men wanted
to make me believe in infant baptism, of which the Scriptures no where
speak; and he offered to show the lords the Scriptures relating to the
true Christian baptism; but the lords did not wish to hear it, claiming
not to understand the matter. Hans asked how they then dared judge such
an important matter, involving body and soul, and which they, according
to their own saying, did not understand.

Having been severely confined for about nine days in the Emperor’s
Chair, he was again summoned before the margrave, and the clerk of the
criminal court. The margrave told him that he had received a letter
from the Duke, with the import that the prisoner must be examined still
further or more rigorously. Hans replied that he could not give them
any further information. Hence he had to go upon the rack again. When
they could obtain nothing else from him, they released him from the
rack. Hans said: “How can you torment us thus, when no one complains
of us, that we have injured any one?” The margrave said: “You will
not obey the authorities.” Hans replied: “We will gladly obey the
authorities in all taxes, customs and excises; yea, we should be sorry,
if we should withhold from the authorities one stiver of what is their
due.” They then compared him to the Munsterites. Hans said that his
faith was as different from the Munsterite sect, as heaven is from the
earth. And after they had finished tormenting tempting and otherwise
maltreating him according to their pleasure, and he the prisoner, was
in no wise to be moved, since he was firmly built upon the corner-stone
Christ Jesus, he was burned at the stake, in the market place at
Antwerp, about the year 1572, confirming the faith of the truth with
his death and blood, for an instructive and perpetual example to all
true Christians; for he has fought the fight, finished his course,
obtained the crown of eternal glory through the grace of God, and now
rests with all his fellow combatants that have lawfully striven (2 Tim.
2:5), under the altar of Christ Jesus.

This account we have chiefly taken from Hans Knevel’s own letter, which
he wrote at Antwerp, from prison, to his dear brother Steven Janss
Dilburgh! and his wife Leentjen at Hamburg; in which he communicates at
length the firm foundation of his faith and living hope in God’s grace
and blessed promises, which we, to avoid prolixity, have omitted, even
as we have also done with a large number of similar writings.

       *       *       *       *       *

Persecuted, but not forsaken. 2 Cor. 4:9.


MATTHEUS BERNAERTS, CALLED MATTHEUS VAN LINCKEN, ADRIAEN ROGIERS,
MAERTEN VAN DER STRATEN, AND DINGENTGEN OF HONSCHOTEN, A. D, 1572.

In the year 1572, the 4th of December, there were burned at Ghent in
Flanders, in the Friday Market, for the testimony of Jesus, with balls
in their mouths, a godfearing, pious brother, named Mattheus Bernaerts,
called Mattheus van Lincken, born at Meenen in Flanders, forty years
old, in his time a minister of the church of God, in the word of the
holy Gospel, and also in the deaconship, to provide for poor needy
members of Christ in temporal necessities; and a young maiden, named
Dingentgen of Honschoten. These two, together with Maerten van der
Straten, born at Kortrijck in Flanders, and Adriaen Rogiers, born at
Bommel in Guelderland (who are separately mentioned in this book), four
in all, were together burned in the same fire, with balls in their
mouths, for the true, indubitable truth, and testified to and confirmed
the true faith with their death and blood in great constancy. They thus
fought a good fight against the princes and rulers of darkness, the
devil and his adherents, finished their course, kept the faith, and are
expecting now to receive, through grace, the crown of eternal glory
from the hand of the Lord.


A TESTAMENT WRITTEN BY MATTHEUS BERNAERTS, CALLED VAN LINCKEN,
IMPRISONED IN GHENT, TO HIS CHILDREN, JANNEKEN, JOOSKEN AND MIJNTKEN.

  _The salutation._

God the heavenly Father, Creator of heaven and earth, and the waters,
and all that therein is; who dwells in the light which no man can
approach unto; whom no man hath seen, nor can see (1 Tim. 6:16); the
same eternal, only, almighty God, grant you, my dear children, through
Christ Jesus his only Son, and the power of the Holy Ghost, till your
full age, grace and mercy, wisdom and understanding, that your senses
may become exercised to discern both good and evil (Heb. 5:14), so that
you may from your youth, through the fear of God, learn to shun sin,
and to avoid all evil and wickedness, and thus grow up in the knowledge
of God that you may inherit salvation and eternal glory, so that I may
find you in life eternal. This I, Mattheus Bernaerts, your father, wish
you, my dear children, Janneken, Joosken, and Mijntken, from the depth
of my heart, that this may be done. Amen.

I, Mattheus Bernaerts, or Mattheus van Lincken, your father, am now,
for the word of God, confined in prison at Ghent. Hence, my dear
children, my first wish is, that, when you are come to years of
understanding, you diligently inquire why it came that your father had
to suffer; and search also ardently in the holy Scriptures, and you
will by the grace of God readily perceive that it is not for any evil
doing or heresy that I have to suffer, as I and my fellow-brethren
that have obtained like faith with me, have been accused by the false
prophets; but we are reproached, because we firmly hope in the living
God, who is the Savior of all men, specially of those that believe, 1
Tim. 4:10. In the living God, I say, who so loved the world, that he
gave his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life. John 3:16. We confess that the same
only Son of the Father has existed from everlasting to everlasting.
For he is Alpha and Omega, the beginning and the end, the first and
the last, by whom all things were created, and by whom we also have
reconciliation, even the forgiveness of sins. Revelation 1:8,17; Col.
1:16,14. For when we were yet ungodly, Christ died for us, and we were
reconciled by the death of the Son of God when we were yet enemies
through the knowledge of evil works, and now are we reconciled by the
body of his flesh through death, for the blood of Jesus Christ his Son
cleanseth us from all our sins. Romans 5:8; 1 John 1:7. He is also the
innocent, spotless Lamb, that took Adam’s sin upon himself, who did no
sin, neither was guile found in his mouth, and who of God is made unto
us wisdom, and righteousness, and sanctification, and redemption. 1
Pet. 2:22; 1 Cor. 1:30.

In short, I believe and confess with many saints of God, that Christ
is the Son of the living God, even as Peter confessed him, with many
apostles, Nathanael, Martha, the thief, the angel Gabriel, the Father
from high heaven, and many Christian witnesses. This only Son of God
revealed and made known to us the will of the Father, after he arose
from the dead. He gave his apostles a command, saying: “All power is
given unto me in heaven and in earth. Go ye therefore, and teach all
nations, baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost: teaching them to observe all things whatsoever I
have commanded you.” Matt. 28:18–20. Mark writes: “Go ye into all the
world, and preach the Gospel to every creature. He that believeth and
is baptized shall be saved; but he that believeth not shall be damned.”
Mark 16:15,16. But man must then first become converted and repent, for
Christ caused repentance to be preached in his name, for the remission
of sins, and to Christ give all the prophets witness, that through
his name, whosoever believeth in him shall receive remission of sins.
Acts 2:38; 10:43. And the apostles as faithful servants followed the
command of Christ, as we read in Acts, where Peter taught the people
of Jerusalem, saying: Repent, and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall receive
the gift of the Holy Ghost, and they that gladly received his word were
baptized. Acts 2:38,41. Likewise we also find concerning the eunuch
from Ethiopia, that he was baptized by Philip upon the confession of
his faith. Acts 8:37,38. Philip also baptized both men and women, when
he had preached to them the things concerning the kingdom of God. v.
12. Peter also commanded to baptize Cornelius and his household,
when he and all his household, by faith, had received the Holy Ghost.
10:47,48. The jailer and his household also were baptized, when they
had come to believe in the Lord Jesus. 16:33. Thus the apostles
baptized only believers, after they had first taught them to repent,
to die unto sin, and to be buried by baptism, to rise again in newness
of life. Rom. 6:4. Thus baptism is a burial of sin, a washing of
regeneration, the like figure whereunto even baptism, says Peter, doth
also now save us, not the putting away of the filth of the flesh, but
the answer of a good conscience toward God. 1 Pet. 3:21. For by baptism
it is indicated to believers, that they, through Christ, are inwardly
baptized with the Holy Ghost and with fire, concerning which we have
many testimonies in the Scriptures, and thus enter into a covenant with
the Most High, who assures them by his Holy Spirit, of the grace and
merits of our Lord Jesus Christ that he is their God, and that they are
his children.

This in brief is our belief respecting baptism, and we, moreover,
renounce everything that has been instituted by men, contrary to it.

We further have from the word of God the Supper, or breaking of bread,
which the Lord himself instituted, and commanded his apostles, for a
remembrance of his sufferings and death, as Paul writes: “The Lord
Jesus, the same night in which he was betrayed, took bread: and when he
had given thanks, he brake it, and said, Take, eat; this is my body,
which is broken for you: this do in remembrance of me. After the same
manner also he took the cup, when he had supped, saying, This cup is
the New Testament in my blood: this do ye, as oft as ye drink it, in
remembrance of me. For as often as ye eat this bread, and drink this
cup, ye do shew the Lord’s death till he come. Wherefore whosoever
shall eat this bread, and drink this cup of the Lord, unworthily, shall
be guilty of the body and blood of the Lord. But let a man examine
himself, and so let him eat of that bread, and drink of that cup. For
he that eateth and drinketh unworthily, eateth and drinketh damnation
to himself, not discerning the Lord’s body.” 1 Cor. 11:23–29. Thus
did Christ Jesus institute the Supper with bread and wine, to be used
in the Christian assembly, in the name of the Lord, for a token of
brotherly love and unity, for a sign that we, through his merits, by
faith in his holy name, have become partakers of Christ, the true bread
from heaven, as Paul declares: The cup of blessing which we bless, is
it not the communion of the blood of Christ? The bread which we break,
is it not the communion of the body of Christ? For we being many are
one bread, and one body: for we are all partakers of that one bread.
1 Cor. 10:16,17. But they that are meet for this bread must have died
unto sin, and have buried it [sin] by baptism, and have risen again
with Christ in a godly Christian life; they must have become new
creatures in Christ, and been cleansed in his blood; they must be saved
by the washing of water by the word, be flesh of Christ’s flesh, and
bone of his bones; they must be partakers of the divine nature, and
further flee all the perishing lusts of this world; they must also by
one Spirit be baptized into one body, and have been made to drink into
one Spirit. 2 Cor. 5:17; Ephesians 5:26; 1 Cor. 12:13. This Supper is
wholly perverted by the world, for they hold their supper with harlots
and rogues, with drunkards, adulterers, idolaters, liars, thieves,
murderers, railers, and sorcerers, of whom it is written, that such
shall not inherit the kingdom of God, for their part shall be in the
fiery lake which shall burn with fire and brimstone, which is the
second death. Gal. 5:21; Rev. 21:8. They also believe that in eating
the bread and drinking the cup they eat the real body of Christ, and
drink his real blood, whereas Christ says to the Jews, when they also
understood it carnally, even as these do still understand it, that
flesh and blood did profit nothing; it is the Spirit that quickeneth:
the words that I speak unto you, they are spirit, and they are life.
John 6:63. We also find in many places, that Christ sat down on the
right hand of his Father in heaven, and that he shall possess heaven,
until the time that there will be fulfilled what God has spoken by the
mouth of his prophets. Acts 3:21. And because I, my dear children, have
from the heart accepted and believed these three articles, from the
word of God, as from the mouth of the Lord by the Holy Ghost, and have,
according to my weak ability, avoided and shunned evil, and all that is
contrary thereunto, as many different abominations, idolatry, infant
baptism, the idolatrous, perverted supper, auricular confession, and
divers other abominations; therefore I must suffer and die. But it has
been so from the beginning of the world, that the righteous have had to
suffer much, as Christ says: “They shall put you out of the synagogues:
yea, the time cometh, that whosoever killeth you will think that he
doeth God service. And these things will they do unto you, because they
have not known the Father, nor me (John 16:2,3); for “had they known
him, they would not have crucified the Lord of glory.” 1 Corinthians
2:8. And Christ says: “If ye were of the world, the world would love
his own; but because ye are not of the world, but I have chosen you out
of the world, therefore the world hateth you.” John 15:19.

Thus the children of God are called and chosen from this dark, wicked
world to the light of Jesus Christ, that their works, which are done in
God, may reprove the world and bring to light its wickedness; therefore
they are enraged against them, after the manner of Cain. Because Abel’s
sacrifice was acceptable before the Lord, therefore he was slain by
Cain; for that which is pure and clear cannot come forth; he that
departed from evil, and doeth good, is every one’s prey. Is. 59:14,15.
And all that will live godly in Christ Jesus must suffer persecution. 2
Tim. 3:12. The angel said to Tobit: “Because thou wast pleasing to God,
it had to be thus; thou couldest not remain without temptation, that
thou mightest be tried.” Tobit 12:13. “The disciple is not above his
master, nor the servant above his lord. It is enough for the disciple
that he be as his master, and the servant as his lord. If they have
called the master of the house Beelzebub; how much more shall they
call them of his household? If they have persecuted me, they will also
persecute you; if they have kept my saying, they will keep yours also.”
Matt. 10:24,25; John 15:20. My dear little children, what I, your
father, must now suffer for, will not be to your disgrace, for it is
for the name of the Lord Jesus Christ. Hence be not ashamed of it, for
we cannot die a more glorious death for the Lord, than for the word of
God. Peter and John departed joyfully from the presence of the council,
when they had been scourged, because they were counted worthy to suffer
shame for the name of Jesus. Acts 5:41. And the same apostle says: If
ye be reproached for the name of Christ, happy are ye; for the Spirit
of glory and of God resteth upon you: on their part he is evil spoken
of, but on your part he is glorified. 1 Pet. 4:14.

It is further my wish, my dear children, that you keep yourselves from
the evil works of this world, the number of which is very great, that
you be not condemned with it; for the world and all the lust thereof
shall pass away, but he that doeth the will of God abideth forever,
yea, the Lord will keep him as the apple of his eye, and his good works
as a signet. 1 Cor. 11:32; Sir. 17:22. Therefore strive from your youth
for that which is best, submit your shoulders to the truth, flee all
youthful lusts, and endeavor to take up the yoke of the Lord, namely,
the doctrine of Jesus Christ, now in your youthful days, even until
old age, yea, unto the end of your life, then a wise and perfect man
will be beheld in you. Diligently search the holy Scriptures, that you
may thereby go on perfect in the divine life, from which the world is
alienated; and let the word of Christ be planted in you, that it may
dwell in you richly in all wisdom. Col. 3:16. Remember always God’s
commandment, and continually his word, which shall make your heart
perfect, and give you wisdom, as you desire; for the word of the Most
High is the fountain of wisdom, and her entrance are the everlasting
commandments. Sirach 1:5. Through the word of God you receive godly
senses that are exercised to discern both good and evil, for the holy
Scriptures testify of God’s goodness, and makes the ignorant (that
desire it) wise to fear God, and to flee all wickedness, and do good.
For he that fears God will do good. The fear of God is the beginning
of wisdom, and to depart from evil is understanding. Job 28:28. The
fear of the Lord is a fountain of wisdom, to depart from the snares of
eternal death. Prov, 14:27. And the wages of sin is death. Rom. 6:23.
Hence, my dear children, shun the cause which leads to death, that is
sin, which is seen very much in those that are carnal, for the world
lieth in wickedness, for sin is very lightly esteemed by them, yet the
teeth thereof are as the teeth of a lion, slaying the souls of men, for
all sin and iniquity is as a two-edged sword, the wounds whereof can
not be healed. 1 John 5:19; Sir. 21:2,3. O my dear children, keep your
souls with the greatest diligence, so that you also speak no iniquity
with your mouth; and beware of lying, for man, says Christ, shall have
to give account of every idle word which he shall have idly spoken.
Matt. 12:36. Hence Paul says: Put away lying, and speak truth with one
another. Eph. 4:25. For idle words shall not go free, and the mouth
that lieth slayeth the soul; and liars have no part in the kingdom of
God, but their part shall be in the lake which burneth with fire and
brimstone. Wis. 1:11; Rev. 21:8.

Dear children, be faithful wherever you live, or wherever you are be
good and faithful to all men; and beware of stealing, for thieves have
no place in the kingdom of God, for it is an abominable, great sin;
hence let neither your eye nor your heart covet ought of that which is
not yours, for a thief is nowhere liked, for wherever he goes he and
his hands are watched.

Thus, my dear children, conduct yourselves honestly toward every
one, and whatever you hear in the house that should be kept secret,
do not proclaim in the streets, or to every one from house to house,
but observe secrecy and attend to your work, and be not negligent
through idleness, for idleness makes thieves of boys, and harlots of
girls, which is frequently seen to happen, that daughters reach the
brothel, and sons the gallows; this often comes from the fact that
they are lickerish, and will not work. Hence conduct yourselves well
with those with whom you are, and obey them, even as you ought to
obey your father, and be not stubborn and obstinate, but obey them
willingly from the heart, and treat them and all men courteously and
kindly; and beware of backbiting, for this too is a great sin, a thief
is a shameful thing, but a backbiter is more shameful still, for the
backbiter reveals what he secretly knows. Sir. 5:14. Hence keep your
tongue from evil, and your lips from speaking guile. Eschew evil, and
do good: seek peace, and ensue it; for the eyes of the Lord are over
the righteous, and his ears are open unto their prayers: but the face
of the Lord is against them that do evil. Ps. 34:13; 1 Peter 3:10–12.
Therefore put off now all envy and backbiting (1 Pet. 2:1), and do not
envy one another, nor any one, for envy destroys all friendship, and
separates good friends, and through envy Cain slew his brother Abel.
Out of envy the sons of Jacob cast their brother Joseph into the pit,
and sold him.

O my dear children, keep constantly in the house, and do not go in the
street much, when you have nothing to do there; for there one learns
nothing but roguery, as fighting, playing, gambling, cursing, swearing,
and to speak many unprofitable words. O children, it is very injurious
for you, according to soul and body, to run in the street; but, when
you do not have to work, take a Testament in your hand, and read in it;
that will be very appropriate for you. And you Janneken and Joosken,
you are older than your sister Mejntgen; show mercy according to your
ability in assisting to provide for her board, and work diligently with
your hands, that you may have to give to him that needeth (Eph. 4:28),
for you are under great obligation, after my departure to do the best
for one another, that you may properly help one another according to
your ability. Let the younger obey the older, that there may be no
contention. In this and all other things show your humility; for God
resisteth the proud, and giveth grace to the humble, 1 Pet. 5:5. And
those that are proud of heart he has cast down from their seats, and
set them of low degree thereupon. Luke 1:52. Hence, my dear children,
let not pride rule in you, in word or in deed; for David says: A
froward heart shall depart from me: I will not know a wicked person.
Whoso privily slandereth his neighbor, him will I cut off; him that
hath a high look and a proud heart will not I suffer. Mine eyes shall
be upon the faithful of the land, that they may dwell with me: he that
walketh in a perfect way, he shall serve me. Psalm 101:4–6. O my dear
children, be good and kind to one another, and let no spiteful words
be heard from you, either to one another or to any one else. Be also
obedient to my wife, your mother; for the Lord’s sake, and for my sake,
for she was very dear and precious to me; but now I must leave her and
you for the name of the Lord, according to the command of Christ, which
I would not do for all the world, but for the Lord and the gospel’s
sake we must forsake everything, father, mother, wife, child, brothers,
sisters, lands, house, home, yea, moreover, even our own life, else we
are not worthy to be his disciples. Matt. 10:37; Mark 8:35.

Herewith I will now bid adieu to my dear children and take my leave
from them; the Lord grant them his abundant, rich blessing, that they
may grow up in a becoming godly life, and increase in the knowledge of
Christ.

O my dear children, neglect not to thank your Lord and God before
eating and drinking (Deuteronomy 8:10); and when you lie down to sleep
and when you arise, upon your knees, with folded hands, entreat him for
his grace.

I now commend you and your mother, my dear in God beloved wife, to the
Lord, who is able to provide for you above that we are able to ask
in our prayer, in soul and body. And it is also my wish, that this
testament be copied for you, and that it be preserved for Heyne and the
children, in remembrance of me, and when it begins to wear out, have
it copied again, that it do not perish; this I kindly request. Adieu,
Heyne. Farewell, adieu, Janneken, my oldest daughter, and farewell,
adieu, Joosken; farewell, adieu, Mijntken, and adieu, my dear in God
beloved wife and sister in the Lord. Adieu, we must now part. The
almighty God, who blessed Abraham, Isaac and Jacob, also bless you in
heavenly places, through Jesus Christ. Amen.

The crucified Christ, blessed be he, be your comfort and abundant, rich
treasure of grace. The peace of God and the communion of the Holy Ghost
be with you. Once more adieu.

Farewell and adieu, dear Neelken. I thank the Lord and you for the kind
fellowship and the love you have shown me. I go before; the Lord direct
your hearts in the love of God and the patience of Christ, that I may
find you with the Lord. 2 Thessalonians 3:5.

By me, from my prison at Ghent, written on the second day of Dec. 1572.

  MATTHEUS BERNAERTS.


A THANKSGIVING BEFORE AND AFTER EATING, WHICH MATTHEUS BERNAERTS,
CALLED VAN LINCKEN, COMPOSED IN HIS PRISON AND SENT TO HIS CHILDREN.

_Before eating._

O taste and see that the Lord is good, who has created these creatures,
and given them to those that believe, to be used by them with
thanksgiving, to the praise and glory of his holy name. (Ps. 34:8; 1
Tim. 4:3.) O dearest, most gracious, merciful, eternal Father do not
forget thy poor, miserable children, that are persecuted for thy holy
name’s sake.


_After eating._

Let us now praise and thank the Lord, who has so graciously fed us in
our bodies. Let us entreat the Father, to feed us now with the bread of
eternal life, that we may with our spirits, souls and bodies that have
been fed do his holy will. O dearest, most gracious, merciful, eternal
Father do not forget thy poor, miserable children, that are persecuted
for thy holy name’s sake. Amen.

Written by me in my prison.

  MATTHEUS BERNAERTS, called van Lincken.


ADRIAN ROGIERS, BURNED FOR THE TESTIMONY OF JESUS CHRIST, AT GHENT IN
FLANDERS, THE 4TH OF DECEMBER, A. D. 1572.

Here follow three letters which Adrian Rogiers wrote from his prison.


_First letter to his wife._

Out of tender love, an affectionate greeting to you my most dearly
beloved wife, whom I love from the heart, this the Lord knows who
knows all things, and, according to the words of Jeremiah, tries men’s
hearts and reins. Jer. 17:10. Further, my love, after this my proper
and Christian salutation, let me, please, inform you, that I, the Lord
be praised forever, am in tolerably good health according to the flesh,
and according to the spirit, God be praised, my mind is disposed to
leap by our God over a wall. Ps. 18:29. However, my dearest, I trust
through the goodness of God, that you are also well in soul and body,
and prepared, by the help of God rather to die honorably with Eleazar,
than to live with ignominy. 2 Mac. 6:19. The almighty Lord, who in time
of need provides bread, and according to the words of the prophet,
gives both wine and milk without price (Is. 55:1), may so strengthen
and confirm you and us all, by his Holy Spirit, that we may in our
present tribulation be able to bear all that comes upon us for the
Lord’s sake, and may fear his name, for thereunto has God delivered
us from him that was too strong for us, that we should serve and fear
him in true righteousness all our lives, for Sirach says: “There is
nothing better than the fear of the Lord.” Sir. 23:27. Therefore, O
my dear wife, let us fear the Lord with all our heart, and in every
distress let us flee to the Lord, and he will help us, for David says:
The Lord lays upon us a burden, but he also helps us bear it; for we
have a God that helps, and the Lord of lords that delivers from death.
Ps. 68:20. For he is, says the prophet, a strength to the poor, a
strength to the needy in his distress, a refuge from the storm, and a
shadow from the heat. Is. 25:4. For he stands at the right hand of the
poor, to save him from those that condemn his soul. Ps. 109:31. But God
shall wound the head of his enemies, and the hairy scalp of such a one
as goeth on still in his trespasses. Ps. 68:21. For Judith also says:
Woe to the heathen that persecute my people! for the Lord Almighty
shall judge them, and visit them in the day of vengeance; he shall
torment their body with fire and worms, and they shall burn and weep
forever. Judith 16:17. But that with which the Lord chastiseth us, O my
chosen, endures but for a moment, for David says: “Weeping may endure
for a night, but joy cometh in the morning.” Psalm 30:5. For God, says
Judith, chastens us, his servants, for correction; but the ungodly he
punishes to their destruction. Judith 8:27.

Therefore, my dear wife, let us bear our cross patiently for a little
while yet; and let us consider how much our dear Lord suffered for
us, even as the prophet says: “He is despised and rejected of men; a
man of sorrows, and acquainted with grief: and we hid as it were our
faces from him; he was despised, and we esteemed him not. Surely he
hath borne our griefs, and carried our sorrows: yet we did esteem him
stricken, smitten of God, and afflicted. But he was wounded for our
transgressions, he was bruised for our iniquities: the chastisement of
our peace was upon him; and with his stripes we are healed. All we like
sheep have gone astray; we have turned every one to his own way; and
the Lord hath laid on him the iniquity of us all. He was oppressed, and
he was afflicted, yet he opened not his mouth; he is brought as a lamb
to the slaughter, and as a sheep before her shearers is dumb, so he
openeth not his mouth.” Is. 53:3–7.

Hence, O my dear wife, since we know, as Peter teaches, that Christ
suffered in the flesh, let us arm ourselves with the same mind; for he
that hath suffered in the flesh hath ceased from sin; that he no longer
should live the rest of his time in the flesh to the lusts of the
flesh, but to the will of God. 1 Peter 4:1,2.

Thus, my dearest, be of good cheer when the Lord tries you, for it is
written: The souls of the righteous are chastised a little, but much
good shall come to them; for God proves them, and finds them worthy for
himself. He tries them as gold in the furnace, and receives them as a
fat sacrifice. And in the time of their visitation, they shall shine,
and run to and fro like sparks among the stubble. They shall judge the
heathen, and have dominion over all nations, and the Lord shall reign
over them forever. For they that put their trust in him shall find that
he faithfully keepeth what he hath promised; and such as be faithful
in love shall abide with him; for his saints are in his mercy, and he
hath care for his elect. Wis. 3:5–9.

Therefore, O my love, let us commit our cause and the distress that
comes upon us to the Lord, and cast our care upon him; for he, says
Peter, careth for us; and if God be for us, says Paul, who will be
against us? 1 Pet. 5:7; Rom. 8:31.

Hence, O my love, let us be of good courage, and watch diligently,
that, when our bridegroom comes, we may triumph with him forever and
ever. Amen.

Further, my very dear wife, I commit you to our dear Lord; may he in
every way be your guide, for I take leave now, and bid you adieu. Do
the best for the children, as I am confident you will.

Know further, my love, that I have received your letter, for which I
thank you much; greet much in my name the one that wrote it. However,
you must also know that I am very much grieved that I have not heard
from you so long; I beg you to let me know how it goes with you and the
children.

I further bid you adieu once more; pray the Lord for me, as I do for
you, and greet the acquaintances. We prisoners all greet you; pray the
Lord for us.

Written in my bonds, for your best, by me your dear husband.

  ADRIAN ROGIERS.


ANOTHER LETTER BY SAID ADRIAN ROGIERS, WRITTEN IN PRISON TO HIS WIFE.

An affectionate loving salutation to you my most dearly beloved wife,
whom I wedded before God and his glorious church.

Further, after all proper and Christian salutation, let me please
inform your love, that I, the Lord be forever praised, am in tolerably
good health according to the flesh, and according to the spirit, God
be praised, my mind is still disposed, to leap by my God over a wall.
However, I hope and trust that you are also well in soul and body, God
be thanked, and unharmed in the faith. The almighty Lord, who only,
according to what David writes, doeth wondrous things, may keep and
strengthen you and us all, together with his Holy Spirit, that we may
live and die to his glory, and be patient in this present tribulation;
and when we are tried, let us remember that we are not the only ones,
but that God, according to Paul’s writing, scourgeth every son whom he
loveth. Heb. 12:6. As it also appeared, that God before our time tried
our fathers, as Judith tells, when the city of Bethulia was besieged,
and they, because of water famine, wanted to surrender the city after
five days (Judith 8:11); whereupon Judith admonished them to patience,
saying: “Who are ye that ye set the Lord the time and days when to
help? for this tendeth not to obtain mercy, but much rather wrath and
disfavor. Let us therefore be sorry for it, and with tears seek the
face of the Lord. And ye men and brethren, ye that are the rulers of
the people, go to the people and tell them, how God in former times
tried our fathers, whether they served him from the heart or not.
Even as our father Abraham was tried by many temptations, whereby
he remained the friend of God; even as also Isaac, Jacob and Moses,
and all who were of the number of God’s beloved, who had to overcome
through much affliction,” as Sirach teaches us, saying: My child, if
thou wilt be God’s servant, prepare thyself for temptation. Endure and
be constant, and depart not away, when the ungodly lure you. For as
gold is tried in the fire, so righteousness is tried in the fire of
affliction. But ye that fear the Lord, hope the best of him, and your
comfort shall not fail. For consider the examples of the ancients, and
lay them to heart; for never was any confounded that trusted in the
Lord; or who was ever forsaken, that did abide in the fear of God? Sir.
2:1.

Thus, my very dear wife, despair not, when you are tried by the Lord;
for after he has wounded, says Job, he can heal again; for he kills,
and makes alive again, he leads into hell, and out again. Job 5:18;
Deut. 32:39.

Thus, my very dear wife, cleave firmly to the Lord, and diligently
exercise yourself in godliness, and you shall find that godliness is
mightier than all things; for wisdom did not forsake the righteous when
he was sold, but delivered him from sin; she went down with him into
the pit, and left him not in bonds, till she brought him the sceptre of
the kingdom, and power against those that oppressed him. Wis. 10:13,14.

Thus, my dear wife, though we are now for a little while in
tribulation, let us possess our souls with patience, for God shall
exalt us over all those that now do violence to and oppress us, for
Christ says in the gospel: “Woe unto you that laugh now! for ye shall
mourn and weep; but rejoice ye that weep now: for ye shall laugh.” Luke
6:25,21.

Therefore, O my very dear wife, let us bear the heat of the sun,
yet a little longer, and give our back to the smiters; for yet a
little while, and he that shall come will come. Is. 50:6; Heb. 10:37.
Therefore, O my love, let us willingly help bear his reproach without
the camp, and remember that the servant is not better than his Lord;
for if they have called the master of the house Beelzebub, how much
more shall they call them of his household? Hebrews 13:13; Matt.
10:24,25. Ah, if they have done these things in a green tree, what
shall they do to us dry trees? Luke 23:31. Let us therefore lift up
the idle hands which hang down, and, according to Isaiah’s writing,
confirm the feeble knees, to make straight path’s for our feet, and
run, according to Paul’s teaching, with patience the race that is set
before us, and let us with Moses have respect unto the recompense of
the reward; for it is certainly true what Paul writes: If we suffer
with Christ, we shall also rejoice and reign with him. Is. 35:3; Heb.
12:12,13; 11:26; 2 Tim. 2:12. Hence let us not be weary in well doing,
for in due time we shall very abundantly and with joy reap the precious
seed which we now sow with weeping. Gal. 6:9; Ps. 126:5,6. For our
light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory; while we look not at the things
which are seen, but at the things which are not seen: for the things
which are seen are temporal; but the things which are not seen are
eternal. 2 Cor. 4:17,18. Thus, my very dear wife, I pray you have the
Lord always before your eyes, that you may hereafter reign and triumph
with the Lord forever and ever. Amen.

Further, my very dear wife, I commend you to the Lord, and to his word
full of all comfort and consolation, asking you to take my letter in
good part, and kindly requesting that you will also remember me by
writing, for I am often exceedingly desirous to hear from you.

I heard that you tried hard to come to me, but it could not be;
however, be of good cheer. I hope that though we cannot meet here, we
shall hereafter meet together with the Lord, where parting will be no
more.

Thus, I bid you adieu. Do the best for the children, and pray the Lord
for me; I will do the same for you according to my ability.

Nothing more, but greet the acquaintances very cordially in my name;
Maerten van der Straten, and Beliken van der Straten, his very dear
wife, and Hansken, Margriet and Dingentgen also greet you and the
acquaintances much; pray the Lord earnestly for us.

Written in my bonds, by me your dear husband and brother in the Lord.

  ADRIAN ROGIERS.


ANOTHER LETTER FROM ADRIAN ROGIERS TO HIS WIFE, WRITTEN IN PRISON AT
GHENT.

Out of a loving heart an affectionate greeting to you my dearly beloved
wife, whom I wedded before God and his glorious church, and whom I also
love from the heart, this the Lord knows, who with his eyes that are as
a flame of fire penetrates everything. Rev. 1:14. Further, after all
proper and Christian salutation, let me, please, inform your love, that
I am in tolerably good health according to the flesh, and my mind is
still fixed, by the help of the Lord, to hold fast to the faith even to
the very end. Furthermore, my dear wife, I trust that you are also well
in soul and body, God be praised, and ready to pass the time of your
sojourning here, with joy, to the praise of the Lord and the salvation
of your soul. The good, eternal and almighty God, who through his
gracious goodness gives both wine and milk without price, strengthen
and confirm you and us all together by his holy Spirit, that we may
serve the Lord in his fear, for there is nothing better than the fear
of the Lord, for Sirach says: “Money and riches lift up the heart, but
much more the fear of the Lord; for he that feareth the Lord, with him
it shall be well at the last.” Sir. 40:26. Therefore, O my dear lamb,
cleave firmly to the Lord, and arm yourself; put on the armor of God,
that you may be able to withstand all the subtle assaults of the devil,
for our adversary, the devil, says Peter, rests not, but walks about
us, as a roaring lion, seeking whom he may devour. Eph. 6:13; 1 Pet.
5:8. Hence, O my dear sister, stand fast in the faith, pray, and be
on the watch; put on the bond of love, and beware of false prophets,
for in the last days, as Christ says, many false prophets shall arise,
saying: “Lo, here is Christ, and, lo, there is Christ,” but do not
go forth. And they shall say: “Behold, he is in the desert, and in
the chamber; but believe them not. For as the lightning cometh out of
the east, and shineth even unto the west; so shall also the coming
of the Son of man be.” Matt. 24:23. Therefore, O my love, persevere
steadfastly, till you are taken hence; for yet a little while, and he
that shall come will come. Hence possess your soul with patience, and
endure the heat of the sun for a little while, for Christ has promised
us tribulation in the world, and God also speaks through the prophet,
saying: Be in pain, and labor to bring forth, O daughter of Zion, like
a woman in travail: for now shalt thou go forth out of the city, and
thou shalt dwell in the field. John 16:33; Mic. 4:10. In short, the
kingdom of heaven suffereth violence, and the violent take it by force.
Matt. 11:12. And Paul also says that we must through much tribulation
enter into the kingdom of God. Acts 14:22. For Christ, who is our head,
went before us, and had to suffer much reproach for our sake, as the
prophet says: He took upon him all our sins, and bore our reproach, and
he is dumb as a sheep before her shearers; and when he was reviled, he
reviled not again, and when he was threatened, he threatened not again,
but committed vengeance to him that judgeth righteously. Is. 53:6,7;
1 Pet. 2:23. Thus we must also, my dear wife, according to the words
of Peter, follow the Lord’s footsteps. For Paul says: Being reviled we
bless. 1 Cor. 4:12. And Christ also taught us to pray for those that
afflict us. Matt. 5:44.

Hence, O my dear lamb, let us in all things show ourselves true members
of Christ, and think as Paul says: “If we suffer with Christ, we
shall also reign with him.” 2 Tim. 2:12. Let us therefore lay aside
all malice, and shun the sin which doth beset us, and follow after
holiness, without which no man shall see the Lord. 1 Pet. 2:1; Heb.
12:1,14. O let us adorn ourselves with a holy conversation, and let us
not be conformed to the world, which shall pass away with its lusts.

Therefore, O my dear lamb, let us watch diligently, as servants that
constantly wait for their Lord, that we may through the grace of God be
partakers of the glorious reward, with all the elect children of God,
forever and ever. Amen.

Further, my dear wife, I do not know much more to write you, but pray
you to excuse my little gift, for if Habakkuk had brought something
better, you would have fared better. _Hist. of Dest. of Drag. 33, etc._

Furthermore, my dear wife, know that I received what you sent me, for
which I thank you sincerely, for it was to me a great consolation.
Further, my dear wife, Maerten van der Straten and his dear wife,
Beliken van der Straten, greet you much. Margriet van der Sluys,
and Dingentgen of Honschoten, and that honorable youth Hansken of
Oudenaerde greet you much, and finally we all jointly ask you,
earnestly to pray to the Lord for us, that he will make us meet rather
to die honorably with Eleazar, than to live with ignominy. Nothing
more, but I commend you to the Lord, and to the rich, comforting word
of his grace. And do the best for the children in every way; teach them
to fear the Lord; though I am confident that you will do this; I can
not forbear to write it; but whatever I do is done out of pure love and
from a good heart.

Farewell; do the best in the beginning and in the end.

Written for your service, by me your dear husband and brother in the
Lord.

  ADRIAN ROGIERS.


MAERTEN VAN DER STRATEN, WITH BELIKEN HIS WIFE, A. D. 1572.

At this time yet another pious brother, named Maerten van der Straten
born at Kortrijck in Flanders, with his wife, named Beliken van der
Straten, fell into the hands of the enemies of the truth, so that after
manifold temptations their faith was found much more precious, than
perishable gold, which is tried by fire. Hence Maerten van der Straten,
and two other brethren and a sister (who are separately mentioned in
this book), on the 4th of December, A. D. 1572, in the city of Ghent,
steadfastly delivered up their bodies as a sacrifice acceptable unto
God, and were together burned in the Friday Market, with balls in their
mouths; and Beliken van der Straten was subsequently, in 1573, in Lent,
offered up in the same place for the truth; having thus fought a good
fight, finished the course, kept the faith, and, notwithstanding the
opposition of the tyrants taken the kingdom of God by force.

Concerning these two pious witnesses, a separate book has been printed,
containing many excellent letters by Maerten van der Straten, and
several hymns, which these persons composed and addressed to each
other, and to others in prison. Of these letters we communicate to you
several, as follows.


THE FIRST LETTER FROM MAERTEN VAN DER STRATEN TO HIS WIFE.

I Maerten van der Straten, your dear husband and brother in the Lord
(both unworthily, however) wish you, my affectionately beloved wife,
Beliken van der Straten, who are with me, according to Paul’s writing,
in the mouth of the lion (2 Timothy 4:17), and wounded by Babylon’s
watchmen (Canticles 5:7), much grace and mercy from God our heavenly
Father; and may the love of his Son be multiplied to you, and may the
power of the Holy Ghost richly dwell in you, that you may to the praise
of the Lord bring forth good and meet fruits, and let your light shine
before men, even as a city that is set on a high hill, that you may
leave behind you a good name among the heathen, and a good memory in
Israel; and the God of our fathers grant you grace, and prosper what
you undertake, that Israel may rejoice over you, and that your name
may be reckoned among all the saints, and that you may hereafter play
the new song before the throne of the Lord, forever and ever. Rev.
14:2,3. This I wish you, my chosen love, with all the strength of my
soul, and from a heart full of love.

Out of a fond heart permeated with love, an affectionate greeting to
you, O my dearest love, whom I love with all my heart, in accordance
with the word of God, that a man shall leave father and mother, and
cleave to his wife. For you, O my dear lamb, are flesh of my flesh, and
bone of my bones; and no man, says Paul, ever yet hated his own flesh;
but nourisheth and cherisheth it. Eph. 5:29. Hence I have good reason
to love you, as I also do, this the almighty Lord knows, who, according
to the words of Jeremiah, tries men’s hearts and reins. Jer. 17:10.

Further, after this my proper and Christian salutation, know, my
affectionately beloved wife, that I, according to the words of Sirach,
add day to day through much tribulation, as one that lodges in the
field, and receives many a storm, hail and rain on his body. But God,
who kills and makes alive, will, I hope, preserve me, that I shall with
Eleazar prefer an honorable death to an ignominious life.

Furthermore, my dearly beloved, whom I took by the hand with tears
of joy, I hope and trust that you are also well in soul and body,
ready with Susanna rather to fall into the hands of men, than to sin
in the sight of the living God, who, with his eyes, which are like a
flame of fire, penetrates all things. Sus. 23; Rev. 1:14. The almighty
Lord of lords, who, according to Paul’s writing, is rich in goodness,
and abounds with grace and mercy, look upon you and us all with his
gracious eyes, and deliver us from this misery; for I, like you, am at
this time in great distress, besieged as those of Bethulia (Judith 7);
my enemies have turned away the water with which I was formerly wont to
refresh my heart, and they have compassed about the fountains where I
was accustomed to quench my thirst. But the almighty King is the true
fountain, who, as Jeremiah says, with his learned tongue comforts the
weary soul, and, according to the words of the prophet, in time of need
gives bread, and in thirst water; him, I hope, they shall not intrench
or compass about; for he regards neither grated windows nor bolts,
neither locks nor doors; and he, I hope, will visit us before long,
for he knows that we are most sorely smitten and wounded by Babylon’s
watchmen, in a dry and dark land, far and deep in Babylonia, where
neither his word nor his beautiful songs of praise are heard. Jer.
31:25; Is. 30:20; Cant. 5:7; Ps. 137:1.

Hence I hope that he will exercise mercy above justice over us, since
he sees our tribulation, and knows that I, for my part, am not able to
bear it, because my weakness is so great; for among all that fear God
there is no one so imperfect as I am. For my miserable weakness is so
manifold, that I often bewail it with tears, and I am so despondent
that it seems to me that my heart is convulsed, because the Lord does
not take away my reproach. Hence I may well say with David: “O Lord God
of my salvation, I have cried day and night before thee: let my prayer
come before thee: incline thine ear unto my cry; for my soul is full of
troubles: and my life draweth nigh unto the grave. I am counted with
them that go down into the pit; I am as a man that hath no strength:
free among the dead, like the slain that lie in the grave, whom thou
rememberest no more: and they are cut off from thy hand. Thou hast laid
me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard
upon me, and thou hast afflicted me with all thy waves (Ps. 88:1–7);
for all my persecutors hold counsel against me, utterly to starve my
hungry soul, and to deprive my thirsty soul of drink. Hence I may well
say with the prophet: My enemies wait for my soul, and they render me
evil for good, to bring me into sorrow. Ps. 56:6.

Hence, O my love, my dearest love, I cannot forbear to utter my
complaint before you, to ease my sorrowful heart, which is often so
disconsolate, yea, so disconsolate, that I might well say with David,
in my despondency: O Lord, I am cut off from before thine eyes (Ps.
31:22); yet I trust that he will before long hear the voice of my
supplication. Hence I pray you, my dear lamb, let not your ears become
weary of hearing my sorrowful complaint, nor let your eyes tire of
beholding my afflicted countenance. I hope that the Lord will so order
it, that it will not last much longer; hence bear patiently with me
for a little while yet, even as you have always done towards me. For
when it did not go well with us according to the flesh, you always
showed more patience than I, for which I heartily thank you. For your
hands were more diligent than mine to maintain the household; and you
walked more piously by your faith before God, than I; and your patience
is greater even until this present day, than mine. Hence I have good
reason to love you more than Paul loved the church at Ephesus, which he
yet for three years warned night and day, with anxiety, with watching,
and with tears. Acts 20:19,31. O my lamb, my love, my dearest love, I
have now, God be praised, also had you for about three years, and have
in these our bonds of tribulation had great anxiety day and night for
you, and have sighed so many a sigh, and wept so many a tear, which
I would not have wept, had I been able to speak to you. But now, my
affectionately beloved wife, since God has so ordered it, that I must
leave you, and, as it seems, go before, I say thus: Though I am not
worthy to exhort you, I yet exhort you in this letter with tears, and
beseech you, always to have the Lord before your eyes, and to cleave
to him with prayer and fasting. For I know that if God takes me out
of the flesh before you, that you will after my departure be severely
assailed; and therefore I beseech you, O my only lamb, for the Lord’s
sake, that you will watch circumspectly, as did the good and wise
virgins, who expected their bridegroom every hour. And I pray you, O my
love, my dearest love, if I have found grace before your eyes, remember
me, even as the pious, godfearing Judith remembered her husband. Jud.
16:22. O Beliken, Beliken, my dearly beloved, the three years which we
have lived together do not seem to me to be three days; hence when I
think of the parting, my heart is troubled. Yet I would, if it must
be, that the Lord would come speedily. For I have, the Lord knows, so
many sore vexations, so that I may well utter my complaint with David,
and say: “O Lord, my chastisement is ready every morning” (Ps. 73:14);
for he that seeks my soul, as a bird without cause, neither sleeps nor
slumbers day nor night, evening nor morning; but I expect with Paul,
that God, before long, will deliver me and us all out of the mouth of
the lion. 2 Tim. 4:17. Further, my affectionately beloved wife, Beliken
van der Straten, whom I love from the heart, let me, please tell your
love, that I do not know much more to write at this time, but I commend
you to almighty God, and to his comforting word. Moreover, I take
leave from you, even as bound Israel, who gave their children the last
milk; however, God who made the heavenly hosts, is well able to turn
the elephants back again. 3 Macc. 180. His will be done, and not ours.
Nothing more. The Lord be with you. Greet them that are with you, from
me. Adrian also greets you much.

Written by me, your dear husband and brother in the Lord.

  MAERTEN VAN DER STRATEN.


THE SECOND LETTER FROM MAERTEN VAN DER STRATEN TO HIS WIFE.

I Maerten van der Straten, your dearly beloved husband and brother
in the Lord, wish you my affectionately beloved wife and sister in
the Lord, Beliken van der Straten, much grace and mercy from God our
heavenly Father; and may the love of his Son always be multiplied to
you, and the power of the Holy Ghost dwell in you richly, that you may
thereby lead a chaste conversation among the heathen, and be a light
for them that sit in darkness, so that you, according to Isaiah’s
writing, may see the King in his beauty (Is. 33:17) and be numbered
among the royal host that have washed their robes in the blood of the
Lamb, our Lord Jesus Christ, who bore our reproach, healed our wounds,
and restored for us that which he had not taken away, that he might
deliver us from this present evil world, according to the will of God
his father; to whom be honor, power, glory, and praise, for ever and
ever. Amen. Ps. 69:4; Gal. 1:4.

Cordially written to you, my chosen, dearest love Beliken van der
Straten, whom I love from the heart, yea, more than my own life, for
you are flesh of my flesh. In short, you are mine and I am yours.
Hence I thank the Lord without ceasing, that he has given me you; for
I would not have thought that God would have given me such a faithful
help-mate, with whom I have found so much love and patience; but God
has in every way shown me more mercy than I am worthy, and I hope he
will do so yet, when I shall need it most, for he is a gracious God,
who, according to Paul’s writing, is rich in goodness, and abounds in
mercy. Eph. 2:4.

Further, my dearly beloved, after this my brotherly salutation, let me,
please, inform your love, that my mind, God be praised, is fixed by his
help, to live and die in the truth. However, my love, I trust that
through the grace of the Lord you are also thus minded, by his help to
fear his name all the days of your life. The Lord of lords, and God of
gods, grant you and us all his grace to this end.

Furthermore, Beliken, my love, I understand it to be your request,
that I shall write to you once more, which it is impossible for me to
refuse you; yet I am unworthy to write to you, because of the thorn
which I have in my flesh, for my weakness is so great, that I might
well say: Oh that my head were waters, that I might day and night
bewail my miserable weakness; for my weakness is exceeding great, and
my sorrow moreover is not small, for when I think, O Beliken, my only
lamb, that I must part from you, and leave you among this adulterous
generation, O, then my heart is burdened unto death, and when I think;
if God should take you out of the flesh before me, O then my heart is
troubled still more, for I feel that after your departure, I should
not see a single happy day. Thus my thoughts distress me from every
side, so that I may well say with Susanna: O in what a great strait am
I now! Sus. 22. Yea, this miserable state has so laid hold on me, that
I may well cry to God, and say with Hezekiah: O Lord, ease me: for I
suffer distress (Is. 38:14), yea such distress as is suffered by the
hinds, when they writhe to bring forth. Moreover, I am ofttimes more
despondent than Jonah, when he was smitten down by the sun, Jon. 4:8.
Hence I may also well say: “O tribulation and vexation, how long will
ye live in me?” Yea, moreover, I may well say with David: “My enemies
ploughed upon my back, and made long their furrows.” Ps. 129:3. But
then I console myself again, O my love, when I remember, that God, as
Paul says, chasteneth whom he loveth, and scourgeth every son whom he
receiveth; and with the temptation also makes a way to escape, that one
may be able to bear it, which I have often experienced. Heb. 12:6; 1
Cor. 10:13. Hence I also thank the Lord, who has everywhere delivered
me from the snare of the fowler. Ps. 91:3. Therefore I will also with
David praise the Lord and glorify him among many, for he stands at the
right hand of his poor, to save him from those that condemn his soul.
Ps. 92:1; 109:31. Hence, O my chosen, dearest love, let us firmly
cleave to the Lord, and not stumble, though the wicked persecutes him
that is more righteous than himself. For Job says: The ungodly pluck
the child from the breast and make it an orphan in the city; they cause
men to sigh, and the souls of the slain to cry out; and God troubleth
them not. Job 24:9,12. But it is nevertheless certain, that God will
not always say amen to their course. For he says by the prophet: “I
hold my peace for a time, and am still, but at the last I will avenge
myself on mine enemies. Isaiah 42:15. For I lift up my hand to heaven,
and say, I live for ever. If I whet my glittering sword, and mine
hand take hold on judgment; I will render vengeance to mine enemies,
and will reward them that hate me. I will make mine arrows drunk with
blood, and my sword shall devour flesh over the blood of the slain, and
over the captives, and over the uncovered head of the enemy.” Hence,
Moses says: “Rejoice, all ye that are his people; for he will avenge
the blood of his servants, and render vengeance to his adversaries; but
he will be merciful unto the land of his people.” Deuteronomy 32:40–43.
Thus, O my love, my only lamb, let us be of good courage; though we
must now sow in tears, we shall in due time, I hope, reap an abundant
harvest. For God says through the prophet: “Rejoice ye with Jerusalem,
and be glad with her, all ye that love her; rejoice for joy with her,
all ye that mourn for her; that ye may suck, and be satisfied with the
breasts of her consolations; that ye may milk out, and be delighted
with the abundance of her glory.” Is. 66:10,11.

Thus, O my chosen, dearest love, let us for a little while help the
Lord bear his reproach; for it is a faithful saying, says Paul: “If we
suffer with Christ, we shall also reign with him, and if we die with
him we shall also live with him; and then all tears shall be wiped away
from our eyes, and all our tribulation, shall be changed into eternal
joy. Hence, O my love, let us diligently pray the Lord, that this
promise may be fulfilled in us, and that we may be found citizens in
the beautiful city where the walls are of sapphire and the streets pure
gold. Rev. 21:18.

Further my love, I will commend you to our dear Lord; may he keep and
govern you as his daughter, for I take leave now and bid you adieu.

O adieu, my affectionately beloved, for we must part in tears. O
adieu, Beliken van der Straten, my very dear wife, whose hand I took
with tears of joy. O bitter parting, how hard it is for me! Once more
I say adieu. O Beliken, my chosen, dearest love, I thank you most
affectionately for all your pure love. May the Lord recompense you.
Greet from me those that are with you. Adrian also greets you much. The
Lord be with you.

Written in my bonds, by me, your weak brother and servant, as much as I
am able.

  MAERTEN VAN DER STRATEN.


THIRD LETTER FROM MAERTEN VAN DER STRATEN, TO HIS WIFE.

I Maerten van der Straten your affectionately beloved husband and
brother in the Lord, yet both unworthily, wish you my very dear,
beloved wife and sister in the Lord, Beliken van der Straten, much
grace and mercy from God our heavenly Father, and may the love of
his Son be multiplied to you, and may God, moreover, fill you, like
Jeremiah, with his Holy Spirit, that you may thereby withstand all the
subtle assaults of the devil, and after the victory, with all God’s
children, receive the crown of glory upon the pleasant mountain where,
according to the writing of Esdras roses and lilies grow. 2 Esd. 2:19.
And, my dearly beloved, I pray the Lord, to make you meet and worthy to
play the new song before the throne of his glory, for ever and ever.
Amen.

Cordially written out of tender love, to you Beliken van der Straten. O
my love, my chosen, dearest love, which through God’s providence was
given to me before his church by my father, and whose hand I took with
tears of joy, for which I also thank the Lord, that he gave me you,
for I would not have thought myself worthy of you. Hence this is also
a reason for me, to love you the more. Yet, I call God to witness,
that I love you as my soul, yea, more than the heart in my body, which
I am bound also to do according to the demand of the Scriptures, for,
since I, according to John’s writing, am bound to love my brother, how
much more then must I love you since you, according to the word of God
and Paul’s declaration, are flesh of my flesh, and bone of my bones.
And the apostle also says: “No man ever yet hated his own flesh; but
nourisheth and cherisheth it.” Eph. 5:29. In short, he that loves his
wife also loves himself.

Further, Beliken, my beloved, after this my proper and Christian
salutation, let me, please, inform your love that I, the Lord be
praised, am in tolerably good health according to the flesh, and
according to the spirit God be praised, my mind is still fixed to
fear the Lord, all the days of my life, according to my weak ability.
Furthermore, my dearest, I have the same confidence concerning you,
that you are well both in soul and body, prepared to live and die
to the glory of the Lord. This worshipful, good God, who has broken
the bow of the mighty, and, according to the word of the prophet,
through the gracious goodness gives both wine and milk without price
(Is. 55:1), may strengthen and confirm you and us all in this lion’s
den, where we, on every hand, are so severely assailed and so greatly
distressed, like Israel, when they were compassed about by Holofernes.
Jud. 7. Yea, the false elders do so distress us, that we can with
Susanna find nowhere a place of escape, but behold death before our
eyes on every hand; for our persecutors are evening wolves, that
leave nothing over till the morning. Hab. 1:8. Hence we may well say
with David: “They break in pieces thy people, O Lord, and afflict
thine heritage. They slay the widow and the stranger, and murder the
fatherless. They gather themselves together against the soul of the
righteous, and condemn the innocent blood. Psalm 94:5,6,21.

But, my dearly beloved, let us not therefore despond, though we are
now tried in the furnace of affliction, for the prophet says: “Blessed
is the man whom thou chastenest, O Lord, and teachest him out of thy
law, that he may have patience in the day of adversity, until the pit
be digged for the wicked. For the Lord will not cast off his people,
neither will forsake his inheritance. For he regardeth the prayer of
the destitute, and doth not despise their petitions; for he looketh
down from the height of his sanctuary, and from heaven doth the Lord
behold the earth, to hear the groaning of the prisoner. Ps. 94:12–14;
102:17,19,20. For Sara said: This I truly know, if a man serve God,
he is comforted after temptation, and delivered from affliction, and
after chastisement he findeth grace. For thou, O Lord, delightest not
in our destruction; for after the storm thou causest the sun to shine
again, and after weeping and mourning thou dost give us joy abundantly.
Eternal praise to thy name O God of Israel, for with thee is the
fountain of life, and in thy light we see light. Tobit 3:11; Ps. 36:9.

Hence, my love, O my dearest love, let us patiently drink the cup of
the Lord, for we know, according to the words of Isaiah, that truth is
fallen in the street, and that he that turneth from his evil ways is
the spoil of every one. Is. 59:14,15. For Esdras says: For there shall
be in every place, and in the next cities, a great insurrection upon
those that fear the Lord. They (the ungodly), shall be like mad men,
sparing none, but still spoiling and destroying those that fear the
Lord. For they shall waste and take away their goods, and cast them
out of their houses. Then shall they be known (says the Lord); who are
my chosen; and they shall be tried as the gold in the fire: 2 Esd.
16:70–73.

Therefore, O my chosen love, my lamb, let us give our back to the
smiters for a little while yet, and look to the author of our faith,
the King of kings and Lord of lords, who for our sakes was so
maltreated and disfigured, that he himself says: “If they have done
these things in a green tree, what shall be done in the dry.” Luke
23:31. Hence, O my love, my dearest love, let us think as Paul, that
our light affliction, which is but for a moment, will hereafter work
for us a far more exceeding and eternal weight of glory. 2 Cor. 4:17.
For Solomon says: But the righteous live for evermore; their reward
also is with the Lord, and the care of them is with the Most High.
Therefore shall they receive a glorious kingdom, and a beautiful crown
from the Lord’s hand: for with his right hand shall he sever them, and
with his arm shall he protect them. Wis. 5:15,16. Therefore, O my dear
lamb, let us diligently pray the Lord, that we may be worthy at his
coming, to live with him for ever and ever.

Further, my chosen, dearly beloved, know that I do not know much more
to write you, but I commend you into the hands of the Lord, and bid
you adieu if I should write you no more; for our enemies are now so
greatly incensed at us, that they gnash on us with their teeth, even as
they did on Stephen in the judgment hall. I therefore yet give you this
letter, even as Israel, when they were bound, gave their children the
last milk. And furthermore, I thank you, O my love, for all your pure
love and sincere friendship, and I also thank you much for the sleeves
you made me; they stand me in better stead than the coat which was sent
me. Rightly did Sirach say, that one friend helps the other in time of
need, but much more yet husband and wife.

Once more I take leave, and bid you adieu; O adieu, Beliken, my
dearest. Greet from me them that are with you. Adrian also greets you
much.

Written by me, your dear husband and brother in the Lord.

  MAERTEN VAN DER STRATEN.

Pray for me.


THE FOURTH LETTER FROM MAERTEN VAN DER STRATEN, TO ANNA SERVAES.

I, Maerten van der Straten, your unworthy friend and brother, wish
you, my beloved, dear sister in the Lord, Anna Servaes, much grace
and mercy from God our heavenly Father; and may the love of his Son be
in you as a burning fire, that you may become perfect unto the measure
of the stature of the fullness of Christ, having your conversation
honest among the Gentiles, and bearing good fruits, as a tree planted
by the rivers of water, so that you may be numbered among the royal
priesthood, the peculiar people, which God, according to the writings
of Moses, bore on eagle’s wings; so that you, when the land shall again
be divided to Israel, may possess an inheritance full of joy, for ever
and ever. Amen. Eph. 4:13; 1 Pet. 2:12; Ps. 1:3; 1 Peter 2:9; Deut.
32:11.

A cordial, fond and affectionate greeting to you, my dear and much
beloved sister in the Lord, Anna Servaes, whom I love with a pure love
out of a pure heart, of which God be my judge, who, according to the
word of Jeremiah, tries men’s hearts and reins. Further, after all
proper and Christian salutation, let me, please, inform your love,
that I and my dear wife are in tolerably good health according to the
flesh, and according to the spirit we hope by God’s assistance to keep
the covenant which we once made with the Lord our God, when we bowed
our knees before him and his glorious majesty. Yet, we moreover trust
that also you are well in soul and body, ready to perform your journey
to Bethel, and to prophesy against Jeroboam and his altar. 1 Kings
13:1. To this end, may you and we all be strengthened by the only and
eternal, almighty God, whose tabernacle is on high, and who lives far
above all heavens, in a light which, according to the words of Paul (1
Tim. 6:16), no man can approach unto; that we may fear and love him
above all. For he is a jealous God, who would dwell alone in man’s
heart; for thereunto we have been delivered out of the hand of our
enemies, and from them that hate us, that we should fear and serve him
without fear, in true righteousness and holiness, all the days of our
lives, as good and faithful servants, seeking the praise of God, and,
with Paul, counting our gain loss for Christ’s sake, leading a chaste,
honorable life, and setting up an ensign for the nations, that we may
not make the blind to wander out of the way, but that we, according
to the words of Peter, through a modest and good conversation, may
win the unbelieving without the word; which Christ also teaches us in
the Gospel, saying: Let your light shine before men, that they may
behold your good conversation, and glorify God our Father in the day of
visitation. Ex. 20:5; 2 Cor. 6:16; Luke 1:74,75; Phil. 3:7; Isa. 11:12;
Deut. 27:18; 1 Pet. 3:1,2; Matt. 5:16; 1 Pet. 2:12. Hence, O my dear
and much beloved sister in the Lord, let us with all humility follow
the Lord’s footsteps, that in every respect we may adorn the doctrine
of the Gospel, shining as a bright morning star among this evil and
perverse generation; then shall the King, as David writes, greatly
desire our beauty. Ps. 45:11.

Hence, O love, let us each seek to be the chiefest in virtue, and
patiently wait for the Lord, our Comfort, who alone can help us, as
David says: “I waited patiently for the Lord; and he inclined unto me,
and heard my cry. He brought me up also out of a horrible pit, out of
the miry clay, and set my feet upon a rock, and established my goings.
And he hath put a new song in my mouth, even praise unto our God.” Ps.
40:1–3. Therefore, O dear lamb, let us thank the Lord, and pray that
we may not be caught through our tongue, saying with Jesus Sirach:
“O Lord God, Father and Lord of my life, let me not fall among the
slanderers, and perish among them. O that I could bridle my thoughts,
and discipline my heart with the word of God, and that I might not
spare myself, if I erred, lest I should cause sin, and create great
error, and commit much evil, and perish before my enemies, and become
their sport.” Sir. 23:1–3. Hence, O dear sister, let us seek God’s face
day and night with tears, that we may not perish with the wicked under
the wrath of God, but that we may continue obedient in Christ unto
the end of our lives, so that we may be saved in the day of the Lord,
which, according to the words of Christ, shall come as a thief in the
night; in the which according to Peter’s writing, the heavens shall be
dissolved with fire, and the elements shall melt with fervent heat. And
if all these things are to come to pass, O how ought we to be meet and
adorned with a good, chaste and holy conversation! For the time is come
that judgment must begin at the house of God: and if it now begin at
us, and if the righteous shall scarcely be written in the book of life,
what shall the end of the ungodly be? Matt. 24:42,43; 2 Pet. 3:10–12; 1
Pet. 4:17,18. O well may I sigh and say with Solomon: O Lord, wink at
the multitude of my sins. Wis. 11:23. Hence we may also with David say:
“O Lord, enter not into judgment with us, or, thou, O Lord, shalt be
justified. And render us not according to our deeds, neither reward us
according to our works, nor chasten us, O Lord, in thine anger, but be
merciful unto us, O Lord, according to thy goodness, which is great.”
Psalm 143:2; 6:1,2. Therefore, O dear lamb, let us cleave to the Lord
with prayer and supplication, with a broken heart and contrite spirit,
that we may be saved, not through our merits, but through the grace of
God, and thus live with the Lord in his eternal kingdom.

Further, my dear sister, I do not, because of my small gift, know
much more to write you, but commend you to the Lord, and to the rich,
comforting word of his grace. I moreover pray you to excuse the plain,
simple letter which I, your unworthy servant, have written, who am the
weakest in Israel, yea, not worthy to unloose your shoe’s latchet;
however, I yet trust in the grace of God.

Furthermore, my dear sister, greet your dear husband, and also the
acquaintances, in my name. My dear wife also greets you both, and the
acquaintances much. There also greet you much, Adriaen, Grietgen,
Hansken, and Dingentgen; and all of us prisoners jointly request of
you, that you will diligently pray the Lord for us. Nothing more.
Farewell, and do the best in the beginning and in the end.

Written in my bonds, by me, your weak brother and servant, as much as I
am able.

  MAERTEN VAN DER STRATEN.


THE FIFTH LETTER OF MAERTEN VAN DER STRATEN, TO SERVAES JANSS.

I, Maerten van der Straten, imprisoned for the word of the Lord, wish
you my dear and much beloved brother in the Lord, Servaes Janss, much
grace and mercy from God our heavenly Father, and also to all that have
been redeemed from the earth, and cleansed by the blood of the Lamb,
our Lord Jesus Christ, who, according to the word of the prophet, bore
our reproach, took upon him our sins, and restored to us that which he
had not taken away, that he might deliver us from this present evil
world; according to the will of God his Father; to whom be glory power
and honor forever and ever. Amen.

Out of a fond heart a loving greeting to you, my beloved, dear friend
and brother in the Lord, whom I love according to the peculiar
privilege of Israel, this the Lord knows, who according to the words of
Jeremiah, tries men’s hearts and reins, and according to David, knows
men’s thoughts when they are yet afar off. Jer. 17:10; Ps. 139:2.

Further, after all proper and Christian salutation, let me, please,
inform your love, that I, the Lord be praised forever, am in tolerably
good health according to the flesh, and according to the spirit my mind
is still fixed to serve God all the days of my life. I have moreover
the undoubted confidence concerning you, that you are also well in soul
and body, ready to keep the covenant which you once made with the Lord
our God, when you bowed your knees before God and his glorious majesty;
may this only, eternal, and only wise God, endow you, according to the
word of the prophet (Joel 2:28), with his Holy Spirit, that you, led
by him, may lead a good and chaste conversation among the Gentiles,
as Christ teaches us in the gospel, saying: “Let your light so shine
before men, that they beholding your good conversation, may glorify God
your Father.”

Hence, O my dear brother, let us, according to the writing of the
apostle, diligently strive to be the chiefest in virtue; as Paul also
says, that we should approve ourselves as the ministers of God, in much
patience, in afflictions, in necessities, in distresses, in stripes,
in imprisonments, in tumults, in labors, in watchings, in fastings,
by pureness, by knowledge, by longsuffering, by kindness, by the Holy
Ghost, by love unfeigned, by the word of truth, by the power of God, by
the armour of righteousness on the right hand and on the left, by honor
and dishonor, by evil report and good report: as deceivers, and yet
true; as unknown, and yet well known; as dying, and, behold, we live;
as chastened, and not killed: For God can wound, and heal again, as is
written in the Book of Kings: “The Lord killeth, and maketh alive: he
bringeth down to the grave, and bringeth up.” Tit. 3:8; 2 Cor. 6:4–9;
Deuteronomy 32:39; 1 Sam. 2:6.

Hence, O my dear brother, if you be visited at any time, out of bonds
as well as in, be not grieved, nor become weary in the way of the
Lord, though it is narrow and straight; for it is better to suffer
affliction for a little time with God’s children, than to possess all
the treasures of Egypt; for though man, as Christ says, should gain the
world, and lose his own soul, O what would he have then, that he could
give in exchange for it? Heb. 11:25,26; Matt. 16:26.

Therefore, O my dear brother, let us seek the kingdom of God above
all things, and let us not follow after that which is earthly, as is
written in the epistle to the Colossians, by the holy apostle Paul,
where he says: “If ye then be risen with Christ, seek those things
which are above, where Christ sitteth on the right hand of God. Set
your affection on things above, not on things on the earth. For ye are
dead, and your life is hid with Christ in God. When Christ, who is our
life, shall appear, then shall ye also appear with him in glory.” Col.
3:1–4. For it is a faithful saying: “If we suffer with Christ, we shall
also reign with him.” 2 Tim. 2:12. Hence let us not be weary in well
doing, for according to Paul’s writing, in due season we shall reap a
most abundant harvest. Galatians 6:9. For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal
weight of glory; while we look not at the things which are seen, but
at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal. 2 Cor. 4:17,18.

Hence, O my dear brother, let us help the author of our faith, the
Lord Jesus Christ, bear all his reproach, and let us, as Paul says,
follow after holiness, without which no man shall see the Lord. Heb.
12:14. And let us seek the Lord with tears, while he may be found, and
let us bring forth genuine fruits of repentance, that the tower of
Siloam may not fall upon us, for we have done evil long enough before
the Lord. Is. 55:6; Luke 13:4. Hence let us now, as Paul says, use our
members, which we have heretofore used from iniquity, unto iniquity,
still more abundantly from righteousness unto righteousness. And let
us, moreover, praise the Lord, because he has revealed to us the pearl
of great price that lies in the field, and is yet still hid from so
many. Matt. 13:46. Therefore, O my dear brother, let us now, as good
and faithful servants, put our talent out upon usury, that, when our
dear Lord comes, we may have gained something, and may hear the words:
“Well done, good and faithful servant: thou hast been faithful in a few
things, I will make thee ruler over many things: enter thou into the
joy of thy Lord. Matt. 25:23. Thus, my dear, let us diligently look
before us, and watch circumspectly, that we do not defile our wedding
garment, but may much rather be adorned with the five wise virgins,
with the oil of love in our lamps, so that we, when our bridegroom
comes, may enter in with him into his eternal kingdom, where, according
to the word of Isaiah, and of the apostle, incomprehensible joy and
gladness shall endure forever. Amen.

Further, my dear brother, I do not know, because of my small gift,
much more to write you, but commend you to the only, eternal, almighty
God, who according to the word of Isaiah, hath measured the waters
in the hollow of his hand, and meted out heaven with the span, and
comprehended the dust of the earth in a measure, and weighed the
mountains in scales, and the hills in a balance; that he may keep you,
so that you may receive a crown of glory. Is. 40:12; 1 Pet. 5:4.

Furthermore, my dear brother, I pray you, that you will excuse this
simple letter which I, unworthy one, have written, for it were better
that you would write to me; but in order to fulfill your request I
could not forbear to do it.

Greet your dear wife, and also the acquaintances, in my name. Beliken
van der Straten, my dear wife, also greets you and Tanneken much, and
also the acquaintances. Further, all of us prisoners greet you from the
heart. Pray the Lord diligently for us. Nothing more. Farewell, and do
the best.

To your benefit as much as lieth in me, by me your weak brother and
servant.

  MAERTEN VAN DER STRATEN.


THE SIXTH LETTER FROM MAERTEN VAN DER STRATEN, AND BELIKEN HIS WIFE, TO
ADAM V. L. AND HIS WIFE.

I Maerten van der Straten, and Beliken van der Straten, my most dearly
beloved wife, both of us prisoners for the word of the Lord, wish our
very dear brother and sister much grace and mercy from God our heavenly
Father, who dwells on high, in a light unto which, as Paul writes, no
man can approach. We moreover wish, that you may have the love of his
Son, that you may be a light for them that sit in darkness, and that
you may shine as a bright morning star among the blind that err in the
way, so that you may hereafter, as Isaiah writes, behold the King in
his beauty, and meet with that perfect and unspeakable joy and gladness
that shall endure forever and ever. This we wish our dear friends in
the Lord, with all the strength of our souls, out of an affectionate
heart.

A cordial, loving greeting to you our very dear brother Adam V. L., and
to Mariken, your very dear wife. We two prisoners, as said above, love
you, as Paul says, with a godly love, and out of a pure heart, as Peter
writes; this the almighty Lord knows, who penetrates every thing with
eyes which are as a flame of fire.

Further, after all proper and Christian salutation, let me, please,
inform your love, that I and my dearly beloved lamb, whose hand I took
with tears of joy, are still, the Lord be praised forever, in tolerably
good health according to the flesh, and according to the spirit, God
be praised, our mind is still fixed, by the help of the Lord to prefer
with Eleazar, an honorable death to an ignominious life. But, dear
brother and sister in the Lord, we are also confident beyond a doubt,
that you both are well in soul and body, ready to keep the covenant you
made with Almighty God, concerning which we are exhorted by Moses, that
we should always be mindful of the covenant which we once made with the
Lord of lords. Deut. 4:9. And Paul instructs us still more fully, that
we are to call to remembrance the day in which we were illuminated.
Heb. 10:32. The merciful King, and God of gods, who according to the
word of the prophet, in time of need gives bread, and in thirst water,
and in the day of tribulation forgives sin, may strengthen and confirm
you and us all with his Holy Spirit, that we, as Luke writes, may serve
him in true righteousness and holiness all the days of our lives. And
let us, O dear friends, always have the Lord before our eyes, even as
David, who says: “I have set the Lord always before me.” Ps. 16:8. And
again he says: “One thing have I desired of the Lord, that will I seek
after; that I may dwell in the house of the Lord all the days of my
life, to behold the beauty of the Lord, and to inquire in his temple.
For in the time of trouble he shall hide me in his pavilion: in the
secret of his tabernacle shall he hide me; he shall set me up upon a
rock.” 24:4,5. Hence, dear friends, let us always seek the face of the
Lord with humility, and take good heed to our vocation, redeeming the
time, because the days are evil, as Paul says (Eph. 4:1; 5:16); for the
tongues of the builders of the tower of Babel have come to disagree.
For David says: “Violence and strife are in the city. Day and night
they go about it upon the walls thereof: mischief also and sorrow are
in the midst of it. Wickedness is in the midst thereof: deceit and
guile depart not from her streets.” Ps. 55:9–11. And, as the prophet
says: “They fear not God; for they lay their hands on his peaceable
ones, and break his covenant,” verses 19,20. “Their mouth,” as David
says, “is smoother than butter, but they have war in their hearts:
their words are softer than oil, yet are they drawn swords,” verse 21.
Hence, O dearly beloved friends, let us always watch circumspectly in
the spirit, and fear our God from the heart, and cleave to him with
prayer and supplication, even as the royal prophet David says: “As for
me, I will call upon God; and the Lord shall save me. Evening, and
morning, and at noon, will I pray, and cry aloud: and he shall hear my
voice,” verses 16,17.

Thus, dear friends, when you are distressed, call upon the Lord, and
do not let the waters of Marah (Ex. 15:23) become too bitter for you,
but remember, that according to Paul’s words we must through much
tribulation enter into the kingdom of God. Even as also Christ teaches
us in the Gospel, saying: “The kingdom of heaven suffereth violence,
and the violent take it by force.” Matt. 11:12. Hence, dear brother
and sister, let us willingly bear our cross, and give our back to the
smiters, and not regard it however great the heat of the sun, for the
servant is not above his master or lord; for if they have called the
master of the house Beelzebub, how much more shall they call them of
his household? Matt. 10:25. For Peter teaches us saying: “Forasmuch
then as Christ hath suffered for us in the flesh, arm yourselves
likewise with the same mind: for he that hath suffered in the flesh
hath ceased from sin; that he no longer should live the rest of his
time in the flesh to the lusts of men, but to the will of God. For the
time past of our life may suffice us to have wrought the will of the
Gentiles, when we walked in lasciviousness, lusts, excess of wine,
revelings, banquetings, and abominable idolatries. 1 Pet. 4:1–3.

Hence, O dear friends, let us no longer live according to the wisdom of
the flesh, to indulge its lusts, but let us walk, as Paul writes, only
as becomes the Gospel, and do not let us be unequally yoked together
with unbelievers: for what similarity or fellowship hath righteousness
with unrighteousness? and what communion hath light with darkness?
and what concord hath Christ with Belial? or what part hath he that
believeth with an infidel? and what agreement hath the temple of God
with idols? for ye are, says Paul, the temple of the living God; as God
hath said, I will dwell in them, and walk in them; and I will be their
God, and they shall be my people. Wherefore come out from among them,
and be ye separate, saith the Lord, and touch not the unclean thing;
and I will receive you, and will be a Father unto you, and ye shall be
my sons and daughters, saith the Lord Almighty. Philip. 1:27; 2 Cor.
6:14–18.

Therefore, O my dear brother and sister, let us serve the Lord with a
faithful heart, and refrain our foot from every evil way, and let us
lead a chaste and pure conversation among the Gentiles, that we, as
Paul writes, may not give the slanderer an occasion to speak evil; but
let us in all things seek the glory of the Lord with a simple heart, so
that we, according to the word of Paul, may adorn the Gospel by good
works. Tit. 2:8,10. Hence, O dear friends, be not weary in well doing;
for what you now sow in tears, that shall you in due season, as Paul
writes, reap with joy in great abundance. Hence let us with fasting and
weeping entreat the Lord, that we may be able to withstand in the evil
day, so that we may live with him forever and ever. Amen. John 3:8;
Eph. 6:13.

Further, my beloved friends, we do not know much more to write you
for this time, because of the simplicity of our understanding; but we
commend you to the Lord, and to the word full of consolation, and bid
you adieu.

I Maerten van der Straten, and Beliken van der Straten, my love, have
written this little out of affection and according to your request, and
we beg you to accept it in good part. We also request the aid of your
prayers.

Farewell; greet the acquaintances in our name, we thank you for all the
good you have shown us. Adriaen also greets you much; and also Hansken,
Margriet and Lou greet you much; Dingentgen and we all jointly request
you to pray for us. Nothing more, but do the best first and last.

From us your dear friends,

  MAERTEN AND BELIKEN VAN DER STRATEN.


WILLEM DE RIJCKER, AND CHRISTOFFEL FIERENS, A. D. 1572.

At Meenen, in Flanders, on the 5th of December, A. D. 1572, there were
sentenced to death as heretics, two pious witnesses of God, named
Willem de Rijcker and Christoffel Fierens. When they were brought
out to die, they came fearlessly, like two sheep for the slaughter. A
brother said to Willem: “Dear brother, strive valiantly for the truth.”
And a sister also cried: “O yes, dear brethren, strive valiantly.”
Christoffel said: “O men, think of your salvation; for this is the
way of truth unto life.” They were quickly conducted to the hut,
without being able to speak much; but they cried to God for help
and assistance, and said: “What we suffer is for the right truth.”
Christoffel also said: “Sell your clothes, and buy Testaments; attend
therein to the words of God: for therein you will find life; and fear
not them that kill the body, but fear him that hath power to cast soul
and body into hell.” He also thanked God, that he had permitted him to
see this day, for which he had so greatly longed, and said further:
“These members, which thou, O Lord hast given me, I will gladly deliver
up again for thy doctrine.” Willem said: “I have been in many perils by
sea and by land, and God has always helped me; hence I trust that he
will also not leave me in this extremity, but succor me unto death.”
They then offered up their prayer to God, in which they said with
Stephen: “O Lord, forgive them what they do unto us, and do not lay
this sin to their charge.” Willem then said: “I have now with Paul
fought a good fight, kept the faith, finished my course,” etc. Finally
they cried: “O heavenly Father, into thy hands we commend our spirits.”
Many other words were spoken, which have partly been forgotten, and
it would also take too long to write them all. The executioner then
asked, whether they were ready; whereupon Christoffel replied: “Yes,
my dear friend.” While Christoffel was being strangled, Willem cried:
“O dear friends, my brother is now forbidden to speak.” After that he
cried once more to the Lord, and then also inherited the crown of life.
Thus did these two die for the name of the Lord, being first strangled,
and then burnt, after Willem had been confined in prison for more than
twenty-two months; and thus they became heirs of the promised land,
in which all those that here lay down their lives for the word of God
shall find it again.

During the time that Willem was imprisoned, one Cornelis van Eeckhoute
was burgomaster at Meenen, who would very gladly have seen him
released; he therefore sought to persuade the priest and others, that
he [Willem] was half-witted, whereupon Willem was examined once, and
his views asked respecting purgatory. Willem answered that he had once
lived in a convent, where on Saturday always meat and other things were
cooked for Sunday, and that the monks, sweeping together the fire by
which they had cooked, called it purgatory.[335] Then the burgomaster
said: Do you see my lords, by this you may perceive that the man is
only half-witted, for these are not the words of a reasonable man.
But Willem said that he did not want to be released from prison as
half-witted, but that they should ask him concerning his faith, and
that he should confess it to them reasonably enough. Thereupon he had
to remain in confinement, and was finally, as already stated, sentenced
to death, this burgomaster pronouncing the sentence. This man, some
time after, driven away through war, fled to Bruges, where he, however
rich he was, had to live very frugally, and nearly all the time borrow
money to defray his household expenses, which when it became too great
a vexation for him, he resolved to go home to Meenen, but he died very
suddenly on the way.

  [335] In Dutch, _Vagevuur_ from _vagen_ or _vegen_, to scour [and
  also to _sweep_] and _vuur fire_; hence a play on words, which cannot
  be rendered into the English without the loss of the humorous effect
  which it has in the original tongue.--_Trans._


JAN SMIT, A. D. 1572.

About the year 1572 there was also another pious, godfearing brother,
named Jan Smit, a native of the county of Marck, but at that time
residing in North Holland, near Munnekendam; he was afterwards brought
a prisoner to Munnekendam, for the testimony of Jesus. But when after a
certain time Munnekendam was taken by the Protestants, he was released
by one of their captains. When subsequently engaged in a boat, on
the Zuyder Zee, he was again apprehended by a Spanish captain, and
brought to Amsterdam. There he remained in confinement, until it was
determined, that these prisoners should be used as oarsmen on the
Haarlem Lake, against those of Haarlem. But when this pious Jan Smit
came to the place where he was to row, he declared that he did not
feel free in his conscience, thus to row, seeing he had no enemies;
they might deal with him according to their pleasure. Thereupon he was
brought into the camp before Haarlem, where he was sharply examined
in the faith, and found to be of the Mennonistic religion. And as
examinations and severe threats could not move him to apostatize, since
he was founded upon the firm Rock, and therefore overcame all by faith,
Don Frederick, son of the Duke of Alva, sentenced him, there to be
suspended by one leg to the gallows, which was done, till death ensued.
And thus this hero and soldier of Jesus Christ, by saving faith,
overcame the world, sin, flesh and blood, and all tyrants, and, through
God’s grace, obtained the crown of eternal glory.

This account we received from old Simon Fijtsoon, teacher [minister?]
and elder of the church of Tessel. He declares that this Jan Smit was
his special friend.


PIERIJNTGEN LOOSVELDT, OR NECKERS, A. D. 1572.

At the close of the year 1572, there was apprehended at Meenen,
in Flanders, for the truth and the word of God, a spinster, about
forty-three years old, named Pierijntgen Loosveldt, or Neckers. While
kindly ministering to a sick person, she was walking out at a certain
time, when she met the chief Bailiff, Joncker Jan de Carmago, who
apprehended her, and asked where she resided. She pleasantly replied
that she did not live very far off, and gave him the fairest words,
in order to be released. But it was all of no avail; she had to go
to prison, and on the second day, when she had not had much time
for consideration, she was summoned before the lords, and examined
concerning her faith, which she freely confessed.

In the first place she was accused that she had attended improper
assemblies, contrary to the Emperor’s decree. But Pierijntgen held that
she had used diligence to follow Christ, and to shun the evil, and to
go out from them, and join the good, knowing that Christ says: “Where
two or three are gathered together in my name, there am I in the midst
of them.” Matt. 18:20. And these assemblies she could not forsake,
though it should cost her her life.

In the second place she was asked whether she had not had herself
rebaptized. She confessed that she had suffered herself to be baptized
according to the command of Christ, which they considered Anabaptism,
not at all regarding the instance of the disciples who, though they
had received John’s baptism, did nevertheless, after they had heard
the preaching of Paul, suffered themselves also to be baptized in the
name of Jesus. And that one must first believe on Jesus Christ, and be
baptized upon such faith, according to the teaching of the Scriptures,
which also say, that baptism is a burial of sin and the answer of a
good conscience.

When they asked her, who was present when she was baptized, she did not
confess it, however hard she was threatened.

In the third place they asked her, whether she did not regard the
priests as the vicars of Christ, who had power to forgive sin; and
that whatever they bound or loosed had to remain bound or loosed. But
she could not confess that they are such vicars of Christ who are not
minded as he is; for he is the true Shepherd, who laid down his life
for his sheep, while the priests do the very opposite. He is the true
Mediator between God and men (1 Tim. 2:5), and his Father’s vicar. He
is the open, clear Fountain (Zech. 13:1), who calls to him all those
who are burdened and laden with sin. He is the true pool with five
entrances, of which John tells (John 5:2), and all who truly repent
shall receive the forgiveness of their sins. Luke 24:47. No one was
found worthy to open the book with seven seals, but the Lamb Jesus
Christ. Rev. 5:1. He is the right door; it is of no avail whether any
one will open or shut, the ungodly must remain without. John 10:9; Rev.
22:15.

In the fourth place she was asked, whether she did not confess that
the body of Christ was in the sacrament or wafer, when the priest had
pronounced the words over it, and consecrated it in the mass. But she
could regard the mass, with all that pertained to it, for nothing more
than a plant, planted by men, which God should root up. Matt. 15:13.
But she confessed that Christ had left us the Supper to be observed in
remembrance of him, according to Paul’s doctrine, and thereby to shew
the Lord’s death. 1 Cor. 11:25,26.

In the fifth place she was also asked whether she did not confess that
infant baptism was necessary for salvation, and for the washing away of
the original sin which has adhered to us from Adam. But her confession
was, that one could receive but one baptism, and that only they are
worthy of it who forsake sin, or repent, and believe in the name of
Jesus Christ; and that it was also not a washing away of sin, but the
answer of a good conscience, and that the blood of Christ cleanseth us
from all sin. Ephesians 4:5; Acts 2:38; 1 Pet. 3:21; 1 John 1:7.

In the sixth place she was asked whether she did not believe that
Christ had assumed his flesh from Mary. But she confessed that he
was from above, and had come down from the Father; that the Word had
become flesh, even as John says: “That which was from the beginning,
which we have heard, which we have seen with our eyes, which we have
looked upon, and our hands have handled, of the Word of life.” And as
he himself says, that he is the bread which came down from heaven. That
he was also the only reconciler, redeemer and advocate. To investigate
further, was not necessary to her salvation. John 8:23; 1:14; 1 John
1:1; John 6:31; Rom. 5:10; 1 John 2:1.

In the seventh place she was also asked whether she did not confess
that three persons constituted one true God. Thereupon she confessed
that there were three names in one Divine Being, namely, Father, Son
and Holy Ghost. But the Father who sent the Son she could not regard as
a person; for the heaven is his throne, and the earth is his footstool;
Christ also calls him a Spirit, and a spirit, he says, has neither
flesh nor bones. The Holy Ghost, who manifested himself upon Christ in
the form of a dove, and upon the apostles in the form of tongues of
fire, and sat upon each of them, him she could also not understand to
be a person. But the Son, who became man for us, was visible, palpable
and passive, walked much among the Jews, did many signs, suffered
hunger and thirst, wept, etc., him she could indeed confess to be a
person. 1 John 4:9; Is. 66:1; John 4:24; Luke 24:39; Matt. 3:16; Acts
2:3; Matt. 17:12; 11:5; 21:19; John 19:28; Luke 19:41.

In the eighth place they asked her, whether one might not swear, or
take an oath, before the authorities, to defend justice and establish
the truth, but she esteemed Christ’s commandment more than that of men;
for he teaches: “I say unto you, Swear not at all; neither by heaven;
for it is God’s throne: nor by the earth; for it is his footstool:
neither by Jerusalem; for it is the city of the great King. Neither
shalt thou swear by thy head, because thou canst not make one hair
white or black. But let your communication be, Yea, yea; Nay, nay: for
whatsoever is more than these cometh of evil.” Matt. 5:34–37.

In the ninth place it was told her that good works did avail, also
for them that had died. But she asserted that neither soul-masses,
obsequies, pilgrimages, the burning of tapers, nor anything else could
help or benefit the dead; for the Scripture says: “If the tree fall
toward the south, or toward the north, in the place where the tree
falleth, there it shall be.” Eccl. 11:3. Christ also tells of ten
virgins, of whom the five who had wisely kept their lamps burning, and
provided their vessels with oil, went in with him; but the others,
who had neglected their time, had to remain without. Even as the angel
said, that hereafter time shall be no longer. Rev. 10:6.

In the tenth place she was asked whether the saints had not ascended
up to heaven. But she confessed that no one has ascended up to heaven,
but Christ our Protector and Savior, not even Mary his mother; but
that they all rest in the hand of God, waiting for the judgment of the
last day. John 3:13; Acts 1:10; Wis. 3:1. As the Scripture says, that
the hour is coming, in the which all that are in the graves shall hear
the voice of God, and they that have done good shall enter in unto
life eternal, but the ungodly into eternal damnation. John 5:28,29.
The resurrection is for both the just and the unjust, as Paul says: We
must all appear before the judgment seat of the Lord, to be rewarded
according to our works. Acts 24:15; 2 Cor. 5:10. We also read of the
souls of the righteous that are under the altar, and wait till the
number of their brethren shall be fulfilled. Rev. 6:9,11.

After she had thus been most rigidly examined, they sought through the
learned of this world to instruct her for the purpose of causing her
to recant; but when neither entreaties or threats could move her, but
she declared herself willing rather to die, than to apostatize, she had
to go upon the rack stripped of everything but an apron. There she was
severely racked, with a stick in her mouth, so that her teeth broke in
pieces; but she would not recant, nor betray any of her fellow-members.
And when she requested that the torture be discontinued, the
burgomaster said, that she should recant and confess. But God kept her
lips, and helped her so that she was released from the torture; for she
would rather with old Eleazar die this temporal death, than by denying
Christ forfeit his eternal kingdom. Divers times they threatened her
with death, but this could not intimidate her. Sometimes she feared
that, because she was very sad, she might not be able to refrain from
weeping when she should be led to death; hence she turned to God in
prayer, who did not leave her prayer unheard, for when she received the
intelligence, that she should have to die, her heart was especially
filled with joy and good cheer. On the morning when she was to die,
the Bailiff asked her, whether she had not yet considered the matter.
But she said: “He that would obtain the precious prize that is set
before us, must run without ceasing.” 1 Cor. 9:24. She was then brought
into court, and sentenced to death. In her sentence the foregoing ten
articles were read to her charge, and that she therefore, and because
of her obstinacy, should be burned as a heretic. This did not make her
despondent, but she thanked the Lord, and wished them grace from God,
that they might turn from idolatry to the true worship of God. 1 Thess.
1:9.

When she came out and went forth to death, she said to the people: “Go,
buy Testaments, and read therein, that you may find why I am sentenced
to death, and have to die.” Thereupon the executioner, greatly
incensed, and threatening to strike her, told her to be silent, and
without saying much more she went into the hut, where the executioner
hastened his work, and commending her spirit into the hands of God, she
was burned, on the eve of Epiphany 1573, and prepared herself to go
forth with the wise virgins, to meet the bridegroom.

The burgomaster, or president of the court, at Meenen, named Jan de
Drijver, who had pronounced the sentence on Pierijntgen, was afterwards
severely punished of God; his flesh decayed, so that in consequence of
it one ear dropped from his head, and he died a most miserable death.


MICHIEL VAN BRUYSSEL, AND BARBERKEN HIS WIFE, A. D. 1573.

About the year 1573, there were imprisoned for the testimony of Jesus,
at Ghent, in Flanders, Michiel van Bruyssel and Barberken his wife.
Because they were not of the world, but had by God been chosen out
of the world, therefore the world, which only loves its own, hated,
persecuted and oppressed them. But they, as wise builders, had built
their foundation upon the corner stone Christ Jesus, who was able to
keep their treasure until the day of their redemption. Thus they, after
manifold temptations and trials of their faith, were, by the blinded,
God-opposing papists, put to death, not on account of any evil deed,
but only for the obedience of the truth of Jesus Christ. Michiel van
Bruyssel was burned in the Friday Market, and Barberken his wife was
beheaded with the sword, in the count’s castle. And thus they remained
faithful unto death to their Redeemer and Savior; hence they shall
receive an eternal and glorious kingdom, and a beautiful crown, from
the hand of the Lord, which no one shall be able to take away from them.


JAN VAN ACKEREN, A. D. 1573.

After manifold persecution, murdering and burning of the Christians,
there also fell into the hands of the tyrants, in the city of Antwerp
a valiant hero and soldier of Jesus Christ, named Jan van Ackeren
born near Ypres. The sole cause of his apprehension was, that he in
accordance with the counsel of God, had separated from the wicked world
and all her false worship militating against the word of God and had
yielded his body and spirit under the banner and obedience of Christ.
And as the light does not unite and mingle with darkness; but is hated
and persecuted by the latter, therefore the rulers of darkness examined
and tried said sheep of Christ, with severe imprisonment and many
sore tortures. And as he could by no means be brought to apostatize,
since he was founded upon the Rock he was put to death by fire at said
place, suffering it with great steadfastness. And thus he testified and
confirmed the belief of the truth with his death and blood, and trod
the wine press of suffering with Christ. Hence he was not rejected as a
bastard, but much rather, through grace, acknowledged and received as
an acceptable son by Christ, into his eternal inheritance, where he
with all God’s chosen, shall live and reign forever and ever.

This friend of Christ sent several letters from his prison, but they
did not come to our hands.


G. KLEERMAECKER, WITH SIJNTGEN VAN ROUSSELARE AND MAEYKEN GOSENS, PUT
TO DEATH FOR THE TRUTH, AT ANTWERP, A. D. 1573.

_A letter from G. Kleermaecker, imprisoned at Antwerp with Sijntgen van
Rousselare, wife of Jeronymus, where they laid down their lives for the
truth._

The abundant grace of God, the great love and mercy of his Son, and
the power, operation and illumination of the Holy Ghost, this, my
very dear and beloved sister in the Lord, I wish you as a cordial and
affectionate greeting, whereby we, unworthy ones, are born anew of God,
to serve the Lord in righteousness and holiness, to the praise of the
Lord and to the salvation of our souls. Hereunto fit, strengthen and
confirm us, the Lord, the Father of all mercy, to whom alone be praise,
glory, and honor, forever and ever. Amen.

After this salutation, my very dear and beloved sister in the Lord, I
inform you, that I am, the Lord be praised forever, still tolerably
well according to the flesh, and also as regards the mind; and I trust
by the grace of God to go with our true Captain, Joshua to the promised
land (which has been promised us unworthy ones out of grace, and shown
us through faith) hoping and trusting by the grace of God to pass
unharmed over Jordan; yet I would from the depth of my heart, that my
mind were more valiant for it.

Further, my very dear and beloved sister, I inform you, that at the
visit my heart was greatly rejoiced by you, because I saw your great
joy and gladness in the Lord, your complete self-renunciation, and
the resignation of your heart and mind, in the Lord, for which we
cannot thank and praise the Lord enough, that he has given you such a
treasure in earthen vessels, that you do not want to forsake the Lord,
for neither life nor death, nor for any torment which the tyrants
might inflict upon you my very dear and beloved sister in the Lord.
The Lord, the God of all grace, strengthen and confirm you unto the
end, and fulfill all the good pleasure of his goodness in you, and
the work of faith with power, that the name of our dear Lord Jesus
Christ maybe glorified in you, and that you may fight the good fight
of faith; and lay hold on eternal life, whereunto we are called, if
we hold the beginning of the Christian life steadfast unto the end.
2 Thess. 1:11,12; 1 Tim. 6:12; Heb, 3:14. For, dear sister in the
Lord, if we properly consider the life of Christ, we find nothing but
tribulation, suffering and distress. He who was the Lord of lords, for
our sakes left his Father’s kingdom; he came into the world, to call
our guilt upon him, and paid the debt with his bitter suffering and
death on the tree of the cross, leaving us in all things an example,
as the apostle says, that we should follow his steps, who did no sin,
neither was guile found in his mouth: who when he was reviled, reviled
not again; when he suffered he threatened not; but committed himself
to him that judgeth righteously: who his own self bare our sins in his
own body on the tree, that we, being dead to sins, should live unto
righteousness; by whose stripes ye were healed. For ye were as sheep
going astray; but are now returned unto the Shepherd and Bishop of your
souls, and in another place the apostle says: Consider him that endured
such contradiction of sinners against himself, lest ye be wearied and
faint in your minds. Heb. 12:3. And thus also the prophet utters his
complaint for him saying: I am a worm, and no man; a reproach of men,
and despised of the people. All they that see me laugh me to scorn:
they shoot out the lip, they shake the head. Ps. 22:6,7. In still
another place Isaiah says. He hath no form nor comeliness; and when we
see him, there is no beauty that we should desire him. He is despised
and rejected of men; a man of sorrows, and acquainted with grief: and
we hid, as it were, our faces from him.... He was oppressed and he was
afflicted, yet he opened not his mouth: he is brought as a lamb to the
slaughter, and as a sheep before her shearers is dumb, so he opened not
his mouth. Is. 53:2,3,7. Besides this, my much beloved sister in the
Lord, consider Christ’s entire life how he begun, lived, and ended it;
you will find nothing but suffering, humiliation, misery and contempt,
which he suffered for our sakes in humility, so that the apostle says
of the Lord, that in the days of his flesh he offered up prayers and
supplications with strong crying and tears unto God who was able to
save him from death, and was heard because he honored God. Heb. 5:7.
Hence, my dear sister in the Lord, this beginning of the Christian life
must abide with us unto the end, as said before, and we shall then also
be partakers of him, and with all God’s children inherit his kingdom
through grace, for which reason he went hence to prepare us a place
there, even as he says: I go to your and my Father, to prepare a place
for you; and if I go, I will come again, and receive you unto myself;
that where I am, there ye maybe also, John 20:17; 14:3. Therefore, my
dear sister in the Lord, though our God does now hide his face from
us for a little while, yet will he gather us again with everlasting
kindness, as the prophet says; I will lead you into mine house, and
give you a place within my walls, and a name better than of sons and
of daughters; yea, I will give you an everlasting name, that shall not
be cut off. Yea, he will lay our stones with fair colors, and lay our
foundations with sapphires, and will make our windows of crystal and
our gates of carbuncles. Is. 54:7,8; 56:5; 54:11,12. Yea, there is a
city built, says John, of pure gold, where, my very dear sister in the
Lord, you shall see the King in his beauty, whose head is as the finest
gold, and his locks are curled and black as a raven; his eyes are as
the eyes of doves; his cheeks are as growing beds of spices of the
apothecary; his hands are as gold rings set with turquoises, his body
is as pure ivory. His legs are as pillars of marble set upon sockets
of gold; his mouth is sweet, and his word is lovely. Rev. 21:18; Cant.
5:11–16. In short, we shall find more there, than it is possible to
tell us or to describe.

See, my dear sister in the Lord, such is our Friend and Bridegroom;
hence rejoice, you betrothed of the Lord, for he that has chosen you
from among many thousands is fairer than all the children of men.

Therefore, my dear sister in the Lord, adorn yourself with the fine
linen of righteousness (Revelation 19:8) in honor of your Bridegroom
until the days of tribulation shall be at an end, and the Lord shall
turn again the captivity of Zion, and wipe away all tears from your
eyes, and make perfect our joy, so that for our mourning and sighing
we shall sing as in the night of a glorious feast, and shall, with
the hundred and forty-four thousand virgins, that were redeemed from
the earth, stand before the throne of God, having the name of our God
written in our foreheads, having harps in our hands, and singing a new
song. Rev. 7:4; 14:1–4.

Behold, dear sister, this our enemies shall see and be confounded, who
now say to us: “Where is your God?” Our eyes shall then behold them
trodden down as mire in the streets, and be ashes under the feet of the
righteous. Mal. 4:3. Hence, dear sister in the Lord, let us be sincere
in love, and obtain the victory in the Christian’s conflict; to him
that overcometh he will give to eat of the tree of life, which is in
the midst of the paradise of God. Rev. 2:7. This grant us the only wise
God, the Father of grace and mercy, who alone has power in heaven and
on earth, that we, justified through his grace, may become heirs of
eternal life. Unto him that is able to do exceeding abundantly above
all that we can ask or think, to him alone be praise, glory and honor,
forever and ever. Amen. Ephesians 3:20,21.

Faithful is he, who also will do it, according to his promise; for I
am God, he says by the prophet Malachi, and change not, namely, in his
promises. 1 Thess. 5:24; Mal. 3:6.

Herewith, my very dear and beloved sister in the Lord, I will commend
you to the Lord, and to the rich word of his grace. Adieu, adieu, if
we should see each other’s face no more in this world, yet I hope that
we shall see each other in eternity with our God, where parting will
be no more. Once more, adieu, and take my simple letter in good part,
this I humbly pray: and if I have in anything written too little or too
much, I beg you to excuse me for it. Herewith I cordially salute you
and also my wife cordially greets you with the peace of the Lord; and
Sanderijntgen, and another maiden from Zealand, named Magdaleentgen,
also greet you most, cordially. I ask you very kindly, my dear sister,
let me have a letter from you, for this will be very welcome to me and
more agreeable than I can write you. Farewell.

By me your weak brother and servant, to the utmost of my ability.

  G. KLEERMAECKER, V. S. B.


A LETTER FROM SIJNTJGEN VAN ROUSSELARE.

_Grace and peace._ Written at Antwerp, in prison, I, Sijntgen, who
am unworthy, am imprisoned for the testimony of the Lord, and daily
expecting my sentence; the Lord grant us, that we may offer up our
sacrifice to his praise and glory; and to the salvation of our souls.
Amen.

The great grace and mercy of God the Father, and the great love of the
Son, and the power of the Holy Ghost, confirm you, my very dear sister
in the Lord, and us, unto the end, that we may be found worthy in the
day of the Lord, through grace to receive the beautiful promises, when
the Lord shall say; “Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world.” O what great joy
will then be prepared for us, if we only hold the beginning of the
Christian life steadfast unto the end; hereunto confirm us the God of
Abraham, the God of Isaac, and the God of Jacob, whose power is great,
even as the prophet declares, that with his three fingers he encircles
the whole earth; and unto his name every knee must bow in heaven and
earth, and every tongue must praise him; the Lord of hosts is his name,
the Lord Sabaoth, the Mighty One in Israel, for whose name we are
imprisoned here; to him alone be praise and glory, forever and ever.
Amen. Is. 40:12; 45:23; 54:5.

For he has created and made heaven and earth out of nothing. This same
bleeding, naked, crucified Christ I wish you, my very dear sister in
the Lord, as an affectionate and Christian greeting; may he keep and
comfort you in all affliction that may come upon you and us for his
name. After all loving and Christian salutation, I inform you, my
dear lamb and sister in the Lord, that my mind is still determined
(eternal praise and glory to the Lord for his grace) as it was when
I unworthily bowed my knees before the Lord, thereby showing that I
desired to obey him in every thing, in affliction as well as in joy,
even as the apostle also admonishes us, that it is given unto us not
only to believe in Christ, but also to suffer for him. O my dear sister
in the Lord, the servant is not above his Lord, nor the disciple above
his master, and Christ has also told us: “The world shall rejoice, and
ye shall be sorrowful, but your sorrow shall be turned into joy.” And
further: “Ye shall weep and lament, but the world shall rejoice, but be
of good cheer; I have overcome the world.” John 16:20,33. And our faith
is the victory that overcometh the world, by which we must overcome
princes and magistrates, through the grace of the Lord. 1 John 5:4. O
my dear sister in the Lord, it is true, we are here as sheep for the
slaughter; but in all these things we are more than conquerors through
him that loved us, as the apostle says; Who shall separate us from the
love which is in Christ Jesus our Lord? Shall tribulation, or distress,
or persecution, or peril, or sword? As is written. Rom. 8:35.

O my dear lamb, he is such a faithful King whom we serve; he will not
forsake us but assist us in water, sword and fire: for he says by the
prophet Isaiah: Though a mother should forsake her own child, yet will
I not forsake thee, but keep thee as the apple of mine eye. Is. 49:15;
Zech. 2:8. O my dear sister, this is for us a glorious comfort in our
present tribulation, and distress, which is temporal and light, says
the apostle, and worketh for us a far more exceeding and eternal weight
of glory, while we look not at the things which are temporal, but at
the things which are eternal; for eye hath not seen, nor ear heard,
neither hath it entered into the heart of man, the things that God hath
prepared for them that love him. 2 Cor. 4:17,18; 1 Cor. 2:9. O my dear
sister in the Lord, let us choose much rather to suffer affliction with
the children of God, than to enjoy the pleasures of sin for a season,
and let us esteem the reproach of Christ great riches, and with the
prophet David, much rather go into the holy sanctuary of the Lord, than
in the path of the ungodly, for though he flourishes here, he must
perish, for the wise man says that the hope of the ungodly is like
dried thistle-down. Wis. 5:14. But we, dear sister in the Lord, have a
sure hope; though here in the sight of the unwise we seem to die, we
know that we shall live forever, for it is written: They that here sow
in tears shall reap with everlasting joy and gladness, and bring their
sheaves into God’s garner. Wis. 3:2; Ps. 126:5,6. O my dear sister in
the Lord, when this mortal shall put on immortality, how gloriously we
shall then be crowned with glorious joy, for then our joy shall not be
taken from us. 1 Cor. 15:53; 2 Esd. 2:45. O my dear lamb and sister
in the Lord, let us freely trust in our King, for his promises will
not fail, for he will not put us off, as do these carnal lords, all of
which passes away, but he will out of grace give us life eternal.

O my sister in the Lord, my desire is, to go and rest under the altar,
with all my dear brethren and sisters who freely delivered up their
lives unto the death, and are resting under the altar; I hope that we
shall soon come to them, for we are of good courage here, by the grace
of the Lord, to take, with Caleb and Joshua, the promised land. Though
our enemies are many, we hope to devour them like bread, for we have
overcome nearly all our enemies, but now we have before us the greatest
or last enemy, which is death, but we have a strong comfort, which is
the God of Jacob, who gives us strength when the need is greatest;
though the billows then come against us, we hope as David says, by our
God to leap over a wall, and with Paul to say: I can do all things
through Christ, which strengtheneth me; and we hope thus to press
through, even as Christ says: Strive to enter in at straight gate, for
narrow is the way which leadeth unto eternal life. And Christ further
says that the kingdom of heaven suffereth violence, and the violent
take it by force. Num. 14:9; 1 Cor. 15:26; Ps. 18:29; Philip. 4:13;
Luke 13:24; Matthew 7:14; 11:12.

O my dear sister in the Lord, when flesh and blood must remain on the
posts and stakes, then is the time of the severest conflict, for Satan
also well knew to say this, when he tempted godfearing Job. Job 2:4,5.
When flesh and blood are touched, then the true faith is tried as gold
in the furnace and then we must strive lawfully, to obtain through
grace, the crown of eternal life, for it is written: Because thou hast
kept the word of my patience, I also will keep thee from the hour of
temptation. And I will not blot out his name out of the book of life.
He that overcometh, the same shall be clothed in white raiment, and I
will make him a pillar in the temple of my God, and I will lead him
to the fountain of living water. 1 Pet. 1:7; 2 Tim. 2:5; 1 Cor. 9:25;
Rev. 3:10,5,12. O my dear sister in the Lord, what glorious promises
are given us, if we only endure steadfast unto the end. To this end,
may the Lord grant us and you his grace, that we may help sing the new
song in Zion, with the hundred and forty-four thousand, which were not
defiled with women: for they are virgins, because they did not commit
whoredom with the daughters of Babylon. Rev. 14:3,4. Herewith I will
commend you, my dear sister, to the Lord and to the word of his grace,
which is able to keep you and us unto eternal life. And I herewith
take leave from you, and bid you adieu on this earth, till we meet
where parting will be no more, where the streets are of pure gold, and
the gates of pearls and precious stones. Rev. 21. Adieu, adieu, my
dear sister in the Lord: Written by me, Sijntgen van Rousselare wife
of Jeronymus, your weak sister in the Lord; take my simple letter in
good part, since it has been written out of true love; for my gift
is not very great. And greet with the peace of the Lord, in my name
your people where you live and all dear friends, known and unknown,
especially your brother and sister Passchier my familiar acquaintances.
My fellow prisoners greet your love cordially with the peace of the
Lord. Pray the Lord heartily for us; we will most gladly do the same
for you according to our weak ability. And let us always persevere
steadfastly, that no one may take our crown, but that we may with the
wise virgins enter into joyful rest. Amen.

  SIJNTGEN VAN ROUSSELARE.


FRANCOYS VAN LEUVEN, HANSKEN VAN OUDENAERDEN AND GRIETGEN VAN SLUYS, IN
THE YEAR 1573.

In the year 1573, there were put to death at Ghent in Flanders, for
the genuine faith of the truth, and for following Christ, Francoys
van Leuven (the son of Willem van Leuven. separately mentioned in
this book), the uncle of Jan Doom; Hansken van Oudenaerden, born at
Geertsberge; and Grietgen van Sluys, born at Tielt, in Guelderland.
These were at said place, by the envious and blood-thirsty generation
of Cain, and not of Judah, put to death most ignominiously, as not
worthy to be tolerated upon the earth, not on account of any misdeed,
but only because they, according to the command of the eternal God, had
separated from this corrupt world, which lies in inhuman wickedness,
and sought, according to their weak ability, to follow Christ in the
regeneration; and as the light can have no fellowship with darkness,
this tyranny was inflicted upon them by the rulers of darkness,
because they held the genuine faith of the truth, and thus they became
partakers of the sufferings of Christ, wherefore they shall also
with Christ, when his glory shall be revealed, receive great joy and
gladness, and enjoy the same forever. 1 Pet. 4:13.


LIPPIJNTGEN STAYAERTS, SIJNTGEN BARNINGE, OR LAME SIJNTGEN, A. D. 1573.

In the same year there were imprisoned at Ghent, in Flanders, for the
truth of the holy Gospel, Lippijntgen Stayaerts, a native of Ghent, and
Sijntgen Barninge, called Lame Sijntgen, born at Kortrijck in Flanders.
As these had also betaken themselves into the way of righteousness,
under the banner of their only and eternal Shepherd Christ Jesus, the
ministers of antichrist inflicted upon them the same treatment which
their Captain himself had met with, and which he had also foretold and
promised his followers: not to be loved and highly esteemed by the
world but the very opposite, namely, hatred, tribulation, crosses,
persecution and death. Thus it happened, after manifold trials and
temptations which they suffered for Christ’s sake, that they were
sentenced to death by the rulers of darkness, and beheaded with the
sword in the count’s castle. And as Sijntgen was lame, she was carried
upon the scaffold in a chair, and as she held up her folded hands
rather high, a brother (named Natanael de Tollenaer, a brother of Joost
de Tollenaer) cried: “Lamb, look out for your hands;” and so they
also cut off her two thumbs. Thus they did not love their lives unto
death, but willingly delivered up their earthly house for the heavenly;
hence there is prepared for them a building of God, a house which, in
unspeakable glory, shall endure forever in heaven. 2 Corinthians 5:1.


JACOB VAN DEN WEGE, A. D. 1573.

This Jacob van den Wege, born at Ronse, in Flanders, was a nephew of
Mr. Claes, who was a colleague of the Dean of Ronse, in his time,
probably, the most prominent and zealous inquisitor and persecutor of
the Christians in that country. As Jacob had come to the knowledge of
the truth, and followed it with ardent love, he was on this account
banished from all the dominions of the king of Spain, and had thus, as
a fugitive, for more than seven years to subsist very meagerly, gaining
a livelihood, and providing bread for his wife and children, by making
chests or trunks. Much of the time he abode secretly with good friends,
here and there in Flanders, as at Meenen, Halewijn and Wervick, whence,
on account of the severe persecution under the Duke of Alva, and
because he was also an exile, he went to work in a shop at Rijssel,
which was three leagues from the former place.

Having afterwards secretly taken up his residence, with wife and
children, at Ghent, it happened at a certain time, that he went to the
house of one Christoffel van Leuven, a minister of the word of God, at
the very time that the authorities of Ghent had sent to apprehend this
Christoffel, and not finding him, they laid hands upon Jacob, taking
him along and putting him into severe confinement, in a tower, guarded,
and secured with seven doors. There, lying in great fear and distress,
he earnestly called upon the Lord his God, in prayer, in spirit and in
truth, that he would strengthen him therein, and graciously grant him
help, of which he was then in great need, seeing many strong enemies
assailed him; for Satan, the envier of all that is good, exerted great
power to make him apostatize from the Lord his God, not resting day or
night, but very subtly going about him to lead his soul astray. The
emissaries of Satan also approached him very craftily, with plausable
speeches, as though they sought to comfort and enlighten him; but if he
had listened to them, they would have murdered his soul, from which God
preserved him. His wife and children also were to him a source of great
temptation, for it was very hard for him to leave them, but for the
Lord’s sake it had to be done.

After he had been imprisoned for a time and valiantly withstood many
entreaties and torments, he was finally publicly burned, at Ghent, for
living in accordance with the genuine truth, about three years after
his brother Hans had been burned there for following Christ, as related
before.

We have added here the letters of this Jacob van den Wege, which have
come into our hands, that the reader from them may see in what faith he
stood and died.


A LETTER FROM JACOB VAN DEN WEGE, WRITTEN TO HIS WIFE, IN THE BEGINNING
OF HIS IMPRISONMENT, AT GHENT, IN THE HUYS TER LUCHT, AT THE END OF THE
MEULENAERS STREET.

O my most beloved under the sun, and my three children, who make my
heart so faint that I scarcely know what I have in myself, for when
I think of you, I am so sorely crushed with anguish in the press of
affliction, that my eyes run over with tears, so that I only with
difficulty can quiet myself.

O my dear wife, and my three lambs, whom I love, how strong is love?
how shall I be able to write you a parting letter? for the waters of
affliction fill my eyes, and this through my infirmity, misery and
great weakness.

O my wife, I confess here before you and before all that read
this, that I have written you here, far too feebly and miserably;
nevertheless, the great anxiety and deep affliction, which rises
from my strong love for you four, impelled me to it. But I hope that
you will accept it from me for the sake of the truth; and, my dear
wife, please hear my answer in regard to what you had asked me, as to
what advice I would give you concerning the traveling. I say, I give
you no advice with regard to it, since I do not know an opportunity
at present; but I would most urgently entreat you, that, if it be
possible for you to gain some sort of a livelihood here, that you
remain until the matter is decided with me one way or the other, and
this for no other reason, but that I might still hear from you now
and then, for a greeting from you is more precious to me than much
silver or gold. And, my wife, please know, that Kalleken Meere, who
is imprisoned with me, has made you a bequest, namely, a shift, a
necklace, a night neckerchief, and a hair-lace; and Mijntgen also gives
you a night neckerchief, a neck-cloth, and her best apron. This they
give to you for their remembrance and testament; after their death it
is yours, and they cordially greet you with the peace of the Lord. Amen.

Written in my bonds, by me, your dear husband and brother in the Lord.

  JACOB VAN DEN WEGE.


ANOTHER LETTER FROM JACOB VAN DEN WEGE, TO HIS WIFE, AND HIS BRETHREN
AND SISTERS.

_Glory to God in the highest, and on earth peace, good will toward men.
Luke 2:14._

I, Jacob van den Wege, imprisoned for the invincible truth, wish my
dear in God beloved wife and sister in the Lord, and my three innocent
little children; and further all brethren and sisters, and all my dear
friends in the Lord, grace, peace, mercy, much true Christian wisdom
and prudence, an understanding heart, a steadfast mind in the truth, a
strong faith, a living hope, a good, peaceful conscience toward God and
man, and an unblamable, holy conversation in all humility, meekness,
kindness and unity, and all this in the true fear of God bound with the
bond of love. This I wish you all from God the heavenly Father, through
Jesus Christ his eternal, only, true Son, our Lord, together with the
mighty power of the Holy Ghost, as a cordial and affectionate greeting.
Amen.

After my simple, cordial salutation, my beloved wife, and all brethren
and sisters, and further all my friends in the Lord, let me please
inform you, that it is still well with me, and I am unchanged in the
faith and knowledge of God, even as I was when I bowed my knees before
the Most High, so I am minded; and still stand through the grace of
God, and the power of Christ, which strengthens me, to live or die with
Christ in this same faith and truth. The almighty Lord, who is able
so to strengthen and confirm him that is miserable, weak, and without
strength here in this conflict, to him be praise, thanks, glory, and
honor forever and ever, and this for all his great benefits which he
has so abundantly shown me. So I trust that it is also very well with
you, on which account I rejoiced, and thank God the Most High, for
all his great goodness that he has shown you, and all this through
his great mercy and love; and I pray the same almighty Lord and God
of grace, to bless you all, and to fill you with all knowledge and
spiritual wisdom and understanding, that you may walk worthily and
fruitfully all the days of your life in holiness and righteousness,
and receive the end of your faith, even the salvation of your souls.

Let me further, please, tell my dear friends the reason why I have been
so backward in writing, when you have so many times requested of me,
that I should write to you. Hence I tell you, that I hardly dare write
anything, and this because it is such a perilous time, so that people
sometimes understand and construe a letter as they will, and not as
the writer has meant it. Even as I have only too much known this to be
the case, and it has even happened to me, in my simple writing. Not
that I mean that I am above criticism; God forbid! but I say that some
people find fault not only with the letters of simple prisoners, but
sometimes also with the holy Scriptures; and since I also know myself
far too simple and ignorant, to write anything profitable for your
exhortation, therefore I have always refused them that requested it
of me, and have thus far put it off. And were it not for my innocent
little children, who to-day understand neither good nor evil, I should
not have written much yet; but they constrain me to write now, in order
that when they come to the years of understanding through the grace of
God, and I shall then have been taken from them, the same might then
teach them of my faith, and instruct them in righteousness and the
knowledge of God, in the fear of the Lord, and in all obedience. And
since I must walk the way, and obey the vocation in which I am called,
and I can then not admonish them with my lips, I write and leave them
this much for a treasure and testament; for gold or silver I cannot
give them, but such as God has given me, which is little, but yet more
than I am worthy of; this I leave them for an exhortation, that they
may also know most assuredly and certainly by my own writing, in what
doctrine and faith I died, and that I did not suffer for any misdeed
or wickedness, or heresy, as one that follows his own mind and purpose
(though I am called a heretic by this evil generation, who imagine
that they are pure, and are yet not washed from their filth; but their
railing is no proof, and their calumny is untruth); for I well know
and am sure that all who follow their own mind and purpose do not
keep God’s commandments; for the Scriptures teach us, that we must be
spiritually minded, as Jesus Christ was, that we must be obedient and
deny ourselves, yea, utterly and completely renounce our own will, and
bow ourselves under the word and the mighty hand of God, which word is
like a fire, and like a hammer that breaketh the rock in pieces, yea,
as a two-edged sword, which shall judge men in the last day. Rom. 8:6;
Philippians 2:5; Matt. 16:24; 6:10; 1 Pet. 5:6; Jeremiah 23:29; Rev.
1:16; John 12:48. Hence I say that I have submitted myself, to obey the
same with all my power and ability, to suffer myself to be instructed
by it, to believe what the Scriptures say; for I believe all that
is written in the law and the prophets, both in the Old and the New
Testaments; and have hope toward God, for which the prophets themselves
waited, namely, that there shall be a resurrection of the dead, both of
the just and unjust; and herein do I exercise myself, always to have a
conscience void of offense toward God and toward men (Acts 24:14–16);
thus my faith, which God has given me, is as the word of God, and like
the Scriptures, as here briefly follows:

In the first place, I believe and confess one only, eternal, almighty
God the Father, of whom are all things. Him I confess to be a living
God, who created and made heaven, earth, the sea, and all that in them
is, even as both the Old and New Testaments highly extol and worship
him in his worthiness; as an invisible and immortal God, a God of gods,
a Lord above all lords, a great God, mighty and most terrible, who
sits upon his throne, a Lord unto whom there is none like, for he is
higher than the heavens, deeper than hell, longer than the earth, and
wider than the sea, as he himself by the prophet says: “The heaven is
my throne, and the earth is my footstool.” Rightly has Jeremiah said:
“Thou great and mighty God, the Lord of hosts, is thy name; great in
counsel, and mighty in work. For behold, the heaven and heaven of
heavens can not contain him.” Hence I also say, that a creature can not
comprehend the Creator, but I confess him to be a holy, true, gracious,
merciful, but also a severe, righteous and just God, before whom alone
we must tremble and fear, fall down and worship, and love and obey him;
who shall render unto every one according to his works, whether they
be good or bad, either salvation or damnation. Mark 12:29; Is. 40:28;
Gen. 17:1; 1 Cor. 8:6; Gen. 1; John 1:18; 1 Tim. 6:16; Deut. 10:17; Ps.
139:8. Is. 66:1; Jer. 32:19; 1 Kings 8:27; Lev. 19:2; Ps. 7:11; Matt.
4:10; 2 Cor. 5:10.

In the second place, I confess and believe in Jesus Christ, God’s
only, own, true Son, our Lord, who was with the Father from the
beginning and from everlasting, whom the Father has imbued with his
real essence, and expressly set forth the same in him, as is everywhere
fundamentally contained and declared in the Scriptures; so that he
is the image of the eternal light, the immaculate reflection of the
divine glory, and the likeness or image of his being. So that when he
was in the form of God, he was glorified as God, yea, the wisdom and
word of God himself, in whom alone was life, the firstborn of every
creature, invisible, impassable, and immortal, through whom all things
were created and made; he is before all, and all is in him, so that he
is Alpha and Omega, the beginning and the ending, the first and the
last, who is, and who was, and who is to come; even thus do I confess
the Son of God in his divinity as the eternal true Son of God, true
God with the Father, equal with him in glory, brightness, power, will,
and providence. John 3:16; Rom. 8:32; Mic. 5:2; Col. 1:15; 2 Cor. 4:4;
Philip. 2:6; John 1:4; Col. 1:15; Rev. 1:8,17; John 17:21.

But when the man Adam, by transgressing the commandment, had sinned,
and through sin, because of God’s strict justice, was, with all his
posterity, under the sentence of eternal death, God, kindled with
compassion and fervent love, comforted the miserable, sorrowful Adam
and promised to man his only Son, or eternal Word, by which all things
were made, yea, Adam himself having first been created after his own
likeness; he promised him, that he should be redeemed and saved by that
same Word. This promise God also made for consolation, to many ancient
fathers, as patriarchs, prophets and servants of God, by beautiful
figures and shadows, for a Redeemer and Savior of the world, especially
of those that believe. When the time and all promises were fulfilled,
God sent his Son, born of a woman named Mary, who was espoused to a
man named Joseph, of the house of David. This virgin conceived of the
Holy Ghost, even as God had foreordained, and spoken by Isaiah saying:
“Behold, a virgin shall conceive, and bare a son.” Yes, she conceived
of the Holy Ghost, and through the power of the Most High it became
flesh in her, that is man, like unto us in all things, sin excepted.
Namely, he that was previously invisible, became visible; he that was
immortal, became mortal; and he that enjoyed great riches of glory,
was glorified as God, yea, was himself true God, the same forsook his
riches, glory and brightness for a little while, and became like unto
other men, and was found in fashion as a man: so that he was both true
God and man, and was put under the law to redeem them that were under
the law. Gen. 3; Romans 5–18; Jer. 33:14; Deut. 18:15; 1 Tim. 4:10;
Gal. 4:4; Matt. 1:25,20; Is. 7:14; John 1:14; Heb. 2:17; 5:2; John
17:5; Philip. 2:7,8; Gal. 4:5.

Thus I confess with the apostle, that the eternal Word of the Father,
in whom alone was the light and the life of men, became flesh, and
dwelt upon the earth, and they beheld his glory, the glory as of the
only begotten Son of the Father, full of grace and truth. Even as
John testifies and says: That which was from the beginning, which we
have heard, which we have seen with our eyes, which we have looked
upon, and our hands have handled, of the Word of life; (for the life
was manifested, and we have seen it, and bear witness, and shew unto
you that eternal life, which was with the Father, and was manifested
unto us;) that which we have seen and heard declare we unto you. And
their testimony is true. Hence I confess from these words, and other
Scriptures, that Jesus Christ is come in the flesh, who is over all,
God blessed forever. Yea, God was manifest in the flesh, justified in
the Spirit, seen of angels, preached unto the Gentiles, believed on
in the world, received up into glory. John 1:4,14; 1 John 1:1–3; John
17:3; 1 John 4:2; Rom. 9:5; 1 Tim. 3:16.

Thus I believe that the true Messias did come, whom God had promised
to the believing fathers; for Abraham received the true promised seed
of Christ, in whom he and all the nations upon earth are blessed. And
this beautiful Morning Star rose out of Jacob, and hath shined in our
hearts, to give the light of the knowledge of the glory of God in the
face of Jesus Christ. Judah received his Shiloh or Deliverer, and Moses
his Prophet. He was born in the city and of the lineage of David, and
called the Son of the Highest, yea, Israel and Judah beheld themselves
their Lord, King, Savior, and God, and the arm of the Lord reigned
with power and he taught men, not only as a true messenger, but also
as a lover of life, and a faithful steward, the word of his Father,
which he himself had first heard and seen from his Father, and which
he proved and confirmed with very many mighty signs, and ultimately
sealed with his precious blood, when he took upon him our sin and
transgression, and had to restore that which he had not taken away;
who did no sin, neither was guile found in his mouth. Of him Isaiah
says: “He hath borne our griefs, and carried our sorrows, and he was
wounded for our transgressions, he was bruised for our iniquities:
the chastisement of our peace was upon him; and with his stripes we
are healed.” And he died for us an ignominious death on the tree of
the cross, when we were yet enemies. He was buried, and raised again
the third day according to the Scriptures, for our justification, and
after his resurrection, as an almighty, victorious prince and potentate
in heaven and earth, he again taught his apostles, to observe all
things whatsoever he had commanded them. He then ascended up on high,
and sat down at the right hand of his Father in heaven, far above all
principality, and power, and might, and dominion, and every name that
is named, not only in this world, but also in that which is to come.
And he is our Mediator, Intercessor, Advocate, Mercy-seat, Reconciler
and High Priest, to make reconciliation for the sins of the people;
for in that he himself hath suffered being tempted, he is able to
succor them that are tempted, and can have compassion on our weakness,
wherefore he is able also to save them evermore that come unto God by
him. John 4:25; Gen. 22:18; Gal. 3:16; Num. 24:17; 2 Corinthians 4:6;
Gen. 49:10; Deut. 18:15; Luke 2:4; John 12:49; Heb. 9; 1 Pet. 2:24; Ps.
69:4; 1 Peter 2:22; Is. 53:4,5; Rom. 5:10; 1 Cor. 15:4; Romans 4:25;
Matt. 28:18,20; Eph. 1:20,21; Romans 8:34; Heb. 2:17,18; 5:2; 7:25.

In short, I believe and confess that Jesus Christ was sent by God, and
that God testified of him, that he is his Son. Now, he that believeth
on the Son of God hath the witness in himself: he that believeth not
God hath made him a liar; because he believeth not the record that God
gave of his Son. And this is the record, that God hath given to us
eternal life, and this life is in his Son. He that hath the Son hath
life; and he that hath not the Son of God hath not the life, but the
wrath of God abideth on him. But I confess with John, that the Son of
God is come, and hath given us an understanding, that we may know him
that is true, and we are in him that is true, even in his Son Jesus
Christ. This is the true God, and eternal life. This is the first and
the last, which was dead, and is alive, and liveth now for evermore.
Little children, keep yourselves from idols, especially Adamitic
creatures that are highly esteemed by the world. Amen. Matt. 3:17; 1
John 5:10–12; John 3:36; 1 John 5:20; Rev. 1:11,18; 1 John 5:21.

In the third place, I believe in the Holy Ghost, who is an eternal
Holy Spirit, the Spirit of truth, which Spirit I confess to belong to
both the Father and the Son, proceeding from the Father through the
Son. This Spirit God by the prophets promised to pour out upon all
flesh, which promise he effectually fulfilled in the apostles, and in
their time, and the same is still poured out, and will be poured out,
upon all believing, regenerate children of God, for the consolation
of their consciences sorrowing after a godly manner and to seal them
unto the day of reconciliation, to distribute unto every one spiritual
gifts, according to his good pleasure. By the same we cry, Abba Father;
for the same Spirit beareth witness with our spirit that we are the
children of God, even as Paul says, which is the earnest of our
inheritance, until the redemption of the purchased possession, unto the
praise of his glory; by which Spirit also the prophets spake from the
beginning of the world, and prophesied in a mystery the treasures of
wisdom and the knowledge of God, but now made manifest by the appearing
of our Savior, Jesus Christ, who hath abolished death, and hath brought
life and immortality to light through the Gospel, whereunto Paul was
appointed a preacher, and apostle, and teacher of the Gentiles, and
all this according to the commandment of the everlasting God, made
known to all nations for the obedience of faith. All these things Paul
and all holy men did and spake as they were moved by the Holy Ghost.
I therefore believe and confess the Father as the Creator of all
things, through his Son or Word; and Jesus Christ as the Son of God,
who redeemed us, and bought us with his precious blood; and the Holy
Ghost as a mighty operation of the Most High, in all truly regenerated
and believing children of God. These three I confess to be one only,
eternal, almighty, living God, who have one purpose, one counsel, one
will, one work together in all eternity. As John writes, that there are
three that bear record in heaven, the Father, the Word, and the Holy
Ghost: and these three are one. To this only, eternal, almighty, living
God, who is incomprehensible, unsearchable, and indescribable, alone be
praise, honor, wisdom, thanks, glory, power, and strength, forever and
ever. Amen. John 14:17; Is. 44:3; Joel 2:28; Acts 2:3; Ephesians 1:13;
Tit. 3:5; Gal. 3:26; 2 Cor. 7:9; Ephesians 4:30; Rom. 8:15,16; 2 Cor.
1:22; Eph. 1:14; 2 Pet. 1:21; 2 Tim. 1:10,11; 1 Tim. 2:7; Romans 16:25;
Gen. 1:1; John 1:3,12; Mark 12:29; 1 John 5:7; Rom. 11:33.

In the fourth place, I also believe all that this only God spake by
his holy prophets and apostles, and he himself declared and taught
with his own mouth; and confess from this same teaching of the Gospel,
a holy Christian church, which is the communion of the saints, and
congregation of the believers, new creatures, and children of God,
which children are bound together in unity and peace with the bond of
love, and baptized into one Spirit and body, as Paul says; for they
confess one Lord, one faith, one baptism, one God and Father of all,
who is above all, and through all, and in us all. They have the mind
which was in Jesus Christ, and look not at the things which are seen,
but at the things which are not seen, for their conversation is in
heaven; hence they are also the temple of the living God, in which God
dwells with his Holy Spirit, which Spirit assures them; that they are
the children of God, and are justified by faith, and wait for all the
promises of God. These have the forgiveness of sins, and redemption
through Jesus Christ our Lord. Amen. Acts 24:14; 1 Cor. 12:13; 2 Cor.
5:17; Eph. 4:5,6; Phil. 2:5; 2 Cor. 4:18; Phil. 3:20; 2 Cor. 6:16; Rom.
8:16; Eph. 1:7.

In the fifth place, I further confess from the holy Scriptures, or word
of God, a baptism, both inward and outward. Inwardly, as Christ says,
with the Holy Ghost and with fire; and outwardly, with water, in the
name of the Father, and of the Son, and of the Holy Ghost, in token
of all that has taken place within, as Paul says, that it is a burial
of sin, and also a washing of regeneration. If it then be a burial
of sin, and a washing of regeneration, as it also is, it is a vain
baptism which is used on infants, for infants, though they are born of
sinful seed, have never practiced sin, and do not know it, since they
understand neither good nor evil; and if they have never committed nor
known sin, baptism, which is a burial of sin, can not rightly be used
on them. And so they can also not be regenerated, since they are pure
through Christ and still in their first birth; hence, too, baptism does
not belong to them, since it is a washing of regeneration: but I say
that they are cleansed and redeemed through Christ, as Christ himself
says: “Suffer little children, and forbid them not, to come unto me;
for of such is the kingdom of heaven.” Acts 1:5; Matt. 3:11; 28:19;
Romans 6:4; Ps. 51:5; Deut. 1:39; Rev. 1:5; 1 John 1:7; Col. 1:14;
Matt. 19:14.

But when men grow up, and have attained their years, the heart, as
Jeremiah says, is deceitful above all things, and desperately wicked.
Hence there dwells no good thing in the flesh, but it departs from the
Lord in every respect, since through evil lusts and desires the flesh
is impelled to all wickedness and sin, whereby they often go astray and
sin, because they have little or no right instruction; hence they lose
Christ’s death and merits, under which grace they were when they were
first born. Men must therefore, according to the Scriptures, through
the power of the divine word, be taught to know sin; that sin and all
unrighteousness are sin; and they must be exhorted to repentance and
amendment, that denying ungodliness and worldly lusts, they should live
soberly, righteously, and godly, in this present world; and to become
new creatures, and regenerated children of God by faith, for we cannot
see, nor enter into, the kingdom of God, except we be renewed and born
again of water and of the Spirit. Which Spirit in the Scriptures is
called water as well as Spirit, even as God spake by the prophet Joel,
saying: “I will pour out my Spirit upon all flesh, that is, upon all
generations or nations, namely that have become lowly in spirit and
contrite in heart, and believe in God.” Which faith, as Paul says,
cometh by hearing the word of God. Hence I confess, that men must first
be taught, that they bring forth genuine fruits of repentance, believe
in Christ, and then be baptized upon their faith, as Christ himself
ordained this, and commanded his apostles, saying: “Go ye therefore,
and teach all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you.” And in the sixteenth chapter of
Mark, he says: Go and preach the Gospel to every creature. He that
believeth and is baptized shall be saved; but he that believeth not
shall be damned. And the apostles did as they were commanded, as we may
read in the Acts of the Apostles, and in their epistles: they first
taught, and then baptized all the god-fearing with water, in the name
of the Lord, they that hearkened to their words and believed in the
Son of God received baptism, and this for a burial of sin and washing
of regeneration, for a fulfillment of all righteousness and the answer
of a good conscience toward God, for a covenant to live in holiness
and righteousness, and for an entrance into and uniting with the body
of Christ, which is the church of God; for by one Spirit we are all
baptized into one body, as Paul says: “Ye are all the children of God
by faith in Christ Jesus. For as many of you as have been baptized into
Christ have put on Christ. There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female: for ye are all
one in Christ Jesus.” Jer. 17:9; Rom. 7:18; Gal. 5:17; 2 Tim. 3:16; 1
John 3:4; Tit. 2:12; 2 Cor. 5:17; 1 Pet. 1:23; Gal. 3:26; John 3:3,5;
Is. 44:3; Joel 2:28; Isaiah 57:15; Acts 16:34; Rom. 10:17; Acts 2:38;
16:31; Matt. 28:19,20; Mark 16:15,16; Acts 2; 16:14; 2:41; 8:12; Matt.
3:15; 1 Peter 3:21; Luke 1:75; 1 Cor. 12:13; Gal. 3:26–28.

In the sixth place, I further confess from the word of God, a true
Supper, with bread and wine, by which we are to shew Christ’s
sufferings, and his death, and also to remember the new covenant, or
testament, which he made with his people, and sealed and confirmed with
his blood. Even as Christ himself instituted the same, and observed it
with his apostles, as is written: “That Christ the same night in which
he was betrayed, took bread: and when he had given thanks, he brake it,
and said, Take, eat; this is my body, which is broken for you: this do
in remembrance of me. After the same manner also he took the cup, when
he had supped, saying, This cup is the new testament in my blood, which
is shed for many: this do in remembrance of me.” But all that are to
eat this external bread, and to drink the wine, truly in remembrance
of him, must first be renewed and changed by the word of God, so that
they must be lowly of spirit and contrite in heart, and truly confess
Christ Jesus by faith, that he alone is their Redeemer and Savior; and
they must have love, unity and peace with one another, and must be
sanctified through the Holy Spirit, and assured in their conscience by
faith, that they are the children of God, and heirs, who through grace
shall be partakers of Christ’s great benefits, as, his merits, death
and blood, for his suffering is our rejoicing, and his death is our
life, as Paul says: “That he has reconciled us in the body of his flesh
through death, to present us holy and unblamable and unreprovable;
and made peace through the blood of his cross, by himself.” And hence
they are to examine themselves, as Paul says, and so eat of the bread,
and drink of the cup; for he that eateth and drinketh unworthily,
eateth and drinketh judgment to himself, not discerning the Lord’s
body. Hence Paul says: The cup of blessing which we bless, is it
not the communion of the blood of Christ? The bread which we break,
is it not the communion of the body of Christ? For we being many are
one bread, and one body: for we are all partakers of that one bread.
Behold Israel after the flesh: are not they which eat of the sacrifices
partakers of the altar? Thus the communion of the body and the blood of
Christ must be in us, and he that so examines himself, and through the
Holy Spirit finds in his conscience, that he is an heir of the great
benefits of Christ, and a member of his body, he may indeed use the
memorials of bread and wine with regard to it, as Christ says: “This do
in remembrance of me,” and Paul says: “As often as ye eat this bread,
and drink this cup, ye do shew the Lord’s death till he come. Matthew
26:26; 1 Cor. 11:23; Heb. 9:12; Luke 22:19; Matt. 11:29; Col. 1:14;
Matt. 1:21; Rom. 8:16,17; Col. 1:20–22; Eph. 2:13; 1 Cor. 11:28,29;
10:16–18; Rom. 12:5; 1 Cor. 11:26.

In the seventh place, I further confess a true Christian
excommunication, which is an excluding or binding of the disobedient
sinner, and a releasing or loosing of the obedient penitent, even as
Christ wisely instituted and effectually taught the same, and his
apostles thoroughly expounded, used and also taught it, as Christ spake
to the apostle, saying: “I will give unto thee the keys of the kingdom
of heaven: and whatsoever thou shalt bind on earth shall be bound in
heaven; and whatsoever thou shalt loose on earth shall be loosed in
heaven.” And he also says: “If thy hand offend thee, cut it off, and
cast it from thee: it is better to have only one hand, and enter into
life eternal, than having two hands to be cast into everlasting fire.
And the same he also says in regard to the foot and the eye. Matt.
18:18; 16:19; 5:30; 18:8.

But though Christ taught his apostles all this, we do not find it
written, that the ordinance was used in Christ’s time by any disciple,
with regard to those who having transgressed or apostatized, caused
offenses; and this because of the law, which came to an end in the
death of Christ, and because the body was not yet perfect, and the
temple of the Lord not yet complete, since they were yet very ignorant,
and in many matters not fully instructed, as Christ says to them: I
have yet many things to say unto you, but you cannot bear them now.
Howbeit when he, the Spirit of truth is come he will guide you into
all truth. Which spirit they must receive, before they could bind or
release any one with the key (which is the word and Spirit of God),
as Christ also indicates with these words, when he breathed on them,
and said: “Receive ye the Holy Ghost: whosesoever sins ye remit, they
are remitted unto them; and whosesoever sins ye retain, they are
retained.” Not that Christ gave the apostles authority, to forgive or
to retain any one’s sins contrary to his word, and thus to govern the
church according to their will: No; God forbid! They had to act without
respect to persons, even though it had been their right hand--retain
the sins of those who according to the word of God were under the wrath
of God, and proclaim grace and peace to the penitent, who according to
the same word were under the grace of God; and thus Christ appointed
unto them the kingdom as his Father had appointed it unto him. Rom.
10:4; John 16:12,13; 20:22,23; Luke 22:29.

But I repeat it, though Christ had so appointed and taught it to
them, yet, according to my view, they had then neither a command nor
authority to use the same, as already said, before Christ had ascended
up to heaven, having sent them forth, to preach the Gospel in all
the world, to every creature, teaching to observe whatsoever he had
commanded them. They also had to tarry in Jerusalem, until they were
endued with power from on high, and had received the promise of the
Father, which was the Holy Ghost, who was their teacher and power,
whereby they proceeded in this practice. And when the body was perfect,
and the temple of the living God complete, in which God dwelt with
his Spirit, the apostle effectually taught Christ’s institution and
ordinance of excommunication, and also used it, as we may read, how
the apostle delivered Hymeneus and Alexander unto Satan, that they
might learn not to blaspheme. And so he also punished the Corinthian
fornicator, concerning whom he had determined, when they were gathered
together, and his spirit, with the power of Christ, to deliver him
unto Satan, for the destruction of the flesh, that the spirit might
be saved. Since the Corinthian church was very slack in regard to
using this excommunication in the case of him that had done that deed,
therefore he reproved them with severe words, as we may read in the
second epistle to the Corinthians, chapters 12 and 13. As he also wrote
to them, that a little leaven leaveneth the whole lump, therefore
he says: “Purge out the old leaven, that ye may be a new lump.” And
thus Paul used excommunication, and also would have it used, even as
he writes to the Thessalonians, saying: We command you, brethren, in
the name of our Lord Jesus Christ, that ye withdraw yourselves from
every brother that walketh disorderly, and not after the tradition
which he received of us. For in this epistle he had written to the
Corinthians, not to company with fornicators, and since they did not
observe it, or perhaps not well understand it, he explained it to them
more fully, and said: “Yet not altogether with the fornicators of this
world, or with the covetous, or extortioners, or with idolaters; for
then must we needs go out of the world. But now I have written unto
you not to keep company, if any man that is called a brother be a
fornicator, or covetous, or an idolater, or a railer, or a drunkard,
or an extortioner; with such a one no not to eat.” And thus I confess
that such carnal men, who thus sin against God, are, according to the
ordinance of Christ, with the word of God, as Paul has explained this
thus, to be excommunicated and excluded from the church, and that we
are also not to company with them, as the apostle says: “If any man
obey not our word, signify that man by an epistle, and have no company
with him, that he may be ashamed” or think with himself, that for his
presumptuousness and transgression he is delivered unto Satan (whom
he obediently served according to his will, and also hearkened to for
the sake of sin,) for the destruction of the flesh, which before the
fall lived and desired to live in sin; that he may be ashamed, may
humble himself, repent truly, and thus die unto sin, and the spirit
be saved in the day of our Lord. For as the word of God has power to
excommunicate the presumptuous transgressor, so it has also power to
teach and to avoid the excommunicated person, since excommunication is
ineffectual without avoidance. And as excommunication and avoidance are
thoroughly taught in the Scriptures, I confess both, since also Paul
excommunicated, and also taught, to put away him that doeth evil, and
says: “Keep not company with them; with such (as he there specifies) ye
shall not eat. Even as he also says concerning a man that is a heretic:
When ye have once or twice admonished him, reject him, knowing that he
that is such, is subverted, and sinneth, being condemned of himself.
For such cause contention and offenses, and their words eat as doth
a canker; hence the church is to avoid them, lest she be leavened or
corrupted by them. Matt. 28:20; Luke 24:49; Acts 1:8; 1 Tim. 1:20; 1
Cor. 5; Gal. 5:9; 2 Thess. 3:6,14; Tit. 3:10,11; Rom. 16:17; 1 Timothy
2:17.

Let the reader be informed that Jacob van den Wege, the writer of the
preceding letter, owing to want of opportunity did not further carry
out or write down the articles of faith, though he was sufficiently
informed in all, and continued therein steadfastly unto death.


ANOTHER LETTER FROM JACOB VAN DEN WEGE, WRITTEN IN HIS BONDS, TO OTHER
PRISONERS.

The unfathomable abundant grace and mercy of God the heavenly Father,
the peace; holiness and merits of our Lord Jesus Christ the Son of God,
and the joy, comfort and power of the Holy Ghost. This only, eternal
and almighty God, who alone is holy and good, grant you, my dear and
most affectionately beloved sisters in the Lord, who are now imprisoned
for the testimony of our Lord Jesus Christ, this my salutation, yea,
the Lord grant it to you through his great goodness and benevolence;
this I wish you from the depth of my heart, as an affectionate and
cordial greeting. Amen.

Further, after all unfeigned Christian salutation, let my dear sisters
in the Lord, please, be informed, that we three prisoners, who now
are also in bonds, in Ghent, in the count’s castle, for the testimony
and doctrine of our Savior Jesus Christ, are still of good cheer, and
not changed in the least in our purpose to suffer with Christ, and to
strive for the truth. And we are also ready not only to endure poverty,
reproach, imprisonment, and bonds, but also to die for the name of
the Lord, if it be his pleasure; and all this by his great and mighty
power, with which he strengthens us through his great grace; to him be
praise, thanks and glory forever.

From your letter I also understood that it is still well with you four,
on account of which I and my fellow prisoners were much rejoiced, and
I pray God the Father of our Lord Jesus Christ, who has chosen us
hereunto from our birth, and through his great mercy and love has given
us his abundant grace, that he would keep and strengthen us unto the
end with his Holy Spirit, that his name may be praised and honored
forever through us all, for the edification of our neighbor, and the
salvation of our souls. O my dearly beloved sisters in the Lord, let us
continue steadfastly, and take good heed, that we do not neglect the
grace of God which he has so faithfully shown us, but well improve it,
for through neglect one may soon lose that for which he has labored so
long, and then it is sometimes very difficult to find it again. Hence
I say, let us take good heed, and hold fast that which we have, that
no one take our crown. For if we continue steadfast in that which we
have, we shall without any doubt be saved through the grace of our Lord
Jesus Christ. Heb. 12:15; Rev. 3:11; Matt. 10:22; Acts 15:11. And to
this end (namely, to be saved) we have already begun; may God grant
us strength, that we may be able to carry it out to his praise and to
the salvation of our souls. For God knows, that on earth we seek no
other riches or honor, than the honor of his name and the salvation of
our souls, for which salvation we now with great patience endure here
so much affliction amidst sorrowing and sighing (all of which rises
from reproach and imprisonment), together with manifold conflicts and
temptations.

But, my most beloved, let us not become despondent in tribulation and
affliction, nor let us think it strange, as though some strange thing
happened unto us, for from the beginning of the world the righteous had
to suffer; but let us rejoice herein that we are partakers of Christ’s
sufferings, well knowing that if we suffer with him, we shall also
reign with him. 1 Pet. 4:12,13; 2 Tim. 2:12. For Paul says, that it
is given unto us, not only to believe on Christ, but also to suffer
for his sake; for we must through much tribulation and affliction
enter into the kingdom of heaven. Philip. 1:29; Acts 14:22. But the
sufferings of this world are not worthy to be compared with the glory
which shall be revealed in us, who look not at the things which are
seen, but at the things which are not seen, for eye hath not seen, nor
ear heard, neither have entered into the heart of man, the things which
God hath prepared for them who love him and keep his commandments; but
he hath revealed them unto us by his Spirit. Rom. 8:18; 2 Cor. 4:18; 1
Cor. 2:9,10. Hence, my dear sisters, we ought to be comforted by these
promises, and work with a joyful heart in the vineyard of the Lord,
patiently endure the heat of the sun, and not fear what man shall do
unto us, for we know, and are sure through our faith, that if they kill
our body, our Redeemer liveth, and that he shall hereafter raise us up
from the earth, and then we shall in our flesh see God; our eyes shall
behold him and not another. Job 19:25. And Paul says, that we look for
the Savior, Jesus Christ, who shall change our vile body, that he may
fashion it like unto his glorious body. Philip. 3:20,21. Then shall we
be caught up in the air to meet him, to inherit eternal life, and then
shall he fill our hearts with joy, and comfort us, and make us glad
after our tribulation, shall wipe our tears from our eyes, and shall
reward our labor, for sorrow and mourning shall flee away from us, and
everlasting joy shall be upon our heads, 1 Thess. 4:17; Rev. 7:17;
Isaiah 51:11. Yea, all this shall happen to us through his great grace
and if we firmly persevere and take good heed, and abide steadfast
unto the end in that which we have, we shall be saved. Herewith I will
commend you to the Lord, that he will keep you my dear sisters in the
Lord, with the strong power of his Holy Spirit. And take my brief
unfeigned letter in good part, for I had almost not written you at all,
because of my ignorance and simplicity; but through your request I
dared not forbear.

Written with my own hand, on the last day of April. Farewell. Amen. My
fellow prisoners also greet you most cordially with the peace of the
Lord. By me,

  JACOB VAN DEN WEGE.


ANOTHER LETTER BY JACOB VAN DEN WEGE.

I Jacob, imprisoned for the name of the Lord our God, grace, peace,
mercy and love from God our heavenly Father, through Jesus Christ, his
only Son our Lord, who delivered himself up for our sins, when we were
yet enemies, that he might redeem us from this present evil world, and
purify unto himself a people zealous of all good works. Rom. 5:10;
Gal. 1:4; Tit. 2:14. This I wish my dear sister in the Lord as an
affectionate greeting. Amen.

After salutation, my dearly beloved sister in the Lord, even as we
are both born of one mother according to the flesh, so I hope that
according to the spirit we are also born of one God, for we confess,
and believe in one eternal God, Creator of all things and by faith he
has regenerated us with the word of truth, that we should be a kind
of first fruits of his creatures, as the apostle says: “Whosoever
believeth that Jesus is the Christ is born of God: and every one that
loveth him that begat, loveth also him that is begotten of him.”
Therefore, he that loveth God, and is begotten of him, must love
the brethren, for he that loveth not his brother abideth in death,
and whosoever hateth his brother is a murderer; and ye know that no
murderer hath eternal life abiding in him. James 1:18; 1 John 5:1;
3:14, 15. Hence Peter says: “Purify your souls in obeying the truth
through the Spirit unto unfeigned love of the brethren, being born
again, not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth forever.” 1 Peter 1:22,23. As also Paul
says: “Be ye therefore followers of God, as dear children; and walk
in love as Christ also hath loved us, and hath given himself for us,
an offering and a sacrifice to God, for a sweet smelling savor. Eph.
5:1,2. My dear sister, put on therefore, as the elect of God, holy and
beloved, bowels of mercies, kindness, humbleness of mind, meekness,
long-suffering; forbearing one another, and forgiving one another, if
any man have a quarrel against any: even as Christ forgave you so also
do ye. And above all these things put on charity, which is the bond of
perfectness. And let the peace of God rule in your hearts, to the which
also ye are called in one body, and be ye thankful. Let the word of
Christ dwell in you richly in all wisdom; teaching and admonishing one
another in psalms and hymns and spiritual songs, singing with grace in
your hearts to the Lord. And whatsoever ye do in word or deed, do all
in the name of the Lord Jesus, giving thanks to God and the Father by
him. Col. 3:12–17.

Hence, my dear sister, constantly walk devoutly in all things, and be
faithful to him who hath called you out of darkness into his light,
from lies into the truth, and from hatred into love; and therefore
are you called, that you should walk in the light, in the truth, and
in love; and by this, says Christ, shall all men know that ye are my
disciples, if ye have love one to another. Yea, my dear sister, the
end of the commandment is charity out of a pure heart, and of a good
conscience, and of faith unfeigned. 1 Peter 2:9.; John 12:35; Eph. 5:8;
John 13:35; 1 Tim. 1:5.

Herewith I commend you to the Lord, and to the comforting word of his
grace. The God of peace, that brought again from the dead our Lord
Jesus, that great Shepherd of the sheep, through the blood of the
everlasting covenant, make you perfect in every good work to do his
will, working in you that which is well pleasing in his sight, through
Jesus Christ; to whom be glory forever and ever. Amen. Heb. 13:20,21.

Written on the 4th of July, A. D. 1573. Keep this in remembrance of
me your weak brother in the Lord, and do not forget me and my fellow
prisoners in your prayers; we will do likewise according to our weak
ability.

  JACOB VAN DEN WEGE.


THE LAST WORDS WRITTEN BY JACOB VAN DEN WEGE, AFTER HE HAD RECEIVED
WORD THAT HE WAS TO DIE.

I, a prisoner for the name of the Lord, wish all my dear brethren and
sisters much spiritual wisdom and consolation through the Holy Ghost,
especially to my dear wife and children, whom I greatly love; but the
almighty Lord must be the nearest, as you are yourselves taught from
the word of God. Hence, my dear wife, whom I love, I write you this
little for a parting letter in this world. Adieu my love, the Lord
lighten your tribulation; and my most beloved sister in the Lord,
namely, my mother: O mother, be of good cheer in the Lord; the God of
all comfort deliver you from your tribulation. And Sijntgen, Grietgen,
and Claerken, my dear sisters in the Lord, always be at peace with one
another, and comfort one another in love. Adieu, all of you. I now go
to deliver up my life for the name of the Lord. Written the day that
I received word that I must die. Adieu Tanneken, my oldest daughter,
and Grietgen (O that the Lord might take you), and Betgen my youngest
daughter, adieu.

Written in my bonds, by me, your dear husband and brother in the Lord.

  JACOB VAN DEN WEGE.


MAEYKEN VAN DEVENTER, PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST,
AT ROTTERDAM IN HOLLAND, A. D. 1573.

Not only those of the city of Ghent, in Flanders, of whom we have just
spoken, but also those of Rotterdam, in Holland, again imbrued their
hands at this time in the blood of the saints. This appeared in the
case of a very pious and godfearing heroine of Jesus Christ, who, a
native of Deventer according to the flesh, was nevertheless from the
heavenly Jerusalem, born again of God; whose name here upon earth
was Maeyken van Deventer, while her inward and spiritual name was
known only to God, and recorded in the secret book of God’s perpetual
remembrance.

She was apprehended for her saving faith, in the city of Rotterdam, in
Holland, without any fear from the neighboring cities, as the city of
Dortrecht had already a year before, under the reign of the Prince of
Orange, William I., capitulated, no longer to shed innocent blood on
account of the faith; which had taken place in July, A. D. 1572, while
this occurred about the middle of the year 1573.

They did not stop at imprisonment, but proceeded further with her, so
that when she could not be turned from her steadfast and true faith,
sentence of death was speedily pronounced upon her, that she should be
put to death, as an immovable and obstinate heretic. O God, how couldst
thou tolerate it!

This sentence was speedily executed on her by the executioner, so that,
having commended her soul into the hands of God, she left her body upon
earth as a prey.


_Observation concerning the death sentence of Maeyken van Deventer._

We have taken much trouble, to obtain, if possible, the death sentence
of this pious woman Maeyken van Deventer, as well as of others of our
dear fellow-believers that were put to death at Rotterdam; but we have
been informed by the secretary there, who searched for it, that in the
year 1600, just fifty-nine years ago, there was a great fire in the
city hall, whereby the examinations and death sentences of said martyrs
were all burned, together with all that had been recorded with regard
to this, previous to the year 1600, as we also, for the year 1572,
showed to have occurred at Breda; certainly a lamentable matter, which
might cause to pass into oblivion that which we ought constantly to
remember, namely, the steadfast death of the saints. To prevent such
oblivion, we have deemed it necessary to notice this matter more fully
than has ever before been done. This by way of notice.


A TESTAMENT MADE BY MAEYKEN VAN DEVENTER FOR HER CHILDREN.

My children according to the flesh, but, alas! not according to the
spirit, here is a testament, which I, your mother, leave you, namely,
Albert, Johan, Egbert, Truyken, my dear children. The Lord bless you,
as Isaac blessed his son Jacob, that he should be a ruler over his
brethren. My children in the flesh, I must leave you young; may the
Most High permit us to meet in the world to come, which shall Be done
before long by the Father, who will paternally bless us with his most
holy name. This I expect from day to day, that, when it pleases the
Lord, I may offer up my life and body for his holy name’s sake, and I
trust that this will not be deferred, and that the good Lord will not
forget me any longer. When you hear this, sorrow not, as the world
does, which has no hope, or knows not where they shall be; but thank
the Most High, that you had a mother who was found worthy to shed her
blood for the name of the Lord, and who, through his great grace and
mercy, may be counted as a witness or martyr. Hence, my children,
respect this testament which I leave you.

I cannot leave you gold or silver, nor can I give you treasures of
this world, as the world gives to her children; for this I did not
take with me, but left it to your carnal father; and this I also did
not seek, but I sought the eternal riches, which are imperishable. Do
you also seek this way, and you shall live forever; and follow this
testament and the instruction which I here write you. Even as Christ
Jesus our forerunner left such to us for an everlasting testament, and
sealed it with his blood; such a testament I also leave you, and will
likewise seal the same with my blood, even as the blessed Jesus did. My
children, do not set at naught or lightly esteem this; be not heedless:
it is better than gold, for it will save your souls. If you do what I
write you, you shall see me again in great glory, and you shall be as
kings and queens; but you must keep yourselves from this corruptible
world, for it shall pass away with all its lusts.

Hear, my children, the instruction of your mother, and incline your
hearts to understanding, and open your ears to hear the words of my
mouth, for I seek the salvation of your souls; believe me, and no one
else, that you may come to me and live forever. Behold, my children, I
hold before you the way of my Bridegroom, and our forerunner, Christ
Jesus, who went before me, which leads to the truth, as the Lord has
commanded me; and behold, I take up my cross, and follow the Savior of
the whole world. Do so too, my children; I shall go before you, without
looking back, for this is the way of the prophets and martyrs, and
behold, I shall now drink the cup which they drank. I now go the way
which Christ Jesus, the Lord full of all grace and truth, who laid down
his life for his sheep, went; this cup I must drink, as Christ says:
I have a cup to drink of, and a baptism to be baptized with; and how
am I straitened till it be accomplished! Matthew 20;22; Luke 12:50.
And having thus passed through, he calls his sheep, and his sheep hear
his voice, and follow him whithersoever he goeth, for this is the way
to the living fountain; this way went the priestly kings coming from
the rising of the sun, as is written in Revelation (Rev. 16:12), and
entered into eternity. And behold, they had to drink of this cup,
and to go this way, who are now under the altar, crying and saying:
Lord almighty Father, how long dost thou not avenge our blood on them
that dwell on the earth? And white robes were given them, and it was
answered unto them: Bear yet for a little season, till the number of
your brethren that shall also be killed yet for the testimony of Jesus
Christ be fulfilled. Rev. 6:9–11. These also drank of the cup, and
ascended up to enjoy the eternal Sabbath of the Lord. And of this cup
also those had to drink who are crowned, have palms in their hands,
and are clothed in white. 2 Esd. 2:42. Yea, this is also the way trod
by the four and twenty elders that stand before the throne of God, and
cast their crowns from their heads, and their harps before the throne
of the Lamb, and falling down upon their faces, say: O God, to thee
alone be praise, honor and glory, power and strength, forever and ever.
Lord almighty God, who wilt speedily avenge the blood of thy servants
and ministers, thine be the victory; magnified be thy name, which
is, and which was, and which is to come. Rev. 4:10,11. This way also
walked the marked of the Lord, who had the mark in their foreheads, who
were chosen out of all the kindreds of men, who were not defiled with
women, but follow the Lamb whithersoever he goeth. 7:3; 14:3,4. Behold,
these had to drink the bitter cup, and also all those that are still
lacking of the number and fulfillment of Zion, which is the bride of
the Lamb, and the new Jerusalem, which shall descend out of heaven, in
which city and throne the glory of the great King shall be revealed and
seen, when the marriage feast shall be kept and celebrated in the day
of the high and holy Sabaoth, the Lord their God, which is the day of
their rest and joy, 6:11; 21:10. Behold, all these first suffered the
judgment in their flesh, and had to bear the punishment of this world,
for Jesus Christ was the first one, as is written: “The Lamb slain from
the foundation of the world;” and Paul says, that whom he did foreknow
he also did predestinate to be conformed to the image of his Son. Rev.
13:8; Rom. 8:29. Christ our Savior also says, that the servant is not
better than his lord, nor the disciple above his master; but it is
enough for the disciple, that he be as his master. Matthew 10:24,25.
This also Peter declares to us, who says that the time is come that
judgment must begin at the house of God; and if it first begin at
God’s elect, what shall the end be of them that have not believed the
Gospel of God? and if the righteous scarcely be saved, where shall the
unrighteous appear? 1 Peter 4:17,18.

Hence, my dear children, press through the strait gate, for strait and
narrow is the way that leadeth unto life, and few there be that find
it, and still less that walk it; but wide and broad is the way that
leadeth to destruction, and many there be that walk therein. Matt.
7:13,14.

Therefore, my children, heed the chastening and instruction of the
Lord, and bow your shoulders under his yoke and easy burden, and
bear it patiently from your youth, thanking him with great honor,
for he receives no sons whom he does not chasten, for if you forsake
chastisement after this manner, whereof we all are become partakers,
you are not children, but bastards, and you shall be cast out of your
Father’s inheritance. Heb. 12:6.

Hence, my dear children, gird your loins, and follow Christ, and
neither fear nor rest till you have found this way. And search the
Scriptures: they shall show you the way of life, for the angel says
to Esdras: Behold, a city is builded, and set upon a broad field, and
is full of all good things: the entrance thereof is narrow, and set
in a dangerous place to fall, like as if there were a fire on the
right hand, and on the left a deep water: and one only path between
them both, even between the fire and the water, so small that there
could but one man go there at once. If this city now were given unto a
man for an inheritance, if he never shall pass the danger set before
it, how shall he receive this inheritance? 2 Esd. 7:6–9. Behold, my
children, this way has no retreats; there are also no by-ways, that lie
on the right hand or on the left; this is the way which is found by so
few, and trod by still fewer; yea, there are indeed some that see it
who well know that this is the way unto life, but it is too hard for
them; it hurts them far too much.

Therefore, my children, regard not the great multitude, neither walk
in their ways; refrain your feet from their path, for they go to
hell, even as sheep to the slaughter, as the prophet Isaiah tells us,
saying: “Hell hath opened wide her mouth, that there may enter in the
princes of the earth, and the common people.” For it is a people of no
understanding; therefore he that made them will not have mercy on them.
Prov. 1:15; Isa. 59:7; 5:14; 27:11.

But, my children, remember what I write, and wherever you hear that
there is a plain, rejected little flock, that is despised and cast out
by this world; join them; and wherever you hear of the cross of Christ,
depart not away. But flee the shadow of this world, go to God; fear
him alone; keep his commandments; remember all his words to do after
them; write them upon the tables of your heart, and bind them on your
forehead, and speak of his statutes night and day, and you shall be a
pleasant branch in the garden of the Lord, yea, a beloved plant growing
up in Zion.

My children, call the fear of the Lord your Father, and wisdom and
understanding shall be your mother. If you do this, my children, the
Lord shall bless you, and sanctify your body for his service, that
his name may be sanctified through you, and magnified to his glory.
Confess him before men, that he may also confess you before his
heavenly Father. Yea, forsake your life, my children, rather than
that you should depart from the truth. And follow me; I go before
you as a valiant soldieress, who is prepared for the war or conflict
of the Lord, that I may deliver up my life for the name of the Lord.
My children, I, your mother, the instrument whereby you have been
brought into this sorrowful world, desire your salvation. Believe me
what I write you and have left you, and no one else, except what they
say agrees with the holy Scriptures. If you do this, you shall come
to me, and I to you. If you lose your body, which is of the earth,
the Lord has prepared you a better in heaven. Hence, my children,
strive valiantly unto death for the truth and for righteousness, and
arm yourselves with the armor of God, that you may be found valiant
Israelites; trample down the world and all unrighteousness that is
therein; love or seek only that which is above, and remember that you
are not of the world, even as your Lord and Master was also not of the
world. John 15:19; 17:16. And be diligent, that you too may be found
disciples; whatsoever you shall ask then, shall be done unto you; for
no man can say that Jesus is the Lord, but by the Holy Ghost, for the
true worshipers shall worship God in Spirit and in truth; for these
Christ prayed, and not for the world, for when the world prays, it
calls upon the devil, and they desire that his will be done in them.
John 15:7; 1 Cor. 12:3; John 4:23; 17:9. Hence, my dear children, do
not become conformed to it; flee from it, and have no fellowship with
it. Rom. 12:2; Eph. 5:11. Regard not what is fair to the eyes, for it
is all vanity; seek only those things which are above, and set your
affection on things above, and not on things on the earth. Col. 3:1,2.
Let your eyes ever look to the Lord and always labor with prayer and
supplication, that you may ever be with him in heart. Heb. 12:2. Let
your laughter be turned to weeping, for we are pilgrims here upon
earth; and let there be nothing in this world, which can rejoice you,
for it is all vanity, and passes away. Jas. 4:9; 1 Peter 2:11; 2 Cor.
4:18. Beware of covetousness with regard to earthly riches, for this
is the true foundation of perdition. Luke 12:15; 1 Tim. 6:9. Remember
me. The Lord cause you to walk in his fear, and fill you with his
Holy Spirit and sanctify your understanding and mind. My children, be
circumspect in all your conversation, and whatsoever you do, therein
let the name of the Lord be praised and blessed. Col. 3:17. And guard
your lips, that you may not take the name of God into your mouth in
vain, for this is a great unrecognized sin; and do not use the name of
God, except you do it with great reverence, with bended knees, and with
uncovered head, or it will be accounted ill to you. Ex. 20:7. Pray God
that you may learn to know him, and be not ashamed to confess and honor
him, who can save your souls; for the Lord will not tolerate that his
people deny him, for it is enough that the world dishonors and denies
him; hence let us honor, praise and glorify his holy name with the
whole heart, for it is written, that whosoever takes the name of the
Lord in vain is worthy of death.

Therefore, my children, love your neighbor heartily, and this with a
liberal heart. Let the light of the gospel shine in you. 2 Cor. 4:4.
Deal your bread to the hungry, clothe the naked, and do not suffer
anything to remain with you double, since there are enough that lack.
Is. 58:7. And whatsoever the Lord grants you, that possess with
thankfulness, not only for yourselves, but also for your neighbor,
and seek not your own profit, but that of your neighbor. In short,
my children, let your life be conformed to the gospel of Christ. And
the God of peace, that brought again from the dead our Lord Jesus,
that great Shepherd of the sheep, through the blood of the everlasting
covenant, make you perfect in every good work to do his will, working
in you that which is well pleasing in his sight, that your whole
spirit, soul and body may be found blameless unto the appearing of our
Lord Jesus Christ, to whom be glory, power and majesty forever and
ever. Amen. Heb. 13:20,21; 1 Thessalonians 5:23.


A PRAYER BY SAID MAEYKEN VAN DEVENTER.

O holy Father, sanctify the children of thy handmaiden in thy truth,
and keep them from all evil, and from all unrighteousness, for thy holy
name’s sake. O almighty Father, I commend them unto you, since they are
thy creatures; care for them, for they are thy handiwork; so that they
may walk in thy paths. Amen.


MAEYKEN WENS, AND SOME OF HER FELLOW-BELIEVERS, BURNT FOR THE TESTIMONY
OF JESUS CHRIST, AT ANTWERP, A. D. 1573.

The north wind of persecution blew now the longer the more through the
garden of the Lord, so that the herbs and trees of the same (that is
the true believers) were rooted out of the earth through the violence
that came against them. This appeared, among other instances, in the
case of a very godfearing and pious woman, named Maeyken Wens, who
was the wife of a faithful minister of the church of God in the city
of Antwerp, by the name of Mattheus Wens, by trade a mason. About
the month of April, A. D. 1573, she, together with others of her
fellow-believers, was apprehended at Antwerp, bound, and confined in
the severest prison there. In the meantime she was subjected to much
conflict and temptation by so-called spirituals (ecclesiastics), as
well as by secular persons, to cause her to apostatize from her faith.
But when she could by no manner of means, not even by severe tortures,
be turned from the steadfastness of her faith, they, on the fifth day
of October, 1573, passed sentence upon her, and pronounced it publicly
in court at the aforementioned place, namely, that she should, with her
mouth screwed shut, or with her tongue screwed up, be burnt to ashes as
a heretic, together with several others, who were also imprisoned and
stood in like faith with her.

Thereupon, the following day, the sixth of October, this pious and
godfearing heroine of Jesus Christ, as also her fellow-believers that
had been condemned with a like sentence, were brought forth, with
their tongues screwed fast, as innocent sheep for the slaughter, and
each having been fastened to a stake in the market place, deprived,
by fierce and terrible flames, of their lives and bodies, so that in
a short time they were consumed to ashes; which severe punishment of
death they steadfastly endured; hence the Lord shall hereafter change
their vile bodies, and fashion them like unto his glorious body.
Philip. 3:21.


_Further observation._

The oldest son of the aforementioned martyress, named Adriaen Wens,
aged about fifteen years, could not stay away from the place of
execution on the day on which his dear mother was offered up; hence he
took his youngest little brother, named Hans (or Jan) Mattheus Wens,
who was about three years old, upon his arm and went and stood with him
somewhere upon a bench, not far from the stakes erected, to behold his
mother’s death.

But when she was brought forth and placed at the stake, he lost
consciousness, fell to the ground, and remained in this condition until
his mother and the rest were burnt. Afterwards, when the people had
gone away, having regained consciousness, he went to the place where
his mother had been burnt, and hunted in the ashes, in which he found
the screw with which her tongue had been screwed fast, which he kept in
remembrance of her.

There are at present, 1659, several grandchildren (well known to us)
still living of this pious martyress, who are named after her.

Touching the others, her fellow-believers, who were put to death with
her, we are not able, because it is so long ago, to give their names,
but it appears to us, that they are those who are mentioned in the next
following account (that is, the women[336]) since it is stated of them,
that they were, on the same day, namely the sixth of October, 1573,
also put to death, at Antwerp, by fire. This by way of notice.

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


THE LETTERS AND TESTAMENTS OF MAEYKEN WENS, WIFE OF MATTHEUS WENS,
MASON, IN HIS LIFE-TIME A MINISTER OF THE CHURCH OF GOD AT ANTWERP;
OFFERED UP THE 6TH OF OCTOBER, 1573.

    _Bemint Gott boven al: op den Steen,
    Daer de vreugde is seer kleen;
    Maer ik hope ’t sal hier haest zijn gedaen
    Als ’t God belieft my in genade ’t ontfaen._

Grace and peace from God the Father, through Jesus Christ his only
begotten Son, who grant you wisdom and understanding, that you may
wisely govern yourself and your children, and bring them up in the fear
of God, to which end may the good Father strengthen you, and the Holy
Ghost comfort you in your tribulation. This is the greeting and wish
of my heart to you my dear and much beloved husband in the Lord. After
all salutation, I inform you that I am still tolerably well according
to the flesh, and also according to the spirit I trust I am doing the
best; but my best is nothing special, and I regret, that I am not more
thankful for all that comes upon me, for it is all the work of the
Lord. We ought to thank the Lord in adversity as well as in that which
is agreeable to the flesh; for if the Lord takes all from us, he takes
from us no more than what he has lent us, for it belongs to us no
longer than it pleases the Lord. O that I could always thank the Lord
as well when the flesh suffers adversity, as when it prospers--then we
can thank the Lord indeed.

O my dear friend, I should never have thought that parting should come
so hard to me as it does. True the imprisonment seemed hard to me; but
that was because they were so tyrannical; but now the parting is the
hardest of all.

O my very dear and beloved husband, pray the Lord heartily in my
behalf, to remove the conflict from me; for it is in his power, if it
is his pleasure. Truly the Lord has said: He that does not forsake
everything is not worthy of me; for the Lord well knew that it would
come hard to the flesh. But I hope that the Lord will also help me
through even as he has helped many, and for which I can simply trust
him. O how easy it is to be a Christian, so long as the flesh is not
put to the trial, or nothing has to be relinquished; then it is an easy
thing to be a Christian.

Herewith I will conclude my letter, and commend you and your children
to the Lord, that you may walk in wisdom, to the edification of your
neighbor, and the salvation of your soul. I commend you to the Lord,
and to the rich word of his grace: this is the good greeting and wish
of my heart. As regards further the visiting, you may do in the matter
according to your pleasure; for I should indeed often desire your
visit, were it not for the expense. But if you want to make your heart
glad, you may come; I dare say nothing else, except that it costs so
much, else I should desire to have you come soon. If you come, go to no
expense in the way of bringing anything with you, as it costs far too
much. No more for this time, except that you may prosper in soul and
body; this is my desire. Greet the acquaintances in the Lord much in my
name, and also the friends according to the flesh. My companions also
greet you much. My children also come in for a share.

Written in my bonds by me,

  MAEYKEN WENS.


THE SECOND LETTER FROM MAEYKEN WENS, WRITTEN TO HER HUSBAND.

The grace and peace of God the Father, and the great mercy and love
of the Son our Lord Jesus Christ, who through grace was sent by the
Father to the salvation of all those that have died unto their sins,
and are thus risen with Christ unto newness of life; and the eternal,
unfathomable joy, comfort, and fellowship of the Holy Ghost, strengthen
and keep your hearts and minds in Christ Jesus, to whom be glory
forever and ever. Amen.

After all cordial salutation to you my very dear and beloved husband
and brother in the Lord, I inform you that my heart is still fixed to
offer up a sacrifice to the Lord, the Lord be praised for the great
grace which he shows to me poor, miserable creature. And I am also
tolerably well according to the flesh, as I trust through the grace
of the Lord that it is also with you, my most beloved in the Lord.
Nothing more for this time, but I commend you to the Lord and to the
words of his grace; this is the good wish and greeting of my heart.
Farewell. Pray for me.

By me, your dear wife and sister in the Lord.

  MAEYKEN WENS.


THE THIRD LETTER FROM MAEYKEN WENS, WRITTEN IN PRISON AT ANTWERP, THE
21ST OF APRIL, A. D. 1573, TO HER SON.

_Always fear God and love him above all._

My dear child Adriaen, my son, I leave you this for a testament,
because you are the oldest, to exhort you that you should begin to
fear our dear Lord, for you are getting old enough to perceive what is
good or evil; think of Betteken, who is about as old as you are. My
son, from your youth follow that which is good and depart from evil:
do good while you have time, and look at your father, how lovingly he
went before me with kindness and courteousness, always instructing me
with the word of the Lord. O if I had so followed after him, how light
would be my bonds! Hence, my dear son, beware of that which is evil,
that you will not have to lament afterwards: Had I done this or that;
for then, when it is as far as it now is with me, it will be too late.
Hear the instruction of your mother: hate every thing that is loved by
the world and your sensuality, and love God’s commandment, and let the
same instruct you, for it teaches: If any man will come after me, let
him deny himself, that is, forsake his own wisdom, and pray: “Lord,
thy will be done.” If you do this, the anointing of the Holy Ghost
will teach you all that you are to believe. 1 John 2:27. Believe not
what men say, but obey that which the New Testament commands you, and
ask God to teach you his will. Trust not in your understanding, but in
the Lord, and let your counsel abide in him, and ask him to direct you
into his ways. My child, learn how you are to love God the Lord, how
you are to honor your father, and all other commandments which the Lord
requires of you. Whatsoever is not contained therein, believe not, but
whatever is contained therein, obey. Join yourself to those that fear
the Lord, and depart from evil, and through love do all that is good.

O regard not the great multitude, or the ancient custom, but look at
the little flock, which is persecuted for the word of the Lord, for the
good persecute none, but are persecuted. When you have joined them,
beware of all false doctrine, for John says: “Whosoever transgresseth,
and abideth not in the doctrine of Christ, hath not God. He that
abideth in the doctrine of Christ, he hath both the Father and the
Son.” 2 John 9. The doctrine of Christ is mercy, peace, purity, faith,
meekness, humbleness, and full obedience to God.

My dear son, yield yourself to that which is good: the Lord will give
you understanding. I give you this as my last adieu to you. My dear
child, heed the Lord’s chastening; for whenever you do evil, he will
chasten you in your mind; desist, then, and call to the Lord for help,
and hate that which is evil, and the Lord will deliver you, and good
will come to you. God the Father, through his beloved Son Jesus Christ,
grant you his Holy Spirit, that he may guide you into all truth. Amen.

This, I, Maeyken Wens, your mother, have written, while I was in prison
for the word of the Lord; the good Father grant you his grace, my son
Adriaen. Write me a letter as to what your heart says, whether you
desire to fear the Lord; this I should like to know. But you must write
it better than the last two letters were written; the one which Maeyken
Wils brought however, was good.

Wherefore, let them that suffer according to the will of God commit
the keeping of their souls to him in well doing, as unto a faithful
Creator. 1 Peter 4:19.


THE FOURTH LETTER FROM MAEYKEN WENS, WRITTEN TO HER SON.

O my dear son, though I am taken from you here, strive from your youth
to fear God, and you shall have your mother again up yonder in the New
Jerusalem, where parting will be no more. My dear son, I hope now to go
before you; follow me thus as much as you value your soul, for besides
this there shall be found no other way to salvation. Thus, I will now
commend you to the Lord; may he keep you. I trust the Lord that he will
do it, if you seek him. Love one another all the days of your life;
take Hansken on your arm now and then for me. And if your father should
be taken from you, care for one another. The Lord keep you one and
all. My dear children, kiss one another once for me, for remembrance.
Adieu, my dear children, all of you. My dear son, be not afraid of this
suffering; it is nothing compared to that which shall endure forever.
The Lord takes away all fear; I did not know what to do for joy, when I
was sentenced. Hence cease not, to fear God, because of this temporal
death; I cannot fully thank my God for the great grace which he has
shown me. Adieu once more, my dear son Adriaen; ever be kind, I pray
you, to your afflicted father all the days of your life, and do not
grieve him; this I pray all of you, for what I write to the oldest, I
also mean to say to the youngest. Herewith I will commend you to the
Lord once more. I have written this, after I was sentenced, to die for
the testimony of Jesus Christ, on the fifth day of October, in the year
of our Lord Jesus Christ 1573.

By me, your mother, who gave you birth in much pain, as a memorial to
you. Preserve well this the adieu which your father wrote your mother
when she had been sentenced, and the adieu of your mother.

  MAEKEN WENS.

       *       *       *       *       *

Fear not them which kill the body.


THE FIFTH LETTER FROM MAEYKEN WENS, WRITTEN TO JAN DE METSER, MINISTER.

_Love God above all; he it is who is, and shall be._

The rich grace and peace of God the Father, and the love of Jesus
Christ; may he be your comforter. Though we must now die, we are better
off than you who remain in this vale of tears; however, one must bide
the time with patience till the Lord comes. O my brother in the Lord,
I would so gladly have written you a short letter, but my time has
slipped away, although I have been confined long enough. But I am such
a poor writer; hence you must excuse me, and think, if you were invited
to a table somewhere, would you not certainly be satisfied with that
which was prepared? So you must also be satisfied with my writing, for
I do not have much, and hence I cannot give much. And now I can also
not write much, because I have been sentenced; nevertheless I was so
full of joy, that I should not be able to express it with the mouth,
the Lord be forever praised for the great grace he has shown me, who
has feared so much. O what a strong God we have, compared with what
we see the wicked have. O let us have good courage; we shall devour
our enemies like bread. I go before you to-morrow; the Lord grant you
strength, that you may come to me, as I trust you will. But, my dear
brother in the Lord, always watch, for the Lord will come as a thief
in the night, when we least expect it, for this was my experience; it
is good then, that a man be not sleeping. But, dear Jan, I should have
written you more, but my time of delivery came on speedily, hence my
flesh begins to tremble somewhat; however this is the nature of the
flesh. I will herewith commend you to the Lord, and to the word of his
grace. Farewell, my dear friend Jan. I have written you this the night
I was sentenced, that you might have something from my hand, for old
acquaintance’ sake. Take my simple letter in good part, for I would not
have thought that I could write you so much yet after I was sentenced.
I will now bid you adieu here in this world; but I hope that we shall
see each other up yonder in the New Jerusalem, where parting shall be
no more. However, I hope that before this letter shall have been read,
I shall have entered into rest by the help of the Lord; and I also hope
to be an epistle which shall be read of all men. 2 Cor. 3:2. Adieu,
adieu, dear friend. Greet your dear wife much in my name, and tell her
that if she has seen aught in me which did not edify her, not to follow
me therein; but if she has seen anything that was edifying, to follow
that which is best. This is the good wish of my heart, written to you
on the fifth day of October, 1573. My fellow prisoners also greet you
much.

Written in my bonds, by me your weak sister, as much as I am able,
which is but little.

  MAEYKEN WENS.

       *       *       *       *       *

So persecuted they the prophets.


FIVE PIOUS CHRISTIANS, HANS VAN MUNSTDORP AND JANNEKEN MUNSTDORP HIS
WIFE, TOGETHER WITH MARIKEN, LIJSKEN, AND MAEYKEN, ALL BURNED TOGETHER
AT STAKES, AT ANTWERP, IN THE YEAR 1573.

The awful murderer’s den of the city of Antwerp, though full of stakes,
slain bodies, and the ashes of the saints, was at this time not yet
sated with the many massacres that were perpetrated for the sake of the
true faith on the innocent sheep of Christ. This appeared also in the
case of five pious Christians, namely, Hans van Munstdorp and Janneken
Munstdorp his wife, together with Mariken, Lijsken, and Maeyken. These
were, about the year 1573, while they were gathered to hear the word of
God, apprehended together and confined in the prison at Antwerp.

But when they could in no manner be turned from the steadfastness of
their faith, notwithstanding many terrible threats, disputations with
worldly, learned men, and other means were used against them, it was
determined to put them all to death, and this not in an easy or short
manner, but by fire, till life in them, should be extinct.

This was first put into execution on Hans van Munstdorp, who, about the
month of September of the aforesaid year, was taken out of the fold,
away from the other four, as a sheep for the slaughter, and, according
to the sentence passed, put to death with a huge fire, which severe and
grievous death he steadfastly endured, with a heart full of good cheer.

The reason why the other four persons were not put to death with him,
was chiefly because his wife Janneken Munstdorp was very far advanced
in pregnancy, and was soon to be delivered, which took place shortly
after her dear husband was burnt. She was delivered of a little
daughter, whom she, since she was now also soon to die, named, after
her own name, Janneken, and made great haste to get the child (before
the priests should lay hands on it) to the friends, to whom she
heartily commended it, and also wrote a testament full of excellent
instructions to this little daughter, when she was about a month old,
which testament the friends preserved for her.

When the time of her offering up was at hand, so that she was sentenced
on the 6th of October, to follow her husband by a like death; which
message also the other three women, namely, Mariken, Lijsken, and
Maeyken, received, for which they joyfully and willingly prepared
themselves, longing for the hour of their redemption.

This sentence was executed on them at the time and hour appointed, when
they offered up to the Lord a living sacrifice, holy and acceptable,
for which they shall hereafter be exempt from eternal fire, and
permitted to enter into the blessed enjoyment in the paradise of God.
They shall hunger no more, neither thirst any more; neither shall
the sun light on them, nor any heat. For the Lamb which is in the
midst of the throne shall feed them, and shall lead them unto living
fountains of waters: and God shall wipe away all tears from their eyes.
Revelation 7:16,17.

With regard to these sacrificed friends, see a hymn in the Rotterdam
Hymnal, beginning:

    _Och vrienden al te samen, hoort,
    Hoe wy op Bamis-dagh waren verstoort, etc._

NOTE.--It appears to us from all the circumstances, that one of these
women, who is called Maeyken, bore the surname Wens, and that she is
the same martyress that has been previously noticed, as we have also
stated in that place.


A LETTER WHICH HANS VAN MUNSTDORP WROTE TO HIS WIFE, WHEN THEY WERE
BOTH IN BONDS IN THE PRISON AT ANTWERP, FOR THE TESTIMONY OF JESUS
CHRIST.

An affectionate greeting to you my beloved wife whom I love from the
heart, and greatly cherish above every other creature, and must now
forsake for the truth, for the sake of which we must count all things
loss, and love him above all. I hope, though men separate us here, that
the Lord will again join us together in his eternal kingdom, where no
one will be able to part us, and we shall reign forever in the heavenly
abode. Hence I inform you, my beloved wife, that my mind is still
unwaveringly fixed to adhere to the eternal truth. [I hope,] by the
grace of the Lord, that this is also the purpose of your mind, which
I would be rejoiced to hear. I herewith exhort you my beloved lamb,
with the apostle: As you have received Christ Jesus the Lord, so walk
in him, rooted and built up in him, and established in the faith, and
suffer yourself not to be moved from your purpose through philosophy
or vain deceit of men, whereby they seek to seduce the hearts of the
simple, showing them in fair colors the apple of pleasure, whereby they
are deceived, even as there are some here, as you know. Pierijntgen has
also tasted of the apple, as I understand; hence, my faithful lamb,
take heed and lust not after evil things. 1 Cor. 10:6. And look not
back with Lot’s wife, lest you become like her. Gen. 19:26. Remember
the word of the Lord: “No man, having put his hand to the plough, and
looking back, is fit for the kingdom of God.” Luke 9:62. Hence, my
beloved lamb, always remember, as the prophet says, the crown, which
shall come in the end, and of the vengeance that shall come upon the
ungodly. The prophet says: “Woe to the rebellious children that forsake
the Lord, the fountain of life; woe unto them for they that depart
from him shall be written in the earth.” Is. 30:1; Jer. 17:13. Hence,
my beloved, hearken not to them, for their work shall be found wood,
straw, and stubble in the day of vengeance, and it shall be burned
with fire, as is written. 1 Cor. 3:12,13. Therefore, my beloved lamb,
whom I so affectionately love and cherish as my own soul, persevere
steadfastly, this I pray you, till you are taken away, as I trust you
will do. And do not regard flesh or blood, for it must all pass away.
Though we have here a rejected and vile body, the Lord shall fashion
it like unto his own glorious body, on condition that we adhere to the
truth unto death. Phil. 3:21; Rev. 2:10. Take this in good part. Always
remember the eternal riches. I herewith greet you in the Lord, out of
cordial love, and also your companions; rejoice one another in the
Lord, be glad in the lions’ den, and trust in the God of Daniel.

Herewith adieu and farewell. Bide the time with patience; be patient in
the conflict, and rejoice in hope. Let me know, if you can, whether you
have received it. Always remember me kindly in your fervent prayers.
I hope also not to forget you, whom I would carry in my heart, if it
were possible. This butter, it seems to me came from Grietgen Wevels.
I greet you most cordially therewith. Adieu and farewell, my lamb, my
love; adieu and farewell, to all that fear God; adieu and farewell,
until the marriage of the Lamb in the New Jerusalem. Be valiant and
of good cheer; cast the troubles that assail you upon the Lord, and
he will not forsake you; cleave to him, and you will not fall. Love
God above all; have love and truth; love your salvation, and keep your
promises to the Lord.

NOTE.--Through a certain good friend a very affectionate and
consolatory testament of Janneken Munstdorp, the wife of Hans van
Munstdorp, has been put into our hands, which she wrote in prison at
Antwerp, after the offering up of her husband, when she was in daily
expectation of death, to her dear little daughter--to whom she had
given birth in prison, and who was now only about a month old--for a
perpetual remembrance, farewell, and adieu from this evil world. It
reads as follows:


[TESTAMENT,] WRITTEN TO JANNEKEN MY OWN DEAREST DAUGHTER, WHILE I WAS
(UNWORTHILY) CONFINED FOR THE LORD’S SAKE, IN PRISON, AT ANTWERP, A. D.
1573.

The true love of God and wisdom of the Father strengthen you in virtue,
my dearest child; the Lord of heaven and earth, the God of Abraham,
the God of Isaac, and the God of Jacob, the Lord in Israel, keep you
in his virtue, and strengthen and confirm your understanding in his
truth. My dear little child, I commend you to the almighty, great and
terrible God, who only is wise, that he will keep you, and let you grow
up in his fear, or that he will take you home in your youth, this is my
heart’s request of the Lord: you who are yet so young, and whom I must
leave here in this wicked, evil, perverse world.

Since, then, the Lord has so ordered and foreordained it, that I must
leave you here, and you are here deprived of father and mother, I will
commend you to the Lord; let him do with you according to his holy
will. He will govern you, and be a Father to you, so that you shall
have no lack here, if you only fear God; for he will be the Father of
the orphans and the Protector of the widows.

Hence, my dear lamb, I who am imprisoned and bound here for the Lord’s
sake, can help you in no other way; I had to leave your father for the
Lord’s sake, and could keep him only a short time. We were permitted
to live together only half a year, after which we were apprehended,
because we sought the salvation of our souls. They took him from me,
not knowing my condition, and I had to remain in imprisonment, and see
him go before me; and it was a great grief to him, that I had to remain
here in prison. And now that I have abided the time, and borne you
under my heart with great sorrow for nine months, and given birth to
you here in prison, in great pain, they have taken you from me. Here I
lie, expecting death every morning, and shall now soon follow your dear
father. And I, your dear mother, write you, my dearest child, something
for a remembrance, that you will thereby remember your dear father and
your dear mother.

Since I am now delivered up to death, and must leave you here alone,
I must through these lines cause you to remember, that when you have
attained your understanding, you endeavor to fear God, and see and
examine why and for whose name we both died; and be not ashamed to
confess us before the world, for you must know that it is not for the
sake of any evil. Hence be not ashamed of us; it is the way which the
prophets and the apostles went, and the narrow way which leads into
eternal life, for there shall no other way be found by which to be
saved.

Hence, my young lamb, for whose sake I still have, and have had, great
sorrow, seek, when you have attained your understanding, this narrow
way, though there is sometimes much danger in it according to the
flesh, as we may see and read, if we diligently examine and read the
Scriptures, that much is said concerning the cross of Christ. And there
are many in this world who are enemies of the cross, who seek to be
free from it among the world, and to escape it. But, my dear child,
if we would with Christ seek and inherit salvation, we must also help
bear his cross; and this is the cross which he would have us bear: to
follow his footsteps, and to help bear his reproach; for Christ himself
says: Ye shall be persecuted, killed, and dispersed for my name’s sake.
Yea, he himself went before us in this way of reproach, and left us an
example, that we should follow his steps; for, for his sake all must be
forsaken, father, mother, sister, brother, husband, child, yea, one’s
own life.

I must now also forsake all this for the Lord’s sake, which the world
is not worthy to suffer; for if we had continued in the world, we would
have had no trouble. For when we were one with the world and practiced
idolatry, and loved all manner of unrighteousness, we could live at
peace with the world; but when we desired to fear God, and to shun such
improper ways, well knowing that this could not please God, wherefore
we sought to shun all this, and turned from idolatry to the worship of
the living God, and sought here in quietness and gentleness to practice
our faith, then they did not leave us in peace; then our blood was
sought; then we had to be a prey to every one, and become a spectacle
to all the world. They seek here to murder and to burn us; we are
placed at posts and stakes, and our flesh is given as food to the worms.

Thus, my dear child, it is now fulfilled in your dear father and
mother. It was indeed prophesied to us beforehand, that this was
awaiting us; but not every one is chosen hereunto, nor expects it;
the Lord has chosen us hereunto. Hence, when you have attained your
understanding, follow this example of your father and mother. And,
my dear child, this is my request of you, since you are still very
little and young; I wrote this when you were but one month old. As I
am soon now to offer up my sacrifice, by the help of the Lord, I leave
you this: That you fulfill my request, always uniting with them that
fear God; and do not regard the pomp and boasting of the world, nor
the great multitude, whose way leads to the abyss of hell, but look at
the little flock of Israelites, who have no freedom anywhere, and must
always flee from one land to the other, as Abraham did: that you may
hereafter obtain your fatherland; for if you seek your salvation, it is
easy to perceive which is the way that leads to life, or the way that
leads into hell. Above all things, seek the kingdom of heaven and his
righteousness; and whatever you need besides shall be added unto you.
Matt. 6:33.

Further, my dear child, I pray you, that wherever you live when you are
grown up, and begin to have understanding, you conduct yourself well
and honestly, so that no one need have cause to complain of you. And
always be faithful, taking good heed not to wrong any one. Learn to
carry your hands always uprightly, and see that you like to work, for
Paul says: “If any will not work, neither shall he eat.” 2 Thess. 3:10.
And Peter says: “He that will love life, and see good days, let him
refrain his tongue from evil.” 1 Pet. 3:10.

Hence, my dear Janneken, do not accustom your mouth to filthy talk,
nor to ugly words that are not proper, nor to lies; for a liar has no
part in the kingdom of heaven; for it is written: “The mouth that lieth
slayeth the soul.” Hence beware of this, and run not in the street as
other bad children do; rather take up a book, and learn to seek there
that which concerns your salvation.

And where you have your home, obey those whose bread you eat. If they
speak evil, do you speak well. And learn always to love to be doing
something; and do not think yourself too good for any thing, nor exalt
yourself, but condescend to the lowly, and always honor the aged
wherever you are.

I leave you here: O that it had pleased the Lord, that I might have
brought you up; I should so gladly have done my best with respect to
it; but it seems that it is not the Lord’s will. And though it had
not come thus, and I had remained with you for a time, the Lord could
still take me from you, and then too you should have to be without me,
even as it has now gone with your father and myself, that we could
live together but so short a time, when we were so well joined, since
the Lord had so well mated us, that we would not have forsaken each
other for the whole world, and yet we had to leave each other for the
Lord’s sake. So I must also leave you here, my dearest lamb; the Lord
that created and made you now takes me from you, it is his holy will.
I must now pass through this narrow way which the prophets and martyrs
of Christ passed through, and many thousands who put off the mortal
clothing, who died here for Christ, and now they wait under the altar
till their number shall be fulfilled, of which number your dear father
is one. And I am now on the point of following him, for I am delivered
up to death, as it appears in the eyes of man; but if it were not the
will of the Lord (though it seems that I am delivered up to death),
he could yet easily deliver me out of their hands and give me back to
you, my child. Even as the Lord returned to Abraham his son Isaac, so
he could still easily do it; he is still the same God that delivered
Daniel out of the lion’s den, and the three young men out of the fiery
furnace; he could still easily deliver me out of the hands of man.

Now, my dear child, if this be not so, I know that he is faithful and
faithfully keeps his promise. Thus, my poor orphan child, always be
resigned; though I and your father are now taken from you; know that
you have a Father in heaven, who will doubtless well provide for you.
And when you are old enough, give diligence to learn to read and write,
since it is very convenient, and most profitable in this distress,
for him that fears God, that you may sometimes read this letter; as
also the other letters, which your father left you; do read them, and
remember us both thereby. Dear Janneken, we have not left you much
of this world’s goods, and I have now not much to give you, but what
I have I give you. However, we leave you a good example to fear God,
which is better than much of the temporal goods of this world. Only
follow us, and you shall have wealth enough; true, you are poor here,
but you shall possess much wealth, if you only fear God and shun sin.
As the apostle says to the Hebrews: “My son despise not thou the
chastening of the Lord; for they that would be without chastisement
are bastards, and not sons or heirs.” Heb. 12:5. Hence, my dear lamb,
cease not, because of the cross, to fear God, for a Christian is not
made meet except by much tribulation and persecution upon this world,
and we must through much tribulation enter into the kingdom of God;
for Paul says: “All that will live godly in Christ Jesus shall suffer
persecution. 2 Tim. 3:12. And Christ says: “He that taketh not his
cross, and followeth after me, is not worthy of me; for the servant is
not better than his lord, nor the disciple above his master. If they
have called the master of the house Beelzebub, how much more shall they
call them of his household. Matt. 10:38,24,25. If they have persecuted
the Lord, they will also persecute us; if they have hated him, they
will also hate us; and this they do because they have not known my
Father, nor me, says the almighty Lord. For his kingdom was not of this
world; had his kingdom been of this world, the world would have loved
him; but because his kingdom was not of this world; therefore the world
hated him. So it also is now: since our kingdom is not of this world,
the world will hate us; but it is better for us to be despised here
by the world, than that we should hereafter have to mourn forever.
But they that will not taste the bitter here, can hereafter not expect
eternal life; for we know that Paul says, that all that will live godly
in Christ Jesus shall be persecuted and be a prey to every one.

Thus, my dear child, this way the prophets and apostles and many
thousands of other godfearing persons went before us, for an example
unto us; and Christ himself did not spare himself for us, but delivered
up himself unto death for our sakes--how then should he not give us
all things? Hence, my dearest lamb, seek to follow this way, this I
pray you, as much as you value your salvation; for this is the only
way which leads to eternal life, yea, there is no other way by which
we can be saved than only through Jesus Christ, as Paul says: “Other
foundation can no man lay than that is laid, which is Jesus Christ” (1
Cor. 3:11); by whose stripes we are healed, and through whose blood we
have been dearly purchased; for we have not been bought with gold or
silver, but through his bitter death, and his precious blood which he
shed for us. And we were as erring sheep in this world, but now are we
redeemed through his precious and dear blood, and he has now called
us to be heirs and first-fruits of Christ. All those that have died
unto sin, and amended their lives, and are thus risen with Christ into
newness of life, these no longer desire to live to themselves, but
their life belongs to the Lord: if they live, they live to the Lord;
if they die, they die unto the Lord; they are so resigned that whether
they live or die, they belong to the Lord. For, my dear lamb, what
shall it avail them that Christ died, who still continue in their sins,
and do not turn from this improper life in which they are still sunk,
as, drunkards, murderers, adulterers, idolaters, liars, backbiters,
or railers, who cannot please God, whose works proceed only from the
devil, all of which the Lord prohibits and says that except they amend
their lives, they shall not inherit the kingdom of God? and it shall
avail them nothing that he died, if they will not repent. They would
sin upon the grace of God, but they say not that he is just; he is
indeed merciful, but he is also just; we may not sin upon his grace.
Though we do our best to fear the Lord, and to renounce ourselves
according to our ability, yea, though we did all that he commands us,
which we are far from doing, we should only do that which is commanded
us; we must yet confess that we are unprofitable servants and have
not merited anything, but are guilty of eternal death. If he were not
merciful, we could not be saved; hence we may not sin upon his grace,
but always strive according to our ability to follow that which he
commands us.

My dear lamb, we can merit nothing, but must through grace inherit
salvation; hence always endeavor to fear God, for the fear of the Lord
is the beginning of wisdom, and he that fears the Lord will do good,
and it will be well with him in this world and in that which is to
come. And always join those that seek to fear the Lord from the heart,
and be not conformed to the world, to do as she does, nor walk in any
improper course of life; for the world shall pass away, and all the
nations that serve her shall perish with her. Nor have fellowship with
the unfruitful works of darkness, but rather reprove them; and be
transformed by the renewing of your life, that you may show forth the
virtues in which God has called you.

O my dearest lamb, that you might know the truth when you have attained
your understanding, and that you might follow your dear father and
mother, who went before you; for your dear father demonstrated with
his blood that it is the genuine truth, and I also hope to attest the
same with my blood, though flesh and blood must remain on the posts and
on the stake, well knowing that we shall meet hereafter. Do you also
follow us my dear lamb, that you too may come where we shall be, and
that we may find one another there, where the Lord shall say: “Come,
ye blessed of my Father, inherit the kingdom prepared for you from the
beginning.”

Then our joy shall not be taken from us. Though they have separated us
here, so that we are taken from you, and must go before you, know that
it was the Lord’s will; if it had been his pleasure, he could easily
have ordered it otherwise.

Hence, my dear child, be content; he knows what he has determined
concerning you, that I must leave you here. Always be honorable and
courteous toward all men, and let your modesty be manifest to all men
when you have attained to your understanding.

I leave you here among my friends; I hope that my father, and my
step-mother, and my brothers, and my sisters will do the best with you
as long as they live. Be subject and obedient to them in every thing,
so far as it is not contrary to God. I leave you what comes from my
mother’s death, namely, thirty guilders and over; I do not know how
much it is, since I have been long imprisoned here, and do not know
what it has all cost. But I hope that Grietge, my dear sister, who has
shown me so much friendship, will do her best to give you what belongs
to you. And as to what may come to you from your father, I do not know,
since I can learn nothing about his parents, because it is so far from
here; if they should inquire after you, my friends may do the best in
the matter.

And now, Janneken, my dear lamb, who are yet very little and young,
I leave you this letter, together with a gold real, which I had with
me in prison, and this I leave you for a perpetual adieu, and for a
testament; that you may remember me by it, as also by this letter.
Read it, when you have understanding, and keep it as long as you live
in remembrance of me and of your father, if peradventure you might
be edified by it. And I herewith bid you adieu, my dear Janneken
Munstdorp, and kiss you heartily, my dear lamb, with a perpetual kiss
of peace. Follow me and your father, and be not ashamed to confess us
before the world, for we were not ashamed to confess our faith before
the world, and this adulterous generation; hence I pray you, that you
be not ashamed to confess our faith, since it is the true evangelical
faith, an other than which shall never be found.

Let it be your glory, that we did not die for any evil doing, and
strive to do likewise, though they should also seek to kill you. And
on no account cease to love God above all, for no one can prevent you
from fearing God. If you follow that which is good, and seek peace,
and ensue it, you shall receive the crown of eternal life; this crown
I wish you and the crucified, bleeding, naked, despised, rejected and
slain Jesus Christ for your bridegroom.

This I wish you for a perpetual testament, and for a perpetual adieu
and farewell my dearest lamb.

Remember thereby your dear father, and me, your dear mother, who have
written this with my own hand, for your edification; and always keep
this gold real with you, with this letter, for a perpetual testament. I
herewith bid you adieu and farewell; I hope to seal this letter with my
blood at the stake.

I herewith commend you to the Lord, and to the comforting word of his
grace, and bid you adieu once more. I hope to wait for you; follow me,
my dearest child.

Once more, adieu, my dearest upon earth; adieu, and nothing more;
adieu, follow me; adieu and farewell.

Written on the 10th of August, A. D. 1573, at Antwerp.

This is the testament which I wrote in prison for my daughter Janneken,
whom I bore and gave birth to here in my bonds.

By me your dearest mother, imprisoned for the Lord’s sake.

  JANNEKEN MUNSTDORP.

NOTE.--With this testament we also received a letter which the same
Janneken van Munstdorp wrote to her dear father and mother, who, as it
seems, had not yet come to the true faith; who are by her exhorted to
the best, and to whom she in the meantime commends her little child.


COPY OF A LETTER BY JANNEKEN MUNSTDORP’s OWN HAND, WRITTEN AT ANTWERP
IN PRISON, TO HER FATHER AND MOTHER, ON THE 19TH OF SEPTEMBER, A. D.
1573.

My dear father and my dear mother, I wish you a true understanding,
and a contrite spirit in your hearts, to fear God, for an affectionate
greeting.

After all cordial and proper salutation, I now leave you my dear and
most affectionately beloved father and dear, beloved mother, without
forgetting all my dear brothers and sisters, whom I must now leave for
the Lord’s sake, and I expect not to see your faces any more in this
world, because I am imprisoned and bound here, and this for the Lord’s
sake, and am daily expecting to be sentenced to death.

Hence, my dear father, since the Lord through his great grace has
still given me time to write you a little, I am prompted to inform you
concerning my bodily health; hence I write to you, that I am still
tolerably well according to the flesh, and after the spirit I am still
determined to adhere to the living, almighty, eternal God, and not to
depart from him for any tortures which they may inflict upon me, for it
is written: “Whosoever shall confess me before men, him will I confess
also before my Father which is in heaven.” Hence I know that this God
will deliver me out of all this sorrow, if I only remain faithful to
him, and seek no other God beside him; I therefore hope that he will
help me finish the good work begun by him in me, that his name through
me may be praised.

Hence, my dear father and mother, I would from the heart that it were
also with you according to the spirit, as it is still with me at this
present time; it would be a great joy to me, if you should yet come to
fear the Lord. O that you might yet at the last hour work in the Lord’s
vineyard; though you seem to be free, and are not imprisoned, you are
not certain of a single hour as to how long you will live.

Therefore, my love you also are commanded to watch, for in the last day
you will have no excuse that you can make, that you did not know which
is the narrow way that leads to eternal life, of which Esdras speaks,
on the one side of which there is water, and on the other side fire;
and there are many that know this way, but few that walk it.

Thus, dear father and mother, water and fire are set before us, and
we may choose which we will, life or death. Hence, dear father, we
have here in this life sought the salvation of our souls, that we
may exchange this death for eternal life, this corruptible for the
incorruptible; for the sufferings of this world are not worthy to be
compared with the glory that shall be revealed to us. Though we are
here robbed of all men, and accounted as a sport and spectacle to all
the world, they shall yet have to confess in the last day that they
shed the innocent blood; they shall then see whom they have pierced.
Though we are here accounted poor, we shall yet have much wealth, if we
fear God and shun sin.

Hence, my dear father and mother, though you must now sometimes hear
that I am imprisoned for a base sect, or heretical doctrine, which I
presume is said and has been said,--many things are said about us,
which are not true,--you well know that it is not for any evil, but
that it is only for the sake of our salvation. Though we are despised
here, it is nevertheless the genuine truth, and there shall never any
other be found; I have sought nothing else herein.

If I did not want to be saved, I should seek an easy life as gladly as
others; for he that would fear God must expect all these, tribulation,
suffering, bonds, and imprisonment, and we can nowhere have a free
place; for it is given unto us not only to believe in God, but also
to suffer for his name. Hence, my dear father and mother, though
I must here die for Christ’s sake, and men say all manner of evil
about me, let it not cause you sorrow: for if they have called the
Lord Beelzebub, how much more them that believe in him? Hence be not
surprised, and only deal kindly with my little child, which I bore and
gave birth to in great sorrow here in my bonds, which I love as my own
soul, so that I can not write of it without tears, when I think of my
dear husband, of whom I bore it, and that I must now leave it here.
But the Lord knows why he has so ordered it that I had to leave here a
little orphan child. I commend it to you, and to him who created and
made it; I trust that he will not suffer it to be wronged, though it
is here deprived of father and mother. The Lord well knows how I bore
it, and for whose sake it was; hence, exercise a parental care for it,
my dear father and you dear mother; as long as you live show the love
which you bear to me to my dear child; he that loves the tree, will
also love the branches.

O, oh! that the Lord would take it, what a great joy it would be to
me, since I must die. O that it had been the will of the Lord, that I
could yet have it brought it up, in what great regard I should have
held it for my dear husband’s sake; though I should have suffered want
with it, I should not have parted with it; but the will of the Lord be
done. I am possibly not fit to offer up a sacrifice to the Lord; he has
perhaps some purpose with me, that he still suffers me to be confined
here. I did not think that I would remain in confinement here so long.
Hence, dear father, I was much afraid of long imprisonment, and it has
now come upon me, which greatly grieves me, as I well know that the
expense here is very great, and that I am a great burden to my sister;
for she has great trouble and expense here, though I know that she does
it gladly from the heart. But, my dear father, I know that her ability
is not great, and yet I do not know how to thank her fully for it, nor
have I ever merited from her, what she has shown and given me; for she
has shown her love in time of need--one sometimes has friends indeed,
till he needs them. In time of need one will know his friends. O that
I had been taken away at the first, that you would not have needed to
have any expense on my account. But, my dear father and mother, I hope
that you will not leave me in need; I hope that you will help my sister
in paying for the board, though I wrote you in the letter, that it
should remain, that you should keep it for my child.

My father, you might well think that we did not have much to live on,
since we did not have much when we were married, and our married life
did not last long. Therefore I thought that you should keep that which
was, though it is not much, for my child; and since you wrote that my
sister would care for me, I thought that you were helping me therein,
though my sister has done her best to help me, and I know that it is a
great burden for her. And they have given me much, that I should not
go into the dungeon, which I was willing to do, because it lasts so
long, and the expense here is so great, though one is also not confined
without expense, in the dungeon, in which one also can not see; hence
they do not wish to leave me in want, nor to let me go into the dungeon
because of the money.

Further, dear father, I inform you that I sent letters with Hans van
der Dam, but I have not yet received an answer. If I am taken hence,
make inquiries whether there is still anything left; it would come my
child in good stead. I also wrote my child a testament, to remember me
and its father by it. When it attains to the years of understanding,
and you are still alive, cause it to read the same sometimes, that it
may know why its father and mother died. Further, dear father, I know
nothing special to write you; but if I should write you no more, and
I should soon enter on my journey, write me a letter speedily, how it
is with you and my child; and if you should, hear from Hans, have my
brother Passchier write a letter to send to his father.

Nothing special for this time, but I herewith take leave and farewell
from you my dear father and mother, and from all my dear brothers and
sisters; and for my sake do not forget my dear child; always remember
me by it. Once more adieu; greet my lady very heartily, and tell her I
thank her much for all the favor she has shown me; the Lord will leave
no good deed unrewarded. Herewith farewell; kiss my child for me, and
often visit it. And greet Pleuntjen and Lieven most cordially in my
name, and tell them that I request them to do the best with the child,
for I have the confidence concerning them that they love it for my
sake, for it is a pledge of love, which I love more than all else that
is upon the earth. I hope now soon to follow my husband, if it is the
Lord’s will. O that I might have died with him, to obtain the kingdom
of God together with him. Herewith farewell, my dear father and mother;
I commend you to God.

By me, your dear daughter, imprisoned at Antwerp for the testimony of
Jesus Christ.

  JANNEKEN MUNSTDORP.


ANOTHER LETTER FROM JANNEKEN MUNSTDORP, WIFE OF HANS VAN MUNSTDORP, TO
HER SISTER; WRITTEN WHEN SHE WAS CONFINED IN PRISON AT ANTWERP, FOR THE
TESTIMONY OF JESUS CHRIST, AND SENTENCED WITH THREE OTHERS TO BE BURNT;
WRITTEN AT ONE O’CLOCK IN THE NIGHT, THE 5TH OF OCTOBER, IN THE YEAR OF
OUR LORD 1573.

The abundant and unspeakable great grace of the Father, and the mercy
of God, and the loving kindness and love of the Son: with the communion
of the Holy Ghost, who through grace has been sent us by the Father,
through the name of our Lord Jesus Christ, to the comfort and joy of
all faithful, true children of God, by whom we are all guided, taught
and instructed; the same keep your understanding, heart and mind in
Christ Jesus, to the praise and glory of the Father, to the salvation
of your soul, and to the edification of all dear brethren and sisters
that fear the Lord and love the truth. The same God, who only is wise,
make you fit hereunto; to whom be glory, honor and power, might and
strength, forever and ever, Amen, and for a perpetual adieu. After
this, my heart’s wish from God, for an adieu, and a perpetual farewell
to you, my very dear brethren in God, and to you, my very dear and
chosen, affectionately beloved sisters, [I would say that] the time
has now come that we must part from one another; I shall now be freed
from all sorrow; sorrowing and sighing shall befall me no more. My dear
friends, adieu, adieu, we must now part here. Though the Lord has so
ordered it with me, I am yet constrained to write you once more for the
last time. True, I have written you adieu, but now it goes to my heart;
sentence has been passed upon me that I must die. I said to them, that
they should take good heed--that our blood should be severely required
at their hands. They said they did not do it, that it was the decree of
the king. I said that this would not save them; but the Lord forgive
you if you do it ignorantly; but I think that you, in part, know well
enough what kind of people we are. They washed their hands from it.
I said: “Pilate did so too.” They said that Pilate was a just judge,
and that we acted contrary to the king’s command. I said that we had
greater reason to obey God, than the king; it is a little matter that
you inflict this temporal death upon us, for we know not how long we
shall live, but we know that we must certainly die sometime; and I said
that they should take good heed with regard to shedding innocent blood.
Thus we four were sentenced, and it will now soon be over with us. My
dear brothers and sisters, the Lord has heard me, that I am permitted
to offer up a sacrifice for his name. I did not think that the Lord did
so love me: I have certainly never merited it of him; but he will make
me fit hereunto through his grace. O what a strong helper in distress
we have, who does not let us be confounded. How short has seemed to me
the time that I have been here, whereas I was previously so afraid of
it; and that he has so faithfully succored me in all my distress, and
now makes me so happy that I know nothing to say of sadness. O, oh! how
strong is our God; who should not want to fear him? of whom will we be
afraid? God is with us; who can be against us? At all events we must
here leave everything behind. I may well say that there was never more
joy in my heart, than I had when I was sentenced. My dear sister, fear
not men who must pass away like grass; for they can do no more than the
Lord permits them. My dear brethren and sisters, be not afraid; if the
Lord had permitted them, they would not have waited with me so long;
but now the Lord permits them. I am well pleased with it, that they
shall remove me out of this evil, wicked world, from the evil that I
might yet have had in it, so that I shall not be moved; for I expect no
joy in this world, because of my dear husband, who went this way before
me, and whom, by the grace of the Lord, I am now to follow, having long
waited for this time. I also go before you now; follow me. This is the
narrow way which the prophets and apostles went, who also had to drink
the cup which we must now drink. We shall now soon have passed through
this wilderness, as soon as we have drunk the bitter waters. Ex. 15:23.
The time of travail is now at hand; weeping and mourning shall then be
over. O what a joy this is in my heart, so that I cannot describe it to
you. O how mightily the Lord works in us poor, weak vessels; for I know
that I have never merited it from the Lord, but am worthy of nothing
but eternal death. If the Lord would enter into judgment with me, I
should in no wise be saved; but now I must expect salvation out of pure
grace, and I doubt not that he will remember my past sins no more, as
the prophet says: When a sinner turns away from his wicked life, and
does righteousness, he will remember his unrighteousness no more. Ezek.
18:21,27.

O my dear and much beloved, chosen sister, whom I greatly love from
the heart, and this out of a godly love, you have shown me so much
friendship, and assisted me in need, that I cannot fully requite you,
since I am now but a poor, weak creature, and about to pay all that I
owe, whether according to the flesh or according to the spirit. Hence,
my dear sister, I cannot reward you, but I thank you very heartily
(writing you still some more) for all that you have ever shown me. O
dear sister, you write me that I should forgive you what you may have
done amiss to me: O my dear sister, you have done nothing amiss to me,
but know that I fall short to you in many things; but I trust that you
will bury it with me, and remember it no more. I know that I fall short
in everything; but Christ died, to pay for that in which we fall short.
Did he not die a bitter death for us, whereas he was without spot or
wrinkle, and no guile was found in his mouth; how should we then not
gladly die for a righteous man? Hence let us not spare ourselves, but
willingly go into death for the name of Christ, and not fear what men
can do to us. Rom. 5:7; Heb. 13:6.

And, my dear brother and sister, be of good cheer; though men put us
to death, it is the will of the Lord. Pray, do not sorrow for me any
more; for I know that you have great sorrow on my account. It is now
all over; I shall soon have conquered my last enemy, and be able to
say with Paul: “I have fought a good fight, I have finished my course,
I have kept the faith: henceforth there is laid up for me a crown of
righteousness.” 1 Corinthians 15:26; 2 Tim. 4:7,8.

I shall soon be an epistle to you, which may be read of all men. 2 Cor.
3:2. And, my dear sister, though we must part here, know that it is for
something better; we have neither hour nor time. It is so glorious to
die for his name, and Peter says: Rejoice if you suffer and endure for
well-doing; this is acceptable with God. 1 Pet. 4:14; 3:17; 2:20.

But, my dear sister, it is now my turn; it may very soon, perhaps
to-morrow, be your turn; be of good courage, and patiently abide your
time, my dearest sister. You write me in regard to my child; I have
confidence in you that you will do your best with it. I have committed
it to the Lord, to do his good pleasure with it, and to move your heart
to it. For, dear sister, I trust that you love me from the heart, and
they that love the tree will also love the branches. I read your letter
again with tears, when I heard that you were so sad on my account, and
that I was so joyful.

O my dear sister, how glad I was that I had kissed you once more.
Grieve not, that you have not visited me more; I did not take it amiss,
for I well know that you did not lack the will: my dear sister, you
have done so much for me. O my dear brother and sister, I would write
you more yet, of the hope that is now in me, but I cannot write you
so much; it is much greater still [than I have described to you]. I
hope that you will take this in good part, and will herewith bid you
a perpetual adieu; and do the best with each other. And you, my dear
brother, pray, comfort my dear sister in her tribulation which she has
on my account, for I love her from the bottom of my heart. Parting is
grievous according to the flesh, but according to the spirit I thank
and praise the Lord, that I am permitted to offer up such a sacrifice,
which can be acceptable to him; yea, that I can offer up my flesh and
blood at the stake. Gladly I give it to him that gave it me; though I
had seven bodies, I should gladly deliver them up for the Lord’s sake.
Pray the Lord heartily for me, that I may now make strait paths for my
feet, to the edification of all dear brethren and sisters. Herewith
adieu. I have sent knit-needles for my daughter; keep them, and do
the best with her. I also leave you here a poor little orphan without
father or mother: the Lord be your dear Father, and I commend you to
him that created and made you. My sister, I wish you would keep my lamp
in remembrance of me, and I sent some sugar for you and your daughter,
of which I ate when I was sentenced; and thank Engel much in my name
for the pot of wine, and tell him adieu. I know nothing special now to
commit to you, but do the best with my young lamb; the Lord will not
leave unrewarded what you do for his name. Bid my father and mother,
my dear brethren and sisters, adieu and farewell; adieu and farewell
to all; farewell to my dear brethren and chosen sisters, whom I love
from the depth of my heart; I greet you once more with the holy kiss
of peace, as though I were present with you; kiss one another. My
fellow-sisters who are with me also greet you, and have kissed me once
for you, and I have done the same for you. My dear, chosen brethren and
dear sisters, weary not of Jesus Christ. I hope to go before you yet to
the heavenly city, to wait for you under the altar with all the chosen
saints; follow me. My dear chosen sister, I must now go before you,
where I shall enjoy bliss. Adieu, sister dear; remember me still; the
time of travail is at hand, to offer up my sacrifice at the stake, much
beloved. Herewith I commend you to the Lord.

I shall seal this with my blood. Adieu, adieu, my dearest brethren and
sisters, with your little lamb, and also mine, which I bore under my
heart. I have written this for you yet after I was sentenced, after one
o’clock in the night; however, it was not irksome to me. I take leave
and bid you adieu once more, till we meet hereafter, where men shall
separate us no more. Adieu, till we together drink the new wine which
Christ shall give us at his table. Matt. 26:29. This other letter is
from Augustijn, who sent it to me. Adieu, adieu, all of you adieu. I
shall follow Hans, my dear husband. The lady with her midwife, and her
nurse are going now, and shall receive a like reward. Nothing more from
me, but adieu for the last time. Follow me.

Fear God; this is the conclusion.


SUSANNEKEN AND KALLEKEN CLAES, A. D. 1573.

In the year 1573, at Ghent, in Flanders, there were also apprehended,
for following Christ, two sisters, young maidens, named Susanneken and
Kalleken Claes, or Draeyaerts, the former aged about twenty-six, and
the other about twenty-four years. While imprisoned in the Saucelet,
the city prison, they had to suffer many entreaties and afflictions
from the enemies of the truth, in all of which they steadfastly
adhered to their only Shepherd, Lord, and the Author of their faith,
to help them bear his bloody banner, his cross, and reproach, and, as
courageous heroines, to strive valiantly unto death, which they had to
taste for his name; for as they remained steadfast, and would in no
wise depart from the divine truth, nor from the true faith, upon which
they, according to Christ’s ordinance, had received baptism, they were
finally sentenced to death as heretics, and, on the 4th of December of
the aforesaid year, and with balls tied into their mouths, to prevent
them from speaking or confessing with their mouths the cause of their
innocent, fearless, voluntary, and God-pleasing death and sacrifice,
they were brought into the Friday Market, and there publicly burned at
the stake, going thus with burning lamps, and the oil of love in their
vessels, to meet their Forerunner and Bridegroom, who will let them in,
as wise virgins, to his marriage, when the foolish shall knock and not
be heard, and, with too late repentance and sorrow of heart, shall have
to remain excluded.


ANTHONIS YSBAERTS, A. D. 1573.

While the Duke of Alva so dreadfully persecuted, and tyrannized over,
the believers, there was also apprehended and put to death, for his
faith and the practice of the truth, at Tielt, in Flanders, one
Anthonis Ysbaerts, who had been a servant of the High Bailiff of Ghent,
and consequently often attended the executions of the saints, where he
did not always with a sin-desiring, unconcerned, vain mind, nor with
blinded eyes, behold the invincible steadfastness in the faith, and
the joyful peace of mind, of the Christians, who in the midst of their
innocent sufferings undauntedly confessed, proclaimed and magnified the
name of God; but he was finally so stirred and troubled by it in his
heart, that he forsook not only the service of his temporal lord, but
also the worship of idols, and betook himself henceforth to become a
servant of God, notwithstanding he had many times witnessed what had
befallen others on this account, [and knew] that he had to expect the
same, as it also occurred with him.

As soon as he had betaken himself to hear the word of God, and to
follow Christ, and so advanced therein, that he was considered
worthy to receive baptism upon his faith, and to be received as a
fellow-member of the church of Christ, he had to flee the country,
and thus went to Vriesland, where he, not being conversant with any
trade, could earn only a very precarious living. In the meantime it
happened that a brother who had also fled from Tielt (mentioned above)
on account of his faith, and come to live in Vriesland, and who had
left behind much property, hired this Anthonis, and sent him to Tielt,
to arrange his unsettled affairs, and save his effects and convey them
to him, as much as he conveniently could. When he had attended to all
the things with which he had been charged, and was just on the point
of returning to Vriesland, the Bailiff of Tielt came to him, and asked
him, whether he did not belong to the same people as those that had
sent him out, which when he did not dare deny, the Bailiff sent for his
beadles, and had him conducted to prison, where he had to resist not a
little vexation and torment; but when he, in all things, steadfastly
adhered to the accepted truth, he was finally, pursuant to the king’s
decree, sentenced to death, to be burnt alive as a heretic.

This sentence having been read to him, he requested permission to
speak a word, and this being granted, he asked the lords whether they
did not think that such a sentence was too cruel for him, who had not
done anything amiss to any one. This produced such a commotion among
the judges, that they held a consultation and concluded that he should
first be strangled, and then burnt. He thanked them that they had shown
him so much mercy.

There was also with him one Friar Pieter de Backer, who sought to
converse much with him, in order to cause him to apostatize, but he
mostly refused all he said, finally saying: “Let me alone; my heart is
of good cheer, my departure is very near at hand, for the bell which
is striking now shall not strike another time before I hope to have
offered up my sacrifice, and to be at home with my Redeemer, in whom
all my hope and confidence rests.”

He was therefore brought forth to die, in very mean attire, for which
he had exchanged his own clothes, which were better, giving the latter
to one who was imprisoned for his crime, and was shortly to be released.

When he came to the stake where he was to offer up his sacrifice,
he kneeled down and offered up an earnest prayer to God, and then
voluntarily prepared himself for death. But when the executioner was to
strangle him, he could not find his twisting-stick; hence the Bailiff
with his sword cut off a piece from the torch which they had to light
the fire, that it might be used for a twisting-stick. Thereupon he,
commending his spirit into the hands of God, sweetly fell asleep in the
Lord, and when he had been strangled, the fire was lighted to burn him.
And just as this was taking place, there arose such a terrible storm,
that many people were frightened, and were of the opinion that God
thereby meant to show his displeasure upon the tyranny inflicted upon
his elect.


FIFTY-FOUR PERSONS, BRETHREN AS WELL AS SISTERS, NAMELY, THIRTY-SEVEN
AT ANTWERP, AND SEVENTEEN AT BRUSSELS, VERY UNMERCIFULLY BURNT FOR THE
TESTIMONY OF JESUS CHRIST, IN THE YEAR 1574.

After manifold and long tyranny, torturing, murdering and killing of
the children of God, it further occurred, in the year 1574, through
the order of the most dreadful, bloodthirsty tyrant, the Duke of
Alva, that there were apprehended, in a meeting, at Antwerp, in
Brabant, thirty-seven persons, and at Brussels, in Brabant, at one
time, seventeen persons, men, women, widows, and young maidens, who,
in the places stated here, were very severely confined, and tortured
and examined with dreadful tyranny, to cause them to apostatize from
the truth of the holy Gospel, and from following Christ, and to obey
again the papistic superstitions, together with all their trumpery of
human ordinances and commandments militating against God. Especially
were they dreadfully tyrannized and tortured, that they should inform
against their fellow-believers, and deliver them up into the hands
of the executioners and torturers, since they were by no means sated
yet, but greatly thirsted after more innocent blood. But these valiant
heroes and men of God courageously resisted and overcame, through faith
and the invincible power of God (which was in them), the subtle and
tyrannical wiles of the devil. Hence the blind scribes declared them
heretics, and delivered them into the hands of the secular authorities.
These, made drunk with the wine of the Babylonian whore, allowed
themselves, this and many other times, to be used as the executioners
and obedient servants of these idolatrous priests and monks, and caused
all these fifty-four persons to be unmercifully burnt, at different
times, so that they all died steadfastly, and attested and confirmed
the faith of the eternal truth with their death and blood. And though
open thieves and murderers were permitted to open their mouths and
confess to the by-standing people their distress, as also to call upon
the God of heaven for forgiveness of their sins, yet the awful tyranny
and envy against the true children of God were so great, that this
was frequently denied them, and to this end they filled the mouths of
the pious witnesses of God with gags and balls, so that they were not
able to proclaim to the by-standing people their innocence and the
true reason why they suffered this. But the priests and monks having
noticed that these pious men of God, when they came to the place of
execution, freed themselves from these gags and balls, and spoke to
the people from the word of God; the monks, in order to prevent this,
had instruments made resembling vises, between which they made the
prisoners stick their tongues, which they then had screwed fast, and
the tips thereof touched with a red-hot iron, that they should swell up
and thus not slip back. And this new and abominable invention of the
monks, these tyrants, to their own perpetual shame, used on the persons
mentioned here.

All this these true witnesses of Jesus suffered, and were, as humble
sheep and lambs of Christ, led to the slaughter, who did not resist,
but were thus unjustly put to death by them. But this deed, it is to
be feared, will at the coming of Christ, when it will be too late to
repent, exceedingly smart their eyes; while these brave heroes and
heroines who so valiantly strove for the name of the Lord, will by
their bridegroom Christ Jesus upon mount Zion, be rewarded with the
crown of eternal glory; for the fight is now fought, and they are now
resting under the altar.

Whoever will, let him read Emanuel van Meteren, the laudable historian
of the High Lords States; printed A. D. 1614. On page 99 this matter
will be found verified.


ADRIAEN HOEDEMAECKER AND MATTHEUS KEUSE, A. D. 1574.

At Bruges, in Flanders, in the year 1574, there were also apprehended
for following and practicing the doctrine of Christ and his apostles,
one Adriaen Hoedemaecker, called Kort Adriaentgen [Short Adrian] of
Ghent, and one Mattheus Keuse, and after they had been in confinement
for a time, they were, for the steadfast confession of their faith,
sentenced to be burned. When they came upon the scaffold, to offer
up their sacrifice, the priest addressed several remarks to them,
whereupon the executioner said to him: “Attend to your preaching.” The
executioner then kissed these brethren, and comforted them with the
word of God, hearing which the priest or confessor said to him: “Attend
to your office, for preaching is my business.” After this and other
things, these two brethren boldly offered up their burnt sacrifice to
the Lord, and commended their souls into his hands, thus taking their
departure out of this vale of tears; to enter into the eternal joy with
God and all his saints.


HANS PELTNER, A. D. 1574.

In the year 1574, Hans Peltner, a tailor, at Rottenhosen in Imtal, was
apprehended for his faith, and the divine truth, who had to endure many
disputations and temptations, from the priests as well as others, all
of which he very valiantly resisted, and with the word of God testified
to the truth, to which he by the help of God would adhere unto death.
On this account he was finally sentenced to death, and conducted forth
to the place of execution, where he exhorted the people to desist from
sin and repent. He then kneeled down, turning his face to the east, or
the rising of the sun, lifted up his hands to heaven, and poured out
an earnest prayer to God his heavenly Father, thanking and praising
him for all the grace and benefits shown him and that he had made him
worthy to suffer for his name: He also prayed for all men who were
worthy, that God would put repentance and amendment into their hearts.
Finally he commended his spirit into the hands of God, for whose
name he was willing to offer up again his life and body (which he had
received from him), and to testify to his truth even to his last drop
of blood, as he had promised him in baptism, and would thus expect to
be received of him into his gracious arms.

This prayer was too long for the executioner’s patience, for he wanted
him to shorten it; but the judges said that he should let him pray to
his heart’s content, since it was his last time.

When he had finished praying, he rose and went boldly toward the
executioner, so that neither his face nor his color changed, but he
knelt down again so intrepidly, that the executioner was consternated
by his valiant praying and undaunted mind, and became afraid to execute
him.

When the executioner removed the collar from his neck, previous to
seizing his sword, he asked him once more, whether he would renounce;
but he would not. Thereupon the executioner proceeded, beheaded
him, and then burned his dead body. Thus this Christian hero freely
testified to the truth with his blood, and in no wise suffered himself
to be separated from the way of eternal life in Christ. Hence the
Lord, the Judge of the living and the dead, who holds in his hand the
judgment and the souls of them that have died for the faith, shall
raise him up at the last day, and cause him to appear before him, where
he shall inherit a martyr’s crown and all that God has promised his own.


REYTSE AYSESS OF OLDENBORN PUT TO DEATH FOR THE TESTIMONY OF JESUS
CHRIST, AT LEEUWAERDEN, ON THE 23D OF APRIL, IN THE YEAR 1574, TOGETHER
WITH VARIOUS LETTERS WRITTEN BY HIM WHILE IMPRISONED AT THAT PLACE.

_The first letter of Reytse Aysess, written in his prison, how he was
betrayed, apprehended and put into bonds by the Bailiff, called Andries
Grief, and boldly and fearlessly acknowledged and confessed his faith._

It happened in the year 1573, the 18th of September, that I came to
Oldenborn, where I met the Bailiff, who requested me to go with him,
saying that he had something to tell me. When we had entered his house,
he asked me where I lived. I replied: “In Bechsterswaegh.” He then
asked me how old I was; I said that I did not know it accurately. He
further asked me where I had stayed over night. I said: “In my father’s
house.” He asked me whether H. had not been there; to which I made no
reply. Then he urged me so hard in regard to it, that I finally said,
“Yes.” He then asked me concerning many others. I kept silence for a
long time. Finally, after many temptations, I said that W. had also
been there, and that formerly we had been very intimate friends; and
after some other conversation which we had together I was silent. He
then put fetters on me, and wanted to instruct me from the ancient
fathers of fifteen hundred years ago, and from other writings not
contained in the New Testament. I said that I would accept no other
writings than the New Testament.

The next day, in the morning, the substitute of Leeuwaerden came, who
tempted me very much, to tell who all had been at my father’s house;
but the almighty God kept my lips. Hence they took me to Leeuwaerden,
and cast me into a dungeon, in which there were eight who cared nothing
for God. There I at first became very sorrowful, and day and night
called upon the almighty God, that he would keep me; and he enlightened
my heart, for which I praise and thank the eternal Father for his great
benefits shown me. After I had been confined there five days, they
brought me into another prison, to a lord, for which I praised and
thanked God.


DIVERS EXAMINATIONS OF REYTSE AYSESS BEFORE THE COMMISSARY, PASTORS,
PRIESTS, BISHOPS, AND OTHERS.

On the sixth day they brought me before the commissary, and in going
thither there met me an old man, who bade me “good evening.” I returned
the compliment, however was frightened when I saw him. But he said to
me: “You have a bad commissary”; and he conversed much more with me,
and instructed me how I should answer the commissary; and so I went in.

The commissary bade me “Good day,” and I wished him the same. He
then asked me: “What is your business here?” I replied: “I have been
brought here against my will.” He further asked what I believed.
_Ans._ “I believe in God Almighty; and that there is but one Lord,
one faith, and one baptism, by which we can be saved.” He said that
he also believed that, but that I was seduced. I said: “Is God then a
seducer?” _Commissary._ “No; but you have been seduced by Menno and
other seducers.” I said that I did not rely on men, but on the word of
the Lord. He said that I should suffer myself to be instructed by the
holy Catholic Church, since God himself had ordained apostles, doctors
[teachers] and pastors. I said that I believed nothing but the word of
God and the New Testament. He then asked me, whether I was baptized.
I said: “Yes, upon my faith, as Christ has commanded.” He then made
a long speech, that Christ had received flesh and blood from Mary,
and that I must believe this; and many other words we had together.
He then asked me, when I had been to confession and the sacrament the
last time. I replied: “Never in my life;” and many other remarks we
had together. Thus he admonished me, that I should suffer myself to be
instructed by the holy Church, and then he went away. This occurred on
Friday.

After I had been in confinement six weeks and a half, they took me
to the Poorte, where was the pastor of Nyehoof (who was pastor of
Enchuysen) with an advocate. These asked me on what I had determined.
I said that I would adhere to the word of the Lord. They then produced
a letter, in which was written all that I had confessed. Thereupon
they asked me, whether I considered the church of the Mennists a true
church. I said: “You call it so, but I regard it as the true church of
God.” This they wrote down. Then they asked me, whether I was baptized
upon my faith. I said: “Yes.” They also asked me whether I had not
been baptized in my infancy. I said: “Yes; but that was no baptism
as Christ commanded, for Christ taught to repent, amend, and then to
be baptized for the remission of sins. See, so I was baptized.” Then
they said that infants were born in original sin; hence they had to be
cleansed by baptism. I replied: “Christ has redeemed us from the fall
and transgression of Adam; hence he says himself, that to the children
belongs the kingdom of heaven.” They said: “Yes, those were circumcised
children.” Then they asked whether I had been in the church of the
Mennists. I replied that I had been in the church of God. This they
wrote down. _Ques._ “What do you hold concerning the Roman church?”
_Ans._ “Nothing.” _Ques._ “What do you hold touching the sacrament?”
_Ans._ “I have never in all my life read of a sacrament, but of the
Lord’s Supper; and this I indeed want to observe, as Christ has
commanded it; but of yours I think nothing.” _Ques._ “Do you believe
that God is almighty?” I said: “Yes.” “And whether God therefore
should not come into the bread which they break?” _Ans._ “This I never
believed.” They also asked whether I did not believe that Christ had
received flesh and blood from Mary. I briefly said that I did not
believe it. These are principally the articles which they asked me,
and they noted down every thing. I then asked the priest: “If I should
fulfill your will, would you be willing to be responsible for my soul?”
He said: “Yes, for you and the whole world.” I said that this was as
the apostle says: While they promise them liberty, they themselves are
the servants of corruption (2 Peter 2:19). He said that this was not
spoken to them. And after some more conversation which we had, they
told me to go, and we bade one another adieu for this time.

After I had been in prison seven weeks, I was again taken to the
Poorte, into a large hall, where were three priests, one of whom was
the one of Nyehoof, with whom I have often been; the other was a
Friesian. These asked me what I had determined on. I replied that by
the help of God I would adhere to the word of the Lord. He said that
it was not the word of God, and that I was seduced; he was sorry,
because we were both Friesans; “for,” said he, “when one has temporal
matters on hand that he does not understand, he seeks advice from
those that are wise and knowing in such matters, and suffers himself
to be instructed; hence it is necessary that one also suffer himself
to be instructed by wise men of the holy Church, in matters from which
depends eternal salvation.” _Ans._ “Whoever rightly instructs me with
the word of the Lord, him I will gladly hear; but by your instruction
I should be seduced.” They said that I was already seduced; but if I
would suffer myself to be instructed by the holy Church, they would
pledge their souls for me at the last day. I replied that they should
have enough to do with their own souls. But with them it was a settled
thing, that I was seduced. So we finally came to infant baptism.

They said that infants were born in original sin. I said: “Christ
made us free, and called the children to him, declaring that to such
belongs the kingdom of God.” _Priest._ “Flesh or blood cannot inherit
the kingdom of God; hence we must be born of water and of the Spirit:
therefore it follows that infants must be baptized, if they are to be
regenerated and inherit the kingdom of God.” _Reytse._ “Children are in
the grace of God as long as they are in their ignorance, and they are
washed through the blood of Christ; hence baptism in their case is vain
and to no purpose.” _Priest._ “How do you understand regeneration?”
_Reytse._ “A man must truly repent and amend his life, with a contrite
heart confess his sins before God, that he is sincerely sorry for them,
and with confidence call to God for forgiveness, and thus believe in
God’s word and submit to it in all obedience; upon such confession he
is to receive baptism for the remission of sins; this certainly cannot
be done by infants.” _Priest._ “Nevertheless, infants must be baptized;
for the apostles baptized entire households, and there doubtless, were
also children.” _Reytse._ “The house of Stephanus addicted themselves
to the ministry of the saints, which no children can do.” (1 Cor.
16:15). They then asserted that first the apostles, and after them the
holy fathers, had instituted it, fifteen hundred years ago. I said that
the Pope had instituted it, who wanted to improve on Christ.

Then they were mad, and said that I was seduced, and should plunge
my soul and body into perdition. I said they might take my life,
but my soul I should save unto life eternal. _Priest._ “What do you
think of the holy Roman Church?” _Reytse._ “I do not believe in it.”
_Priest._ “Do you not believe that the priests can forgive sin?”
_Reytse._ “No; for it is God alone that can forgive sin.” This they
wrote down. _Priest._ “Do you not believe that God’s flesh and blood
are in the bread which we break?” _Reytse._ “No.” _Priest._ “This is
clear enough; for Christ says: ‘Take, eat; this is my body;’ this you
cannot contradict.” _Reytse._ “Christ gave his disciples bread to eat
and wine to drink, as the evangelists testify, and not his body, for
he still sat there bodily at the table with them. And to his disciples
who understood his words carnally, as you do, and murmured at it, he
said: ‘The flesh profiteth nothing: the words that I speak unto you,
they are spirit, and they are life.’ John 6:63. His flesh and blood he
gave as a redemption for many, and not that his flesh is to be eaten.
He is sitting at the right hand of God his almighty Father, and shall
not come thence, before he shall judge the quick and the dead; hence he
shall not come under your teeth.” _Priest._ “Nevertheless Paul says:
The bread which we break, is it not the body of Christ? and the cup
which we bless, is it not the blood of Christ? hence we must believe
that God’s flesh and blood are in the holy sacrament.” _Reytse._ “I
have not read of a sacrament, but of the Lord’s Supper; this I indeed
want to observe with the church of God, but yours I do not desire.”

They said much more with regard to it, which is too lengthy for me to
relate. They esteemed the sacrament so highly, that whenever they name
it, they raise their caps, and they looked sharply at me, because I
would not show it reverence too. They also asked me whether I did not
believe that Christ had received flesh and blood from Mary. I said that
Christ came by his divine power out of heaven, was conceived in Mary
through the Holy Ghost, and born of her, and took upon him the form of
a servant, and became like unto us in all things, except sin, so that
he was not born of the blood, nor of the will of the flesh, and did not
receive flesh or blood from Mary, which came to pass in such a manner,
that Mary at first could not understand it herself, for she asked the
angel: How shall this be, seeing I know not a man? The angel answered
her: “The Holy Ghost shall come upon thee, and the power of the Highest
shall overshadow thee: therefore also that holy thing which shall be
born of thee shall be called the Son of God.” Luke 1:34,35. Against
this they did not say much. _Priest._ “Do you not believe that the
saints in heaven are to be honored and worshiped?” _Reytse._ “I indeed
desire to honor the saints, for men are honored; but not to worship
them. But I want to worship God alone, for it is written: ‘Thou shalt
worship the Lord thy God, and him only shalt thou serve.’” Matt. 4:10.
_Priest._ “What do you believe of purgatory?” _Reytse._ “I have not
read that there is a purgatory; where is it written?” _Priest._ “In the
books of the Maccabees.”

He further admonished me, that I should suffer myself to be instructed
by the holy Church, which had stood for fifteen hundred years, while
our sect had existed only fifty years, for Menno Symons had first
introduced it. _Reytse._ “There were from the beginning of the world
two classes of people, a people of God and a people of the devil. But
the children of God have always been persecuted and dispersed, so that
they have always been in a minority, and sometimes very few in number,
so that they had to hide themselves in caves and dens, and as they are
not of the world, the world does also not know them; but the ungodly
have always been powerful, and have prevailed, and therefore you do not
know the children of God, neither did your fathers know them, and you
think that they have only now arisen.”

They said that I was seduced; their church had always existed from the
beginning. I said: “When we shall appear before the judgment-seat of
Christ, it will be found otherwise; then you will say: These are they
whom we had in derision: O how they are now numbered among the children
of God.” Wisdom 5:3,5. They also told me that I should not concern
myself with the Scriptures, but simply go to church, and suffer myself
to be instructed there, and not be obstinate, since the Scripture says
that every word is established in the mouth of two or three witnesses,
and hence I was bound to believe them. _Reytse._ “I believe the word
of the Lord far more than your testimony; I do not want to depart from
it, and hope by the help of God to live and die for it, because Christ
says: ‘Whosoever shall confess me before men, him will I confess also
before my Father which is in heaven.’” Matthew 10:32.

We had many other words, which it would take too long to relate. They
approached me so with sophistry, that if the Lord had not been on my
side, I would have had to succumb; so that I may well say: The Lord is
my helper, of whom shall I be afraid? Ps. 56:11.

After I had been in prison nine weeks, I was again conducted to the
Poorte, where were two priests and the bishop’s commissary; one was
the priest of Nyehoof, the other was from the country. When I came
to them, I uncovered my head, and greeted them. They first asked me
on what I had determined, whether I would not amend. I said: “Yes,
as much as is in my ability.” They then produced a letter, which
contained the articles which I had previously confessed; this they
read to me and asked whether I would adhere to it. I said: “Yes.” They
said, then I was damned, and should plunge soul and body into eternal
perdition. _Reytse._ “How dare you condemn me so dreadfully, whereas
judgment belongs to the Lord?” _Priest._ “You have offended against the
Scriptures, and apostatized from the holy Church, which has stood for
fifteen hundred years, while your sect has not existed more than forty
years; and you have suffered yourself to be rebaptized, whereas you had
been baptized before.”

Then we had many words again concerning baptism; his conclusion was,
that children which die without baptism are damned forever. _Reytse._
“And are you not afraid, so dreadfully to condemn the innocent
children, when Christ has promised them the kingdom of heaven, so
long as they remain in their innocence?” _Priest._ “No one can enter
into the kingdom of heaven, he must first be born of water and of the
Spirit; hence children must be baptized, if they are to be saved; the
apostles also baptized many households, where certainly there were also
children.” _Reytse._ “So far as the households are concerned, it is
written that the house of Stephanas addicted themselves to the ministry
of the saints, which is certainly not a work of children. 1 Cor. 16:15.
And of the house of Cornelius it is written: That when Cornelius, the
centurion of Cesarea, had called together his friends and kinsmen into
his house, he said among other things to Peter: Thou hast well done
that thou art come. Now therefore are we all here present before God,
to hear all things that are commanded thee of God. And while Peter yet
spake these words, the Holy Ghost fell on all them which heard the
word. And they of the circumcision which believed were astonished, as
many as came with Peter, because that on the Gentiles also was poured
out the gift of the Holy Ghost. For they heard them speak with tongues,
and magnify God. Then answered Peter, can any man forbid water, that
these should not be baptized, which have received the Holy Ghost as
well as we? Acts 10:33,44–47. From this you can easily perceive, if
you are not entirely struck with blindness, that this is not spoken of
children. Again, Paul preached the word of God to the jailer and to
all that were in his house, and after they were baptized he rejoiced
with all those that were in his house, that he had come to believe in
God (Acts 16:34), which is above the understanding of children, for
to understand the preaching of the word of God, to believe in it, and
to rejoice on account of the faith, this is far from children.” Then
they said that there were many other writings that testified with
regard to it; but I did not want to receive any writings except the
New Testament, which Christ sealed with his precious blood. Then they
asked me, whether the children of the heathen and the Turks should also
be saved. I said: “Yes, as well as your baptized children.” Then they
were greatly astonished, and spoke scornfully to me and damned me. One
of the priests sat by me, and asked me how I dared speak such words;
he knew that I was damned, as well as he knew that I was sitting by
him. I laughingly said: “How could you know it better?” And after many
words which we had about infant baptism, I finally said that I believed
nothing but what I had confessed. They again asked me, whether I did
not believe that our Lord is present in the form of bread. I said:
“This I do not believe; for he will not come under your teeth.” I asked
the priest whether he believed it. Then he held out his finger and said
he believed more certainly that God was in the bread, than he believed
that that was his finger. And after other words which we had together,
they got some clean paper and asked all the articles of me anew:
whether I acknowledged the church of the Mennists as a true church,
and how long it was since I had been baptized. I said: About four
years. And so on, they asked all the articles of me again. I answered
them in the same manner as before, and they noted down everything
exactly, to deliver it to the lords. Finally, when all the remarks
had been concluded, they produced a letter, which was the sentence
which the bishop had concluded over me, in which they damned me as an
unbelieving, disobedient and obstinate heretic, and delivered me into
the hands of the secular judges. Since he had sufficiently admonished
me, and I would not let myself be instructed, he, like Pilate, took
water and washed his hands, and also thought that he was clear of my
blood; hence I had to expect the sentence, and many other words. Then
they told me to go.

After I had been in prison twelve weeks, they led me into the
castellan’s house, where were the bishop with a councillor, the pastor
of Oudenhoof, the pastor of Nyehoof, the pastor of Jorwert, and the
bishop’s commissary. After they had taken their seats, they called me,
and when I came in I took off my hat and sat as a sheep in the midst
of a troop of wolves. They looked at me sharply and earnestly; but the
Lord my God, in whom I trust, strengthened me and gave me a bold heart,
so that I was fearless before them all. The bishop commenced, and asked
me whether I would still continue in the faith. I was silent for a
while, for it seemed unnecessary to me to answer that question; but he
had so much to say, that I was finally compelled to defend myself; for
I had resolved not to dispute any more. Thus I occasionally reproved
and contradicted their foolish ignorance, for I was grieved that the
truth should be so blasphemed; and that they should not think that I
would listen to them. The sum and substance of what they said was, that
I was seduced, and that those who had taught me had been seducers, as
Menno, who was a vagabond. I said that I did not rely upon Menno, or
human doctrine, but only upon the word of God; in this I desire by the
help of the Lord to live and to die. We also had many other words, as,
of infant baptism. I said: “It is not contained in the Scriptures,
that the children are to be baptized; if this had been the will of the
Lord, he would doubtless have commanded it: but since there is nothing
written concerning it, and neither our Lord Jesus Christ nor his
apostles have made mention of it, it is a great presumption, that we
poor, vain human creatures want to improve it, whereas it is written,
that we are not to add to, or take away from the Lord’s commandments:
he that does this, upon him eternal woe is pronounced.” (Deut. 4:2;
Prov. 30:6; Revelation 22:18).

Finally the bishop said that none of all the articles so surprised
him, than this: That I did not believe that the Lord Jesus Christ is
now personally man in heaven, just as he was upon earth, with wounds
and stripes which he received from the Jews. This I would not accept
because I had not read of it, but I said: “I believe that he is now in
the Divinity, sitting at the right hand of the almighty Father, in his
glory, and shall come again with power and majesty, as the Scripture
testifies with regard to it.” Then the bishop took the Bible, and read
the vision which John had seen in the Island of Patmos, of one who was
like unto the Son of man; and when he had read it, he closed the book,
for it contradicted him. A man can certainly not be of such a nature in
his members, as John declares of that vision.

They then rehearsed the articles of my faith anew, and I confessed as
I had always confessed before; and after they had noted it down, they
went away. The councillor said that I had forfeited my life, according
to the decree. They then took me back into prison.

I would have related all these matters at length, but my gift is small,
and my hand heavy for writing; hence I must run over them very briefly.

After I had been imprisoned about thirteen weeks, they conducted me
once more into the castellan’s house, where was the pastor of Nyehoof,
who again began to say that Christ is now personally in heaven, as he
was upon earth, in like form as we are. I defended myself, and proved
it to him from John’s Revelation. He said that no one could understand
John’s Revelation, which surprised me. And in all his remarks he called
me brother. I said: “Why do you call me brother? I do not want to be
your brother.” He answered that he hoped that we should yet become one
fold. And after some more conversation he left me.


ANOTHER CONFESSION WHICH REYTSE AYSESS MADE BEFORE THE BISHOP, ON THE
5TH OF JANUARY, A. D. 1574.

The love of God, the communion of the Holy Ghost, and the love of the
Father, who gave his only Son for us all, keep, strengthen and confirm
you and us all unto the end, that we may hereafter come to the Shepherd
Jesus Christ. My affectionate request of you, my cordially beloved
friends, is, that you make haste to enter into his rest. Heb. 4:11.

After all proper salutation, let me inform your love, that on the fifth
day of this year, 1574, I was before the bishop, who said: “Good-day,
and a Blessed New Year. Will you not yet give yourself to the holy
Catholic faith, in which all your forefathers believed, and in which
we still believe?” _Ans._ “A blessed New Year I indeed desire from
the heart; but in your faith I do not wish to believe, but I want to
believe in the holy Scriptures.” The bishop said, I had built upon men,
and upon the doctrines of men. _Reytse._ “I have not built upon men; I
have built upon the foundation of the apostles and prophets, yea, upon
the rock; therefore my house shall stand. Behold, these are now the
tempests that assail my house; had it such a foundation, it would fall;
but now it is founded upon the rock.” _Bishop._ “What is the reason
that you went out from us, for you have confessed that you have never
heard our doctrine?” _Reytse._ “Hear me; I shall tell you: When I was a
child, I went there as others; but my parents kept me from the sinners’
path, for which I am very thankful to them. But when I attained to
my understanding, I read in the holy Scriptures that the way to the
kingdom of God is narrow and strait, and that flesh and blood must
remain on [the posts]; that we must be well fitted; that there must be
a pure church; that the stones must be hewn and squared, before they
may be put into the house of God, of which Christ Jesus is the corner
stone; and that there are to be no whores, rogues, drunkards, covetous,
or idolaters in the church of God. But I found that your church of
which you are the head or ruler is such a church; and I am concerned
for you, because you are a meek man; hence I pray you, that for once
you will search the holy Scriptures; for it seems to me that you know
better than you speak; you have a soul to lose as well as I.” He said
that as regards drunkenness, fornication and other sins that were in
their church, they had ordained that one should pray for it, and the
priests would forgive the sins. I said: “The priests cannot forgive
sin, but to pray God to forgive sin, is very good: but a man must pray
from the heart, that he may never during all the days of his life sin
any more. But I must ask you once, whether you think, that if a man
sins to-day or to-morrow, and asks the Lord for forgiveness, and does
so every day, the Lord will forgive him?” He said, this could be. I
said it could not.

Finally the bishop made a long speech, that I would not obey my
superior, and had thus apostatized from their holy faith, and joined
the Mennists and Tibbites. I said I had never been disobedient,
and had never opposed the king, and did not want to bear the sword
against any one, as Christ teaches. Then the bishop said he would take
the clearest of that which I could say nothing against, and that I
should suppose myself to be ignorant, and he would suppose that he was
ignorant, and so the Scriptures should judge between us. I told him to
say on; if it would agree with the Scriptures, I would hear him. He
said the Lord spoke very clearly in the Gospel, where he says: Take,
eat; this is my body, which is broken for you; likewise the cup; hence
we must eat his flesh, and drink his blood, as he said; this you cannot
contradict. I said I well knew that it is written that the Lord said:
Take, eat; this is my body; but I know that the Lord is in high heaven
and does not come under men’s teeth for your own people do not believe
that you give them flesh and blood. He said they had to believe it. I
said that the Lord spoke thus: “Take, eat; this is my body which shall
be broken for you. This is what the Lord said, but the disciples asked:
How can this man give us his flesh to eat? But the Lord said that flesh
and blood profit nothing, but the words are spirit and life (John 6).
Hence it is clear enough, that we are not to eat and drink Christ’s
flesh and blood, as he said, but that we are thereby to remember his
death and sufferings; for the Lord gave his body for the whole world,
and for the original sin in which we were born. If the Lord had not
redeemed us from the sin imposed upon us by Adam, we could not have
been saved; but now the Lord has redeemed us with his flesh and blood,
and made us free from all sin, and shed his blood for many; hence we
cannot eat his flesh, because he made us free with it.” Gal. 5:1.

The bishop said that Christ did not say of his own flesh that it
profiteth nothing, but of other flesh; hence, since the Lord so clearly
says it, we must eat his flesh, and drink his blood, if we are to be
saved; for he said that Paul says: Is this not the cup of blessing?
Hence you cannot contradict what Christ and Paul have so clearly
expressed. _Reytse._ “My lord, I well know what Christ and Paul said,
for the apostles brake bread from house to house, as we clearly read,
in proof of it, and as Christ has left us.” But he kept insisting that
we had to eat the Lord’s flesh, if we are to be saved.

The bishop further made a long speech concerning the resurrection of
the dead, how we shall die, and rise again with this flesh, and many
other remarks which he made about the resurrection. I finally said that
I indeed believed that there is a resurrection of the dead, for if
there were no resurrection of the dead, Christ would profit us nothing
and I would in that case not suffer thus; but that this was a useless
disputation. Then he dropped the matter, and made a long speech,
how it was written of one Lord, one faith and baptism; hence I had
transgressed this, having suffered myself to be rebaptized, when I had
been baptized once, and that I had transgressed the holy Scriptures,
and been baptized in the name of the Father, and of the Son, and of
the Holy Ghost, which is contrary to the ordinance of the holy Church.
_Reytse._ “I have not been rebaptized, having been baptized once; for
I well know that there is written of one Lord and one faith; hence I
betook myself to one baptism as the Lord teaches in many places, that
the believing are to be baptized: I therefore betook myself to the
baptism of repentance, as is proper according to the Scriptures, and
according to my human weakness. But what you say, that I have been
rebaptized, this I deny; for I do not recognize the baptism of infants
as a baptism, but as a human institution, as is obvious enough, since
there is no Scripture that children ought to be baptized.”

The bishop said that we must be born of water and of the Spirit, if
we are to be saved; hence children must be baptized, if they are to
be saved. _Reytse._ “No; this is no Scripture, that children ought
to be baptized; for the Lord called the children to him, that they
should not be turned away, for theirs is the kingdom of God; hence
they are already saved.” He said that they were believing [believers?]
children, that were circumcised, and he made a long speech about the
circumcision of Abraham, that the children had to be circumcised, or
they were damned; and as then was circumcision, so now baptism has been
ordained by the holy fathers, as is now the case. _Reytse._ “To this I
say no; it is not so, that the children that were not circumcised were
damned; for it was a command of God, that they should be circumcised.
They were to be circumcised because they were Abraham’s seed; the Lord
had so commanded it, because they should be his people, and not for
the reason that they that were not circumcised should be damned. For
they were circumcised on the eighth day, and many must have died before
they reached the age at which they received the sign of circumcision;
hence great injustice would certainly have been done the poor children,
and in such a case all the female children would certainly have been
damned, who are heirs of the kingdom of God as well as we.” To this he
said the children had nevertheless to be baptized, if they were to be
saved. _Reytse._ “No; I further say, that the children are in the hands
of God, so long as they are ignorant, and baptism does not belong to
them; but to those that have repented; for John preached repentance
and amendment, and only those [the penitent] to be baptized, for the
remission of sins, as he also says: O generation of vipers, who hath
warned you to flee from the wrath to come? Repent, therefore, and save
yourselves from this untoward generation.” Luke 3:7,8; Acts 2:40.

The bishop said that I could not prove it with John’s baptism. I
said that Christ himself came to John, and requested it of John.
John refused it to the Lord. The Lord said: “Suffer it to be so now,
for thus it becometh us to fulfill all righteousness;” and John
suffered him. Why do you say that I can not prove it with John’s
baptism? for Christ himself requested it. The bishop made but little
reply to it. I said: I will show you still more Scriptures, that
it belongs to believers, as the eunuch to whom Philip came. Philip
said: “Understandest thou what thou readest?” He said: “How should I
understand it, except some one instruct me?” Philip preached unto him
from the beginning, and he believed it. He said: “Here is water; what
doth hinder me to be baptized?” Philip said: “If thou believest with
all thine heart, thou mayest.” The eunuch replied: “I believe that
Jesus Christ is the Son of the living God.” Then he baptized him. (Acts
8:37) Here we see that faith was before baptism nor was he a child.
Further, in like manner also Paul was baptized, when he had become a
believer. Pray, read the Acts of the Apostles through. The bishop said,
they also did want to baptize such adults that had not been baptized
in their infancy, as the heathen or Tibbites, who were not baptized in
their infancy; hence they would also baptize adults, for he said that
it was written: “He that believeth and is baptized shall be saved.”
Though faith is mentioned before baptism, it is all the same; hence
children must be baptized: for there are many that do not become so old
that they attain their reason; hence they certainly die without baptism
and are as certainly damned. Children must therefore be baptized, that
they may all be saved. I said, that the children are in the hands of
God, and baptism does not pertain to them, for there is no Scripture
which declares that it does. Had it been the will of the Lord, he
would have commanded it; but now he has commanded that the believers
are to be baptized, as he taught, and as his apostles practiced. Hence
prove to me with the Scriptures, that it is commanded to baptize poor
innocent infants, which have done no sin; for though I had never so
many children, I would not have them receive your baptism. He said,
though it was not commanded to baptize children, neither was it
forbidden to baptize them; hence there is no Scripture prohibiting it.
I said: “All that the Lord has not commanded he has forbidden. Hence,
if he has commanded to baptize the believing, men ought not to do
differently from what the Lord himself has commanded, for we everywhere
read of a baptism of repentance, and not of a baptism of infants, as
you teach and do. Why do you do that which ought not to be? For it
seems to me that you know better; tell the truth.” But he made me no
reply to it; except that I was seduced; if I adhered to this faith I
would be damned; hence I should betake myself to the holy Catholic
faith. And we had many other words, but it grew late, and he went out,
and said to the castellan, that there was no hope for me, and that I
would not suffer myself to be instructed; and told me to consider the
matter further. I said that I wanted to do that; but in this respect I
have already considered; but do you consider it, I pray you.


ANOTHER CONFESSION OF REYTSE AYSESS, MADE BEFORE AN ARROGANT PRIEST;
TOGETHER WITH AN EPISTLE OR EXHORTATION TO THE FRIENDS.

Shortly after there came a priest, who was very arrogant; he asked me
what I had determined with regard to the letter which the bishop had
sent me. _Reytse._ “I have determined even as I said to you the last
time. For by what he writes I have not been made weaker, but stronger,
he foolishly writes that no sin hinders or prevents a man, and that we
may observe the Supper with whores and rogues, and that also no sin is
so great that it can prevent a man; all of which he wants to prove with
the eighth chapter of Mark, where the Lord fed the great multitude.”
_Priest._ “What do you want to prove thereby? O how blind you are!”
He became angry, and would not understand Scripture, but blasphemed
and spoke very ugly, and said that I contemned and rejected the Lord’s
death with my second baptism. But I said that I did not contemn the
Lord’s death, but deemed it good; “for, if I should confess this as
you say, woe would be to me; for I do not recognize your baptism as
a baptism, since there is no Scripture for it. But with your infant
baptism, you reject Christ’s sufferings and death, for Christ has
redeemed us; but you say that the children are damned, which you cannot
prove with Scripture. But those who live in sin, who, the Lord says
shall not enter into the kingdom of God, these you say are saved;
drunkards, covetous, and fornicators, and whatever sins they may do,
who the Lord says shall not inherit the kingdom of God, these you say
are saved. But the poor children, who are already saved, as the Lord
has said, these you say are damned. Is it not a lamentable matter
that you are so blinded? Hence wake up once, I pray you, for it will
ruin you.” He said that I had a faith like a Turk. I said: “What is
the Turk’s faith?” He said: “The Turk believes in a piece of wood, or
in whatever suits him.” I said that they [the papists] believed in a
piece of bread, which they held up as God, worshiping it, and falling
upon their knees before it, and regarding it as God. Likewise, the
idolatrous infant baptism, is that any better than the Turk’s faith?
He became angry, and reviled us much, and did not think that we were
the right people, I said: “If I should tell you what I consider you
to be, you would not like it.” He said tell it. _Reytse._ “Well then
I shall tell you; I consider you the vile world, the congregation of
the dead, and heathen and Turks according to the spirit, and that you
are alienated from the life of God (Prov. 21:16; Eph. 4:18); and as is
written concerning you in Daniel 12, and in Revelation, so it shall be
found in the day of the Lord. Repent therefore, and come out from her,
that ye be not partakers of her sins.” (Rev. 18:4.)

Then he arose and hastened away, but I overtook him in another room,
where we conversed for a little while about infant baptism and other
things. Finally he said that he could not remain any longer, since he
was to stand godfather to a child, I begged him not to do it; “for”
said I, “The child is as good as you can make it.” He said that he
would do it, nevertheless. He also spoke much about the war, and about
the Gueux,[337] that their cause was a bad one, and that we aided them
with money and property. I told him what he said was not true; for we
did not want in any wise to defend them with money or blood, “for
I think nothing of the Gueux, neither of you, for you cannot stand
before God, miserably as you are betraying and slaying one another.
However, the Gueux are not as bloodthirsty as you are, for if they had
apprehended me, they would let me go, but you want to shed my blood.”
He became angry and said: “You desperate miscreant, should we not kill
you? we should not be able to answer before God, [if we should allow
to live] such a heretic as you are; for we do so much running on your
account that no money could hire us to do it; hence you shall here
receive the temporal fire, and hereafter the eternal, because you will
not suffer yourself to be instructed, as much as we have done for you.”

  [337] _Beggars_, a sobriquet of the Reformed.

I talked to him very gently, but he said that I had the devil in
me, and that he transformed himself into an angel of light, and had
seduced me, that I could not remain in the true way. _Reytse._ “I have
no devil, but I speak with a free and glad heart.” He reviled much;
adducing no Scriptures but only saying that they had done much for me,
and were always on the run to win my soul and save my life, and now
there was no prospect that I would renounce my heresy; hence the bishop
had to cut me off, as was right. _Reytse._ “I never desired that you
should come to me, and you may stay at home for I do not wish to hear
you, nor to believe you, and you might have saved all your running, for
the reward which you earned by me will not be great.”

Finally he spoke about praying, and boasted much of his praying; he
said that he prayed more in one week, than I in three months, and he
had much to say about praying, and that Christ prayed in the temple.
I said that he was like the Pharisees, who boasted themselves so much
of their praying, and stood in the temple, and on the street corners,
to be seen of men. And in all your words you are like them; hence take
good heed how you boast, for a tree shall be known by its fruit; for
I do not like your fruit. He said that I had the heart of a Pharisee,
and he their clothes; which is the better. _Reytse._ “No; it seems to
me you have both, the heart and the clothes, for the Lord did not act
thus, neither did his apostles lead such a life, nor have such clothing
in their time, as you have, which is contrary to the Scriptures, hence
take heed what you put on, for I beseech you to repent, for you cannot
stand before the Lord with your faith, nor with your walk, nor with
your church, for which you want to be responsible in the day of the
Lord. Finally he went away. I told him to tell the bishop that he did
not need to come again on my account, since I would in no wise hear
him. He bade me good-day, and they brought me back into prison. About
three days after, a messenger came from the bishop, and said that I
should hear my sentence in three days from that time. On the appointed
day they came, and transacted their business, as they understood it,
and passed judgment upon me, being very pompous and verbose in their
sentence. When, they had finished their business, they went away;
but there remained a priest, who reviled much and talked improperly
and unfitly. I would not talk with him, because they had delivered
me over, and also because he spoke so ill and unseemly. Then he went
away. A considerable time elapsed before I wrote this down, for I could
not well recollect it because of my fellow-prisoners. And my memory
also is rather short; some remarks I have forgotten; and if I were to
write all, it would be far too much, for I have been before the bishop
and his colleagues eleven times at least, and I talked much with them
concerning all the articles of the faith.

Written by me, your beloved brother in the Lord.

  REYTSE AYSESS.


AN EPISTLE OR EXHORTATION OF REYTSE AYSESS, WRITTEN TO THE FRIENDS.

O dear friends, fear not, neither be surprised, when you are tried
by manifold temptations which may come upon a Christian, and also do
come upon him in bonds and imprisonment, as I now find, it is grievous
according to the flesh, but very light according to the spirit, for
it is the power of God. This I have experienced in these bonds, that
the Lord is with those that seek and fear him from the heart. Hence,
my dear friends, who have received like faith with me, fear the Lord
from the heart, that if it should be the Lord’s will to have you here
in such bonds or imprisonment, you may be able to withstand, for they
employ much craftiness and subtlety, to draw us away from the truth,
and they know how to exalt lies, and abolish truth, with feigned words
of their own devising: sometimes with very gentle words, and sometimes
with harsh ones, by which they think to weaken and discourage one, as
they have done with me. And also Satan, as Peter says, walketh about
us as a roaring lion, seeking where he can devour us; so he has also
assailed me, but the Lord has hitherto kept me, for which I thank him.
But Satan once assailed me with a temptation which I must write to you,
to show you how crafty the evil One is. I once spake with a priest,
who reviled us and said that they sang the psalms of David, while we
sang hymns which men had made. And when I came back into prison, the
tempter very craftily assailed me, that it was true, that we did sing
hymns which men had made. And I was grieved that I should suffer, and
it might be wrong, and I was still young in years, and it grieved me
much. Finally I thought: I know better; I know that the hymns are made
from the holy Scriptures, and that it is right; if I could do according
to them, I should be saved. Then I reflected on the priest’s walk,
and on their faith, and on the things which they had spoken against
the holy Scriptures, which are lies, and I entreated the Lord, and it
entered my mind no more. Hence, dear friends, Satan is very crafty;
but we must always pray the Lord in every assault which he makes upon
us, in manifold temptations, for the almighty, eternal, merciful God
will not suffer us to be tempted above that we are able, but will with
the temptation also make a way to escape, as he has spoken (1 Cor.
10:13); for he is our Captain, our Champion in all our distress. And
do not fear though they place me at the stake, and burn me; but be
strengthened thereby, that the Lord is still so powerful in his works;
and always fear him, and praise him, and thank him, now and forever.
Amen.

I further thank those who sent me that book, for it delighted and
rejoiced me much in the Lord; and I commend all of you who fear him to
the Lord.


ANOTHER CONFESSION OF REYTSE AYSESS, MADE BEFORE THE COMMISSARY.

After I had been imprisoned nineteen weeks, I was brought before the
commissary of the royal court, who first demanded an oath of me, that
I should tell the truth. I said: “The Lord has forbidden us to swear
in any wise; hence I do not want to take an oath.” Then he said that I
should answer to his questions with yes and no. I said: “I do not want
to do this, for you might ask me something which it would not be proper
for me to tell; hence I must first hear what you want to ask me.” He
then first asked me my age. I answered: “Twenty-four or five years.”
He wrote it down. He further asked where I was born, where I had last
resided, and how many children I had. I said: “One.” _Com._ “How old
is it?” _Reytse._ “Half a year.” _Com._ “Is it baptized?” _Reytse._
“No, not that I know.” _Com._ “What is the reason that it has not been
done?” _Reytse._ “Because it is not commanded in the holy Scriptures.”
_Com._ “Are you baptized?” _Reytse._ “Yes, upon my faith, as Christ has
commanded.” _Com._ “Were you not baptized in your infancy?” _Reytse._
“Yes, but I do not recognize that as a scriptural baptism.”

He wrote it all down. He asked me who the one was that had baptized me,
where it had taken place, and who and how many had been at my father’s
house. I said: “I do not want to tell you this; I hope you will not ask
me concerning it. If you thirst so much for the blood and life of men,
you have me in your hands; do with me according to your pleasure, I
shall by the help of the Lord freely offer my neck for it; but I hope
of your grace, that you will not question me so severely in regard to
it. He said they should indeed question me more severely yet; hence you
better tell me voluntarily, than involuntarily. I said: “The Lord my
God will keep me, for this I trust his grace.” And after he had written
down everything, he told me to go.


A LETTER FROM REYTSE AYSESS, WRITTEN TO HIS FATHER.

Dear father, some time when it suits you, write me something concerning
your intentions or purpose, as to where you intend to live, and how
your temporal affairs stand, also in regard to my sister, and also some
consolation, for this rejoices me much.

I further inform you that there are now two other prisoners with me;
they are old men, and we agree tolerably well; for they have been
confined with me for about a month, and we have spoken somewhat of the
way of the Lord. They are willing to exchange that which they have for
something better, and they think that they need salvation as much as
I do. They have indeed formed the good resolve, to live no more unto
sin, but to be transformed into newness of life, which I am glad to
hear; but God knows the heart. I further let you know that one evening
the colonel’s wife came before the prison, just as we were about to
be fed. She therefore first asked how many prisoners there were here.
They told her. Then she asked what their crimes were. Then one excused
himself, as best he could. She then asked me, what my crime was. I said
that my crime for which they held me was not very great. She had heard
of me, and said I should suffer myself to be instructed by those who
were wiser than I. I said, I would suffer myself to be instructed with
that which was right. She further said that people said that I did not
believe in the Father, nor in the Son, and also not in the Holy Ghost;
which I earnestly contradicted, and said that I thought much thereof,
and that my faith was resting thereon, and that if I did not believe
in the Father, the Son, and the Holy Ghost, I should not be worthy to
live. Then she inquired what it really was. The castellan’s son said
that I did not believe in the mass. Then she became angry, and I said
that I did not believe in the ordinances of men, as, namely, infant
baptism, and their sacrament--that the blessed Lord was not present
in it, but I believed that he was in the throne of eternal life. She
became angry and said that if their were no executioner, she would
rather put me to death herself, than that I should live. And she gave
the two prisoners that are with me seven stivers, and forbade them
to give me anything of it, and warned them, that they should not
allow themselves to be seduced by me, and went away. Furthermore,
dear father, deliver to my wife, at the first opportunity, the letter
which I have written her, and exhort her to that which is good, this I
affectionately pray you, and all my dear friends; my dear old mother
above all, and my two sisters, and my young brother, that he conduct
himself well, when he gets a little more understanding; and also my
poor child, for whose poor soul I am so greatly concerned, that it may
please the Lord. But I hope the Lord will take it into his kingdom,
before it commits sin. Walk in love. Eph. 5:2. Further, dear father, I
would desire a Testament, if you could send me one; for I have had our
brother’s Testament for a very long time, and he needs it himself, and
has it now again.

Written in my bonds, by me, your dear son.

  REYTSE AYSESS.


A LETTER FROM REYTSE AYSESS, WRITTEN TO HIS MOTHER.

My dear mother, I wish you the gracious, eternal, merciful Father, and
the love of God, and the comfort of the Holy Ghost, as a greeting; and
the Father of peace rule in your heart. Amen.

My very dear and affectionately beloved mother, who bore me in your own
body, and brought me into the world with great pain, yea, whose breasts
have nourished me and who nourished and instructed me in all truth, you
have kept me from all sinful companions; yea, you have kept me from all
false doctrine, yea, you have kept me from the whore of Babylon, yea,
you have brought me into the church of the living God. You have kept me
from all sin, according to your best ability. You have brought me thus
far with the help of the Lord. Behold, my very affectionately beloved
mother; it is therefore my entreaty and request of you, that you will
not fret and grieve on my account, for I hope that you have not brought
me up to the reproach, but to the praise, of God and his church. After
all proper salutation, it is my request and entreaty of you, that you
will forgive and excuse me, if I have in any wise grieved you, whether
it may have been done in my youth or ignorantly, this I request of
you. Further, my dearly beloved mother, I must write you a little from
the bottom of my heart and the inmost of my soul, though you know it,
and are taught of God, and are my dear mother, yet I write to you that
in none of us there may be found an evil heart of unbelief, and that
none may be entangled by the deceitfulness of sin, and depart from the
living God on account of any tribulation. 2 Peter 1:12; John 6:45; Heb.
3:12,13.

Behold, my dear, beloved mother, let us not be troubled, or become
despondent; though they have touched you in property and blood
[kindred], fear not, but be of good courage, for the Lord is our
Redeemer. Behold the afflictions of Job, how the Lord helped him. And
behold the end of the Lord; for the Lord will not forsake you and me,
if we trust in him, for the Lord has helped me to fight, for I have
now been before them twelve times. The Lord is my Captain, he will not
forsake me. Nor do I want to forsake him, neither for life nor death.
Hence, my dear and much beloved mother, let us go to and sincerely
prostrate ourselves before the Lord, for all our lives end in death,
and when we shall all be presented before the judgment-seat of Christ,
what manner of persons must we then be. Therefore, my beloved mother,
who have obtained like faith with me, let us prepare ourselves, and
gird up the loins of our mind. And let us lay aside every weight, and
the sin which doth so easily beset us, and let us run with patience the
race that is set before us, looking unto Jesus the author and finisher
of our faith; and we shall receive a reward Heb. 12:1,2; 1 Cor. 3:14.
Dearly beloved mother, though they have touched you in your property,
and me in my life, what does it matter. The Lord our God will help us;
but we must trust in him. The world shall rejoice, and we shall be
sorrowful; but our sorrow shall be turned into joy. John 16:20. But,
dear mother, we must patiently wait for it. Though they speak evil
of us, dear mother, they treated the Lord our God in the same manner
before us.

Hence I am not surprised; they have condemned me so often; yea, [have
said] that I shall here receive the temporal fire, and hereafter the
eternal; yea, that the devil is in me. Yea, they say: That if they did
not put such as Douwe Eeuwoutss and I out of this world, they should
not be able to answer for it before God. Hence, dear and beloved
mother, fear not, for they know no better. But let us heed our lesson,
for the Lord demands and requires more of us, than of them; hence
let us take heed to the correction and chastisement, and receive it
patiently and joyfully; and we shall receive a reward, for whom the
Lord chastens, him he will receive. But if we are without chastisement,
whereof all are partakers, then are we bastards, and not children.
Hence, my beloved mother, I rejoice from the depth of my heart, that
the Lord our God has so loved me, as to have called me hereunto, that
I may be found Christ’s sheep for the slaughter. And I hope by his
great grace and mercy, that he will make me fit, and shall receive me
into his kingdom, as he has promised those who seek him from the heart.
See, my very dear and beloved mother, let us not despise the correction
of the Lord, but patiently receive it; and we shall receive a reward.
Yea, hereafter all sorrow and tears shall be wiped away from our eyes.
Yea, we shall stand upon mount Zion, with all the saints of God. Behold
what great joy is prepared for them that have obeyed God. Therefore,
dear and much beloved mother, let us take up our cross, and follow him
from the heart, as dear children, that we may not be blotted out of the
book of life. My love, we must be holy and unblamable before him in all
our conversation. Our words must be seasoned with salt, as Paul says;
that we may be able to stand before the almighty eternal God. Further,
dearly beloved mother, as you have shown all love to me, it is my
request of you, that you will love my dear, beloved child as you have
loved me, as I trust you will do, and have a mother’s heart for it.

O dear mother, take in good part what I have written here, for it has
been done out of love.

Know, dear and much beloved parents, that in the eighteenth week of my
imprisonment I was before the bishop, where were assembled at least
eight or nine persons. The bishop spoke first, that I should betake
myself to the holy Catholic faith, and he should set me at liberty; and
other words that he said. If I would not do this, they would cut me off
as a heretic and an obstinate and disobedient person, who is opposed
to the ordinances of the Roman Church. Finally I opened my mouth, very
joyfully, and said: “Do what you will and can answer for before God,
for I do not want to forsake my faith, for either death or life.” They
said that I should advise with myself, or amend, since eternity was so
long. _Reytse._ “Because eternity is so long, therefore I want to take
heed; if eternity were not so long, I would not sit in these bonds.”

Finally they asked me all the articles anew, and I confessed them. Then
they read the sentence to me, but I did not understand it well, as it
was written in Latin. It was: That they delivered me over as a heretic,
who would not suffer himself to be instructed with the ordinances of
the holy Church; and they gave me over into the hands of the judges;
together with certain documents pertaining to this matter. Finally I
sat there with uncovered head, and defended myself with many remarks,
speaking joyfully, that they should take heed not to bring harm to
themselves by laying violent hands on me. The bishop said that he would
rather fast two weeks with water and bread, than pass sentence upon me.

Finally, when they had finished their business, they went away. After
they had gone, a priest remained, who reviled much, and had much to
say, and wanted to dispute with me a whole night; but I would not,
because they had delivered me over already; for he had come of his
own account. Then he went away, and I had to go back to prison;
nevertheless, I am not dismayed. The Lord God has brought me thus far;
I hope through his great grace, that he will help me further, for I
know that he is the One that helps me; without him I can do nothing.
Hence praise the Lord always, and glorify him forever and ever. I
commend you to the Lord, for he is our Redeemer and Helper in all our
tribulation and distress.

Written by me in the twentieth week of my imprisonment.

  REYTSE AYSESS.


A LETTER FROM REYTSE AYSESS, WRITTEN TO HIS WIFE.

Grace, peace, mercy, love, and unity from God our heavenly Father, be
with you my dear and beloved wife; may the almighty God keep you and
me, and bring us into eternal life. Amen.

See, my dear and much beloved wife, whom I took before God and his
church, I am greatly troubled and grieved on your account, and pray
the almighty God day and night for you, that he will keep you in your
steadfast faith; for when you were with me, you comforted me with the
word of the Lord, wherein I greatly rejoice, with joy unspeakable, and
praise the almighty, eternal God for your faith.

Behold, my dear and much beloved wife, be not troubled on my account,
but console yourself in the Lord, for the Lord is my helper, and he
comforts me. I sometimes scarcely know that I am in prison, when I
think of the promises which God has given us, and thank God that he has
chosen me thereto. If we continue steadfast unto the end, the crown of
life is laid up for us, and we shall be clothed in white raiment, and
shall stand upon Mount Zion, with all God’s chosen saints, and sing the
good new song. O my dear, beloved wife, I could not forsake you for any
riches of this world, but Christ says: He that forsaketh not father and
mother, sister and brother, house and home, wife and child, and his own
life, is not worthy of me. Luke 14:26. Behold, my dear, beloved wife,
we have had each other two years, and have loved each other greatly; if
I could die for you, I think it would not be too hard for me. My dear
wife, though I am imprisoned here, it will not be to your disgrace, but
to the praise of God. I am greatly troubled for you and my dear child.
O that our dear Lord would take it into his kingdom; it would be such a
great joy to me; but if not, may it grow up in the fear of God. My dear
wife, be not troubled on my account, but console yourself in the Lord.
May the almighty God keep you and me, that we may hereafter appear in
eternal life. The Lord keep you and me, and confirm us unto eternal
life. Amen.

By me, your dear husband.

  REYTSE AYSESS.


ANOTHER LETTER FROM REYTSE AYSESS, WRITTEN TO HIS WIFE.

Grace, peace, mercy, unity, and love be with you, my dear wife and
sister in the Lord; may the almighty God comfort you in your misery and
tribulation which you have on my account.

Behold, my very dear and beloved wife and sister in the Lord, whom I
took before God and his church, the eternal almighty God console you in
your tribulation and distress which you endure on my account.

Behold, my beloved, though we are to suffer here (for in the world we
shall have tribulation, but our tribulation shall be turned into joy),
let us firmly cleave to the word of the Lord, and depart neither to the
right nor to the left. O dear and much beloved wife, I am so greatly
troubled and concerned for you, and pray the almighty God for you day
and night, that he will keep you, and that you may continue steadfast
unto the end; for he that continues steadfast shall be saved.

My dear, beloved wife and sister, when you were with me you comforted
me with the word of the Lord, so that the castellan’s wife said: “I
could not do this;” and you said I should cleave to the word of the
Lord; wherein I greatly rejoice, and thank the eternal God for your
strong faith. Pray the Lord who has begun this good work in you, that
he will keep it in you unto the end, that you may obtain the salvation
of your soul. My beloved, be of good courage, and be valiant in the
Lord; and we may well say with the prophet: “O Israel, how happy are
we, that God has made known his word unto us.” Bar. 4:4. What thanks
shall we render to the Lord for the good that he has shown us? for our
sakes he became poor, that we through his poverty might be rich. 1
Thess. 3:9; 2 Cor. 8:9. Hence, my dear and beloved wife, if we suffer
with him, we shall also rejoice with him; if we die with him, we shall
also reign with him. 2 Tim. 2:11,12. O beloved, be of good courage, and
cleave to the word of the Lord, and be firmly rooted in him. Even as
Jacob took hold of the angel, and wrestled with him all night, until
the breaking of the day. The angel said: “Let me go.” Jacob said: “I
will not let thee go, till thou have blessed me.” Genesis 32:24.

Let us therefore be followers of God, as dear children in love. Eph.
5:1. O my beloved wife, I have such a great care for you, and am so
much troubled for you. O love, I beseech you from the inmost of my
soul, that you will not forsake the Lord your God all the days of your
life. O love, I am so greatly troubled and grieved for my dear child,
that I do not know whither to turn; and I pray the eternal, almighty
God day and night in regard to it. O my dear and beloved, be of good
courage, and console yourself in the Lord, and be not troubled on
my account--the Lord is my helper. My beloved, if it should please
our dear Lord, that we should meet no more, may we meet hereafter in
eternal life. May the Lord help you and me to this end, and keep us,
that we may be saved.

Written by me, your beloved husband and brother in the Lord.

  REYTSE AYSESS.


SENTENCE AND DEATH OF REYTSE AYSESS.

After Reytse Aysess had confessed his faith with all boldness before
the lords and princes, and had taken leave from his good friends,
he was finally brought before the lords and sentenced to death. His
sentence reads as follows:

Whereas it has appeared to the Court of Friesland, that Reytse Aysess,
at present a prisoner, has, by the sentence of the high, worshipful
Lord Bishop of Leeuwaerden, been condemned as an obstinate heretic in
his opinions and errors concerning the holy Church, and as such been
committed into the will and hand of the secular justice, to be dealt
with according to law, according to the full power of the sentence
existing with respect to this; therefore, the aforesaid Court, having
duly regarded and considered all that ought to be considered in this
matter, in the name and in behalf of the King of Spain, etc., Archduke
of Austria, Duke of Burgundy, Brabant, etc., Count of Holland, Zealand,
and Lord of Friesland, have condemned, and by these presents do condemn
the aforesaid prisoner, to be executed with water, and brought from
life to death; declaring, furthermore, all his property to be forfeited
and confiscated for the benefit of his Majesty. Done the 23d of April,
A. D. 1574.

Upon this, Reytse was very bold and joyful, praising and thanking the
Lord, that he had become worthy to suffer for his name; and in the
evening, at nine o’clock, he was brought into the castellan’s house by
the beadles.

There were some monks there, who tormented and tempted him much, but
they were not able to resist the spirit that was in him; he remained
bold and fearless, and spoke with a person which bears this testimony
concerning it, and sent greetings to all his good friends, especially
to his parents, wife, and nearest kindred, informing them that he
was of good cheer and in greater joy than he had ever been in his
life. Thereupon, about twelve o’clock in the night, the castellan,
the beadles, the executioner, the monks, and others, assembled and
conducted him to the torture tower, whither, he gladly went, singing:

    “I call upon thee O heavenly Father,
    Be pleased to strengthen my faith,” etc.

When he came into the torture tower, he fell down upon his face,
and called upon the Lord in fervent prayer, after which he rose,
and offered up his sacrifice with all boldness, and was drowned
there. He rests now under the altar, waiting for the number of his
fellow-brethren to be fulfilled.

How signally the faithful God is filled with compassion over his
people, how he comforts and strengthens them by his Spirit, how he
goes with them into water and fire, yea, he remains with them in the
bitterness of death, never forsaking them; and how he also regards
every injury inflicted upon his own, as though the apple of his own eye
were touched; this can clearly be seen and perceived, in both the Old
and New Testaments, in the avenging hand of God, with which he many
times smote bloodthirsty persecutors. Ex. 14:8; 2 Macc. 9:28; Acts
12:23.

The same can also be seen in many tyrants and persecutors of these
latter days, as, among other, instances, may be seen in the case of
a certain nobleman, named Andries Grijpen, who, searching for some
thieves, laid his hands on this aforesaid, godfearing Reytse Aysess.
And though their consciences (that is, his own as well as his wife’s
conscience), greatly troubled and accused them with regard to this
deed, so that they said they much deplored that these people were so
exceedingly oppressed; these people who, he said, harmed no one, nor
desired any one’s property, but were well satisfied with what they
had. That these were thus harassed, was a grievous cross to his heart;
and though he felt thus in his conscience, he nevertheless, through
the instigation of his secretary, and because he, like Pilate, would
remain the Emperor’s friend, and not lose his office, set at naught
this conviction of his heart, and bound and ironed the aforesaid Reytse
Aysess, and sent him thus to Leeuwaerden to prison. But the righteous
God, who is not mocked, very soon after this deed, sorely smote the
said lord with his avenging hand, so that the freebooters, coming
from Holland, fell upon his house and completely demolished it, and
subjected him to much affliction and ignominy, taking him with them
to Holland, and setting a ransom of six thousand guilders upon him,
in addition to which he had to give a hundred guilders each week as
personal expenses, until the ransom had been fully paid. In consequence
of this he and his family fell into extreme poverty, so that other
people, filled with compassion, aided and fed him in this his great
need. Besides this he was afflicted with gravel and consumption, of
which he ultimately miserably died. Some others of his kindred also
were taken out of this world in a miserable manner. Moreover, in
these afflictions his conscience greatly accused him of this deed, so
that he penitently prayed to God, desiring that through his temporal
afflictions and suffering, he might, by the grace of God, escape and
turn away the eternal torment of hell, which he seemed to experience
in himself. Hence this ought to serve as an example to all tyrants and
persecutors, carefully to beware of such deeds.


HENDRICK PRUYT, A. D. 1574.

About the year 1574 there was another pious brother, named Hendrick
Pruyt, born at Harderwijck, in Guelderland, and a seaman by occupation,
who came and sailed in the Zuyder Zee, on the coast of Friesland.
And as a Spanish colonel was stationed at Wurckom, who was a zealous
servant of the King of Spain, and a great war was carried on at that
time between Holland and the King of Spain, the soldiers of the latter
came in a yacht, on board of said Hendrick Pruyt’s vessel. And as he
saw no way of escape, he said to his wife: “Trijntjen Jans, lamb,
there comes the wolf;” exhorting her to boldness and to answer without
dissimulation to whatever she might be asked. When these robbers came
on board they asked: “Where does this craft hail from?” They answered:
“From Harderwijck.” Though that place was at that time at peace with
the King, they nevertheless had to go on shore with them, and Hendrick
Pruyt was put in prison at Wurckom. His wife, who came to him, was
greatly concerned how to obtain his release, for they were young people
who greatly loved each other: and as Hendrick Pruyt had little hope
of being released, he asked his wife not to go to much trouble on his
account, but that she should travel to her brother and friends, who
were principally interested in the vessel, that they might see how to
get the vessel released, which was also done. While she went home,
they in the mean time examined Hendrick Pruyt and found that he was a
brother of the Mennistic persuasion.

On account of this they dealt with him so cruelly and tyranically, that
they could not wait until the return of his wife, whom they might then
also have made to tread this way of suffering. But they took this pious
man and cast him into a boat which they had well smeared with tar. They
also tarred the prisoner’s body, and bound his outstretched hands to
the ends of the mast-thwart, and took him thus without the harbor, set
fire to the boat, and started him burning seaward. But as his hands
through the fire had become loosed or disengaged from their bonds, it
seemed probable that he might yet deliver himself from the fire; but
these murderers, seeing this, hastened to him, and thrust him through,
and ended his life. Thus this friend of God passed valiantly through
the conflict, and the seed of God, which he had received in his heart
through the preaching of the divine word, remained in him unto the end,
whereby he through patience overcame his enemies, kept the faith, and
through God’s grace obtained the crown of eternal glory.

When this colonel perceived that Trijn Jans, his wife, hearing this
report, would not readily be willing to run into the hands of these
wolves, he was very much dissatisfied with it, saying: “If I had her
here, she would have to go the same route;” and that if he could at
any time get hold of this woman, though she were buried somewhere in a
city, he would nevertheless dig up her dead body and burn it.

Consider, beloved reader, how such awful bloodthirstiness and tyranny
accord with the word, spirit and example of Christ and his apostles,
whose followers they, without shame, still dare call themselves.


OLIVIER WILLEMSS, OF NIMEGUEN, BURNT ALIVE FOR THE PRACTICE OF THE
EVANGELICAL TRUTH, TOGETHER WITH TWO YOUNG MAIDENS, AT ANTWERP, A. D.
1574.

Olivier Willemss, born at Nimeguen, educated in the schools, and
having become pastor of Leeuwen, a village between Nimeguen and Tiel,
began at times to evince scruples in reading the mass, and about other
Romish institutions. This exciting suspicion, he, by the advice of well
meaning friends, fled to the country of Cleves, and having entered
into the communion of the Anabaptists there, married a certain widow
from Antwerp (likewise a fugitive on account of persecution), and in
the hope of greater freedom through mitigation of the bloody decrees,
returned with her to Antwerp and settled down in the Steenhouwdersvest.

His wife in the mean time giving birth to two sons, the report of it,
together with the circumstance that the children were not brought to
baptism, brought them into the rumor and suspicion of heresy, so that
they, after accusation, in the beginning of the year 1754 (the children
being then a year and three months old), were put into prison.

A few days afterwards, on Friday, the 22d of January, this good and
upright man, Olivier Willemss, was, because of his faith, because of
having received baptism in adult years, and because of having sold
certain good and edifying books, proscribed by the papists, condemned
to death and the fire, to be burnt alive, which he steadfastly suffered
the following day, having commended his soul into the hands of God.

His wife, through a certain occasion, not necessary to be related
here, escaped out of prison, and ultimately fell asleep in the Lord, a
godfearing and godly woman, in the eighty-fifth year of her age.


FURTHER OBSERVATION TOUCHING THE PERSON OF OLIVIER WILLEMSS, AS ALSO
CONCERNING HIS SUFFERING AND DEATH.

It is stated of him, that besides his upright faith and virtuous
conversation, he had a very sagacious and penetrating understanding, as
also, that he was so well versed in the three chief languages, namely,
Hebrew, Greek and Latin, that he daily read them at home, and explained
them to his household.

In prison great threats of the torture were made against him, which he
bore steadfastly, immovably and unchangingly before God and men. He had
been in prison only three days, when his trial was concluded; whereupon
sentence followed, and the next day, death.

He was burnt alive between two young maidens, who to all appearance had
confessed the same truth, according to the testimony of those who said
that they witnessed it with their own eyes.

NOTE.--As there have come into our hand, not only the foregoing copy
and this last notice touching Olivier Willemss, but also the criminal
demand of the bailiff of Antwerp, made concerning said person, and what
the judges advised thereupon, according to the original record of the
secretary there, we shall properly add the same here, so that every one
may be fully assured of it.


EXTRACT FROM THE COURT RECORDS OF CRIMINAL AND CIVIL MATTERS OF THE
CITY OF ANTWERP.

The bailiff vs. Olivier Wilhemssen, of Nimeguen, since he has
dared attend divers forbidden conventicles, to sell books that are
proscribed, and to have himself, in said forbidden conventicles,
rebaptized, though he received baptism in his infancy, all of which is
contrary to the prohibitions and decrees of His Majesty; _concludit
capitaliter_, that the defendant be punished according to the aforesaid
decrees, the defendant having openly confessed that with which he was
charged by the Bailiff. _Judicatum_, that the plaintiff have his full
demand granted.

This copy having been compared, by us the undersigned, secretary of the
city of Antwerp, with the aforesaid court records, is found to accord
with it.

  PH. VALCKENISSEN.

The words, _concludit capitaliter_, translated into Dutch [English],
means substantially, that the bailiff demands [the prisoner’s] life and
property forfeited in his behalf. The word _judicatum_ means, that the
lords pass sentence. This certifies the same.

  PH. VALCKENISSEN.

NOTE.--I have another authentic copy of this demand made by the Bailiff
of the judges, against Oliver Willemss, on which is inscribed in the
margin, _Executio_: as though it were said: Execute, or punish, him
according to your demand, that is, burn him alive, for this was the
punishment of steadfast Anabaptists, according to the imperial decree;
upon which the Bailiff had founded his demand.


JACOB THE COBBLER AND HIS WIFE, GRIETJEN VAN BRUYSSEL, ANNEKEN VAN
BRUYSSEL, TANNEKEN WALRAVEN, A. D. 1575.

In the year 1575, on the eve of Whitsuntide, there were also burnt
alive, with their tongues screwed fast, at Antwerp, in Brabant,
the following witnesses of Jesus: Jacob the Cobbler and his wife;
Grietjen van Bruyssel, a widow; Anneken van Bruyssel, a young maiden;
and Tanneken Walraven, the mother of Jacques Walraven, of Amsterdam.
These died together, except the wife of Jacob the Cobbler, who, being
_enciente_, had to wait until her delivery, and thus following the
footsteps of her husband, she willingly delivered up her life for the
testimony of Jesus.

Every reader ought further to notice, how directly these papists
followed the footsteps of the envious and truth-hating scribes and
Pharisees, who stopped their ears, that they should not hear the words
of truth which were declared to them by that faithful witness of
God, Stephen. So did also these scribes, with still greater tyranny
deal with these friends of God, taking instruments invented for this
purpose by the monks, in which they screwed fast the tongues of these
prisoners, to deprive them of the power of speech, that they, on their
way to death, should not be able to proclaim to the by-standing people
the truth from the word of God, and the innocence of their death. How
will these persecutors answer for their course before the judgment-seat
of Christ, who knowing that Christ pronounced so many woes upon the
scribes and Pharisees, who killed and stoned the prophets sent to them,
nevertheless followed their works; hence they may expect the same
reward from the righteous Judge, who shall reward every one according
to his works.

On the other hand, these witnesses can in truth console themselves,
that to them, whose tongues were bound here, and who had to suffer
for the truth a little while, it will yield the peaceable fruit of
righteousness, when in the revelation of Christ their mouths shall be
filled with laughter, and their tongues with praise, and they shall
stand in great boldness before the face of such as have afflicted them,
and made no account of their labors, being thus under the blessed
promise of Christ, who said: “Blessed are they which are persecuted for
righteousness’ sake: for theirs is the kingdom of heaven.” And Peter:
“If ye be reproached for the name of Christ, happy are ye.” 1 Pet. 1:6;
Heb. 12:11; Ps. 126:2; Matt, 5:10; 1 Pet. 4:14.

These witnesses wrote many letters from their prison, but they were
lost through the Spanish insurrection, which occurred at Antwerp on the
4th of November, A. D. 1576.


CLAES VAN ARMENTIERSS, AND LIJNTGEN, A YOUNG MAIDEN, A. D. 1575.

In the year 1575 there was burnt alive at Antwerp, for the faith of the
truth and the testimony of Jesus, a god-fearing, pious brother, named
Claes van Armentiers, a lace-maker; and with him, a young maiden, named
Lijntgen, a servant-maid. Claes van Armentiers, having been imprisoned
first, said Lijntgen called to him into prison: “Strive valiantly,
my dear brother, for you have the genuine truth.” Being apprehended
upon this, she was offered up four or five days afterwards, both being
burnt alive together. And as they, for the truth of Christ (as behooves
obedient sheep of their only, eternal Shepherd), patiently and in true
obedience suffered temporal burning in their temporal and corruptible
bodies, they are hereby saved and delivered from the eternal and
unquenchable fire of hell prepared for the devil and all his followers.
These shall be punished with everlasting destruction from the presence
of the Lord, where their worm dieth not, and the fire is not quenched.
2 Thess. 1:9; Mark 9:44. On the other hand, these faithful followers of
the truth may expect to hear from the mouth of Jesus: “Blessed are they
which are persecuted for righteousness’ sake; for theirs is the kingdom
of heaven.” At that time they shall again in great glory, receive these
members, which they here for the testimony of Jesus delivered to the
burning, being like, in immortality unto the glorious body of our Lord
Jesus, and shall live with him in unspeakable joy and glory, forever
and ever. Philip. 5:21; 1 Cor. 2:9; Wis. 5:16.


TWENTY PERSONS AT LONDON, IN ENGLAND, NAMELY, FOURTEEN WOMEN DRIVEN
FROM THE CITY: A YOUTH SCOURGED BEHIND A CART; ONE DIED IN PRISON; TWO,
NAMED HENDRICK TERWOORT AND JAN PIETERSS, BURNT ALIVE AND TWO OTHERS,
AFTER ENDURING MUCH MISERY, ESCAPED FROM PRISON; ALL OF WHICH TOOK
PLACE UNDER THE REIGN OF QUEEN ELIZABETH, IN THE YEAR 1575.

The persecution, killing and murdering of the Christians not yet
ceasing in many places, certain friends, on account of the severe
tribulation and small opportunity for making a living, went from
Flanders to England; among which number were also one Hendrick Terwoort
and Jan Pieterss. While living in their simplicity, in London, to
earn bread for wife and children, it occurred in the year 1575, on
Easter-day, that the assembly met in a suburb, to hear the word of
God. Having thus engaged together in prayer to God, the constable (for
they had been spied out) came in, fiercely and insolently, and called
them devils, asking them who was their preacher. He wrote down their
names, and made the women promise, to remain there together until
further orders. Thus these friends remained there till the constable
returned. He called off their names, and drove them before him as sheep
are led to the slaughter, and conducted them to prison, there being
twenty-five persons, of which number two escaped without any violence.
They were confined two days in the South Fort in the Mersey, and were
then released on bail, but soon after summoned to appear in St. Paul’s
church, where the bishop and other eminent teachers and persons were
assembled. There four questions were put to them, which were as follows:

1. Whether Christ, our Savior, had not assumed his flesh from the body
of Mary?

2. Whether it is lawful for a Christian to swear an oath?

3. Whether Christians ought to have their children baptized?

4. Whether it is lawful for a Christian to administer the (criminal)
office of the magistracy?

These questions these friends could not answer in the affirmative, but
they denied one and all of them because they had not read them in the
holy Scriptures with which our belief must agree. But they confessed
that they had read of a magistracy which God has appointed in every
country, for the protection of the good, and the punishment of the
evil. When these friends, through the fear of God, could not follow
the learned in these their questions, the bishop, and also the others,
inveighed against them in a very brutal and furious manner, saying
that the law should be applied to these people; if not, they would
themselves lay hands on them. And because one of the prisoners spoke a
little more than the rest, they said: “This is their captain; you shall
no longer scatter your evil seed in our country,” and they shut him
up by himself. And the Bishop showed them a large letter, saying very
sternly: That the court has given orders, that all strangers should
have to subscribe the above mentioned four questions, and he who would
do this might remain in the country free and without molestation, but
all that were found obstinate herein should be put to a terrible death.
Let every one consider this, subscribe and deliver himself from danger.

These cruel and unchristian threats terrified some, so that through
the weakness of the flesh five of them apostatized from the truth, and
refused to lose their bodies for the name of Christ. Having caught
these in their net, they did not rejoicingly lay these found sheep
(as they were regarded by them) upon their shoulders, according to
Christ’s teaching; but, on the contrary, they exposed these five, for
a disgrace, in St. Paul’s church-yard, with a fagot tied on their
shoulders, as a token that they were worthy of burning, with which they
stood there till the bishop had concluded his sermon, and gave a letter
into their hands, saying: That these people were seduced, but that this
was the truth, which was taught there; and that they should give bail,
that they would unite with the Dutch (Duytsche) church, and thus become
their brethren. The other friends who steadfastly adhered to the truth
were brought before the bishop twice afterwards, and it was sought, by
severe threats with the decree, to constrain them to subscribe, or they
would have to die a terrible death. When the Bishop could by no manner
of means cause these friends to apostatize, he delivered them over to
the Mayor, and they were put into severe imprisonment with malefactors,
where these fourteen women and a lad were confined for some time with
great tribulation and sorrow, by frequently being threatened with a
cruel death. But the matter ultimately took a different turn, so that
they released these women, and drove them, as innocent lambs (whom it
was easy to compel), with halberds and armed men, (as though they had
to guard a city) to the ship. But the young lad they tied to a cart,
and scourged him out [of the city] with a whip, which caused him to
say: “This is for the name of Christ.” When they were on board the
ship, to embark for Gravesend, a letter was given to the skipper, which
stated, that these people were not worthy to come among Christians. The
other five brethren were brought forth again, and with great severity
urged to subscribe, or in default of which to be burnt in Smithfield.
Thereupon Jan Pieterss replied with a valiant heart, that this was a
small matter. The Bishop sternly asked: “What does he say?” When he
had understood Jan Pieterss correctly, he presumptuously said: That
such heretics must be shunned; and that he did now expel them from his
church, as bad members. Thereupon Hendrick Terwoort said: “How can you
expel us from your church, when we have never yet been one with you?”
The Bishop answered: “That this was all the same, and that in England
there was no one that was not a member of God’s church.” Thus they put
these friends of Christ into Newgate, confining them very securely,
and tormented them with manifold temptations, with disputations, and
[threats of] a cruel death.

But when these friends, as men in the faith, steadfastly endured all
this, they, very unmercifully, cast them into a deep dungeon, infested
with filthy and noxious vermin, which was a dreadful and unhealthy
place to be confined, so that one of the friends, named Christiaen,
died there in a short time. Once an English teacher [minister] came
to them, and laying his hands upon them, and falling down upon his
knees, cried aloud: “Lord, convert their heart;” and naming the devil,
said: “Depart from them, thou wicked one.” But as these men, through
the grace of God, and for the love to him, bore all this, finally a
letter was shown them, containing eight articles: That all strangers
must subscribe to, and whether it were not right to put to death such
vagabond heretics; together with the abovementioned articles. Thereupon
sentence was sent from the court upon Jan Pieterss and Hendrick
Terwoort, that they should both be publicly burnt. This sentence was
also assented to by the common people, by subscribing, that such
heretics should be put to death.

On the Sunday following intelligence was brought to them, that they
should be burnt in three days; and they were at the same time also
asked, whether they desired any postponement. Hendrick Terwoort
answered: “If it has to be according to your intention, make haste in
the matter, for we would rather die than live, that we may be delivered
from this dreadful vermin.” But it was delayed until Friday, when
they were brought forth early in the morning, to be put to death in
Smithfield.

On their way to death Jan Pieterss said: “We need not be ashamed of
this way, since many prophets went the same before us.” And thus they,
as defenseless sheep of Christ, following the footsteps of their
Master, went boldly to death for the name of Christ. An English teacher
who was present derisively said before all the people: “These people
do not believe in God.” Thereupon Jan Pieterss replied: “We believe in
one God, our heavenly Father almighty, and in Jesus Christ his Son.”
When they stood at the stakes, they were once more tormented [with the
demand] to subscribe to the articles referred to, and on condition that
they should subscribe to them, they were promised pardon. Thereupon Jan
Pieterss spoke thus: “You have labored with all your might to bring us
over to you; but now that you cannot accomplish your purpose, we are
placed at the stake.” Thereupon one of their preachers excused them,
saying: “That this came through the council alone, and that it was also
the will of the queen, that they should be put to death.” Jan Pieterss
replied: That they who were the teachers of the queen ought to instruct
her differently; and that therefore our blood shall be required at your
hands. Thus, on the 22d of July of said year, 1575, both were burnt
alive, and confessed the word of truth with their death. But the other
two prisoners, Gerrit van Byler and Hans van Straten, after much misery
and distress, were set free, unharmed in their faith.

It is also deserving of the consideration of every intelligent person,
how utterly incompatible with the Christian faith such unchristian and
cruel proceedings and sentence as seen here, are, since the Christians
are described as sheep and lambs sent out among cruel, ravening wolves.
Matt. 10:16; Luke 10:3. Who then can believe with a good conscience,
that these English preachers are the true sheep of Christ, seeing they
so signally brought forth in this the fruit of wolves, since according
to the teaching of Christ, the tree shall be known by its fruit.
And these preachers are to be censured so much the more yet, since
they regard as a principal article of their faith, that God Almighty
before the foundation of the world elected a certain small number of
men, which can in no wise be decreased or increased, but who shall
infallibly all be saved. And that God Almighty, on the other hand,
rejected the great majority of men, who shall likewise infallibly be
lost. And that the will or ability which God has given man, can do no
more in the way of inducing acceptation of God’s gracious conversion,
than dead men are able to resurrect from temporal death. If it stands
thus with man’s conversion, how utterly unfounded is then the course
of these English preachers, who by such tyrannical means sought to
force the faith and conversion (according to their idea) upon these
poor defenseless prisoners, by threatening them with a terrible death.
It appears from this, that they do not believe their principal article
themselves.

This occurred under the reign of Queen Elizabeth, in the eighteenth
year of said reign.

He that will, may read this account also in an old printed hymn, which
was then composed concerning the offering up of these friends.


EXTRACT FROM A WRITING BY GERRIT VAN BYLER’s OWN HAND, HANDED TO US BY
HIS SON JAN VAN BYLER; WRITTEN IN PRISON, AT LONDON, AND CONFIRMATORY
OF THE FOREGOING.

First of all he states that they, more than twenty-five of them being
assembled in prayer to God, on Easter-day, were surprised, apprehended,
and put into the Queen’s prison, where they were confined till the
third day, that they had to give bail for a large amount of money,
etc., some one going security for it; and we, writes G. van Byler,
kept our word.

(From here on we shall follow G. van Byler’s own words.)

We were then brought before Her Majesty’s Bishop, to confess our faith,
which we did.

When we came before the bishop, there were assembled there: Mr. George,
James King, John Wheelwright, two aldermen, and a French preacher.
Again: we came before the lords and their servants; they presented to
us four questions, and thereupon said: “Say yes or no.”

_1. Ques._ Whether Christ had not assumed his flesh and blood from the
virgin Mary?

We replied: That he is the Son of the living God.

_2. Ques._ Whether infants must not be baptized?

We replied: That we could not understand it so, since we had not found
it in the holy Scriptures.

_3. Ques._ Whether a Christian may administer the [criminal] office of
the magistracy?

We replied: That our conscience did not allow it, but that we
recognized it as the servant of God, as we read.

_4. Ques._ Whether a Christian, in case of necessity, may not swear?

We replied: That our conscience did likewise not allow it, because
Christ, in Matthew, had said: “Let your communication be, Yea, yea;
Nay, nay.”

Then we kept silence. The bishop said that our crimes therein were very
great, so that we should not inherit the kingdom of God. O Lord, do not
avenge it!

The bishop then said to us all, that they should conduct us back into
the Mersey, whence we had come out, and keep us confined there.

A young brother, who being questioned first, boldly declared the truth,
was severely accused for it, and taken from us to Westminster, where he
was confined by himself, which grieved us greatly.

While we were thus imprisoned, Mr. George came, and said: That if we
would adhere to the Church, he would release us, and free us from our
bonds, to which end, he said, he had orders from the bishop. But we
adhered valiantly to the truth of Jesus Christ; he is our Captain, and
no other; yea, in him is all our trust.

My dear brethren and beloved sisters, let us courageously persevere,
till we are taken hence. The Lord shall give us to drink of the new
wine. O Lord, strengthen our faith! As we have received the Lord Jesus
Christ, so let us go on, valiantly trusting in him.

When we thought that the conflict was almost over, it was only the
beginning of it. We were put in irons, and each separately confined,
with fetters on our legs. This lasted a little more than three weeks.

In the mean time we had to appear before the lords again, when we were
told that we should be burnt, which was grievous for the flesh; but we
called to God in our distress, that he would strengthen us, as he had
strengthened Israel.

On the morning of the day before Whitsuntide we were two and two
coupled together, and brought before the lords (which was the fourth
time), and we remembered the word of the Lord: “When ye are brought
before lords and princes, fear not what ye shall speak, for it shall be
given you in that hour.” Hence we trusted in the Lord.

When we had been brought there, the lords again presented to us the
aforementioned four questions, and urged us to sign them. But we said,
we would adhere to the word of the Lord.

We were then taken away and each separately confined, and fettered as
previously. The women and one young brother were taken to Newgate,
whence they were conducted on board a vessel, and carried away; and the
brother was tied to a cart and whipped out of the city.

We were then released from our fetters for about five days, which,
however, were put on us again, and then we looked for the end.

After this, two Dutch preachers, sent by the bishop, came and gave a
letter to the jailer.

Thereupon, on the 2d of June, we were bound again, led forth, and
brought before the lords, who again presented to us the aforementioned
four questions, and after this had been done, they sent us into Newgate
prison, where the other friends had been confined.

Then we expected our end in a day or two, for which we greatly longed,
for the imprisonment was severe; however it was not yet the Lord’s will.

When we had been confined there about eight days, one of our brethren
was delivered from the flesh, and died a godly death, at which all of
us were called to be present, to witness it.

In the mean time we were confined among many thieves and criminals, to
whom the bishop, as also a preacher, said that they should take care
not to be seduced by us.

After many storms Mr. Godfrey and two others came, and we were confined
in cages, so that we could not converse with our neighbors.

And as a thunder clap, death was, from day to day, announced to us,
by hanging, burning, and otherwise; however, the Lord strengthened
us, praise be to his holy name. They also told me before, that when
I should be in the heat of the flames, I could not bow or beckon for
pardon; hence I should do it before, said they, for the less pain the
better; so that I should not have to suffer much in death.

Thus we waited for death from day to day; we thought little of our
lives, though it was grievous for the flesh, and consoled ourselves
with the thought that once, at all events, we had to die.

My severest conflict was, that I had to leave my dear wife and all my
little innocent children. After twelve days two of us were informed,
that they should have to die by fire on the third day; whereupon on
Tuesday, a stake was erected in Smithfield; but the execution did not
take place.

On Wednesday much people were gathered, to behold the death of our two
friends; however, they dispersed again. But this was done for the sake
of intimidation, to draw our friends and us from the faith. But on
Friday, two of our friends, namely, Hendrick Terwoort and Jan Pieterss,
were taken from prison and led forth to be offered up.

Jan Pieterss said as he was going out: “This way went all the pious
prophets, as also Christ our Savior, which has been thus from the
beginning of days, from the time of Abel.”

These two were put at a stake in Smithfield, and strove through by
force, in the midst of the fire, thus becoming a sacrifice before the
Lord, which they offered up to him alive.

NOTICE.--Here follows in this writing a hymn, with the remark, that
Jan Pieterss Wagemaker, who was burned at this time, composed the same
before his death, in prison. It treats of the sufferings of all the
righteous, until Jesus Christ and his apostles, and many martyrs, and
begins thus:

    _Hoort Vriendekens al te samen,
    Een lied heb ik gestelt, etc._

And concludes with this stanza:

    _Die dit lied heeft begonnen,
    Hy was seer teer en krank:
    Had hy den strijd gewonnen
    Het ware wel sijnen dank.
    Den strijd was in saysoene.
    Als hy dit eerstmael sank;
    Te Londen was ’tte doene
    Daer hy was in bedwank._

Then follows another hymn, which concludes thus:

    _Die dit lied heeft begonnen,
    Verblijd was hy al in den geest,
    Uyt liefden was hy daer toe gedrongen,
    Als hy lag in benouwen meest.
    Tot God was alleen sijn verlangen,
    Die hem kan sterken totten end,
    Te Londen daer hy lag gevangen,
    In Nieuwgeet seer wel bekent._

Again, another stanza.

    _Wy zijn, O Heer! nu in den strijd,
    Och! wilt ons doch bewaren,
    Van ons vyanden, nu ter tijd,
    Die ons benouwen aen allen zijd’,
    O! Heer, ons doch bevrijd!
    Op dat wy wel volherden.
      O God gy zijt een Heere groot,
      Sterkt ons altijd in onsen nood._

After that, the following words were written by Gerrit van Byler:

_Hope of Believers_: Though they condemn me here upon this earth, I
nevertheless certainly believe with the prophet David (Ps. 27:13): That
I shall see the goodness of the Lord in the land of the living; hence I
rejoice in the Lord, and am of good cheer and undismayed, assured that
my Redeemer liveth. _Spes mea in Deo._[338]

  [338] My hope is in God.

In Newgate, at London, in September, in the year 1575. Written by me.

  GERRIT VAN BYLER.


EXTRACT FROM THE APPENDED MATTERS IN THE OLD MARTYRS MIRROR, EDITION OF
1631, PAGE 964, COL. 2.

We received, too late, a certain chronicle of England, by Egmont Howes,
a nobleman in London, printed A. D. 1615, by Thomas Dauwson, in which,
on page 678, the following is related, as having occurred under Queen
Elizabeth, A. D. 1575:

On Easter-day, being the 3d of April, about nine o’clock in the
forenoon, there was discovered a gathering of Dutch Anabaptists,
Hollanders, in a house beyond the Aldgate; seventeen of whom were
apprehended, and four cast into prison.

On the 21st of May, on Whitsuntide eve, one man and ten women, Dutch
Anabaptists, were condemned, in the Consistory of St. Paul’s church, to
be burnt in a place called Smithfield; however, after much labor and
pains with them, only one woman turned, and the rest were banished from
the country.

On the 22d of July two Dutch Anabaptists were burned in the place
called Smithfield, who died in great terror, weeping and crying. So far
the aforementioned author.

We have deemed it well to add this here, since it serves to confirm
the foregoing; as also, to testify that they did not suffer for any
reviling against Her Majesty (as circulated by some), but only for
their faith. And this is the more authentic, because it was recorded by
the hand of their adversaries.


TWO LETTERS WRITTEN BY THESE IMPRISONED FRIENDS, AS WE HAVE FOUND THEM
IN A SMALL, OLD, PRINTED BOOK.

We poor and despised strangers, who are in persecution for the
testimony of Jesus Christ, wish all men, of whatever race or office,
from God, that the Lord would grant them a long peace, so that we may
live in peace among one another, in all godliness, to the praise and
glory of the Lord, and the salvation of the soul.

Since we are by so many persons, both with word and pen, very unjustly
accused and slandered, we are for this important reason constrained
briefly, in writing, to present the ground of our faith, and thus make
it known as follows:

We are not addressed, and interrogated concerning our faith, with a
meek spirit, as the holy Scriptures teach; but reproach is heaped upon
reproach, and lie upon lie, to increase and augment our afflictions and
sorrows; and because they also have no pity for our poor weak women
and children. Our country and kindred, and our property, we had to
leave (partly, because of the great tyranny), and fled as lambs before
wolves, only for the true evangelical truth of Jesus Christ, and not
for any sedition or heresy, as the Munsterite errors or abominations
were, and as (God forbid!) is reported of us. We fain would that our
whole faith and life were written on our forehead, so that every one
might know and see what we believe, and what we seek and desire here
upon earth. There should nothing be found but a true faith in full
accordance with the gospel of Jesus Christ, and an unblamable life,
seeking to provide bread for our wives and children, even as God has
commanded and as the Scriptures teach, 1 Thess. 2:9; 2 Thess. 3:8;
Eph. 4:28; 1 Thess. 4:11. O that our persecutors knew that this is the
desire of our hearts, they certainly could not but have great pity and
compassion upon us poor, despised strangers, if there be any human pity
and compassion in them at all, and they would, according to the words
of the Lord, have compassion upon us, as the prophet says: “Bring the
poor that are afflicted to thy house.” Is. 58:7. Moses says: “If a
stranger sojourn with thee in your land, ye shall not vex him; but the
stranger that dwelleth with you shall be unto you as one born among
you, and thou shalt love him as thyself.” Lev. 19:33,34.

Mark well that God commands to love the stranger as one’s own self.
Who is in misery and dwelling in a strange country, that likes to be
despised, and driven out of it with his fellow-believers, and suffer
great loss besides? Hence Christ says: “All things whatsoever ye would
that men should do to you, do ye even so to them: for this is the law
and the prophets.” Matt. 7:12. O that they would deal so with us,
according to natural equity, and the evangelical truth (of which our
persecutors so greatly boast), how soon should the persecutors cease,
and the lying and slandering mouths be stopped. For Christ and his
own persecuted no one, but in his true Gospel taught the contrary, as
he says: “Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them which despitefully use you, and
persecute you; that ye may be the children of your Father which is in
heaven: for he maketh his sun to rise on the evil and on the good.”
Matt. 5:44,45. This is the doctrine left by Christ and his apostles,
as they themselves declare, even as Paul says: “Even unto this present
hour we both hunger, and thirst, and are naked, and are buffeted,
and have no certain dwelling place; and labor, working with our own
hands: being reviled, we bless; being persecuted, we suffer it: being
defamed, we entreat: we are made as the filth of the world, and are
the offscouring of all things unto this day.” 1 Cor. 4:11–13. Paul
further says: “All that will live godly in Christ Jesus shall suffer
persecution.” 2 Tim. 3:12.

From all this it is demonstrable, that those who have the true
evangelical doctrine and faith will persecute no one, but will
themselves be persecuted. If it be said to us, that we are persecuted
for our heretical faith, according to Paul’s teaching, and because God
has commanded to kill the false prophets (Deut. 13:9), we reply thus:
Paul says, that we are to reject (avoid) a man that is a heretic, after
the first and second admonition. Tit. 3:10. He does not say: Drive
them out of the country and city without hearing or admonishing them.
Besides, one must also know who are heretics: namely, those who advance
a doctrine that is beside and contrary to the word of the Lord. But no
man can convince us of this; that is, that our doctrine and faith are
contrary to the doctrine of Jesus Christ and his holy apostles, as the
sequel will show.

In regard to their allegation, that God has commanded, in his law, to
kill false prophets, we reply: That if we, in this time of the New
Testament, were to kill all which God had commanded to kill in the Old
Testament, we should have to kill not only the false prophets, but
also the adulterers, whoremongers, and those who take the name of the
Lord in vain and curse, and other like transgressors. Leviticus 20:10;
Deut. 22:21; Lev. 24:14. And if they would wink at these, and allege
against us only the commandment concerning the false prophets, in order
to be rid of us, do at least rightly consider the word of the Lord, by
what sign false prophets shall be known. For thus does God speak by
Moses: “If a prophet or dreamer say to you: Let us go after strange
gods, which you know not, that prophet shall die.” Deut. 13. But we do
not teach to go after strange gods, neither have we a heretical faith
which is contrary to the word of Christ. But we believe in one God,
Father Almighty, Creator of heaven and earth, and in Jesus Christ his
only begotten Son, our Lord, who was conceived of the Holy Ghost, born
of the pure virgin Mary, suffered under Pontius Pilate, was crucified,
died, and was buried; on the third day he rose from the dead, ascended
up to heaven, and is now sitting at the right hand of God the almighty
Father, whence he must come again, to judge the quick and the dead. We
believe in the Holy Ghost. We believe that Christ Jesus is true God and
man.

Neither do we seek salvation in our works, as is reported of us; but
we believe that we shall be saved only through the merits of our Lord
Jesus Christ.

Nor do we boast of being without sin, but confess ourselves every
moment as sinners before our God. But from presumptuous sins we must
refrain, if we would be saved: as namely, from adultery, fornication,
sorcery, sedition, shedding of blood, cursing and swearing, lying and
cheating, pride and drunkenness, anger and strife, hatred and envy.
These are the sins of which the Scripture says: “They which do such
things shall not inherit the kingdom of God.” Gal. 5:21.

That they also say that we will not hear the word of God, because we do
not hear the preachers in church, to that we reply: That we do not hear
the preachers, to this the word of our God constrains us, as they are
not fit persons to administer such an office. For Paul teaches Timothy
and says: “The things that thou hast heard of me by many witnesses, the
same commit thou to faithful men, who shall be able to teach others
also.” 2 Tim. 2:2. For he that would reprove and teach another must
be unblamable himself. But if the preachers were according to the
apostolic doctrine, we would gladly hear them from the depths of our
hearts, and would also be the first and the last in church.

But if it be said to us, that Jesus Christ says: “The scribes and the
Pharisees sit in Moses’ seat: all therefore whatsoever they bid you
observe, that observe and do; but do not ye after their works” (Matt.
23:2,3); we answer: If the preachers are the scribes and Pharisees,
then they are the ones who have crucified Jesus Christ, and then also
will come upon them all the woes that follow hereafter. But if they
are not the scribes, then are also the preceding words, that we are
to do according to their words, and not after their works, not spoken
of them. Again, they that sat in Moses’ seat, were from the tribe of
Levi, like Moses, teaching the people of Israel: All that the priests
and Levites teach you, and as they command you, that shall ye observe,
and do according to it. Deut. 17:10. The prophet says: “The priest’s
lips should keep knowledge, and they should seek the law at his mouth.”
Mal. 2:7. Since Christ did not come to destroy the law or the prophets,
but to fulfill them; therefore he taught his apostles thus. But that
this should be an argument from the word of Christ (Matt. 23), to hear
the preachers, cannot be; since the preachers are not of the tribe of
Levi, whom Israel had to hear, but from the Gentiles. Besides, it must
be considered, that when Christ Jesus had fulfilled the law in every
respect, by his bitter death and the shedding of his sacred blood, he
ordained another priesthood that should teach his holy law, namely, his
gospel, when he said to his disciples: “As my Father hath sent me, even
so send I you.” John 20:21.

These holy messengers of Christ directed us to hear, not blamable
teachers, but such as are unblamable; who are not given to wine, not
self-willed, not soon angry, no brawler, not covetous, not given to
filthy lucre; but given to hospitality, kind, sober, just, holy,
temperate; holding fast the faithful word. And let the deacons also
first be proved; then let them use the office of a deacon, being found
blameless. 2 Pet. 3:2; 1 John 4:1; 1 Tim. 3; Tit. 1; Rom. 2:21; 16:17.

Hence we dare not regard the preachers as the persons that are to wait
on the office of the ministry; nor dare we hear them, because they,
according to Paul’s teaching, are blamable and unfit thereto. When it
is therefore said of us, that we will not hear the word of God, great
injustice is done us; for to hear the word of God is the greatest joy
that can come to us upon earth, for it is the comfort of our hearts.

That they would also accuse us of being disobedient to the magistracy,
because we do not have our children baptized, to this we reply: “We
desire to obey the magistracy in all things not contrary to the word
of God. That we do not have our children baptized by the priest, this
we omit not from stubbornness or presumption, but through the fear of
God, because Christ commanded to baptize believers, and the messengers
of Christ did not baptize infants, who were unable to speak, but
reasonable persons, upon confession of their sins, and of their faith,
as may be read, Matt. 3:16; Mark 1:9; Luke 3:21; John 3:22; Acts 2:28;
9:37; 8:18; 10:48; 16:33; 18:8; 19:5; 22:16. Thus did Christ and the
apostles teach concerning baptism as we may read, Matt. 28:19; Mark
16:16; John 3:23; Rom. 6:3; Gal. 3:27; Eph. 4:5; Col. 2:12; Tit. 3:5;
1 Peter 3:21; Heb. 6:2. These are the Scriptures that testify of the
baptism of believers. But of baptizing infants devoid of reason or
speech, upon the faith of the fathers, and exorcising the devil from
them, of this the Scriptures do not say one word. Hence we dare not
consent to such a baptism, because God has commanded, that one shall
neither add to nor take away from his words. Nor dare we do what seems
right to any one, but only that which he commands. It is further
written: “Add thou not unto his words, lest he reprove thee, and thou
be found a liar.” Prov. 30:6.

The Scriptures declare in many places, that they will be most
grievously punished by God who forsake his word, and follow their own
opinion, even as Saul the first King of Israel; Uzzah, who touched
the ark of the Lord; the two sons of Aaron, Nadab and Abihu, who did
that which was not commanded them, wherefore they were also punished.
1 Samuel 15:24; 2 Sam. 6:6; Lev. 10:2. These are to us remarkable
examples, that we dare use no religious rites or ceremonies without
a command from God. For Christ says: “Every plant which my heavenly
Father hath not planted, shall be rooted up.” Matthew 15:13. And Martin
Luther, commenting on the third chapter of Daniel, writes: “Divine
worship without the word is always idolatry.”

That they say that the children believe themselves and that God is
almighty, so that he can easily give the children faith, since faith
is the gift of God, to this we reply: That God is almighty, and can
easily give the children faith, and not only faith, but also speech,
and works, whereby faith is also confessed (for faith is not without
confession or good works), but now does God give the children neither
speech nor works, to say nothing of faith.[339] Paul says: “How shall
they believe in him of whom they have not heard?” Rom. 10:14. It is
certainly evident to every one, that infants can neither hear nor
understand, as also the Scripture openly declares. And even though the
Scriptures did not teach us this, yet experience teaches us, that they
must be guarded and kept from all sharp and dangerous instruments,
from water and fire, whereby they prove that there is neither faith
nor understanding in them. And as they are not willing to permit that
infants should receive the sacrament, they thereby prove themselves,
that they do not regard their speechless children as believers.

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

That they also claim that their children are filled with the Holy Ghost
in their mother’s womb, as was John the Baptist; if this be true,
how comes it then that they exorcise the unclean spirits from their
children, when they baptize them; if they have previously had the Holy
Spirit?

That they also adduce the words of Christ: “Suffer the children to come
unto me, for of such is the kingdom of God,” as a proof for baptizing
the children, we answer: That the kingdom of God is theirs we heartily
admit; but that they are therefore to be baptized, we do not admit, for
the reason that Christ did not baptize the children that were brought
to him, nor did he command that they should be baptized; but they are
saved through grace, without any ceremonies, through the blood of
Christ, even as the children which died without circumcision in Israel.

That they also assert that we must be born again of the water and the
Spirit, or we cannot enter into the kingdom of God, and would conclude
that children must be baptized, because water precedes the Spirit; or
they will not be saved: to this we reply, in the first place: That
Christ here does not speak of children, but to an adult person, that
came to him by night, to whom Jesus said: “Verily, verily I say unto
thee, Except a man be born of water and of the Spirit, he cannot enter
into the kingdom of God. That which is born of the flesh is flesh, and
that which is born of the Spirit is spirit.” John 3:5,6. In the second
place, Christ speaks of a regeneration before the water (v. 3), which
regeneration cannot be effected except through faith in Jesus Christ,
as the Scriptures teach. This also Martin Luther writes,[340] that
faith is a divine work in us, which changes and renews us by the power
of God, mortifies the old Adam, makes of us entirely different beings
in heart, mind and every power, and brings the Holy Ghost with it.

  [340] In the preface to the Epistle to the Romans.

These words do in no respect concern innocent children, for they do
not have the old birth, from the original sin which condemns them, as
some would prove, because David says: I was begotten of sinful seed;
and in sin did my mother conceive me. This psalm David made, when he
had committed adultery with Bathsheba, and was reproved by the prophet
Nathan. Then he lamented on account of the inborn sin from Adam, but
it was not accounted unto his condemnation, because of the promised
seed which had been promised to Adam and Eve, namely, Christ Jesus,
who reconciled Adam’s transgression and took the original sin upon
himself, as Paul says: “As by the offense of one judgment came upon all
men to condemnation; even so by the righteousness of one the free gift
came upon all men, unto justification of life.” Rom. 5:18. Thus also
Martin Luther declares, writing on the fifteenth chapter of John: “That
original sin was taken away through Christ, and that since Christ’s
advent it does no more condemn any one. Since, then, original sin was
taken away through Christ, and no longer condemns any one, there is
also no sin can condemn infants if they die without baptism: for the
children shall not die for the iniquity of the father, saith the Lord.”
Deuteronomy 24:16; 2 Kings 14:6; 2 Chronicles 25:4; Ezekiel 18:20.
Hence it is a great sin before God, to demand that the children be
baptized for the sake of original sin, or that they shall not be saved.
Those who demand this, esteem Adam’s sin greater than the merits of
Christ: they also seek salvation more in the water than in the blood of
Christ, which is openly contradicting the Scriptures, since it is so
clearly declared “that the blood of our Lord Jesus Christ cleanseth us
from all sin.” 1 John 1:7; Col. 1:14; 1 Pet. 1:19; Rev. 1:5; Heb. 9:12.

That they also want to argue, that circumcision is a proof for the
validity of infant baptism; this can not be. Reason, if children
were to be baptized as they were circumcised, only the male children
would have to be baptized, and not the female, for the female children
were not circumcised, but only the male children. Paul does not apply
circumcision to baptism, but to the circumcision of the heart, which
is a circumcision of the spirit. Rom. 2:29; Col. 2:11; Philip. 3:3.
God commanded Abraham to use circumcision on the eighth day; this
commandment Israel kept until Christ came, and they did not change it,
whether in little or in much, but adhered to the eighth day, and did
not want to follow their reason and say: that when children die before
the eighth day without circumcision they are damned; but they would
obey God and his commandments and would not follow their own wisdom. In
this manner we in the New Testament are also to use baptism: Namely,
at the time Christ commanded it; that is, on believers, and we are not
to follow our own opinion in the matter of baptism, that we should use
it before the proper time on speechless and unreasonable children;
because God has not commanded it, and it has not been his will. Had it
been the will of God, that infants should be baptized, as they were
circumcised when they were eight days old, God would doubtless have
commanded it with an express command, that children should be baptized,
even as well as he commanded to circumcise the children. Christ would
also have received baptism in his infancy, as well as that he was
circumcised when he was eight days old. But now this was not the will
of God; hence he did also teach otherwise, and received it himself in a
different manner. For Christ came to John, and desired that he should
baptize him, as he also did. By this he teaches us, and has shown us
by examples, that they who are to be baptized must have a desire for
baptism.

That the preachers assert that Origenes received infant baptism from
the apostles, this cannot be; for Origenes lived a hundred years
after the time of the apostles, as history testifies. But it is very
surprising that the learned are trying to prove any thing by Origenes,
since Martin Luther so strenuously rejects him. They write and say
what some Romish bishops or popes instituted, and proved the same from
the historian Platina. They write thus: “That Pope Innocent commanded
to baptize children as soon as they were born.” The same is contained
in a book printed at Magdeburg, entitled a “Prayer Book, new from the
holy Scriptures.” Again, Sebastian Franck’s _Chronika_, and Adriaen
van Bergen write that Ignius the tenth Pope instituted the sponsors in
baptism. This is the reason why we cannot see the propriety of infant
baptism: because it is instituted and commanded by men, and the holy
Scripture does not know such a baptism, but knows only the baptism that
is taught upon faith, as said before.

We are also branded as profaners of the sacrament and forgetters of
God. To this we reply: We neither profane nor forget the sacrament of
our Lord Jesus Christ, but hold it in great gratitude, and remember,
whenever we observe it, the great love which Christ showed us on the
cross, when he suffered his body to be broken, and shed his sacred
blood for our sakes; and thus we show forth the death of the Lord, as
Paul says: “As often as ye eat this bread, and drink this cup, ye do
shew the Lord’s death till he come.” 1 Cor. 11:26. This is our faith
concerning the sacrament. That we do not receive it from the preachers,
and observe it with their church, is for three reasons.

The first reason is: That the minister or dispenser must be blameless
according to the teaching of Paul; he must rule well his own house,
and have his children in subjection, and his wife must be faithful in
all things. 1 Tim. 3:2; Tit. 1:6. In the second place, the church that
is to eat of the bread must be a blameless church (Eph. 5:27), as Paul
says: “For even Christ our passover is sacrificed for us: therefore
let us keep the feast, not with old leaven, neither with the leaven
of malice and wickedness; but with the unleavened bread of sincerity
and truth.” Paul further says: “I wrote unto you in an epistle not to
company with fornicators: yet not altogether with the fornicators of
this world, or with the covetous, or extortioners, or with idolaters;
for then must ye needs go out of the world. But now I have written
unto you not to keep company, if any man that is called a brother be a
fornicator, or covetous, or an idolater, or a railer, or a drunkard, or
an extortioner; with such a one no not to eat.” 1 Cor. 5:7–11. Since we
openly find such works in their church, the word of God forbids us to
observe the Lord’s sacrament with them.

The third reason is: because they do not observe their sacrament
according to the practice of Christ and his apostles, for they took
bread, and break it, and gave it to the people. Matt. 26:26; 1
Corinthians 10:16; 11:23; Acts 2:42; 20:11. But the priests break no
bread, but give unbroken wafers. The wafers were instituted by Pope
Alexander. Christ commands it to be done in remembrance of him (1
Cor. 11:24); the priests say that it is to be done, partly, for the
forgiveness of sins. These are the reasons why we dare not observe it
with them, through the fear of God, for we dare do nothing but what the
word of God teaches us. And we observe it with a blameless dispenser,
in a blameless church who fear God, with bread and wine, according to
the practice of the Lord and his apostles, in the houses, as Christ and
the apostles did.

This is our faith and confession concerning holy baptism: that it may
be given to none other but adults that believe, and know themselves
what they are receiving, even as they who eat of the bread of the Lord
must have understanding and faith, and must examine themselves. Because
we thus rightly observe these two sacraments according to the command
of Christ, hence it partly comes, that the preachers are so exceedingly
hostile to us. It grieves them, that they should lose their profit.
They know not what evil things they can falsely tell the authorities
and the common people, in order that they should not tolerate us in any
city or country. They pretend that there are so many thousands of us
in the country, who want to take possession of countries and cities;
whereas no such thoughts have entered into our hearts, for it is
impossible to take possession of countries and cities without violence
and bloodshed. And if we had such a liberty as would permit us to
commit murder, and to deprive an other of his property, we would also
have liberty to let our children be baptized by the priests; then we
would not need to allow ourselves to be driven from our possessions and
paternal inheritances, from our ease into great misery, as a reproach
to all. If we had such a heart as is reported of us, we would suffer
all this in vain, for they who do such things shall not inherit the
kingdom of God, as Paul says. Gal. 5:21. “A lie,” says Sirach, “is a
foul blot in a man, yet it is continually in the mouth of the untaught.
A thief is better than a man that is accustomed to lie.” Sir. 20:24,25.
For they had also invented this lie against Paul, that he had made
an uproar, and had brought from the wilderness four thousand secret
murderers. Acts 21:38. But with regard to us they have still magnified
the lie, and speak of many thousands as being of our faith. We have
not so easy a faith, that they flock to us in crowds; only here and
there may be a household, which are very solitary and few, as a sparrow
alone upon the housetop, like the pelican of the wilderness, an owl of
the desert, a lily among thorns, and the apple tree among the trees of
the wood, which brings forth good fruit (Ps. 102:7,6; Cant. 2:2,3; Ps.
1:3), as a penitent life, to deny one’s self, and to hate his own life,
otherwise he cannot be Christ’s disciple. Luke 14:26. They that are
Christ’s, crucify the flesh with the affections and lusts. Gal. 5:24.
He that says he abides in Christ ought himself also to walk, even as
Christ walked. 1 John 2:6. Christ says that there are few that walk in
his way, in the way which leads unto life, and that find it. It is hid
from the scribes and wise of this world. Base things, and things which
are most despised, hath God chosen, and things which are not, to them
it is given to know the mysteries of the kingdom of God. Thus Christ
and his apostles declare that there are few who have the true faith,
and know the way. As also the prophet laments: “The faithful fail from
among the children of men.” Psalm 12:1. For iniquity abounds, so that,
if it were possible, the very elect should fall into error, as Christ
himself says: “When the Son of man cometh, shall he find faith on
the earth?” Luke 18:8. Hence there will be few believers at Christ’s
coming, and have also been few from the beginning of the world. As
namely, in the time of Noah, only eight believing souls. In Lot’s time,
there were only three believers. In the time of Israel, there were
eight hundred false prophets against one. Also, four hundred false
prophets, to one [true] prophet. 1 Kings 18.

Thus the perverse have always outnumbered the righteous. This is our
open confession before God and all men: that the faith and heart of
every one of us is of such a nature, that we do not desire in any wise
to injure our enemies that persecute us, or to wish them evil; but we
desire from the depths of our hearts, to pray for them, and if they
should need us, we would most heartily serve them according to our
ability, for they know not but that they are right, and are therein
doing God great service. John 16:2. Even as they will hereafter have
to confess, as it is written in the fifth chapter of Wisdom; but it
shall then be too late for them. For this reason the promise of eternal
salvation is ours; as Christ himself said: “Blessed are ye, when men
shall revile you, and persecute you, and shall say all manner of evil
against you falsely, for my sake. Rejoice, and be exceeding glad: for
great is your reward in heaven.” Matt. 5:11,12. This promise have
they that are persecuted here. But to those that persecute here, woe
is prophesied, as Christ says: “Woe unto you, scribes, who kill the
prophets; fill up the measure of your fathers.” The apostle says:
“Go to now, ye rich men, weep and howl, for your miseries that shall
come upon you. Your riches are corrupted, and your garments are moth
eaten. Your gold and silver is cankered; and the rust of them shall be
a witness against you, and shall eat your flesh as it were fire. Ye
have heaped treasure together for the last days. Ye have condemned and
killed the just; and he doth not resist you.” James 5;1–3,6. If it be
replied, that they do not want to shed our blood, but only order us out
of their cities and countries, we answer: Though there is no where a
place for us, still we must certainly live some where; hence we must
for this reason go to bloody countries, whence we fled, partly, because
of the great tyranny, where the blood of the saints is poured out like
water. But when that great day of the Lord will come, when men shall
say: “Ye mountains and hills, fall on us, and hide us from the face of
him that sitteth on the throne, and from the wrath of the Lamb;” then
it shall be found how guilty they have been of our blood. For they
shall have judgment without mercy, that have shewed no mercy. For with
what measure a man has meted, it shall be measured to him again.

Hence we request and pray, for the sake of Jesus Christ, that what we
have written be received in good part, since it has been done out of
pure love, for a warning against the punishment of the Lord, lest you
sin against us; since we are the true strangers and people of God,
who are persecuted for the true doctrine of Jesus Christ and his holy
apostles. May the eternal and merciful God look with gracious eyes upon
all his afflicted children, who are hated by so many, and not give to
the beasts the souls of thy turtle doves, for his great and holy name’s
sake. Ps. 74:19.

O Lord, shorten the days, and look upon the reproach of thy people,
which they must suffer every day for the sake of the holy testimony of
the Gospel, through thy dear Son, our Lord Jesus Christ. Amen.

(_End of the first letter._)

_As then he that was born after the flesh persecuted him that was born
after the Spirit, even so it is now. Gal. 4:29._

       *       *       *       *       *

Let us hold fast the profession of our faith without wavering; for he
is faithful that promised. Heb. 10:23.


ANOTHER LETTER OF THE PRISONERS: IN WHICH WE VINDICATE OURSELVES OF
THAT WHICH IS REPORTED OF US, AND BRIEFLY NOTICE THE PRINCIPAL POINTS
OF OUR FAITH, AS IS STATED MORE FULLY BELOW.

We poor prisoners, named Hendrick Terwoort and Jan Pieterss, lying in
bonds in the Mersey, for the testimony of Jesus Christ, and from there
sentenced to death, to be burnt to ashes at the stake, whereunto we
have willingly prepared ourselves here, this 10th of April, A. D. 1575,
in London.

Further, we poor prisoners kindly ask, that you will accept in good
part our simple writing to your Honor: for the reason that we do this,
is because we are very sorry that your Honor is not well satisfied with
the simple answer made by us; which has caused us briefly to write your
Honor, in order that you may better understand and know what views we
have in regard to it. Hence we have also briefly written our confession
concerning it.

This is the confession of our faith of God our heavenly Father.

1. We believe in one only God the Father Almighty, Creator of heaven
and of the earth, as is written, Gen. 1:1; in whom Abraham, Isaac,
Jacob, Moses, and all the prophets believed. Heb. 11.

2. We further believe in Jesus Christ the only Son of the Father, who
was in the beginning with God. Mic. 5:2; John 1:1; 1 John 1:1. And when
the fullness of the time was come, which God had promised, this Word
became flesh, and was born of the house of David, Rom. 1:3, of the pure
virgin Mary, espoused to a man whose name was Joseph, of the house of
David, who is blessed above all other women. We believe that this true
Son of God, by many signs and miracles which he did, proclaimed to us
the word of his Father. And after that he was delivered up to the Jews,
he was crucified under Pontius Pilate, died and was buried. Matt. 27:1;
Mark 15:1; Luke 23:1; John 18.

3. We also believe that this same Jesus Christ is true God and man, and
suffered for our sins. Isaiah 53:5. And when we were his enemies, he
suffered a bitter death for us, that those who believe in him should
not perish, but have everlasting life. John 3:16.

4. We also believe that this our Savior was raised up from the dead,
Matt. 28:6; Mark 16:6; Luke 24:6; John 20:9, even as he had foretold.
Matthew 17:9; Mark 9:9; Luke 9:22. And is sitting at the right hand of
his Father. Mark 16:19; Acts 7:55.

5. We furthermore believe in the Holy Ghost, even as is written, 1
John 5:7, saying that there are three that bear record in heaven: The
Father, the Word, and the Holy Ghost; and these three are one.

6. We also believe in the communion of the saints, whose prayers avail
much for us, 1 John 1:3;[341] James 5:16. We also believe in a holy
church, in which are those who believe in Jesus Christ, who by one
Spirit are baptized into one body, even as Paul says, 1 Cor. 12:13.
And Jesus Christ is the head thereof, namely of the holy church, even
as it is written, Eph. 5:23; Col. 1:18.

  [341] In the margin.

We believe and confess, that this holy church has power to close and to
open, to bind and to loose, and whatever is bound upon earth is also
bound in heaven, and whatever is loosed upon earth is also loosed in
heaven, Matt. 16:18,19. We also believe that God has ordained in this
holy church, apostles, prophets and teachers, 1 Cor. 12:28, bishops and
deacons. 1 Tim. 3.

7. We believe in and confess also a baptism in the name of the Father,
and of the Son, and of the Holy Ghost, even as the Lord Jesus Christ
commanded us and ordained (Matt. 28:19), and as the apostles practiced
(Acts 2:38), and as they wrote with regard to it (Rom. 6:3; 1 Cor.
12:13; Galatians 3:27; Eph. 4:5; 1 Pet. 3:21). And we believe that all
those that have received this baptism are members of the body of Jesus
Christ, in the holy church. 1 Cor. 12:13.

8. As further regards the holy Supper of Jesus Christ, we believe and
confess even as Christ said with reference to it, as is written, Matt.
26:26: As they were eating the supper, Jesus took bread, and gave
thanks, and brake it, and gave it to his disciples, and said: Take,
eat; this is my body. And he also took the cup, and gave thanks, and
gave it to them, saying: Drink, and divide it among yourselves; for
this is my blood of the New Testament, which is shed for many for the
remission of sins: this do in remembrance of me. Matt. 26:26; Mark
14:24; Luke 22:17,19. We believe as Paul declares, saying: The cup
of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body
of Christ? 1 Cor. 10:16. Whoso eateth my flesh, and drinketh my blood,
hath eternal life; and I will raise him up at the last day. John 6:54.

9. We also confess and believe in a marriage state, as being an
ordinance of God, as we read, Gen. 2:24. A man and a woman joined
together in the name of the Lord, in the holy church. 1 Corinthians
7:2. For this cause shall a man leave his father and mother, and shall
be joined unto his wife, and they two shall be one flesh. Eph, 5:31.
Wherefore they are no more twain, but one flesh. What therefore God
hath joined together, let not man put asunder. Matt. 19:6. For marriage
is honorable in all, and the bed undefiled: but whoremongers and
adulterers God will judge. Heb. 13:4.

10. We further believe and confess that magistrates are appointed and
ordained of God, Wis. 6:3; Sir. 17:17; Rom. 13:1, for the punishment
of the evil, and the protection of the good; to which magistrates
we desire from the heart to be obedient, even as is written (1 Pet.
2:13): “Submit yourselves to every ordinance of man for the Lord’s
sake. For they bear not the sword in vain. Rom. 13:4. And Paul further
teaches us, that, first of all, we are to make supplications, prayers,
intercessions, and giving of thanks, for kings, and for all that are in
authority; that we may lead a quiet and peaceable life in all godliness
and honesty; for this is good and acceptable in the sight of God our
Savior, who will have all men to be saved. 1 Tim. 2:1. He further
teaches us, that one should be subject to principalities and powers,
obey magistrates, and be ready to every good work. Tit. 3:1. Hence
we would kindly beg your Majesty, that you would rightly understand
our meaning: that is, that we do not despise the august, noble, and
gracious Queen, and her wise council, but esteem Her Majesty worthy of
all honor, and we also desire to be subject to her in all that we can;
for we confess with Paul as stated above; for she is the minister of
God; and that whosoever resists this power resists the ordinance of
God; for rulers are not a terror to them that do good, but to those
that do evil. Hence we confess that we owe, and are ready to give, to
the secular power, custom, tribute, honor and fear, even as Christ
himself taught us, saying: “Render unto Cæsar the things which are
Cæsar’s; and unto God the things that are God’s.” Matt. 22:21. Hence,
since she is a minister of God, we would kindly entreat Her Majesty,
that she would be pleased to show mercy to us poor prisoners, even as
the heavenly Father is also merciful to us.

We hereby do not consent at all to those who would resist the higher
powers, but confess with all our heart, that one must be obedient and
subject to them, as we have stated above.

11. Furthermore, to the question put to us, whether we would not be
willing to swear any oath, we reply: That we do not find ourselves
free in our conscience, that we may do this, because, as is written,
Christ says (Matt. 5:33): “Ye have heard that it hath been said by them
of old time, Thou shalt not forswear thyself, but shalt perform unto
the Lord thine oaths: but I say unto you, Swear not at all; neither
by heaven; for it is God’s throne: nor by the earth; for it is his
footstool: neither by Jerusalem; for it is the city of the great King.
Neither shalt thou swear by thy head, because thou canst not make one
hair white or black. But let your communication be, Yea, yea; Nay, nay:
for whatsoever is more than these cometh of evil.” Further, also James
teaches us (Jas. 5:12), saying: “But above all things, my brethren,
swear not; neither by heaven, neither by the earth, neither by any
other oath: but let your yea be yea; and your nay, nay. For these
reasons we dare in no wise swear.

12. We further believe in the resurrection of the dead, as is written
Isa. 26:19: Job 19:25; Daniel 12:2; John 5; 1 Cor. 15:12; 1 Thess.
4:16. That men shall rise from the dead in their own body, Job 19:26;
Isa. 26:19; 1 Cor. 15, when the Lord shall come in the clouds, with his
angels, when he shall judge every man according to his deeds, Matthew
25:31; Rom. 2:6.

13. We furthermore believe all that is contained in the holy
Scriptures, both in the Old and New Testament. And we poor prisoners
make humble entreaty, if we have in any wise done amiss to Her Majesty,
or her subjects, praying them, to forgive us for it, and be merciful
unto us, even as the heavenly Father is merciful; for we are a poor,
simple people, of humble knowledge and understanding, and we are sorry
that we cannot write more courteously. Hence we beg your Highness, that
your Majesty would accept our simple writing in good part.

Herewith we will commend your Royal Majesty to the Lord for this time;
the Lord be with you and us all. Amen.

Written in our imprisonment, in London, on the 21st of July, in the
year of our Lord 1575, by

  HENDRICK TERWOORT, JAN PIETERS.


_A clear account of the foregoing matters is contained in the following
letter, written by one Jaques de Somere (a member of the Calvinistic
church, resident at that time in London), and sent to his mother,
Tanneken van der Varent, residing at Ghent, in Flanders; in which city
he subsequently became a pensionary, while the Reformed ruled at Ghent,
before the city was delivered up to the [Duke of] Parma, in the year
1584._

A LETTER FROM JAQUES DE SOMERE, SENT TO HIS MOTHER, AT GHENT.

Venerable and beloved mother, after most humbly commending myself to
you, please let me inform you, that we are well, God be praised, even
as we, not without great joy, learned from father’s letter, that this
is also the case with you. I dare say that I never read a letter from
my father without anxiety and fear, until the end of the same assures
me of your health, since I, aware of the weakness and infirmity of your
nature, and in constant dread, lest you might have fallen into some
severe sickness, which would cause me greater grief, than if I myself
were in the greatest distress and pain.

But God be praised for his goodness, that he does not visit you more
grievously, nor lay upon you a greater burden, than you, by his help
and the consolation of his word, and the hope of the life to come, are
able to bear; and permits me to enjoy the greatest joy which a good
child might wish in this world, namely, to see my father and mother
attain to a good old age, and bear me such solicitude, love and favor
as I could possibly expect from the most solicitous and benevolent
parents, for which I owe you eternal gratitude.

Further, my beloved mother, as regards the particulars of the execution
of the Anabaptists, though I doubt not but you have already heard much
concerning it from the accounts of others, and I do not like to write
of this matter, of which I can never think without great sadness;
yet, since you desire it of me, and I perhaps know more about it than
the common people, as I was often with them, and took a memorandum
of everything, I would not forbear to write you such information as
I have with regard to it; and I will also send you some copies of
their confession, upon which they died (though some of them are still
imprisoned), together with a supplication, which they presented to Her
Majesty, but which was not accepted.

The matter was as follows: On Easter-day, the 3d of April, A. D. 1575,
there were gathered in a house beyond Aldgate (on the way leading
to Mirror Court), thirty Anabaptists, men as well as women, for
the purpose of exhortation and prayer. But being discovered of the
neighbors, nearly all of them were led from there to prison, with so
few beadles, that part of them could easily have escaped, had they felt
free in their conscience to run. After they had fallen into the hands
of the magistrates, they were brought to the house of the bishop of
London, in order to be examined by him (through the mouth, however, of
the Dutch and French preachers, since the bishop did not understand
their language), concerning their faith, which they delivered in
writing, and which was of such a character, that it contained nothing
but what I myself would have dared subscribe to, excepting only the
article touching the oath, in which they openly confessed that they
believed that one might not swear in any wise.

Not satisfied with this confession, the bishop laid before them four
articles, which they were to sign, or, if they remained obstinate, be
burnt alive; declaring that he had received this commission from the
Court.

The articles were: 1. That they should desist from, renounce and
forsake all errors, sects and heresies of the accursed sect of the
Anabaptists, and confess that they had been seduced thereto by the
devil; and further believe and confess with heart and mouth, that
Christ had assumed his flesh and blood from the substance of the
flesh and blood of Mary. 2. That infants ought to be baptized. 3.
That a Christian might administer the office of magistracy. 4. That a
Christian might swear an oath.

Thereupon they replied that they could not believe this in their
consciences, and that they would hold to their first confession. Hence
they were from there conducted back to prison; but on the way ten or
twelve of them (seeing in what danger they were, and that they had a
good opportunity to escape, since only one or two beadles went with
them), escaped, all of whom, however, in a day or two, of their own
accord, returned to the prison, partly to release their bail, who were
bound in the sum of a hundred pounds; and partly, because the Bishop,
as a man of honor, promised them with an oath, that he should release
all of them together in four or five days, if they returned; if not, he
should keep the others in confinement till Christmas.

Shortly after, five of the men (through the much disputing of our
Netherlanders, who belonged to the [Calvinistic] church), before
they were condemned as heretics became converted. And yet they were
made to stand, in St. Paul’s church-yard, in a full assembly of many
thousand Englishmen, in front of the pulpit (mark), each with a fagot
on his shoulder, as a token that they had merited the fire; and much
other loss and ignominy was inflicted upon them, though the bishop had
promised them, that he should forthwith acquit them of everything, and
release them without any trouble, if they would only sign the four
articles; but the contrary was evident.

This occurred on the twenty-fifth day of May, A. D. 1575.

A few days afterwards, when the bishop saw that the rest would not
depart from their faith, he condemned them all to death, in the
ecclesiastical court in St. Paul’s church (where the papistic bishop in
Queen Mary’s time was wont to sentence the Christians), and delivered
them over to the secular judge, by whom the women, tied hand to hand,
were conducted to Newgate (which is the prison of those confined for
capital crimes); together with one of the men, whom they considered
to be the youngest and most innocent. But the rest of the men were
taken back to their old place of confinement of the bishop’s prison,
so that it was thought that the women were to be executed first, even
as they also daily came and threatened them, holding up death before
their eyes, if they should not renounce; so that for five or six days
they suffered great distress and temptation, expecting from day to
day to be burnt, and this was done even on the very day when their
sentence of banishment had arrived from the Court; for at ten o’clock
in the evening the Bailiff and his beadles came into prison, to make an
inventory of all their property, and to apprise them, that they should
prepare themselves to die the next day, which he did, in order to see
whether none of them would renounce through fear. But when he saw that
they all remained steadfast, he announced to them, that the Queen would
show them mercy, and only banish them from the country, and cause the
youth to be scourged behind a cart.

Thus, within five or six days afterwards, fourteen women or
thereabouts, were conducted, by the officers of justice, from the
prison which stands near St. Martin’s Church, to St. Catharine’s
on ship board, and the youth was scourged behind a cart that went
immediately in front; and thus all were banished from the country, on
pain of death, and they are now residing in Holland and Zealand.

A few days afterwards, the five men who were still confined in the
bishop’s prison were likewise sentenced by the bishop, and brought
to Newgate, where one of them, through the poverty and hardship of
the severe confinement, died in prison. The others, fearing that the
extreme penalty should be inflicted upon them, since they had so
rigorously dealt even with the women; and hearing that the Queen and
the entire council were so incensed against them, that hardly any
one dared intercede for them, because of an evil report that they
denied God and Christ, and rejected all government and authority of
magistrates and higher powers as ungodly and unchristian; ventured to
present a supplication, together with their confession concerning the
four articles that had been laid before them (copies of which I send
here), to Her Majesty, who was so incensed against them that she would
not even receive it, but severely reprimanded the maids of honor who
presented it to her, as they themselves reported to those that had
delivered it to them.

When they saw this they changed said articles and supplication to some
extent and delivered it to My Lord of Bodley, who, having conferred
with the bishop about the matter, returned them the following day with
the answer that he was sorry for their sakes, but that there was no
hope at all of mercy, except they were willing to sign the articles,
and renounce their heresy. In the meantime, the bishop, in behalf of
Her Majesty, issued several articles, one of which was That a Christian
magistrate might punish obstinate heretics with the sword; commanding
all strangers to subscribe to the same, or if not, to give sufficient
bail that whenever it shall please the bishop they will appear before
him and the Queen’s commissioners, to be more fully examined and
punished according to the finding. Hence, nearly all the strangers,
more through fear than otherwise, signed the same, except some who
would rather be in danger, than, against their conscience, sanction, by
their handwriting, the killing of the poor people; how it will end with
them, is not yet known.

Shortly after, an order from the Court came to the sheriff or bailiff
of London, that he should execute the oldest two, according to their
sentence. One of them named Jan Pieterss, was a poor man, more than
fifty years of age, with nine children. His first wife had previously
likewise been burnt for her religion, here in Ghent in Flanders. And
he was now married to a woman whose husband had also previously been
burnt at Ghent for his religion. Hence both, on account of persecution,
had fled to England, thinking that they should be able to live there
without peril in the liberty of their conscience. All this he stated to
the bishop, and asked for mercy to leave the country with his wife and
children; but it was not granted him.

The other, named Hendrick Terwoort, was a handsome, wealthy man of
thirty-five or six years, a goldsmith by trade, and had only been
married eight or ten weeks previous to his apprehension.

These two, as no disputing of the Dutch and French preachers could
move them to subscribe the articles, but were much rather confirmed in
their views through the cruelty and unchristian proceeding of those
who boast themselves of the gospel and the true faith, notwithstanding
that many Englishmen as well as Dutchmen solicited pardon for them,
were, nevertheless, the 22d of July, at six o’clock in the morning;
in Smithfield (where they formerly used to burn persons belonging to
our religion) most miserably burnt alive at a stake, till consumed to
ashes, without any strangling or gun-powder, according to the custom
of the country, on the Friday after that on the preceding Tuesday the
stake had been erected. I doubt not but that the Queen consented to it
with reluctance, but was persuaded thereto by some papists or other
perverse persons and enemies of the truth, of whom there are many here;
who made her believe that the Anabaptists (which religion is unknown
to this nation), not only deny God and Christ; and thus overthrow the
salvation of souls, but that they also reject all secular politics,
laws and authorities, and instigate the people to sedition and
rebellion, teaching that the office of the magistracy is ungodly and
unchristian, whereby mostly, I doubt not, she became incensed against
them, so that she would not even receive their supplication.

May the Lord forgive those who were the cause and authors of this, and
so greatly slandered these poor people before Her Majesty, as you may
judge from this their confession, which they subscribed in my presence,
with their own hands: which though it does not satisfy me in every
respect, and I greatly fear that they labor under a misapprehension
as regards the point of Christ’s first conception and the origin of
his flesh; yet, since they with expressed words confess in a Christian
manner, and have often orally confessed in my presence, that Christ is
true God and true man, like unto us in flesh and blood and all other
things, except sin alone; I am so far from deeming them worthy of any
capital punishment, that I would not hesitate to recognize them as
brethren and do not doubt their salvation, provided they have feared
the Lord, and walked before him in a good conscience; for our God is
a merciful and gracious God, who does not condemn men for this or
that misapprehension and error, but much rather graciously forgives
their weakness and infirmity, for his Son Christ Jesus’ sake, if it
does not arise from stubbornness, but from pure ignorance, even as
Paul says of himself, that he obtained mercy with God, because he had
sinned ignorantly (1 Timothy 1:13); and the error does not concern the
fundamental doctrines of the faith, but the accessories of it, as is
the case with these Anabaptists.

As regards the two young men that are still left, they continue as firm
and steadfast as ever, and daily expect to have the same punishment
inflicted upon them.

Lucas and I sought, if it were possible, to help them out of prison
(four days after the others had been executed), and had with much
talking brought the matter so far that they subscribed the confession
(a copy of which I herewith send you), hoping that the bishop should
be satisfied with it; who, when he had read it, found it good enough,
but would nevertheless not accept it graciously, except they would
subscribe the first four articles without any contradiction, and
unite with the Dutch church, which they had resolved not to do, even
though they were entirely and in every respect of our belief because
they would thereby have to condemn the two executed, and all others
of their fellow-believers (who died or still live in the same faith),
and confess that they had been led into damnable heresy by the devil,
the spirit of lies and error, in which they say that they, in their
consciences, in no wise believe, but that they are much more assured of
their salvation in Christ, who is true God and true man, and because
they would greatly offend God, as they say by saying all these things
against their conscience.

Hence there is nothing known but that they will have to suffer the same
punishment which their associates suffered; and this the more, because
they attempted to break out of prison, by filing off an iron bar from a
window, for which reason they are now also fettered much more heavily
than ever before, and should consider themselves fortunate, if they,
the sooner the better, could be released through death from the great
poverty and misery of the imprisonment, since they are both confined
apart, so that they cannot comfort each other, and no one may come
there and speak to them, on pain of being held himself.

Here you have, beloved mother, from beginning to end, a written account
of the sad history of the imprisoned, converted, banished and executed
Anabaptists, which as I well know has seemed very incredible and
strange to you, and that you have been greatly grieved: _because they
who formerly suffered persecution themselves here now persecute others_
for their religion; and force the conscience of others with fire and
sword, whereas they formerly taught (which is the truth); that no man
has a right to _rule over the conscience of another_; and that faith is
a special gift of God and cannot be implanted in man by any physical
force, but through the word of God and the illumination of the Holy
Ghost; also, that heresy is not a carnal, but a spiritual crime, which
God alone must punish; that lies must be overcome not by force, but
with the truth; _that the disposition of the children of God is, not to
put others to death for their faith, but to be put to death themselves
for the testimony of the truth_; finally, that the shedding of blood
for the sake of religion is a sure sign of antichrist, who thereby
sets himself in the place and judgment-seat of God, and ascribes to
himself dominion over the conscience (which belongs to God alone). I
am well aware, I say, that this matter has greatly grieved you and
every sympathizing heart; yet I hope that you will hereby not become
offended or take occasion to doubt the true faith; but will think (as
is also the truth) that it has not been sanctioned or approved of by
some of the godfearing and learned, of the English, as well as of the
foreigners that are here.

Moreover, though this church should approve of it, you nevertheless
well know that the truth does not depend on men, who are but frail,
weak, sinful, and changeable, so that those who are good and godly
to-day, may to-morrow fall into great sins, especially if their affairs
prosper in this world; but that our comfort and hope, religion, faith
and salvation consist in God, who is unchangeable, and whose truth ever
remains uniform. By him we have also been taught and warned beforehand,
that we should not be offended at the scandals of this world, which
are many and of various kinds, and are also often caused by those who
shelter in the church of Christ. Even as Paul declares concerning what
befell him, the persecution which he suffered from false brethren was
not the least.

I would write you more about this matter, if time did permit me. Hence
I will conclude here, and pray the Lord, that he will strengthen
you and all the godfearing and lovers of the truth, in virtue and
godliness, to the salvation of the soul. Amen.

Your obedient son,

  JAQUES DE SOMERE.

       *       *       *       *       *

Wherefore, let them that suffer according to the will of God commit
the keeping of their souls to him in well doing, as unto a faithful
Creator, 1 Peter 4:19.


THE FOLLOWING WRITINGS ALSO APPEAR TO HAVE BEEN DRAWN UP PARTLY BY THE
ASSISTANCE OF SAID JAQUES DE SOMERE, AS A FAVOR TO THE PRISONERS, WITH
THEIR CONSENT.

_A supplication, presented to the Queen, in behalf of the prisoners in
England, but not received by Her Majesty._

In consideration of your Majesty’s laudable goodness and grace,
famous far and wide among all nations, because you have always used
discretion in all matters, and especially in the matter of religion
and conscience, and have recently shown this in our fellow-believers;
we entirely trust to your Majesty, that you will be pleased to show us
poor prisoners and strangers the same mercy, since we are in the same
state and condition, and in the same faith, which we humbly present
to your Majesty in Christ, for Christ’s sake, that your Highness
be pleased to peruse the same, and, according to your wisdom and
grace, considering the unimportant difference, graciously judge of
it. We testify before God and your Majesty, that if we could feel or
understand otherwise in our conscience, we should with all our heart
accept and confess the contrary, seeing it would be a great error on
our part, not to prefer living in a true faith, to willfully dying
in a false faith. Likewise, will Her Majesty be pleased to consider
according to her innate goodness and wisdom, that it does not behoove
us to speak dissimulatingly, otherwise than we believe with the heart,
in order thus to escape the danger of temporal death, and that it is
impossible to believe differently from what we feel in our conscience;
as also, that it is not in our power to believe this or that, even as
an evil doer can voluntarily do well or cease to do evil; but that the
true faith must be poured into men’s hearts by God, whom we daily pray,
that he would give us his Spirit, that we may understand his truth and
Gospel.

Moreover, it is well-known to Her Majesty, that we are not a turbulent
people, neither seek to instigate any rebellion against Her Majesty,
but much rather daily pray the Lord for her prosperous reign and
welfare according to soul and body (Jer. 29:7); finally, that we have
not sought to spread our faith in this country, nor are we able to do
it, since we are simple and unlearned trades-people, and inexperienced
in divinity. These and other reasons we humbly entreat Her Majesty
to consider for our benefit, and in particular to be mindful of Her
laudable and princely grace, which is a marvel to all nations, and
which has ever appeared in all matters, but especially in the matter of
religion and conscience.

It was subscribed:

  HENDRICK TERWOORT, JAN PIETERSS, CHRISTIAEN KEMELS, GERRIT VAN BYLER,
  HANS VAN STRATEN.


A CONFESSION OF FAITH OF THE PRISONERS IN ENGLAND, IN CONNECTION WITH
THE PRECEDING SUPPLICATION.

Touching our faith of Jesus Christ our Savior: We not only believe in
his incarnation, but also regard him, who denies that Christ is come
in the flesh, to be the antichrist. 1 John 4:3. Hence we believe with
the heart and confess with the mouth, that the eternal Word of God was
from the beginning with God; that the Son of God became man when the
fullness of the time was come, for the salvation and redemption of
men; that he was conceived of the Holy Ghost, and through the power of
God the Most High, born of the blessed virgin Mary, and manifested of
the seed of David; that he is the fruit of the body of Mary; and that
inasmuch then as the children are partakers of flesh and blood, he also
himself likewise took part of the same. Hebrews 2:14.

Finally, we believe that he is the promised seed of the woman that
has bruised the serpent’s head; we also believe, all that is further
written concerning him in the holy Scriptures; and we place the hope of
our salvation solely in his death and resurrection. But herein alone is
the difference, that we can as yet not find it in our conscience to say
that he took his flesh from the substance of the flesh of the virgin
Mary; since we do not find this expressed in the Scriptures; hence we
forbear to inquire into the mystery of God.

As regards the baptism of children, we believe that infants are in a
saved state and belong to the kingdom of God; but as we do not find a
commandment or an example in the holy Scriptures, to baptize them, we
deem, according to the ordinance of Christ, that one ought to wait with
baptizing them, till they are able to confess their faith in the church
of God. In the meantime we do not condemn the churches that hold other
views.

Regarding the magistracy, so far as the office in itself is concerned,
we confess that it is not only good and profitable for the maintenance
of the common welfare, but also ordained of God, for the protection of
the good and the punishment of the evil; that he has not received the
sword in vain, to whom we also are bound, through God’s commandment,
and ready, to show all subjection and service. We believe that it does
not behoove us further to inquire into or judge of this matter.

But being constrained in our conscience by questions as to whether
the magistrate can be a Christian, we say that to human eyes it will,
for manifold obstacles, be hard and difficult; nevertheless we do not
despair of it, since that which seems impossible to men is possible
before God, according to what Christ says in the gospel concerning the
rich. Matt. 19:26.

Finally, as to swearing: In this article we agree with the Dutch
preachers, that we may, with a good conscience, call God to witness in
a matter of which we know and are certain.

These articles, as contained here, we simply believe, notwithstanding
the conclusions which some, out of their own understanding, draw from
them to the contrary.

Hence we beseech Her Majesty, for Christ’s sake, to bear our weakness,
and to consider that if we could feel somewhat different in our
conscience, we would most gladly accept the same from the heart, and
confess it with the mouth.

Thus we humbly pray God for Her Majesty’s long life, prosperous reign,
and eternal salvation. We doubt not but that she will be pleased to
show us poor prisoners and strangers such grace as has already been
shown to our companions, for which thanks be to God and to Her Majesty.

Subscribed by:

  HENDRICK TERWOORT, JAN PIETERSS, CHRISTIAEN KEMELS, GERRIT VAN BYLER,
  HANS VAN STRATEN.


ANSWER TO THE LETTER OF JOHN FOX; WRITTEN BY THE PRISONERS AT LONDON,
A. D. 1575.

Reverend and well beloved Sir Doctor Fox: We have read your letter,
from which we learn the endeavors you have put forth in our behalf,
with Her Royal Majesty as well as with her wise council, for which we
greatly thank you, even as we also do for your good admonition, which
notwithstanding it seems to us to be written somewhat severely, we are
nevertheless assured proceeds from love and from a good zeal which you
have for the truth and the welfare of your neighbor; hence we cannot
but give it a good interpretation. However, we are very sorry that you,
not better understanding our point, have an opinion of us different
from what we would like; since you think that through our singularity
and obstinacy we not only give offense to the church of God, but also
greatly offend God, and overthrow our salvation.

What cause you have thus to think of us, we do not know; however, we
can assure you of this, that we seek with all our heart to serve the
only God and Christ in a good conscience, and to edify our neighbor as
far as is possible to us.

Hence we willingly accept whatever the holy Scriptures declare to us,
and wish that we would be left to adhere to the simplicity of the
word of God, and not with subtle questions to be driven further, than
we with our feeble understanding can comprehend or answer with the
Scriptures. We confess (even as you say) that Jesus Christ the Son of
the living God, when the time was fulfilled, was born of woman and
became truly man.

We confess that the flesh of Christ is not a fantasm or ethereal, but
true, human flesh, like unto us in all things, except sin; that he is
the promised seed of the woman, David’s son, and the fruit of Mary’s
body. Finally, we believe all that the holy Scriptures further testify
of him; and whether we live or die, we do not place our salvation in
our works or holiness, but solely in his death and resurrection. Hence
we cannot wonder enough, what more could be required of a Christian,
since you yourself quote from the apostle: “Though we have known Christ
after the flesh, yet now henceforth know we him no more. Therefore if
any man be in Christ, he is a new creature.” 2 Cor. 5:16,17.

By this the apostle sufficiently indicates to us that we ought rather
to observe and appropriate to ourselves the fruits of the incarnation
and the sufferings of Christ, than arrogantly to dispute about the
origin of his flesh; which we yet confess as far as the Scriptures tell
us concerning it; contenting ourselves with what you request of us,
that he is come in the flesh. If people only were satisfied therewith,
and would not compel us to confess that Christ has his origin from
the substance of Mary’s flesh; which because we cannot comprehend or
believe, for the reason that the word substance is not mentioned in
the holy Scriptures, and, therefore it is concluded against us, that
we believe that Christ is not true man, and in short, that we deny
our salvation; whereas, on the contrary, according to the dictates of
love, it ought to be concluded: That, when we say that Christ had just
as true, human flesh as our first father Adam had before the fall, we
at once confess him to be true man and our Savior, especially when we
confess this with express words. If you reply to this, that you find
little or no difference between your faith and ours, except in the
expression, _substance of the woman_, and that we ought not therefore
obstinately to reject the same, we rejoin, on the other hand, that we
ought not to be constrained thereto by force, but that our weakness in
this respect ought to be borne with, since we cannot believe otherwise
in our conscience, and should greatly sin against God, if we were to
speak contrary to the testimony of our conscience.

Hence, if we are put to death (which we do not hope of her Royal Grace)
we testify before God, that we do not die for this or that article
(which if we could, with arguments, be made to believe, we would accept
with all our heart), but for our conscience’ sake, to which if we act
contrary, though we did well, we nevertheless do ill, and witness
against ourselves, as you with your learning can understand far better
than we simple and unlearned people.

Finally, we are men, and what is more, unlearned men, who are liable to
err; and hence we will always show ourselves teachable to all those who
can show us something better with the Scriptures; but that they want
to constrain us thereto with fire or sword, this appears to us a vain
undertaking, and to militate against reason; for it is indeed possible,
that through fear of death we could be made to speak differently from
what we understand; but that we should understand otherwise than we
believe, you know to be impossible.

Therefore those who should deal with us on this wise, offer us this
alternative, either temporal or eternal death: temporal, if we adhere
to what our conscience declares to be right, or the truth; eternal,
if we act and speak contrary to our conscience. But we have a better
hope of her Royal Grace, which has hitherto not deemed it well to put
[any one] to death for the matter of religion; well knowing that the
true faith is a special gift of God, implanted in man, not by fire and
sword, but through the Holy Ghost and the preaching of the external
word of God. And we ought to consider well, that formerly we were all
heretics here, who if we had been made to die in such a condition,
would all have had to suffer the death of both body and soul. But we
will here conclude this matter, thanking you for the trouble to which
you have been pleased to go for us, and requesting you that you will
do the best in our cause, with the council, and especially before Her
Royal Majesty, who, if our point were well known to her, we doubt
not, would, according to her excellent wisdom and usual grace, deal
mercifully with us, since we willingly show Her Majesty all reverence
and subjection, praying for her long life and prosperous reign. Amen.

Subscribed to by:

  GERRIT VAN BYLER, HENDRICK TERWOORT, HANS VAN STRATEN, JAN PIETERSS,
  CHRISTIAEN KEMELS.


PAUL GLOCK, A. D. 1576.

In the year 1576, Paul Glock, who had been imprisoned without
intermission for nearly nineteen years, in the country of Wurtemberg,
came to his deliverance, after he had suffered much during his
imprisonment, and at first been greatly tormented and tortured, and at
such times been tempted in many and various ways, by the authorities as
well as by noblemen and Lutheran preachers; they tried him with hard
imprisonment and also with light imprisonment. In the year 1566 they
did not try him for a whole half year, and also permitted him to go out
several times, on his promising them with his word, that he would not
go away without their knowledge. Subsequently, when the court-chaplain
of the prince and others examined him, and he still firmly adhered to
his faith, and would not regard their magistracy, sword, and war, as in
harmony with Christianity; they said that he was not worthy of going
among the people; that he must remain in confinement all the days of
his life, even until his death, or until he should say that they were
good Christians. In the year 1567 he was sick, from Epiphany until
St. John’s day, being very feeble and miserable, lame in his hands,
and also in his knees, so that he was not able to stand up. He also
had great pain in his mouth, so that for some time he could eat no
bread, and there was no hope that he would ever get well again. When
his enemies learned of this, they thought, “Now is our time,” and sent
two priests to him, who were to dispute with him, and to persuade him,
in regard to infant baptism and the sacrament, and that they should
convert him to themselves, since God so visited him with sickness. But
brother Paul said: “Show me a Christian flock that has grown up by
your preaching, doctrine and faith, and I will unite with it; and if
there be anything in me that is contrary to God, I will lay it aside
and forsake it, and adopt that which is better.” Then the two priests
said: “The Christian church cannot be pointed out with the finger.”
Brother Paul said: “It is evident what false prophets you are; Christ
showed his church and disciples, when he stretched out his hand over
his disciples, and said: Whosoever shall do the will of my Father which
is in heaven, the same is my brother, and sister, and mother. Matt.
12:50. Also: A city that is set on a hill cannot be hid. 5:14. Further:
Ye are the light of the world. The apostle Peter also speaks of it,
where he says: Ye are a chosen generation, a holy nation. 1 Pet. 2:9.
Paul also shows her [the Christian church] where he says: Ye are the
temple of the living God, the seal of mine apostleship. 2 Cor. 6:16;
1 Cor. 9:2. But since you do not know her, you are the children of
the night and of darkness, and not members of the body of Christ; and
since you cannot show me Christ’s body, how should I trust and commit
myself to you, that you should make a Christian of me, when you have
not yet shown me one Christian in your church. You are even as Ahab’s
four hundred false prophets; into whose deceitful mouth a false spirit
has been put, to deceive the whole world; yea, you are the thieves and
murderers that now come to kill and steal.” 1 Kings 18; John 10:8.

When he gave them such an answer, they were astonished that he could
so answer them in his sickness, and did not come to him any more for
a long time, to dispute with him. They also said: “Though your cause
be right and good, it can yet not be tolerated, for it has never been
tolerated.” Brother Paul said: “Yes, the ungodly and the world could
not tolerate Christ, his apostles, or any of the righteous; so also
you, for you are ungodly, unrighteous, and wicked men, whose belly is
their god. Philip. 3:19.

In the year 1572 the preachers of the Prince came to him the third
time, to the castle of Hohenwithing, talked much with him, and examined
him concerning many things. In the year 1573 they had him brought into
the city of Aurach, where then were the preachers and the steward of
the country (who is the next after the Prince), and they disputed with
him about infant baptism. They said: “Children have faith, and hence
they are justly brought to baptism; for the apostle says: Without
faith it is impossible to please God.” Heb. 11:6. But Paul said: “The
apostle does not say this of children, nor does he speak to children,
but with adults; and he further says in the same place: He that cometh
to God must believe that he is, and that he is a rewarder of them that
diligently seek him. Now place before me a child, and if it shows so
much confession and faith, then baptize it freely.” They said: “A child
needs no confession.” “Then it also needs no baptism,” said he. Then
they were silent about that, and began to speak of the magistrates,
saying that they were Christians, since the apostle calls them God’s
ministers. The brother replied: “The apostle calls them ministers
(Romans 13:4) because of the council, and the council does not belong
in the house of God or Christ.” They said: “The council does certainly
belong in the house of God.” The brother said: “Then show me a lawful
magistracy in the house or church of Christ; for the apostle ordained
all offices in the house of God: hence show me where he ordained the
princes or worldly kings with their offices in the church.” Then the
preachers began and said: “Cornelius was a centurion over soldiers, and
became a Christian.” Acts 10:1. They also mentioned Sergius Paulus, and
said that he had been the deputy of the country. Acts 13:7. Then the
brother asked them, whether they also believed that the apostle had
preached the Gospel to them, by which they had to become believers,
and whether, also, the apostle had been a true follower and teacher
of Christ. They answered: “Yes.” He asked further: “did he also judge
in a worldly manner--bear a sword?” They said: “No; but he wielded a
spiritual sword and judgment.” “As you then also confess,” said the
brother, “you also well know that the apostles preached the Gospel
to Cornelius and Sergius Paulus; also that the people wanted to make
Christ a king, and that he fled (John 6:15); again: The princes of the
Gentiles exercise dominion over them; but it shall not be so among
you; ye shall not resist evil (Matt. 20:25; 5:39): from all this they
could easily learn that in following Christ they could not administer
any worldly magistracy or governorship; or if they wanted to be like
Paul, who says: ‘Be ye followers of me, even as I also am of Christ.’”
1 Corinthians 11:1.

Thereupon they were silent, and then began and said: “God forgives all
men or sinners, however great their sins may be.” The brother answered
and said: “I believe this too, if they truly repent and are sorry for
their sinful works.” But he asked them, whether they also likewise
forgave their fellow members and brethren, when they had sinned. They
said: “Yes.” He said: “Why then do you hang your criminals, and help
them to the gallows and the wheel; seeing you have forgiven them their
sins, and they are your brethren?” Then they laughed over their own
folly, and finally said: “For this reason the magistracy is ordained,
that they should punish that which is evil.” The brother said: “Is
repentance then a crime too?” The preachers said: “No; but it is a
benefit.” The brother said: “Has the magistracy then power or a command
from the Old or the New Testament, that they may put to death the
righteous or penitent (as you say that they have eaten your sacrament,
and are also become Christians)?” They said: “They must nevertheless be
punished, as a warning to others.” The brother further asked, whether
they also believed that, when by their preaching of infant baptism and
the sacrament, they made such a criminal in prison pious, and he would
accept the two articles, he was then a Christian, and could be regarded
as a Christian? The preachers said: “Yes.” The brother said: “If he is
then become a believer, as you say, he has also been sealed with the
Spirit of God, according to the words of Paul; is this not your belief
too?” They said: “Yes.” The brother said: “Then his body must also be a
temple of God, because the Holy Ghost dwells in him.” 2 Cor. 6:16. They
said: “Yes.” “See once then,” the brother said, “how you act, how you
dishonor the temple of God, hanging it to the gallows; do you not know
what the apostle says: If any man dishonor the temple of God, him shall
God also dishonor and destroy? 1 Cor. 3:17. Behold your magistrates,
what fine Christians they are, if they thus slay the penitent and
dishonor the temple of God, if it is as you say and confess.”

When he said such things to them, they looked at each other, as though
they wanted to say: “We do ill with such a confession of Christianity.”
They then began to speak of the Supper, and asked him what he thought
of it. He answered: “I think much of it, when it is observed as Christ
ordained it; but as you observe it, I do not think anything of it, and
it is also vain to speak much with you about it.” Then they were silent.

Finally the steward of the country began to speak in Latin with the
court preacher, and when they had finished speaking, the preacher asked
the brother, if he would leave the country, and not return into it any
more, then they would release him from prison. The brother replied:
“If you will give me a letter, that where I go, they shall freely
receive me, I will leave your country.” They said they could not do
this. Thereupon he answered: “Then I can also not leave your country;
but I will remove out of it, and if I return into it, and do that by
which I merit the sword, then use it.” This pleased them well. Then the
steward of the country again spoke much in Latin to the preacher, and
then said to the brother; “If you will be pious for yourself, or abide
in your belief, and no more seduce any one, we will release you yet.”
The brother answered: “If I am wrong, use the sword, for this is your
office; but if I am right, then it is also right for him that hears
and learns something good from me, and according to this I will govern
myself.” Then the preacher said: “We will not force you to the faith,
but we will always keep you imprisoned, so that you will not seduce
any others.” They then had him brought back to prison; thus he had to
suffer and endure imprisonment quite innocently, only for his faith and
for the sake of the divine truth; and this for about nineteen years.


MATTHIJS BINDER, A. D. 1576.

Matthijs Binder, a minister of the word of God, was apprehended for his
faith and the testimony of Jesus Christ, at Neffen, in the country of
Wurtemberg, and taken to Stuttgart, and thence imprisoned in chains at
Maulbronn, where he was much examined and disputed with, by the first
physician of the Prince, by the chief of the clergy, and the abbott of
Maulbronn, as well as by nobles, the prince’s courtiers, and others
of various stations; but when they could not accomplish their will
with him, he was finally taken to Hohenwithing into the castle, where
brother Paul Glock had long been confined. There they were confined
together for about two years, but in the year 1576 God sent them
deliverance. Through the carelessness of the people in the castle,
there arose a fire, so that the latter burned to the ground; and these
two imprisoned brethren helped to extinguish the flames as much as any
one else, and did not run away, but requested afterward, that they
should be released, since they could well prove that they had harmed
no one, and promised never to avenge their imprisonment. Thereupon an
account was speedily (before the envious priests could prevent it) sent
to the Prince, who acquitted them and gave orders that they should be
released, and some money be given them for their journey.

Thus both Paul and Matthijs returned with a good conscience, in peace
and joy, to their brethren and church.


RAPHEL VAN DEN VELDE AND JERONYMUS SCHEPENS, AND OTHER PERSONS, A. D.
1576.

In the year 1576 there were apprehended at Ghent, in Flanders, for the
firm foundation of the truth, a godfearing, pious brother, named Raphel
van den Velde, and with him a brother named Jeronymus Schepens, and
other persons. At said place they were confined in a strong tower with
seven doors, and very strongly guarded. There they remained imprisoned
seven weeks, and were dreadfully tormented by the blood-thirsty
ministers of antichrist, with manifold temptations and threats, which
they, through the grace of God, resisted. Thereupon the servants of
Baal sentenced them to be executed with fire. But as they suffered
all this for the testimony of Jesus, and not for any crime, there is
prepared for them the crown of eternal glory in heaven. And thus they
were burnt alive at said place, confirming the faith of the eternal
truth with their death and blood, as a perpetual and instructive
example to all true believers, to follow them in the footsteps of the
faith.

Here follow the letters which Raphel van den Velde wrote from his
prison, and sent to his wife and friends. Let the reader please read
them with attention.


THE FIRST LETTER FROM RAPHEL VAN DEN VELDE, WRITTEN TO HIS WIFE.

Grace and peace from God our heavenly Father, and our Lord Jesus
Christ, be with you, my dear and in God beloved wife; and the supreme
Comforter, the Holy Ghost, be with you and console you, and lighten
your heart in all your tribulation and affliction, which I well know,
are exceedingly great. Hence I hope to write your love a little, for
your consolation; for I hope that it will be a great comfort to you,
when you will read it, even as also my heart was exceedingly comforted
and rejoiced, when I received your letter, on Wednesday, about five or
six o’clock [P. M.], when in the morning I had been tortured from about
eight until ten o’clock. I thank the Lord, that he kept my mouth, so
that no one need be troubled by it; for when I had been laid upon the
bench, I did not open my mouth to criminate any one, but cried, sighed,
and prayed to God. The lords said: “Hearken to us, and we will shorten
the pain; yea, we are sorry that we must inflict it upon you.” But
when I would not listen to them, lying there bound and ropes tightly
twisted around my shins and thighs, and over my heart, and my arms tied
together behind my back, so that they lay under my loins, and a cord
with knots having been put around my head, which lay on a pebble-stone,
they began winding it with an iron chain, so that I thought nothing
else but that they were winding and crushing my head all to pieces; and
on my thighs and shins, so that it seemed to me, that all my bones,
flesh, veins, and sinews were going to pieces. Then thought I: O Lord,
what torture this is! O Lord, I shall not be able to endure it. O Lord,
succor me now, for the distress is great. Then I composed myself, and
committed the matter to God; and instantly all my members became as
dead, and the lords kept calling: “Tell, tell; and we shall shorten
your pain.” And when I would still not tell, they spoke in Latin to
Master Hans, and then the latter went and made two cords fast to my
great toes, in the form of a double knot, and stretched me out thereby,
which caused me exceeding pain. When I would yet not tell, they caused
the cords on my thighs and shins to be twisted still more tightly, and
the knots pained me so, that I thought that I must die. And still they
kept calling: “Speak, speak; and we shall shorten your pain.” Then
thought I: O Lord, how shall I be able to endure this; must it last
long yet? Then the thought came into my mind, that the eternal pain
should be still greater, and should last forever. Then I took courage
again, and cried to God: Help me in this distress, that I must not
bring my neighbor into the same affliction. And the Lord gave me such
courage, that I resolved rather to die on the bench, and kept silence.
And as they did still not obtain anything from me, to the implication
of my neighbor, Master Hans took water (during the entire time a cloth
had lain on my face), and holding my nose shut with one hand, began to
pour water on my abdomen and thence all over my breast, and into my
mouth, even as one should drink when he is very thirsty. I think that
the can from which he poured out the water held about three pints. And
when I was at the end of my breath, and wanted to fetch such, I drew
the water all into my body, whereupon I suffered such distress, that
it would be impossible for me to relate or describe it; but the Lord
be forever praised: he kept my lips. And when they could still not
obtain anything from me, they caused the cord which was on my thigh
to be loosed and applied to a fresh place, and wound it much tighter
than before, so that I thought he would kill me, and began to shake
and tremble greatly. He then proceeded to pour water into me again,
so that I think he emptied four such cans, and my body became so full
of it, that twice it came out again at the throat. And thus I became
so weak that I fainted; for when I recovered from my swoon, I found
myself alone with Master Hans and Daniel de Keyser. And Master Hans
was so busily engaged in loosing all my cords, that it seemed to me
that they were concerned over me. But the Lord in a large degree took
away my pain every time; whenever it became so severe that I thought it
was impossible to bear it, my members became as dead. Eternal praise,
thanks, honor, and glory be to the Lord; for when it was over I thought
that, by the help of the Lord, I had fought a good fight.

I would write you much more about it, but I leave it till another time.
Hence, my dear wife, let us thank God for his grace. On Monday I did
not think that I was approaching such a happy week, and as regards
the bruises from my torture, I hope that it will be well; but it must
have its time. Be not grieved on account of my sufferings; but praise
God in this matter, for my mind, I hope, is unchanged and immovable;
for though they should torture me twice yet, I hope to endure all they
inflict upon me. But it may indeed be called torture, for it is a great
pain. I also am ready not only to suffer myself to be tortured, but
also always to let my flesh be burnt alive at the stake for the truth.
I must also write you something about the joy and gladness which I now
have in the Lord; how the Lord strengthens, comforts and rejoices my
heart, when I consider the Scriptures, that I, who am such an unworthy
man, may be a partaker of Christ’s sufferings; I can now say with the
apostle, that I bear the marks of Christ in my members. Galatians 6:17.

Further, my dearest, I inform your love, that I received your letter,
whereby my heart was greatly comforted and rejoiced, so that for joy I
could not refrain from weeping; which was a sure sign of godly sorrow,
and the same worketh to salvation. 2 Cor. 7:10. Thus I understood from
it your great grief, much greater than you can say or write. But,
my dearest, I pray you by the mercies of God, that you will to some
extent lay aside your grief concerning me, and remember how, or in what
manner we received each other from the hand of the Most High; was it
not under the condition, that the Lord should always be the dearest,
and that we must leave each other, if it be his holy will? And now
your love well knows, that this is certainly the will of the Lord, and
nothing else; for if it had not been the will of the Lord, I would
have escaped as well as you. Hence, my beloved, let us be moderate,
and be content with such things as we have (Heb. 13:5), as I hope from
your love that you will do, and, if you think it well, rather let the
girl go, and keep your child with you. And in the meantime, teach him
something yourself, and diligently keep him busy at something with you.
But above all, I pray you, take good heed to yourself, for the Proctor
General questioned me much in regard to you, and at divers times they
asked me concerning my brother, but I did not answer them thereupon;
but they knew it well already, as they said. And Daniel de Keyser
came into my cage, and also asked me much in regard to my brother.
They also questioned me concerning my child, and whether he was not
baptized, which I told them; hence take good heed, or peradventure they
might take him, and greater trouble might result from it. We shall
probably have time to write more about this matter; but now I write
only a little of this and a little of that, for my head is not in a
condition to write much, but I hope that it will improve. To-day I have
been greatly tired with speaking against two Jesuits concerning our
faith; in the presence of the clerk of the criminal court, and Master
Jacob Hesseling, the Proctor General, and a councilor; but the Lord be
forever praised and thanked, they had to give up with ignominy.

I hope by and by to write more fully about every thing. Tell my dear
brother, also to write something, and greet him much for me, as also
his wife, and my dear sister, with the peace of the Lord, and that they
write me something, since I am exceedingly much burdened and concerned
for them. And take good heed, for no one knows what bonds are, except
he that tries them, this I may well say, for which I thank and praise
the Lord with a joyful heart. I hope that I am over the worst and my
heart is much resigned in suffering or affliction, and in death, but
when I begin to think of parting from my love, and my dear son, then
I cannot compose my heart so easily. But this comforts me much, that
my child can keep his mother. And be not over-careful, my love; the
Most high cares for you and also for your child; and our dear Lord has
shown us much grace, that he has permitted us to live together so long.
Yea, be not too careful, this I pray you, my love; but cast your care
entirely and gladly upon the Lord; he will provide for you, and give
you another husband in my place, if it be for your good. Ps. 55:22; 1
Pet. 5:7; Philip. 4:6.

Herewith I will commend you, my dearest wife and sister in the Lord, to
the almighty God and to the rich word of his grace; adieu, my love.

O you have been such a good and excellent housekeeper to me; O my love,
I thank you from the depths of my heart for your great faithfulness
and willing service, which you have so faithfully shown me in all
obedience. And I pray you all, dear friends, that you would diligently
help me pray to the Lord, for it is now time, the conflict is nearing
its height, this I well experience, and I apprehend that Jeronymus,
our brother, will also experience it; the Lord be gracious unto him; I
comfort him now and then, as best I can.

Greet Vintgen from me with the peace of the Lord, and let me know, how
it went with them all. Greet Jan and Klaerken from me; and K., and tell
him to write me something. And also greet in my name all those that
fear God, and always associate with the righteous, and you will become
more righteous still. Adieu, adieu.

Written in the dark, on the 24th of May, A. D. 1576. Adieu, my wife,
adieu, my child.

       *       *       *       *       *

On Thursday the 24th of May I was brought before the lords once more,
and there sat two Jesuits. I was very feeble from the torturing. They
began and asked me, why I had suffered myself to be so long seduced,
and questioned me concerning my faith. Then I said: “Have I come here
to teach you? by no means. Do you confess your faith to me? I am
come to be instructed.” Then he began to confess his faith, just like
children that are learning. “Well, this is my faith,” he said. Then I
said: “Prove it with the word of God, and I will also believe it.” Then
he began from John 3, that the children must be baptized; also from
Mark 16 and Matt. 28, where he so entangled himself, that he did not
see how he could get out of it; and went from there [he went on] to
circumcision, where he likewise knew not what to do. Finally they had
to confess that it did not apply to baptism which greatly surprised me.
And when they saw that all that they did went backwards, they all began
to talk Latin at the same time, and I sat there and looked on. _Eamus_
(let us go), they said, and wanted to go, for it struck eleven and we
had come together a little after eight. And when they were determined
to go, I said: “I pray you, my lords, write your faith down for me,
so that I can consider it.” But they would not do it. “If you do not
believe our words,” said they, “you would not believe our writing.”

O, thought I, if I could get that, I should have you; I should soon
show to you, that your faith is not contained in the Scriptures.

Further, on the 25th of May there came the penitentiary from the
bishop, and another, and Friar Pieter de Backer, and they approached
me very subtly. They led me upon a very high mountain, and [said that]
if I would yield just a little, all should be well. Master Jacob
Heyselinck said Yes, he should help me, and the matter was in his
power; that I should only seemingly recant a little: “Dear Raphel,
how sorry I am; it pierces me to my very heart.” Then I said: “O my
lords, you say that I should recant a little; This I will gladly do;
yea I will recant altogether, if you can show me something better
than the word of God; but not otherwise, or my faith should not rest
upon the word of God, but upon the words of men, and I well know what
the prophet says: Cursed be the man that trusteth in man. Jer. 17:5.
O my lords, that would not be converting; you would have to prove it
to me with the holy Scriptures, or we shall not do it.” And after
many words we parted once more, and I thanked them for their trouble.
Sometime afterwards the clerk of the criminal court, the Proctor, and
Friar Pieter de Backer came and entreated me again. I said I was sorry
that they entreated me. They said: “But we shall show it to you very
clearly;” and commenced another mystery concerning the incarnation of
Christ. And when I began to answer, he put his Testament away. And many
other things they said. Then I said: “If it is your pleasure, I shall
reply to you upon every thing, one after the other;” and when they
heard how I began to answer them, they slipped away and said adieu, and
I did the same. And Friar Pieter said: “I shall come again in a day or
two.” “If you please.” said I. “O,” said he, “how sorry your mother
must be.” But I said nothing. And in the afternoon they sent me a book,
entitled “The Shield against the Anabaptists,” which I should read; and
in two or three days the penitentiary should come to see me again.

Here, dear brethren and sisters altogether, you may have heard whether
I suffer temptation or not, but I write it only very briefly, else it
would take much too long to write it. But the Lord be thanked for his
great grace, who so faithfully strengthens me and governs my mouth to
his praise. Though the outward man perish, this is small loss; the
inward man is renewed from day to day, for which eternal praise and
thanks be to the Lord, for I may now well say with Pieter van Werwicke:

    “_Noyt meerder vreught in my en was,
    Als nu tot desen tijden,
    Mijn treuren vergaet my alsoo ras,
    Godts woordt doet my verblijden:
    Als ick dencke op ’t eeuwigh Goedt:
    Och dan Krijgh ick sulck eenen moedt._”

I cannot tell it (express the joy); yea, I think that if every one of
the hairs of my head were a tongue, I could not express it. And that
they torment me with examinations, this I deem a recreation, for I
get out of my stinking hole every time, into the pure air, and this
rejoices my heart.

Herewith I will commend you to the Lord, and to the rich word of his
grace. Always endeavor to keep the unity of the Spirit in the bond of
peace, and purify your souls before the Lord, if peradventure God be
pleased to let you fall into the same trouble; if one is not a good
Christian previously, one can hardly become one here, this I well
experience, O dear brethren and sisters, I pray you by the love of God
and our Lord Jesus Christ, that you will show love to my dearly beloved
wife and my dear child, in all love, in unity, in kindness, and in
patience, Bear one another in love, this I pray you from the bottom of
my heart, and consider in what trouble she now is. Alas, you are sorry
on my account, for which I thank you, for it is godly sorrow; but she
has the greatest reason to be sorrowful. O she has lost so much, and
my son too; but I must resign myself herein, for it is the will of the
Lord; who will hinder it? O, when I think of her and her grief, and
of my child, I cannot restrain myself; but I hope that the Lord will
help me also in this. I beseech you by the love of God. O brethren, my
dear brother, write me once how she is situated, how it is with her
tribulation, and with my dear son.

O my dear son, I am taken from you too soon. O dear brethren, do this
much for my sake; and for the Lord’s sake; you will thereby afford
such great comfort to my heart. O it seems to me that I have not heard
anything for such a long time, and of my son I do not know that I have
had any intelligence; and of our Tanneken. O poor lamb! Adieu my dear
brother; adieu my dear sister; adieu to all your little ones.

Adieu, adieu; may God grant grace, that we may rejoice hereafter.
Written by me, Raphel, your weak brother in the Lord, with many tears
and sighs; not on my own account, as though my mind were ill at
rest--God forbid, it was in eleven years never better, the Lord be
thanked; but it is my weak nature. If I have written too little or
too much in any thing, excuse me, since my mind is much engaged, and
my mind is getting confused from all the troubles. Written the 25th of
May, in the year 1576.

  RAPHEL VAN DEN VELDE.


ANOTHER LETTER FROM RAPHEL VAN DEN VELDE WRITTEN TO HIS BRETHREN AND
SISTERS.

I Raphel, wish you my dear B. and C. and K. my dear sister in the Lord,
a steadfast mind, constant, immovable in the fear and love of God,
that you, by such a constant, strong, firm, and immovable faith, hope,
and love to God and your neighbor, may continue in the love of God,
and in the patience of Christ, so that you may possess your souls with
patience, meekness and long-suffering, in order that you may willingly
bear whatsoever is imposed upon you by the Lord; and be not grieved
nor faint because of the tribulation, which is very great now. And I
thank your love, that you so faithfully exhort and comfort me by your
consolatory letter; and I would do the same for you, according to my
little ability, which is very little, but to the hungry soul every
bitter thing is sweet. Prov. 27:7. Hence it is my hope and trust of
your love, though it is not so consolatory, sweet or affectionate,
that it will nevertheless taste quite sweet to your hungry soul. It is
therefore my cordial and affectionate salutation and greeting to you
all, my much beloved brethren and sisters, that my mind is still well
composed and that I am also well content with whatever is at hand (Heb.
13:5), whether it be suffering or dying for the Lord’s holy truth;
and I fear not what man shall do unto me, for I am willing rather to
be present with the Lord in the eternal rest, than to live longer.
2 Cor. 5:8. For though I were free, as one would desire and wish, I
find in myself, that I should many times also be sorrowful, when I
well consider how perilous it now is to live in the world, which often
heartily grieves me, when I think of you, and of my dear wife, and my
child. O it costs me so many a tear, since you are still in much the
greatest distress and peril; may the Lord help, comfort, and strengthen
you, so that you may overcome in everything, as I hope that you shall;
for when the conflict is the severest, then the Lord helps the most,
which I may well say, for I have surely proved it, for which I cannot
now ever fully thank the Most High.

Hence, my heartily beloved friends, faint not because of the
tribulation, nor for any affliction, for we must know this, and
certainly trust in it, that he will not suffer us to be tempted above
that we are able, but will with the temptation also make a way to
escape; and also that not a hair of our head shall be harmed, unless
it be his will. 1 Cor. 10:13; Matthew 10:30. Understand well the
expression, _unless it be his will_. Hence, my dear friends, do not
despond nor grieve, nor grow weary in the way of the Lord, but endure
willingly; for the Lord beholds all your steps, and all your distress,
and your labor which you do with all diligence, to magnify his holy
name. Hence receive the chastening of the Lord with a willing heart,
for they that are partakers of the Lord’s chastisement, are his
children, sons and daughters; but those who will not endure it, are
bastards, and a bastard has no part in his father’s possessions. Heb.
12:5.

Therefore, my dearest, let us willingly suffer all that comes upon
us for his holy name: rather than that we should have to forego his
eternal riches. O think how great and glorious he will make us; if we
continue steadfast unto the end. For once at all events we must die,
and we cannot die more blessedly or honorably, than for the name of our
God, who suffered so much for us. I should have written you more, but I
hope of your love, that you are all taught of God, much more than I can
write you, and I also have not always convenient time to write you. I
also trust to God and your love, that you have not begun this good work
so far, to let it rest here; but that you will be diligent unto the
end, so that you may receive a full reward. 2 John 8.

Further, dear B. and S. and K. S., I pray your love, that you will
take good heed to yourselves, for this new president proceeds very
severely--the Lord change his heart and open his eyes. Rather leave
the city, for they will watch their time even if it should be a year
after this. They have very many on paper, but who they all are I do not
know. They read them all in an undertone, and questioned me in regard
to some, but I did not know them by their names. And when Jeronymus my
friend was examined, they read aloud: Boudewijn Tijncke, Pouwels Ketel,
Gijselbrecht, and others, whom he did not know by name, and at last
also they again read inaudibly.


ANOTHER LETTER FROM RAPHEL VAN DEN VELDE, WRITTEN TO HIS WIFE.

I Raphel, imprisoned for the truth, wish my dear and in God beloved
wife (who next to God is the dearest of all that I know, yea, if I
could help you, though it were by dying the death, I should so gladly
do it; and my dear son, I wish you, my love, as you wish me in your
letter) a steadfast mind in the faith of our Lord Jesus Christ, an
ardent love of God, and invincible strength from God our heavenly
Father, through Jesus Christ our Lord and Savior, so that you may
overcome all your enemies, and preserve moderation in your tribulation,
so that you will not grieve more or further than godly sorrow goes, as
I hope that you will also do, and willingly be resigned in all wherein
God tries you, that you may thus receive the crown of life at the hand
of the Lord. This is my cordial prayer and great petition to God for
you my dearest love on earth; the almighty God grant his great mercy
thereto. Amen.

After all affectionate salutation and respects to you my dear and in
God beloved wife, let me please inform you, that my mind is unchanged
and resigned in God, to serve the Lord, to testify to the truth, and
to suffer for his holy and high name all that comes upon me on his
account; and I do not fear in the least, the Lord be praised and
glorified for his grace.

On Monday afternoon, from soon after three till about six o’clock, as
I think, I was with three priests, who wanted to tell me so much; but
I first made them confess their faith, since they had come to instruct
me. Then they began to confess some things of infant baptism, of the
incarnation of Christ, and of their host or wafer, that Christ (after
the words were pronounced), was present there in flesh and blood,
even as he was when they ate the supper. When they were to prove it
with the Scriptures, they were in a strait, for I insisted so firmly,
and would not leave a single point before they had proved it to me
with all that they could; and when they had proved it all, I went and
confounded them with their own words, so that at times they blushed
and did not know what they had better say, so that it seemed to me,
that they finally became afraid to speak any more with me. And now and
then they all three talked, and then I sometimes forgot what had been
said before. Then I said; “I am not good at disputing; my memory is too
poor.” Then one of them said: “Yet I think that it is tolerably good;”
and he looked at me sharply. Well, my love, we will let it rest here
for this time; for if I were to write to you all that has befallen me,
I think I should cover six sheets of paper; the Lord be thanked, who
always helps his followers. This new president is so blood-thirsty, and
severe with us; he has all of us confined separately, one here, and the
other there, and we can scarcely leave our cage long enough to attend
to the calls of nature; and no one is allowed to come to us. And I have
understood that we shall not be confined long, which I would gladly see
verified, for the long confinement is too vexatious, always alone; but
the Lord be thanked, the time has not been very irksome yet to either
myself or Jeronymus, my brother and fellow-prisoner, for it surprises
us when we think that we have been confined eight days already. And I
hope that the Lord will further comfort us, and not forsake us. Adieu,
adieu, till another time. Farewell.


ANOTHER LETTER FROM RAPHEL VAN DEN VELDE, WRITTEN TO HIS WIFE.

I Raphel, your husband, imprisoned for the Lord’s sake, wish you my
dear wife and sister in the Lord, much grace, mercy and peace, from
God the Father, and our Lord Jesus Christ, who is the true Father over
all kindreds that are in heaven and upon earth; that he would grant
you, according to the riches of his goodness, to be strengthened with
might by his holy Spirit in the inner man; and that Christ Jesus may
dwell in your heart by faith, and be rooted in through love; and that
he may abide with you unto the end of your life, to the salvation of
your soul. Eph. 3:14. This I send you, my dear sister in the Lord, as a
testament and affectionate adieu.

My dear and in God beloved wife, for a sure token of the love which
I have had to you, I could not forbear to send you a letter, for I
think that the parting is very near at hand. But, my very dear and
beloved wife, it is not a writing of divorcement,[342] as Israel wrote
a writing of divorcement, for the hardness of their hearts; that I
should thus leave you, my love. Oh no! for this leaving is done for the
love of God, for the parting must take place for his name’s sake. For,
my dearest (always next to God), it is he that joined us together, and
it is he that parts us again, which I willingly accept from his hand,
for my mind has never been in a better condition in this respect, than
it is now, the Lord be thanked. And I now commit you, my dearest, and
your child, to the Lord, as to a faithful Father; cleave faithfully to
him, this I pray you my dear wife; and he shall, without any doubt,
provide for you in soul and body. For Peter says: “According as his
divine power hath given unto us all things that pertain unto life
and godliness, through the knowledge of him that hath called us by
his glory and virtue: whereby are given unto us exceeding great and
precious promises; that by these we might be partakers of the divine
nature, having escaped the corruption that is in the world through
lust.” 2 Pet. 1:3,4. For if we remain entirely faithful to him, so
that we keep ourselves unspotted from the world, he will be a faithful
Father unto us, who will provide for us, for it is he that giveth food
to all flesh, and the eyes of all wait upon him, says David, and he
gives them their meat in due season. James 1:27; Ps. 136:25; 124:27.

  [342] A play upon words, which obtains only in the original, in
  which the literal expression used, _parting letter_, has the twofold
  meaning of farewell letter and bill of divorcement.--_Tr._

Thus, my dear and beloved wife, I now commit you and your child to the
Lord, by faith, to confirm the covenant which we made with the Lord,
even as Abraham by faith delivered up his son Isaac to the Lord, and
Jephtha his daughter, to prove and confirm his promise thereby. Thus I
also, out of love, deliver you and my child over to the Lord, hoping
and trusting that he will well provide for you, if you remain obedient
and faithful to him.

Herewith I bid you, my dear and in God beloved wife, a final adieu,
till we see each other in eternal joy; the Lord grant his grace, that
this may come to pass. And I greatly and heartily thank you for your
faithful, willing, and obedient service and love shown me in all
subjection and kindness towards me; and, my love, I thank you (God
shall recompense you for it) for your pious and good conversation
and walk with me, whereby my heart was often relieved, comforted and
rejoiced, which truly causes me yet the more to trust in God, and which
is also a sure seal in my heart that we have walked unworthily in the
love and fear of God before the Lord, according to our weak ability;
and once more I thank you, my dear wife, for all the kindness and
friendship shown me, and heartily entreat you by the great love of God,
if I have grieved you in anything, or done amiss to you in any wise by
word or deed, that you will readily forgive me; this I pray you in this
letter, with many tears. I know nothing against you, my love, but what
I gladly forgive you; may the Lord forgive us all our sins.

Further, my dear wife, I cannot forbear to write your love briefly
also, though it is done with many tears, to comfort and rejoice your
heart, and this by the word of God, for this must now be all our
comfort, even as the prophet David says: “O Lord, unless thy law had
been my delight, I should then have perished in mine affliction.”
Ps. 119:92. And as also the prophet Jeremiah says: “Thou knowest, O
Lord, that we suffer reproach for thy sake; but thy word sustains us,
since we have received it; and thy word is the joy and comfort of our
hearts.” Jer. 15:15,16. Hence, my dear wife, we must have our delight
in the word of the Lord, and meditate upon it day and night (Ps.
1:2), even as a rich man has his delight in his treasure, meditates
upon it, and often counts it to rejoice his heart. Hence, David also
says, we must meditate upon the law of the Lord with delight, and we
shall be like a tree planted by the rivers of water, that bringeth
forth his fruit in his season; his leaf also shall not wither; and
whatsoever he doeth shall prosper, v. 3. Hence I pray you, my dearest,
be patient in all wherein you are tried by God, and do not grieve too
much, but think that it has been so ordered by the Lord, that we must
part now; and console yourself thereby, though it is grievous for you,
and goes contrary to our flesh, will and desire, we must nevertheless
be patient: and if we suffer willingly, we shall be richly rewarded;
but woe to us, if we do not suffer willingly, nor are willing to be
patient, though it is hard for the flesh. O my love, it is a little
matter to be patient, so long as it goes well with a man--that cannot
be called patience; but to be patient when it goes ill with one, and
then to be able to preserve moderation, this is certainly a great power
of faith. Hence, my dearest, I pray you once more, that you would be
patient, and thank God with resignation of heart, saying: “Lord, thy
will be done;” but, O Lord, strengthen my faith and confidence, that I
may never become faint-hearted, disconsolate, despairing or doubtful
concerning thy promises, but may trust God, for his promises shall
never fail; he is much too faithful that has promised it, and there
will never be any failure on his part, for he will not suffer you to be
tempted above that you are able, but will always with the temptation
make a way to escape, that you may be able to bear it. Heb. 10:23; 1
Thess. 5:24; 1 Corinthians 10:13.

Hence, my love, be patient and endure it willingly, and pray the
almighty God, with whom all things are possible, that he will cause the
sorrow and trouble that have come upon you on account of my bonds, and
because we must part, to melt, diminish and vanish away; and that you
may henceforth only be concerned as to how you can in all things please
the Lord best, and spend the time of your life in the fear of God,
and also care for your child; the Lord grant you grace, that this may
come so. Cast your entire care upon the Lord, and always hope the best
of him; for we must know that if we forsake much for the name of the
Lord, we shall receive much again; and that if we suffer much for his
holy name, we shall also rejoice in much, when the Lord shall come in
his glory: for we must all appear before the judgment seat of Christ;
that every one may receive the things done in his body, according to
that he hath done, whether it be good or bad. Matt. 19:29; 2 Cor. 5:10.
Therefore, dearest, let us always seek to excel in all good works, and
let us not be weary in well doing, for in due season we shall reap
without ceasing. And let not your heart be afraid, or moved, nor become
weary in the way of the Lord. Though the waters become bitter, murmur
not; and never turn back to Egypt with your heart, as Israel did. When
they began to think of the flesh-pots which they had left behind,
and because the waters were bitter, they wanted to choose themselves
captains, and return to Egypt. They said to Moses: “Hast thou therefore
brought us into the wilderness, to destroy us here, except thou have
rule over us? How finely hast thou brought us into a country that
floweth with milk and honey!” Hence the wrath of the Lord arose over
them, and he destroyed many of them. Ex. 15:23; 16:3; Num. 11:4; 14:4;
16:13.

Therefore Solomon says: “Beware of murmuring, which avail nothing, for
though we had spent all that we have in the world, and the Lord would
prove us with poverty, as he did Israel, our anxiety could avail us
nothing. Hence we must cast our care on the Lord, who cares for us;
for he permitted Israel to suffer hunger, to prove them whether they
loved him or not, and to try whether they should be patient. Hence
my dear wife and sister in the Lord, always possess your soul with
patience, and you shall overcome with all the pious witnesses of God,
and inherit salvation, and say with the prophet Baruch: “O Israel,
happy are we; for God has revealed to us his will.” Bar. 4:4. Even as
Moses says: “O people saved by the Lord, the shield of thy help, and
who is the sword of thy excellency!” Deut. 33:29. Therefore, my much
beloved sister in the Lord, though we must suffer for his sake, we
must nevertheless possess our soul with patience, and remember that
the apostle says: “That it is acceptable with God, to suffer for well
doing.” 1 Pet. 2:20. Notwithstanding that the world does not deem it
acceptable, as Paul says: “The preaching of the cross is to them that
perish, foolishness: but unto us which are saved, it is the power of
God;” which power God works in them by his Spirit, to the comforting
and strengthening of their minds, so that they, by their God, leap over
a wall: and, with Caleb and Joshua, devour their enemies as bread; and,
with Jael, drive a nail (that is, the enemy of the house of Israel),
through Sisera’s head, with the hammer of the divine word (Judg. 4:21);
and, with David, overcome, with the stone, Christ Jesus, the giant
Goliath, that is, the devil and Satan, who fights against Israel (1
Sam. 17:50); and say with the apostle Paul: “Thanks be unto God who
giveth us the victory through our Lord Jesus Christ.” 1 Cor. 15:57.
And he further says: “Thanks be unto God, which always causeth us to
triumph in Christ.” 2 Cor. 2:14. They also say with David: “The Lord
is my life and strength.” Ps. 27:1. As the prophet writes: “They that
wait upon the Lord shall renew their strength; they shall mount up with
wings as eagles; they shall run, and not be weary; and they shall walk,
and not faint.” Is. 40:31.

Hence, my much beloved wife and sister in the Lord, the world cannot
partake of this comfort, because they do not believe in the Lord
and thus deem the word of the cross foolishness, as is written: “We
preach Christ crucified, unto the Jews a stumbling-block, and unto the
Greeks foolishness.” 1 Cor. 1:23. But they that believe and will be
saved regard it as the power and wisdom of God, that they are worthy
to suffer shame for the name of the Lord, as did Peter and John,
when they had been scourged by the Pharisees. Acts 5:41. Hence Peter
writes: “What glory is it, if, when ye be buffeted for your faults, ye
shall take it patiently? but if, when ye do well, and suffer for it,
ye take it patiently, this is acceptable with God. For even hereunto
were ye called.” 1 Pet. 2:20,21. Paul also writes: “Those of old time
had trial of cruel mockings and scourgings, yea, moreover of bonds and
imprisonment: they were stoned, they were sawn asunder, were tempted,
were slain with the sword; they wandered about in sheepskins and
goatskins; being destitute, afflicted, tormented; of whom the world was
not worthy.” Heb. 11:36–38.

See, my dear and in God beloved wife, how the world cannot become a
partaker of this grace, since it does not esteem the Lord worthy to
suffer for his name; for no one can suffer for the name of the Lord,
except he have through faith obtained power to become a child of God.
John 1:12. Hence, my cordially beloved sister T. H., let us never be
grieved by what we must suffer for the name of God, but willingly and
lovingly endure it, and look to the reward; for such as seek to live
unto the Lord, and to promote his glory, and do not seek their own, but
much rather what is to the praise of the Lord and to the edification
of their neighbor, O what glorious promises of salvation are theirs,
and what great riches are promised them! Romans 24:8; 1 Cor. 10:24;
Matt. 10:22. But we must know that if we would come to honor, we must
first suffer, for thus it has been from the beginning with all the
righteous children of God. Hence John writes that the Lamb was slain
from the beginning. Rev. 13:8. Not that Christ himself was slain
according to his flesh from the beginning; for Paul says that Christ
appeared in the end of the world, to put away the sins of many by the
sacrifice of himself. Heb. 9:26. But he was slain from the beginning
in righteous Abel; and thus he still daily suffers in all believers;
hence it is evident that they suffer for his name, whereto the world
is unworthy yet, for they do not have Christ, and hence they cannot
suffer for his name; hence their suffering is nothing but vexation, for
the sorrow of this world worketh death. 2 Cor. 7:10. But godly sorrow
worketh to salvation, whether it be outward or inward; if inward,
that one is sorry for sin, it is to amendment; if outward, because
one suffers for the name of Christ, it is to consolation, for Paul
says: “As the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ. 2 Cor. 1:5. Therefore Peter says: “If ye
suffer for righteousness’ sake, happy are ye.” 1 Pet. 3:14. He further
says: “If ye be reproached for the name of Christ, happy are ye; for
the Spirit of glory and of God resteth upon you; on their part he is
evil spoken of, but on your part he is glorified.” 1 Pet. 4:14. O my
dearest, consider what precious words these are, for us to whom these
promises, without any doubt belong. For though Christ by the Spirit of
God cast out devils, yet, according to their saying, he had to do it by
Beelzebub, the prince of devils. Matt. 12:24.

Therefore Christ rightly spake: “If they have persecuted me, they will
also persecute you; if they have kept my saying, they will keep yours
also; for the servant is not greater than his lord, nor the disciple
above his master.” John 15:20; Matthew 10:24. For the angel said to
Tobit: “Since thou didst please God, thou couldst not remain without
temptation.” Tob. 12:13. For it is written: Temptation alone teaches to
observe the word. Is. 28:19. Therefore, my dear wife, take these words
to heart, and mark them well, namely, how the Lord has visited his
own in many ways, and how well he is pleased, when his children show
obedience in all things, and willingly receive chastisement, and do
not seek to escape from the cross of Christ, but gladly and willingly
take his yoke upon them; and who are so minded, that through the great
love and firm confidence which they have to Christ Jesus, they will far
rather forsake all that they have in the world, father, mother, sister,
brother, husband, wife, children, yea, even their own life, with all
that they possess, and, moreover, endure and suffer all that comes upon
them, tribulation, distress, persecution, sorrow, and affliction. O how
gloriously will God receive those who have become so poor for Christ’s
sake. O how rich shall he make them; for as they are humbled with him,
and for his sake, so shall they be exalted and made glorious with him.
As they have confessed him in the world, so shall he also confess
them before his Father which is in heaven; and they shall shine forth
with him as the sun in the Father’s throne (Matt. 13:43), and shall
be clothed in white raiment, because they have overcome through their
faith (1 John 5:4), even as John writes: “After this I beheld, and,
lo, a great multitude, which no man could number, of all nations, and
kindreds, and people, and tongues, stood before the throne, and before
the Lamb, clothed with white robes, and palms in their hands; and cried
with a loud voice, saying, Salvation to our God which sitteth upon the
throne, and unto the Lamb. And all the angels stood round about the
throne, and about the elders and the four beasts, and fell before the
throne on their faces, and worshipped God, saying, Amen: Blessing,
and glory, and wisdom, and thanksgiving, and honour, and power, and
might, be unto our God for ever and ever. Amen. And one of the elders
answered, saying unto me, What are these which are arrayed in white
robes? and whence came they? And I said unto him, Sir, thou knowest.
And he said to me, These are they which came out of great tribulation,
and have washed their robes, and made them white in the blood of the
Lamb. Therefore are they before the throne of God, and serve him day
and night in his temple: and he that sitteth on the throne shall dwell
among them. They shall hunger no more, neither thirst any more; neither
shall the sun light on them, nor any heat. For the Lamb which is in the
midst of the throne shall feed them, and shall lead them unto living
fountains of waters: and God shall wipe away all tears from their
eyes.” Revelation 7:9–17.

O my dear sister, this is a sure sign that we must here weep first, if
the Lord is to wipe away the tears; as Esdras also saw upon the mount
Sion a great people, whom he could not number; and they all praised
the Lord with songs. And in the midst of them there was a young man
of a high stature, taller than all the rest, and upon every one of
their heads he set crowns, and was more exalted; at which he marveled
greatly. Then he asked the angel and said: “Lord, what are these?” He
said: These be they that have put off the mortal clothing, and put on
the immortal, and have confessed the name of God: now are they crowned,
and receive palms. Then said I unto the angel, What young person is
it that crowneth them, and giveth them palms in their hands? Then the
angel spake: It is the Son of God, whom they have confessed in the
world. Then began I greatly to commend them that stood so stiffly
for the name of the Lord. 2 Esd. 2:42–47. Behold, my dear and in God
beloved wife and sister in the Lord, here you hear the beautiful
promises of the Lord, which he has promised all them that suffer for
his holy name, and endure it with patience. Hence Paul has truly
written: “If we suffer, we shall also reign with him.” 2 Tim. 2:12.

Therefore, my dear sister, be steadfast, immovable, always abounding in
the work of the Lord, forasmuch as you know that your labor is not in
vain in the Lord. 1 Cor. 15:58.

Herewith I commend you, my love, to the Lord, and to the rich word
of his grace, who is able to keep your treasure, and to give you an
inheritance among all them that are sanctified. Acts 20:32. Adieu, my
dear and in God beloved wife and sister in the Lord; adieu, adieu.
Finally, rejoice, be perfect, be of good comfort, be of one mind, live
in peace; and the God of love and peace shall be with you. Amen. 2 Cor.
13:11; Philip 4:4. Greet my son and Tanneken, in my name, and tell him
that I command him, always to be obedient and subject to his mother, in
all things, always with reverence; adieu, adieu, farewell.

Written with my blood, for a seal and testament; an affectionate adieu
to you, my love.

By me, your dear husband,

  RAPHEL VAN DEN VELDE.


ANOTHER LETTER FROM RAPHEL VAN DEN VELDE, WRITTEN TO HIS SON.

The same God that blessed Abraham, Isaac and Jacob, bless also you, my
dear son, with all spiritual blessings in heavenly places, that you
may from your youth learn to know, fear and obey the Lord all the days
of your life. This is my most special prayer, will and desire from
the depths of my heart, which I ask of God, that you may be eternally
saved, and the name of the Lord be glorified through you; unto which
great and glorious name be praise and glory now and forever. Amen.

See, my dear son Raphelken, since the Lord has so ordered it, that I
must be taken from you, though I would most gladly have remained with
you, to help you on, and to bring you up in the fear of God, but it
was not the Lord’s pleasure, for if it were not for the Lord’s sake,
it were impossible for me, thus to leave your mother and my dear son,
for I know of no person, nor any treasures so great in the whole world,
that for it I should be willing to leave you, but for the sake of
Christ Jesus all must be forsaken; for Christ says: If any man forsake
not all, father and mother, sister, brother, husband, wife, child, yea,
and his own life also, with all that he possesses, he is not worthy of
me; and if any man love aught more, he cannot be his disciple; since
it is the will of God, that we must part, and I cannot speak with you
orally, I would write a little for instruction in the fear of God, as
the wise man says: “My son, hear the instruction of thy father, and
forsake not the law of thy mother.” Prov. 1:8. Be ever ready to do
what is commanded you of God, that is, that you are to learn from your
youth to know, fear and obey him; for obedience proceeds from the fear
of God, and the fear of God proceeds from the knowledge of God. Hence
Solomon writes: “The fear of the Lord is the beginning of knowledge.”
Proverbs 1:7. For a child that knows his father, that he is so honest
and righteous, that he will not have his children to run with other
children in the street, fight, quarrel, and speak bad words, or bring
home stolen things; children that know their father thus, are afraid
to do such things, thinking: If I do this, I shall be beaten. Prov.
13:24. Thus also, my dear son, the Lord is a righteous God, who will
not tolerate sin; but he will punish them that commit it; hence we must
fear him, and not commit sin. For the fear of God drives out sin, and
he that fears God will do good. Prov. 16:6; Sir. 15. As Solomon says:
The fear of the Lord is a fountain of wisdom, to depart from the snares
of death. Proverbs 14:27. For, my dear son, the wages of sin is death.
Rom. 6:23.

Hence, since the fear of God drives out sin, we avoid by it the cause
through which we incur death, that is, sin.

Therefore, my dear son, endeavor from your youth to walk in the fear of
the Lord, so that you will at no time consent to sin, and not forget
the commandments of the Lord your God. But fear the Lord, while he may
be feared; for they that fear the Lord walk in the right way. Prov.
14:2. “For the fear of the Lord is the beginning of wisdom; and to
depart from evil is understanding.” Job 28:28.

Hence, my child, fear the Lord and depart from evil; for the prophet
Jeremiah says; “How good it is for a man, to take upon him the yoke of
the Lord from his youth; and for one that is forsaken, to be patient,
when he meeteth with adversity.” Lam. 3:27,28. And Ecclesiasticus
says: “My son, gather instruction from thy youth up: so shalt thou
find wisdom till thine old age.” Sir. 6:18. And beware of all evil
companions, that might seduce you to affiliate with the world; for the
world lieth in wickedness, and shall perish with all its lusts. 1 John
5:19; 2:17.

Therefore, my dear child, love not the world, neither the things that
are therein; for all that is in the world, the lust of the flesh, and
the lust of the eyes, and the pride of life, is not of the Father,
but of the world, vs. 15,16. Hence abstain from fleshly lusts, which
war against the soul. 1 Pet. 2:11; Gal. 5:16. Paul also says: “Flee
youthful lusts.” 2 Tim. 2:22. For youthful lusts have plunged many into
perdition.

My child, heed the instruction of your father, and forget it not.
Prov. 4:1. Refrain your tongue from backbiting, and beware of lying.
Ps. 15:3. For the mouth that lieth slayeth the soul. Wis. 1:11. For
liars have no part in the New Jerusalem, but their part is in the fiery
lake that shall burn with fire and brimstone: which is the second
death. And the backbiter causes much contention and strife; he also
raises discord and envy, and separates good friends. Moses writes:
“Let there be no backbiter or slanderer among you.” Lev. 19:16. Hence,
my son, beware of backbiting; and wherever you live or go in and out
in a house, be reserved, and tell not out of the house what happens
within; and keep silent about all that ought to be kept secret, and
you will make yourself beloved. And always be faithful to people, and
beware of stealing, for it is a great sin, for thieves have no part in
the kingdom of God: nor is a thief trusted or loved by any one, but
wherever he comes his hands are watched.

Thus, my dear son, always acquit yourself honestly in the fear of God,
and beware of all sin and transgression; and it shall be well with you
at the last day, when the Lord shall reward every one according to his
works, such as he has done, whether it be good or bad. My son, remember
that it is written: Honor thy father and mother; that thou mayest live
long on the earth. Ex. 20:12; Ephesians 6:2,3. For this is the first
commandment with promise in the law. But the greatest honor which
children show their parents, is that they are obedient to them, in all
that is not contrary to the Lord and his commandment. Hence, my dear
son, though you lose me, be not impudent to your mother, but obey her
the more; for the sole care will now be upon her. Therefore, my child,
grieve her not in your life, for in Ecclesiasticus it is written: He
that forsaketh his father is as a blasphemer; and he that angereth his
mother is cursed of God. Sir. 3:16. Hence love her, and remember how
much pain she suffered for your sake, and how she bore you, under her
heart, and shall have much to suffer yet, to bring you up, and to earn
a livelihood. Tob. 4:4; 2 Mace. 7:27.

Hence, my dear child, apply yourself from your youth to labor and
industry, and when you are grown up and can earn something, let your
mother profit by it; and always labor diligently and willingly,
and do not think it irksome to do your best, to help your mother
gain a livelihood, for before she has done it for you. And beware of
being idle or slothful, for from idleness proceeds much evil; and
slothfulness makes thieves of children, and thus they finally come to
a bad end. Hence, my son, never desire it, but labor, working with
your hands that which is honest, that you may have to give to him that
needeth. Eph. 4:28.

Herewith I will commend you, my dear son, and your mother, to the
Lord--O bitter parting; yet for His sake who is able to provide for
you, and to keep you from all evil I hope to leave you. The Lord grant
you his grace, that you may grow up in the knowledge of God, through
the Holy Ghost; so that you, according to the sentence of the righteous
judgment of God (Rom. 2:5), may be found righteous for his kingdom,
through Jesus Christ our Lord and Savior, to whom be praise and glory
forever and ever. Amen.

Written by me, your father. Adieu, my dear son, whom I love more than
any silver or gold or precious stones; but God must be the dearest.
Adieu; love conquers all things; once more adieu, my dear son; read
over often this which your father has written you out of love; and
comfort your mother, and always be kind to her in all subjection in the
fear of God; the Lord grant grace, that this be so. Amen.

  RAPHEL VAN DEN VELDE.


THE LAST LETTER FROM RAPHEL VAN DEN VELDE, WRITTEN TO HIS WIFE AFTER HE
HAD RECEIVED THE MESSAGE THAT HE WAS TO DIE.

Grace and peace, love, patience, longsuffering, kindness, power and
strength in your faith, this I, Raphel, wish you my dear and in God
beloved wife and sister in the Lord, as an affectionate adieu; the Lord
grant you and us all grace, that we may hereafter see one another in
the eternal joy. My love, I thank you for your letter, which you sent
me for a comfort in my last extremity. And I also thank Kestijntgen
heartily; and her dear husband also thanks her, and now bids an
affectionate adieu; the Lord grant you grace, that you may follow him
at the proper time; and he also thanks you, that you the last time so
cheered and rejoiced his heart; adieu, adieu. I wrote this after I had
received the message that I must die, which was to me a joyful message,
according to the spirit. But it seems that the flesh now and then is
inclined to shrink back, which is not surprising, for it is touched by
it.

Herewith, my love, I will commit and commend you and my dear son to the
Lord; he will provide for you in soul and body, this is my confidence
to God. My love, be resigned to my sufferings and death, for all
men must once die, and many a man loses his life in an ignominious,
dreadful and unhappy manner; but this is for the most glorious cause
that one can find, and the most blessed work that one can do, and
though it is attended with distress, yet the reward will make ample
amends. O my love, be resigned and of good cheer, and Kestijntgen our
sister too; and thank God, that you had such husbands, who confessed
the truth, with all might and great power, and with much labor. Thanks
be unto God, who has helped us to triumph. 2 Cor. 2:14. We may now say
with the apostle Paul: The fight is fought, the course is finished, the
faith is kept; the crown of life is now ready for us. 2 Tim. 4:7,8. O
Lord, what a glorious comfort. O my love, remember frequently what I
have written you for the edification and consolation of your mind; and
forget me, for it is a sealed fact, that the dead will not return.

Herewith I bid you adieu, adieu, adieu, flesh and blood, adieu, adieu,
farewell.

Written in my extremity, by me, your dear husband and brother in the
Lord.

  RAPHEL VAN DEN VELDE.


TO CLAES SCHEPENS.

The eternal grace and peace from God our heavenly Father, and the
kindness and love of his Son, and the fellowship and consolation of the
Holy Ghost, be with you my dear brother and sister in the Lord, as an
affectionate greeting and perpetual adieu in this time. The Lord grant
his grace, that we may hereafter see one another in eternity. Amen.

After much affectionate greeting and loving reverence to you, let me
please inform your love, that my mind is still unchangeably fixed, to
confess and serve the Lord, according to my weak ability, all the days
of my life; and I also have the same good confidence concerning you;
which I also partly understand from what you write in your letter, by
which I was comforted, when I heard it read. May the Lord always grant
you to grow up, and to be strengthened and increased in the same, to
his praise, and to the salvation of your souls. Amen.

Further, dear brother and sister in the Lord, I inform you how it goes
with me in my bonds, namely, that I am very much resigned, the Lord
be thanked for his great grace; the Lord comforts and strengthens me
so and makes my bonds so light, that I sometimes scarcely know that I
am imprisoned; and he takes away my fear, and rejoices my heart, and
gives me new strength. 2 Cor. 1:5; Is. 40:31. And though the false
prophets shoot their deadly arrows at me, the Lord so faithfully
preserves me, that it does not harm, but rather rejoices me, though
they have assailed me very subtly, with many fair words, and I had to
resist very many, and to hear from my father, and Lieven de Kroock, and
Maeye Moeye, and our cousin Pieter, and Daniel de Keyser. Those who
apprehended me were with me on Ash Wednesday, and they led me upon such
a high mountain, and offered me so many fair promises without power, if
I had wanted to listen to them; but thanks be to God, who always helps
us to triumph. Yea, they said so much to me, that I think it could
not be written on four sheets. Lieven de Kroock said at first, that
I had devils in me by the score, and that he saw them sitting on my
shoulders. Then said I: “Will you not take down one?” And it seemed to
me, they sought to make me drunk, but I would not drink, though they
tormented me greatly to do it; but the Lord gave me strength to resist
it. I further inform your love, that my father was with me again to-day
alone, and tormented me greatly; but I told him, that he should be
satisfied, since I did in no wise wish to forsake the Lord. And he told
me, that you were also spoiled of and driven from your possessions,
which greatly grieved me when I heard it. But, my dear brother and
sister in the Lord, be of good cheer, and patient in your tribulation
and affliction; for we must know, that it is given unto us, not only
to believe in Christ, but also to suffer for his name. Phil. 1:29. And
Christ himself says: If any man forsake not all for my name’s sake, he
cannot be my disciple; and if any man love aught more than me, he is
not worthy of me. Luke 14:26,27.

Hence, my much beloved friends, think of the words of Tobit, when he
had also become so poor, for the Lord’s sake: “My child,” he says,
“true, we are poor; but be of good cheer, we shall have much wealth,
if we fear God, do good, and shun sin.” Tob. 4:21. For, dear and in
God beloved friends, we are children of the saints, and hope for a
life which God shall give to those who stand up for him and continue
steadfast in the faith. Therefore do not become weary in the way of
the Lord, and do not faint because of the tribulation, but persevere
firmly, until you are taken hence. I further understand from your
letter, that it is your intention to remove; which I pray you myself to
do, since they greatly seek your life, and ask you much concerning me.
And Maeyken Moeye said, that it was your fault, that I was here; but I
said: “No.” Furthermore, dear brother and sister, I entreat your love,
that you would remember me with a fervent heart in your prayer to God,
that I may fight a good fight, and finish my course, to the salvation
of my soul; I hope to do the same also for you, and that the Lord will
prosper you on your journey, in soul and body. I now bid your love, my
dear and in God beloved brother and sister in the Lord, an affectionate
and perpetual adieu. The same great, omnipotent, almighty God, who
led Jacob, when he had to flee, guide also you, and bring you into
everlasting rest. Amen. Adieu, farewell, farewell, adieu, adieu.

I Raphel van den Velde (the writer of this) also greet your love most
heartily with the peace of the Lord.

Love overcomes all things.

  Your beloved weak brother.

  JERONYMUS SCHEPENS.


LOUWERENS THE SHOEMAKER, A. D. 1576.

In the year 1576, at the time of the Spanish Fury (on the 4th of
November), there was in confinement at Antwerp a godfearing, pious
brother, named Louwerens the Shoemaker, for no other reason, than
that he would not follow the world and all its false inventions and
wickedness (in which she lies), but forsook it, and sought with the
people of God to lead a godly life, and to follow Christ in the
regeneration. He was therefore apprehended and tormented with great
and dreadful tortures, by the enemies of the truth, the blood-thirsty
papists. They tortured him in such an unchristian-like and tyrannical
manner, that his body was completely crippled, for in the Spanish Fury
the prisons were opened, and the prisoners ran out, so that the jailer
said: “Louwerens, run out too.” He answered: “Whither shall I run? for
I am so crippled, that I cannot earn my bread.” And remaining thus in
confinement, he was, after the Spanish Fury was over, brought forth,
and confirmed the faith of the truth with his death and blood, at said
place. Therefore, at the glorious appearing of Christ from heaven, he
shall receive the glorious crown, which no man shall ever take from
him; and having been thus planted with Christ in the likeness of his
death, he shall also forever be a partaker with him of the glorious
resurrection. Rev. 20:4; Acts 1:11; 2 Thess. 1:10; 2 Tim. 4:8; John
16:22; Rom. 6:5.


HANS BRET, A. D. 1576.

Hans Bret, who was about twenty-one years old, and the son of one
Thomas Bret, an Englishman, was (besides his daily labor which he
performed in the service of his master) very diligently concerned and
engaged with the study of the word of the Lord, in which he constantly
exercised himself in the morning and evening also, generally, exhorting
with edifying, profitable and instructive passages from the holy
Scriptures, those with whom he had intercourse, to a virtuous and godly
life. He would also not spend Sunday idly, but truly sanctifying and
observing it, generally sought together a number of new converts, to
whom he diligently went in all kindness, giving out to them in the
fear of God some edifying questions from the Scriptures, whereby he
exhorted them to repent and desist from their sinful life, showing them
the indignation which God shall pour out upon the children of unbelief
and unrighteousness, and the gracious promises of salvation which are
promised in eternal life to the penitent children of faith. This his
exhorting he did with such becoming earnestness and edifying doctrine,
that many sought to be with him, perceiving in him the powerful work
of God and his advancement in the knowledge of Christ, with which he,
though so young in years, was very richly filled, and which he also did
not keep to himself alone, but allowed it to break forth and flow from
him without fear, to the profit and advantage of his neighbor. 2 Cor.
3:5; Phil. 3:8; 1 Tim. 4:12; 1 Cor. 10:33.

But the devil, the enemy of righteousness, and envier of the increase
of virtue and of the church of Christ, could not long tolerate or
endure this; for, perceiving in this servant the godly zeal in the
truth, and assiduity to convert the erring, he, by his instruments
(blood-thirsty men, who always have dishonored the temple of God,
murdered his sheep, slain his saints, shed their blood, and given their
flesh as meat to the beasts of the field), sought to trouble this
servant of God with affliction, and to hinder the brightness of his
light, which he also partly effected and accomplished; for about two
months after he had been baptized upon the confession of his faith,
according to the command of Christ, in the name of the Father, the
Son, and the Holy Ghost, there came, on the sixth day of May, in the
year 1576, about nine o’clock in the evening, the Bailiff of Antwerp,
with many servants, to the house of Hans Bret’s master, who had been
betrayed with all his household. They closely guarded this house
from behind, where it had two exits, as well as in front, with armed
men and beadles, and then knocked at the front door, which Hans Bret
came to open (not knowing that those who thirsted for the blood of
his master and his household, and for his own, stood before it), and
asked who was there. They said: “Open,” and pretended that they wanted
to buy something. In the meantime, hearing that they had inserted an
instrument in the door, to open it from the outside, he began to think
that they were the wolves and tyrants, who came to devour the innocent
and harmless sheep of Christ, and did not open the door to them; but
they managed to open it from without, which perceiving, Hans Bret ran
into the house, where his master with his wife and several other women
sat eating, and warned them of it, who all quickly rose up and ran to
the rear, thinking (as also Hans Bret) to escape by the back door;
but when they opened this, the Bailiff’s beadles showed themselves
with great cruelty, speedily apprehending and capturing all whom God
permitted them, among whom there was also this servant of God; but his
master and several others with him were wonderfully and remarkably
delivered and preserved through the hand and assistance of God. Jer.
1:8; Acts 26:17. Behold, thus did this innocent sheep of Christ fall
into the hands of the wolves, and was confined in prison, only for the
faith in the doctrine of our Lord Jesus Christ, and the practice of the
same.

Now, how he conducted himself in his bonds; how they, through wiles and
snares, fair promises and severe threats, sought to move him from, and
despoil him of, the salvation of his soul; and how they, because he
had written some letters to his brethren and friends, cast him into a
loathsome dungeon; together with the various disputations which he had
with the priests and soul-seducers, and also how he answered them, and
what boldness he manifested through the help of God; all this you will
find fully treated and revealed in the following letters written by him.

When he had been confined about eight months, the tyrants finally went
to the utmost of their power in the case of this servant of God and
faithful follower of Christ, and, on Friday before Derthien-Avondt, in
the year 1577, had him brought into court, whither he went very boldly,
since his bonds were not for any crime, evil, or unrighteousness,
but for the doctrine of his Lord and Master, Jesus Christ, for
righteousness and truth, for which the children of God have always had
abundantly to suffer, who have helped Christ to bear his cross, as a
true ensign that they are Christ’s servants, disciples and followers.

Being brought before the lords and judges, he was asked, whether he
had been baptized upon his faith, which he finally confessed and
acknowledged, not ashamed of what he had done by the command of his
Lord and Master Christ Jesus, though he certainly knew that they did
not ask him to be taught of him, but only to get a word from his
mouth by which they might sentence him to death. When the lords and
criminal judges had heard this Christian confession, they rose up and
went to sentence him to death; and having returned from their evil
consultation, they pronounced and declared their sentence over this
servant of God: that he should publicly be burnt alive at the stake
till death should ensue.

When he had received his sentence, he was conducted back to prison,
undismayed and of good courage, where he doubtless addressed some
Scriptural remarks to the common people, as setting forth the cause of
his imprisonment and suffering not to be any evil or crime, but the
faith of the pure and saving truth, which the world cannot endure.
Romans 10:9.

Thus he (Hans Bret) was brought back from the court into prison, and
confined and held there till the following day, which was Saturday;
then, in the morning, the executioner came to him into prison, in order
to screw fast his tongue, close his mouth, and prevent his speaking. O
miserable work!

Murderers, and the very worst criminals have the privilege and
permission of freely using their tongue; but, behold here a follower
of Christ, a child of God, a servant of faith, one separated from
the world, in whom dwells righteousness and no cause of death is
found--behold, how he is prepared for death by closing his mouth
and screwing fast his tongue, that the truth may not be proclaimed,
righteousness not heard, nor any testimony be given of the name of
Christ. O Christ, look down, and succor thy saints.

When the executioner had come to him, he commanded him to put out his
tongue, which he (faithful and pious servant of God), willingly did,
since he had not a member on his body, which he was not willing to
deliver up to suffering for the name of Christ, being well assured that
all the sufferings of this present time are not worthy to be compared
with the joy and glory which God has promised them that overcome. Matt.
10:22; Romans 8:18; Rev. 2:7.

And when he put out his tongue, the executioner fastened it with a
piece of iron, and screwed it very tight with a vise or screw, and then
touched the end of the tongue with a hot iron, that swelling, the screw
might not slip off or become loose. O bitter cruelty and great tyranny.

When they had thus closed his mouth, and screwed fast his tongue, the
fire with which he was to be offered up being already prepared in the
market place, they led him forth, with his hands tied together, from
prison, and placed him into a wagon, to convey him to the market place,
to the spot where his sacrifice for the word of truth was to take place.

It is said that they took this wagon for the reason that the way
that leads from the prison to the market place, could not well be
walked, because of the burnt houses which had been set on fire by the
Spaniards, at the taking of Antwerp.

When he stepped into the wagon, he saw several persons of his
acquaintance, whom he boldly and joyfully beheld, showing by his
actions the desire which he had to come to the place where his
sacrifice was to take place. He affectionately bowed his head, and
greeted divers persons with the head, expressing and manifesting his
steadfastness by his countenance and actions, all to the praise of God,
who bestows such strength and power upon his saints, as being their
protector, refuge, help, power, strength, and strong bulwark in all
distress, tribulation, sorrow, and suffering inflicted upon them by the
world for the true saving faith in Jesus Christ. Matt. 28:20; Ps. 18:2;
Matt. 16:16.

When he had been brought into the market place, near the stake and the
fire, he lifted himself up, and being clothed with Christian glory,
descended from the wagon, being of good courage in God, strong in
faith, and persevering in the conflict. With folded hands, he bowed
his knees to the earth, humbly casting his eyes up to heaven, thus
preparing himself to worship his Lord and God, and to commend himself
to him, even as behooves every Christian believer. Luke 23:46. But when
those blood-thirsty men saw this, they could not tolerate or endure it
(which they nevertheless permit criminals to do, who are put to death
for their evil deeds); but very hurriedly and quickly pulling him up
from the ground, they prevented him from calling to God upon his knees,
and with great cruelty conducted him to the stake. To suffer all this,
he went into the hut (constructed of straw and wood), humbly and meekly
stepping to where they placed him at the stake, and made him fast by
putting chains around his body, all of which he endured with great
steadfastness for the word and truth of Christ. And as he thus stood
in the hut, at the stake, they finally kindled the fire, thus burning
alive and devouring this lamb, whose body, indeed, was burnt, but whose
soul was received into paradise, into joy and blessed rest, because he
confessed Christ, who has promised salvation to them that endure.

Thus did this young and pious Christian, aged about twenty-one years,
end his life, and offer and deliver up his body for the word of God, in
the year 1577, on Derthien-Avondt, and thus he became a witness among
the witnesses of Jesus, a confessor among the confessors of Christ, a
Christian conqueror among the soldiers of the Lord, a soul among the
souls of Christ at rest under the altar, a faithful servant among the
servants of Christ, whose reward is the crown of eternal, imperishable
life.

Here follow some letters which Hans Bret wrote during his imprisonment.


THE FIRST LETTER OF HANS BRET, WRITTEN ON MONDAY AFTER WHITSUNTIDE, A.
D. 1576, AT ANTWERP, IN PRISON, TO HIS DEAR AND BELOVED MOTHER.

Grace and peace from God our heavenly Father, through his only Son
Christ Jesus, and the comfort of the Holy Ghost, for the increase of
your faith, and to the salvation of your soul, this I wish you, my
heartily beloved mother, from the very depth of my soul. Amen.

Most dearly beloved mother, let me please inform you, that I am
well according to the flesh, thanks to the good God; but according
to the spirit, I thank the Lord, and praise him for his unspeakable
grace, that he gives me strength by his Holy Spirit, so that my mind
is unchanged, the Lord be thanked. And I trust in the Lord that he
will give me strength by his Holy Spirit, even as he through grace
has hitherto done to this hour, to me poor man, for which the Lord
be praised forever. For from him alone we expect our strength, to
withstand these cruel wolves, so that they can have no power over our
souls, for they are more cruel than wolves--they are not satisfied
with our body, that they tear that; but they seek to devour and kill
our souls, as I told three priests. Is. 40:29; Zeph. 3:3. However,
according to the words of Christ, they cannot harm our souls; for
when they have done all that they can (however not without the Lord’s
permission), they can but kill our body, which I gladly suffer for the
name of Christ, and have a desire to be delivered from this flesh, and
to be in joy with Christ, who has prepared for us a dwelling not made
with hands, but which is eternal in the heavens. Rom. 7:24; 2 Peter
1:14; Phil. 1:23; 2 Cor. 5:1. We now look not at the things which are
seen, but hope in the things which are not seen--in the imperishable,
to be crowned with the crown of eternal life, yea, to be clothed in
fine, white linen, and to rest with the souls that are under the altar,
that were slain for the word of God, until the number of our brethren
is fulfilled, who shall also be killed, according to the testimony of
John in his Revelation. 2 Esdras 2:43; Rev. 19:8; 6:9,11.

Therefore I long, dear mother, from one Saturday to another, to offer
up my sacrifice. I had so fondly hoped, that I should this day offer up
my sacrifice, but it has not pleased the Lord; hence I hope to offer up
my sacrifice next Saturday, if it please the Lord, and to have with the
Lord that joy and gladness which ear has never heard, and of which the
heart of man cannot conceive, yea, which is prepared for the righteous,
who were not ashamed to confess the name of the Lord before this
adulterous generation, as long as they had breath to speak, in their
bodies, yea, until they were deprived of speech. 1 Pet. 1:8; 1 Cor.
2:9; Mark 8:38. Therefore, my dearest mother, rejoice, and thank the
Lord, that he counts me, your son, an unworthy man, worthy to suffer
for his name, and to offer up my body to him, to the praise of his holy
name. Acts 5:41; Rom. 12:1.

For, my dear mother, there happens to me nothing but what has happened
to all God’s righteous ones, from the beginning of the world until this
present day. If they killed Christ, the Author of faith, in whom was no
sin, what shall they do to the servants? for the disciple is not above
his master, says Christ. Hence console yourself, my dear mother, and
rejoice therein; for they can do no more to me, than the Lord permits
them. For the Lord says: That the very hairs of our head are all
numbered. Not a sparrow falls to the ground without his will; but of
how much greater value are we than the sparrows. Matt. 10:29–31. Yea,
he says that we are not to fear them that kill the body, for they have
no power over the soul. Hence be resigned, and pray the Lord for me and
my fellow prisoners.

My mother, I would write you more for your consolation, but I hope that
you are better comforted of the Lord, than I should be able to comfort
you with my writing; and I also forbear so that you may learn something
about how it goes with our imprisonment, for otherwise my paper would
not suffice. For I presume that you greatly desire to hear it, even as
I desire to hear from you, as to how you are. I hope that you, as also
all of you, are well, both according to body and soul, for which I pray
the Lord, and remember all of you in my prayer to the Lord. Remember
also, in your prayers, us poor prisoners according to the flesh, but
rich according to the spirit, as I also hope to remember you, for
James says that the prayer of the righteous avails much (James 5:16);
that we may finish our conflict with joy, for we have to strive not
only against flesh and blood, or the priests of Jezebel, but against
invisible spirits, namely the enemy, who always seeks to hinder and
quench that which is good, with deception and lies; yea, I fear that
you will hear, or have already heard, through the great falsehoods
which the enemy of the truth is spreading, that I wanted to listen to
the priests. Yes, they do not hesitate to tell great falsehoods here in
this prison, for they went twice in one day to N., and told her that
I wanted to listen to the priests; yea, the great priest, the Dean,
was not ashamed to speak abominable falsehoods to N., in order to rob
her, by deception and lies, of her salvation, with these words: “Your
servant wants to hearken to us, and to repent;” and other like words
which Satan (who was a liar from the beginning) knows how to use; so
that she has to endure no small conflict, from the priests, as well as
from her brother, who causes her great conflict. As regards N., her
friends exert themselves very greatly to procure her release; but in
what manner, I do not know. I have exhorted her that she should take
heed, which to rehearse here would be too long. She has told me, that
her mind is unchanged, and that she does not want to be ashamed of the
truth.

Touching N., I know so far nothing but good, and that her mind is all
right, the Lord be thanked; for she longs with me only for the day
of our deliverance from this flesh, and to offer up our sacrifice.
For yesterday evening, which was Whitsuntide-evening, about eleven
o’clock I spoke with N.; then she was somewhat grieved, because she
had said to the priests, that she would listen to them in whatever
agreed with the word of God; because she thought that the priests had
thereby gotten some occasion to say of her that she wanted to hearken
to them. Hence I comforted her about this, and told her that I myself
should say it, and that there was nothing evil in it, since their
abominable idolatry is contrary to the word of God, and can never agree
with it, for there is a great difference between darkness and light.
Is. 5:20; 2 Corinthians 6:14. And as regards myself, I thank the good
God, who beholds me, unworthy man, with his eyes of mercy, and gives
me strength by his Holy Spirit, to confess his word and truth before
this adulterous generation; yea, who counts me, poor miserable man,
worthy that I am to offer up my body to him, to the praise of his holy
name. Phil. 2:17. O my mother, thank and praise, with me, the good God,
who looks upon me, unworthy man, with his eyes of mercy, through his
Son Christ Jesus; who shows me so many benefits. How shall I be able
sufficiently to praise and glorify him for the unspeakable grace and
mercy that he is showing to meward, here in this lions’ den. Thank now
the Lord with me for his goodness which he shows us through his Son
Christ Jesus, for which praise be to him now and forever. Amen.

I hope now to write you a little, relating very briefly how my
examination by the priests passed off.

The first time that I spoke with the priests, which according to my
recollection, was about eight days before Whitsuntide, there came
the Dean, that great, large priest, with another priest, whom we are
wont to call the inquisitor (my master knows him well), and who cries
and storms the most. We talked for a long time, and I reproved their
idolatry, as much as the Lord by his Holy Spirit gave me utterance.
Hence this priest began to speak of the Supper, and asked me, whether
that was not the real body which Christ gave to his disciples, and his
blood. I said: “No.” Then the priest began to clamor and to rave, and
talked very abusively, saying that it were better if I had concerned
myself with making my confectionery, or selling groceries, than
with the Scriptures. I said: “I may concern myself with reading the
Scriptures, for Christ says: Search the Scriptures; for they are they
which testify of me.” John 5:39. Then the Dean said: “Hear those who
have studied the Scriptures all their life.” “Yes,” said I, “they study
amiss.” “I ask you,” I said, “where did Paul study or go to college?
show me this with the Scriptures.” “Did he not?” “No.” “Did he not go
to Ananias?” said the Dean. “Yes; but he did not study there.” Then he
began again to talk abusively, and they said that the devil had me by
the throat. Matt. 12:24.

While we were thus talking, there came another priest, a Jesuit, so
that there were three of them sitting there. Then the priest again
commenced to speak of the Supper. Therefore I asked them: When Christ
gave the bread to his disciples, and said: Take, eat; this is my body:
this do in remembrance of me; whether Christ himself remained sitting
there? He said: “Yes.” I said: “Hence it is not to be understood so”
(as you say); and I told him that he did not understand the Scriptures.
I said that a carnal man cannot understand that which is spiritual,
for, says Paul, it is foolishness unto him. 1 Cor. 2:14. Then he cried:
“What can you say about me, am I a drunkard?” _Ans._ “Your idolatries
bear witness what you are, and also the Scriptures reveal your horrible
idolatry, which is an abomination in the sight of God; yes, I am sorry
that you are so in error.” They cried: “You err.” The Jesuit cried
every time, that the devil had me by the throat, and that I was a
proud fool; and other like words. I said: “I rejoice that I am thus
despised for Christ’s sake.” They clamored so loudly, that one could
scarcely utter a sentence. The Dean cried to the others: “_Domine,
Domine_;[343] let him go, we shall gain no laurels with him.” But
the priest commenced again to talk of the Supper. I told him that he
had to understand it spiritually, and proved it to him with several
Scriptures, as, John 1:29: “Behold the Lamb of God.” Again, 15:1: “I am
the true vine.”

  [343] Lord, Lord.

If I were to relate all, though I had much more paper, I should cover
it with writing. We then spoke of baptism; he asked me why children
might not be baptized. [I replied]: Because Christ did not command it,
nor the apostles teach it.

Then he adduced several Scriptures that were quite to the contrary,
John 3, and others. I showed him, that Christ there did not teach
water baptism, but that he had taught it in Matt. 28 and Mark 16; and
I stated what baptism signified; to whom it pertains, and that it is
horrible to hear that they want to save children by baptism, whereby
they deprive Christ of the honor. Rom. 6:3; John 3:16; Acts 4:12. When
we had talked thus for a long time, the Dean cried to the priest:
“Hear, hear, Lord; Audi, audi, Domine; let him go; we waste our time
with him, and he remains as obstinate as ever.” I said: “I am sorry
that you will not listen to the truth; it is all in vain, it is only
casting pearls before swine.” Matt. 7:6.

Then the Dean became very angry, so that I soon parted from them, for
it was getting late. I must be brief, for my paper is giving out.
Afterwards I talked yet with a priest alone, on Whitsuntide evening; so
that the priest went away from me, when I told that he should show to
me, that Christ and his apostles, in this manner, went about the street
with an idol, with torches, lanterns and bells. Ps. 112:4; Bar. 6:4.
He would not talk with me long; we talked a little about the Supper
and baptism, but not long, for the priest went away, and I began to
admonish him a little. But I must be brief. Though you hear much said
that I wanted to hearken to the priests, believe it not; but be fervent
in prayer, for in the end it shall be made manifest.

Mother, I pray you, that you will send the letter herewith enclosed,
which I have written to my brother D. in England, to him; and if there
be anything written in it that is not suitable, erase it. And I pray
you, write him my faith. I would write it myself, but through want of
paper I cannot. Write him that he may know for what I deliver up my
body to the burning; for I presume that many will write that which
is not the truth. Thus, dear mother, it is time to stop, for want of
paper. I greet you, my mother, and also all my dear sisters, with a
holy kiss of peace; and greet also from me those whom you well know,
also my master, yea, and all the friends. G. and my sister K., the
Lord be with you and us all, and keep you. Thus, my dearest mother,
farewell, and the Lord be with you; for I think that you will see my
face no more in this life, nor do I know whether I shall have another
opportunity to write. Thus, the God of Abraham, Isaac and Jacob be with
you all. Amen.

By me your son, imprisoned for the testimony of Jesus Christ.

  HANS BRET.


ANOTHER LETTER FROM HANS BRET, WRITTEN AND SENT TO HIS BROTHER DAVID,
WHO LIVED ABROAD, AND HAD NOT YET COME TO THE KNOWLEDGE OF THE TRUTH.

Grace and peace from God our heavenly Father, through his only Son
Jesus Christ, our Savior; the comfort and power of the Holy Ghost,
furthering to a true faith; the true heavenly wisdom, the true
regeneration, the fear of God, this I wish my dear and affectionately
beloved brother, to the salvation of your soul. Amen.

My dear brother, the reason of my writing is to inform you of my
imprisonment, so that you may not think that it is for any evil or any
infidelity or heresy, as many evil tongues may probably pretend and
report, thereby to grieve you and harden your heart, that you should
not believe the genuine truth, but remain in your belief; for Satan
constantly walks about men, as Peter says (1 Peter 2:8), as a roaring
lion, seeking whose soul he may devour and draw away from that which is
good, for he is the enemy of all good, who always hates and seeks to
resist that which is good.

But, dear brother, do not listen to such, for it is the suggestion of
Satan; but give ear to the word of God, the genuine truth, as James
says, and let it be ingrafted in your soul, that it may save your soul,
whereby you may live forever. Jas. 1:21.

Hence, my beloved, awake once from the sleep of sin, and Christ
shall give you light (Eph. 5:14); for you have walked in sin and
unrighteousness long enough; it is about time to flee sin and shun
unrighteousness, that you be not punished with all the ungodly, who
have not lived according to the will of God, nor hearkened to the
truth, but have walked according to their own lusts. They follow
the lusts of their flesh, and live, as Paul says to the Galatians
(5:19–21), in pride, covetousness, drunkenness, adultery, strife,
hatred, contention, and other like works.

O dear brother, let such works not be found with you; for such, says
Paul, cannot inherit the kingdom of God, for such carnal life is an
abomination in the eyes of God, for Paul says to the Romans, that such
carnal-mindedness is enmity against God, and cannot please God. For the
wages of sin is eternal death, but the gift of God is eternal life, 1
Cor. 6:10; Ps. 5:5; Rom. 8:7; 6:23.

My dear, flee such works, and turn to the Lord and you shall live.
Is. 55:3. Remember the instruction which Tobit gave his son, when he
says: My son, let not pride dwell or rule in your heart. Tobit 4:13.
For Ecclesiasticus says: That pride is hateful before God, and that it
is the beginning of all sin, and he that has to do with it shall be
destroyed with many curses. Sir. 10:13. Thus shun now all pride and all
sin, and set yourself to serve the Lord, renouncing all the lusts of
the flesh.

Seek ye the Lord, says the prophet, while he may be found, and call
ye upon him while he is near: let the wicked forsake his way, and the
unrighteous man his thoughts: and let him return unto the Lord, and he
will have mercy upon him. Is. 55:7.

My dear brother, turn to the Lord while you have time; wait not until
death with the amendment of your life, like many who say, that if
they have an hour in which to repent, it is enough for them. O do not
thus defer it, nor follow such counsel, but follow the counsel of
Ecclesiasticus, who says: Repent while thou art still able to sin. And
again: Make no tarrying to return to the Lord, and do not put it off
from day to day; for the wrath of the Lord shall come forth suddenly.
Sir. 5:17. Hence there is no time to be set, for we are not assured of
one hour, nor any one how long he will live. Job 14:1.

Hence remember the words of Christ, who says that he shall come as a
thief in the night; if the good man of the house knew at what hour the
thief would come, he would watch, and not suffer his house to be broken
through. Luke 12:39. Seeing then, that we have neither hour nor time,
watch constantly with the wise virgins, who were not found sleeping,
when the bridegroom came. Matt. 25. If you would therefore enter in
with the Bridegroom to the marriage, as did the wise virgins, put away
from you (as the prophet says, Isa. 1:16) all that is evil, and the
Lord shall be your God, and you shall be his son.

My dearest brother, love that which is good, and it shall be well with
you; fear the Lord with all your heart, and your soul shall lodge in
goodness, and your seed shall inherit the earth; for the prophet David
says: That the eyes of the Lord are upon them that fear him, and that
hope in his mercy; and he shall deliver their soul from death; for
the fear of the Lord is the beginning of wisdom. Ps. 25:13; 33:18,19;
111:10.

Hence have God always before your eyes in what you do, and you shall
prosper in it; always love that which is good, and hate that which
is evil, that the Lord may be with you, as you have spoken, says the
prophet Amos, 5:14. Follow the advice of Paul, Romans 12:21, where he
says: Overcome evil with good. O then it shall be well with you, and
you shall find rest in your soul. Matthew 11:29. Let there be found in
you once the true faith which worketh by love, and which has so far
not brought forth much fruit in you. Gal. 5:6. Hence it is time now to
awake once and seek Christ, whereby you may live and enter by the right
door into the sheepfold. Jn. 11:25; 10:7.

Hence give ear now to the voice of Christ, who says: If thou wilt
enter into life, keep the commandments. Consider well that the Lord
would have us practice his word and truth, and not do like many who
indeed have the word of God in their mouth, and hear it, but do not
live according to it, but suffer it to enter in at one ear, and out
at the other; yea, what is more yet, though they well know that sin
and unrighteousness must be shunned and avoided, as soon as they have
heard the word, they go on again in sin, in drunkenness, in adultery,
in gambling, etc. But to take the Testament or Bible into their hands,
to read, and to spend their time in godliness, that were far too much;
but they follow their own lusts, namely, the lust of their father, the
devil, for he delights in all such works: for he that committeth sin is
of the devil, says John; for the devil sinneth from the beginning. John
8:44; 1 John 3:8. Hence, dear brother, have no fellowship with such
persons, but seek such as fear the Lord and live according to his word,
and keep it, for Christ says: Blessed are they that hear the word of
God and keep it. Luke 11:28. Now you may perceive that they are blessed
(saved) who keep the word of God, and govern themselves in accordance
with it. For in Matthew 7:23, Christ declares that he shall say to all
those who shall not have kept his word, nor practiced it: “Depart from
me, ye workers of iniquity; I know you not.” O brother, take good heed,
that you do not hear this voice, but that you may hear that glad voice,
with all God’s righteous ones that have lived according to the word of
the Lord: “Come, ye blessed, inherit the kingdom of my Father, prepared
for you from the foundation of the world.” Matt. 25:34. What a joy it
will be to hear this, for the good that have walked in the fear of the
Lord.

My brother, give ear now to the word of the Lord, that we may meet
there, and hear the glad voice, which I pray the Lord that he will
grant us through his only Son, Christ Jesus. Amen.

Brother, I must stop, for my paper is giving out; hence take this
simple letter in good part, for I have written it out of love; and
ponder it well, for it is not my word, but the word of the Lord, for
his mouth has spoken it. Amen.

I hope to explain to you, dear brother, the cause of my imprisonment,
so that you may not grieve, but rejoice, and thank the Lord for it.
I thank the Lord, that he has opened my dark eyes, and looked upon
me with the eyes of his mercy, when I was sunk in sin, yea, expected
nothing but eternal death and damnation; yea, I was without God in
the world, and I lived in sins innumerable, which were an abomination
before the eyes of God, so that if God entered into judgment with me, I
could not stand in his sight, but should pass away like dust before the
wind, because of my innumerable sins. Ps. 143:2; 1:5. But the Lord who
through his unspeakable love, out of grace, caused to be proclaimed to
me, by his servants, his word, concerning his Son Christ Jesus, that
whosoever believeth in him, should have eternal life. John 3:15. Hence
I heard that there was no means to obtain salvation, but through his
Son Christ Jesus, who died the death for our sins, and shed his blood
for us, for the washing away of our unrighteousness, even as John says:
That the blood of Christ cleanseth us from all our sins. Acts 13:38; 1
Cor. 15:3; Eph. 1:7; 1 John 1:7. And when I heard the words of Christ:
Come unto me, all ye that labor and are heavy laden, and I will give
you rest; I, poor man, laden with sins and innumerable wickednesses,
made my complaint to Christ, bewailed my sins, and he forgave and
remitted them to me through his shed blood, when I confessed them
before him. Matthew 11:28; Ps. 32:5. Thus, dear brother, I forsook my
sins, from day to day, according to my ability, and sought to walk the
narrow way, and separated myself from the wicked, perverse world, and
sought to please Christ, yet not as I would, for I constantly felt the
Spirit striving against the flesh, as Paul says, Gal. 5:17. And Job
says that man’s life upon earth is nothing but a constant warfare.
Job 7:1. Thus, dear brother, I sought to please the Lord, and not the
world, which the enemy could not endure any longer, who hates all that
is good, and cannot endure it, but seeks to quench it. He has shown,
and still shows, his power also on me, but has not been able to do any
more, than the Lord permits him; yea, when he has done all, he can but
kill the body, but over the soul he has no power, for the Lord gives us
strength through his Holy Spirit, to resist it. Matt. 10:28; Eph. 3:16;
1 Pet. 5:9. Hence, dear brother, my imprisonment is not for any evil,
but for the truth, and for the confession of the holy word of the Lord.
Hence rejoice therein, that the Lord counts me worthy to suffer for
his name, and to offer up my body to the praise of his holy name. Acts
5:41. Think that it has been thus with all God’s righteous ones, from
the beginning of the world till the present day. Hence, my brother,
be resigned to the work of the Lord, for thus it went with Christ our
Captain. If they have done this to the Lord, how will it be with his
followers? for Christ says: “The servant is not greater than his lord,
neither he that is sent greater than he that sent him.” John 13:16.
Hence I hope by the grace of the Lord, that he shall give me strength
through his Holy Spirit, to confess his word and truth as long as there
is breath in my mouth, even as I have hitherto done unto this hour;
hence I expect now nothing else than my sentence, to be placed at the
stake in the market place, to be burnt there. Comfort yourself herein,
and thank the Lord for it, that he counts me worthy to suffer for his
name. Thus I have now briefly written the cause of my imprisonment,
that you might the better console yourself herein, and not give ear or
belief to every evil tongue, as I hope mother will write you. If in any
wise possible I hope to write you my faith, if I get paper; and if I
should not, I hope that mother will write it to you, so that you will
not grieve, as though I died in unbelief, as Satan may pretend, and as
may possibly also have been written to you; but I pray you give no ear
or belief to it, for that for which I suffer is the genuine truth and
the true faith in Christ Jesus, since Christ and his apostles taught
it, of which Paul says: Though an angel from heaven should come, and
teach you otherwise, than I have taught you, let him be accursed.
Gal. 1:8. Thus, dear brother, I would write you more, but I have no
more paper now. Farewell, the Lord be with you; and I greet you, dear
brother, with a holy kiss, for I think that you will see my face no
more.

By me, your brother, who is imprisoned for the testimony of God, and
for the holy word and truth of the Lord.

  HANS BRET.


ANOTHER LETTER FROM HANS BRET, WRITTEN TO HIS BELOVED MOTHER, THE 19TH
OF JULY 1576.

The unspeakable grace, peace and mercy of God our heavenly Father, who
is a Father full of grace and truth, through the bitter suffering and
death of our only Savior Christ Jesus, who washed and cleansed us from
all our sins and unrighteousnesses; the power of the Holy Ghost, for
the increase of your faith, to resist all the enemies of truth; this I
wish you, my affectionately beloved mother, for the salvation of your
soul. Amen.

My dearest mother, whom I love from the heart; my chosen mother, who
gave birth to me in pain and anguish, from whose body I came forth; I,
your son, who am now confined at Antwerp, in prison, for the word of
truth, commend myself to you from the bottom of my heart, and thank
you, my dear mother, for the great benefits you have shown me from the
beginning of my existence until the present day, that you have cared
for my necessities, and are still caring for me. But especially do I
thank you, my dearest mother, that through the comforting letter you
wrote me, you exercise a care for the salvation of my soul.

O, when I began to read the letter, and understood that it was from
you, my mother, then my tears began to flow, so that I could hardly
finish reading the letter, because of the many tears that flowed from
my eyes; for I had thought that I should hear from you no more. I was
so rejoiced by your consoling instruction, and that you followed the
example of Tobit, who also gave instruction to his son.

O I thank, yes, I thank you, my dear mother, that you thus exhort me to
steadfastness and boldness, to confess the name of Christ, which I hope
to do by the help of the Lord, who alone is my helper and my strength,
to resist the principalities and powers of this world, the spirits of
the air, as Paul says (Eph. 6:12), yea, these priests of Jezebel, who
thirst for the blood of the righteous that walk in the ways of the
Lord, who, according to the word of Christ, seek to walk the narrow
way, and to forsake their own life, as also, sin, unrighteousnesses and
carnal lusts, and seek to please the Lord in righteousness, according
to the will of God, in holiness. 1 Thess. 4:3. These are rejected,
despised, and persecuted, yea, imprisoned; their end is to be killed,
because they seek to walk the way in such a manner, that they may
please the Lord. Hence Esdras says: The way is narrow, and cannot be
walked without danger. 2 Esd. 7:8. This we may well consider.

Behold, there were two brothers in the world, namely, Cain and Abel.
Abel sought to walk the narrow way and to please the Lord with his
offering, with which the Lord was pleased and had respect to it,
because he and his offering were good. Cain sacrificed to the Lord,
but his offering did not please the Lord, because he was evil; hence
the Lord had not respect to his offering. Then Cain was angry at his
brother Abel, and slew him. 1 John 3:12.

Consider Lot in Sodom, how they assailed his house through their
wickedness, and wanted to commit fornication with the angels that had
entered into his house. Again, Abraham had to forsake his country, and
went to sojourn in a strange country, where he was a stranger, and had
to live in tents. Again, behold Isaac, who walked in the ways of his
father Abraham, and served the Lord; he was hated by the Philistines;
for they went and stopped the well which his father Abraham had digged;
yea, that was not enough yet, but King Abimelech commanded him to leave
his dwelling place. Genesis 26:14.

Jacob was hated and persecuted by his brother Esau, who also sought to
kill him.

Joseph was by his brethren cast into a pit, and sold to the
Ishmaelites; and chose rather to flee from the wife of the captain of
the guard, leaving his mantle behind than to comply with her desire.

So, dear mother, I will also rather lose my life, than do what they
command. The children of Israel were also afflicted. If I were to tell
further all that happened to all God’s prophets, I fear my paper should
not suffice; such and similar examples, namely, concerning Christ, the
author of faith, how he was persecuted in this life; yea, he had hardly
been born, when his mother Mary had to flee with him. She nourished him
up in poverty, yea, he was in poverty, for he himself says: “The foxes
have holes, and the birds of the air have nests; but the Son of man
hath not where to lay his head.” Matthew 8:20. Behold, how it further
went with him: they crucified him; his feet and hands were pierced; the
gave him vinegar and gall to drink; and his side was pierced with a
spear, from which flowed blood and water.

Observe, thus it went with our Captain Christ Jesus; thus he concluded
his days in poverty and with reproach, was scourged, beaten, mocked,
and crowned on his head with a crown of thorns. O I cannot sufficiently
tell all that he suffered for us poor men, to save us and yet these
Pharisees are not ashamed to rob his honor, saying that we are saved
by baptism; whereas the Lord Christ sanctifies and cleanseth from sin.
O how sad it makes me when I hear this; the Lord forgive them. Yea, if
Christ were here now, they would kill him yet.

Thus we have an example in our Captain Christ, yea, in his dear
apostles. Paul too, suffered much for the name of Christ. Consider
how many others yet have suffered since the time of Christ and the
apostles, unto the present day.

Since, then, my beloved mother, so many have suffered, and we are
compassed about, as Paul says, with so great a cloud of witnesses; I
say with Paul: I rejoice in my sufferings which I endure for Christ’s
sake. Heb. 12:1; Col. 1:24. Hence rejoice also, that Christ wants me,
your son, to whom you have given birth, a poor, unworthy man, worthy
to suffer for his holy name, so that I long to be delivered from this
flesh, and to be with Christ, in whom I now believe, yet not see; but
then I shall behold him; and partake of the joy which the heart of
man has never conceived of, neither can tongue express the great joy
that is prepared for the good. They shall be clothed in fine, white
linen; they shall be crowned with the crown of eternal life; they
shall sit upon Mount Sion, and sing the new song, so that I may say as
David says: “A day with the Lord is better than a thousand in joy and
gladness here.” Rom. 7:24; Luke 23:42; 1 Pet. 1:8; 1 John 3:2; Rev.
19:8; 2:10; 1 Esd. 2:42; Psalms 84:10.

O dear mother, who would now want to remain here, when such joy is
prepared for the good, which shall last forever. There we shall neither
hunger nor thirst any more, there we shall feel neither heat nor cold,
so that I may say with Paul: I reckon the sufferings of this present
time are not worthy to be compared with the glory which shall be
revealed in us. Rom. 8:18.

Hence, then, dear mother, in consideration of this, I need not think
it strange, though I suffer for the name of Christ, for his word and
truth; since all God’s righteous ones, from the beginning of the world
have suffered. Hence Peter says: “Think it not strange concerning the
fiery trial which is to try you, which means tribulation, affliction
and persecution.” 1 Pet. 4:12. For the prophet David says: “Many are
the afflictions of the righteous: but the Lord delivereth him out
of them all.” Ps. 34:20. Paul well says: “That we must through much
tribulation and affliction enter into the kingdom of heaven.” Acts
14:22.

Behold, my dear mother, what consolation we have, so that when it
pleases the Lord to try our faith, that we should not be grieved in the
trial; for he says: “Unto us it is given not only to believe in Christ,
but also to suffer for his sake.” Philip. 1:29. Paul, who cared well
for the flock of Christ, did not forbear to reveal to those who wanted
to walk according to Christ’s ways, and tread the narrow way trod by
few, that they must suffer persecution, in order that when affliction,
tribulation, persecution or reproach comes, we should not think it
strange. 2 Tim. 3:12.

Hence Christ also says: In the world ye shall have tribulation; and
comforts his disciples, in order that they should not be grieved in
the tribulation, and says: “Be of good cheer: I have overcome the
world.” John 16:33. He also teaches his disciples, that they should
not fear tribulation or reproach; for when they, namely, the rulers of
this world, have done all, they can but kill the body, but the soul
they cannot harm. But he teaches us whom we shall fear, namely, him
that hath power to cast soul and body into the eternal fire, which
shall burn forever, where shall be weeping and gnashing of teeth. Luke
12:4,5; Matt. 22:13.

O how sorrowful shall they then be, that have feared the kings and
princes of this world more than the Lord, who is the Lord of lords,
the God of gods, the King of kings, who, as David says, can make and
crush the heart of the kings and princes of this world like potsherds.
1 Tim. 6:15. Why then should we fear? for the Lord says by the prophet
Zechariah: “He that toucheth you, toucheth the apple of mine eye.” 2:8.

Consider what Christ says; He that rejecteth or despiseth you,
despiseth me; and he that despiseth me, despiseth him that sent me.
Luke 10:17. Again Christ says: Blessed is he that is despised for my
sake; for great is his reward in heaven. Matt. 5:11,12.

Hence, my dearest mother, comfort yourself with these and similar words
of Christ, and rejoice with me, and thank and praise the Lord, that you
are counted worthy to be persecuted for his name. Follow now the advice
of Paul: be patient in tribulation, and continue instant in prayer.
Philip. 4:4; Romans 12:12; Thess. 5:17.

Remember the consolation of Moses, with which he comforted the children
of Israel, saying: “Be strong and of a good courage, fear not, nor be
afraid of them: for the Lord thy God, he it is that doth go with thee;
he will not fail thee, nor forsake thee.” Deut. 31:6. Hence, my mother,
though our enemies are many, and I am here in the midst of the hand of
the enemy, yet I will say with the prophet David: “Lord, now thou art
with me, and art my helper, I will not fear, though I were compassed
by many thousands.” Again with the prophet David: “The Lord is my
light and my salvation; whom shall I fear? the Lord is the strength
of my life, of whom shall I be afraid? Though death should come upon
me, I will not fear; for the Lord is ever with me to strengthen me.”
And again: “He is my fortress; I will not fear, though the earth be
removed, and the mountains be carried into the midst of the sea.” Ps.
27:1; 23:4; 18:3; 46:2.

Thus, my dear mother; press with me, by force, through the straight
gate; that is, through affliction and persecution, for Christ says:
“The kingdom of heaven suffereth violence, and the violent take it
by force.” Matt. 11:12. I also hope to take it by force, through the
strength which the Lord gives me to resist the cruelty of these fell
lions, that are not satisfied with the blood of the righteous, but
seek, through their subtle words and fair speeches, yea, with invented
lies, (according to the advice of their father the devil, as Christ
says; for he was a murderer and deceiver from the beginning of the
world), to devour and slay their souls, and to deprive them of their
inheritance, namely, of eternal life, which they obtained through the
shed blood of Christ our only Savior. John 20:31. But the Lord be
forever praised and thanked, that he keeps and delivers us, so that
they cannot harm our souls; for when they have done all that they can
do, they have no more power than to take this temporal life, which I
gladly resign for Christ’s sake, for I know and doubt not that the Lord
shall give me a better, which he promises to all the good that have
not been ashamed to confess his word and truth before this adulterous
generation. Hence Christ says: “He that loseth his life for my sake
shall find it again.” Matt. 10:39. Not a life that shall perish, but
that will endure forever, an incorruptible life, a life that shall
endure forever in joy. Therefore my dear mother, my soul longs for this
life; though flesh and blood should remain at the stake, yet I regard
it not; rather than that I should suffer myself to be spoiled of my
inheritance, namely, eternal life, for a little of temporal life. Oh
no! God forbid; for I now regard not this visible, but the invisible,
the eternal and imperishable.

O my chosen mother, think not that there is aught that might rob me of
my salvation, for Paul says; Who can separate us from the love of God?
Neither hell, the devil, nor death. Christ has conquered all, so that I
may say: O hell, where is thy pain? O death, where is thy power? Christ
has vanquished death; Christ has bruised Satan’s head, so that he can
but bite the heel, which he indeed does, but that is of no account. Who
therefore, says Paul, can lay anything to the charge of God’s elect? It
is Christ that justifieth. Who is he that condemneth? It is Christ that
died. Rom. 8:35; Heb. 2:14; Rom. 8:33,34.

Hence, my dear mother, be armed with me, and all God’s righteous
ones, as Paul says, with the armor of God on your body, the helmet of
salvation upon your head, and the sword of the Spirit in your hand; and
above all, take the shield of faith, wherewith you shall be able to
quench all the fiery darts of the wicked one, for the prophet says: Be
of good courage; you shall at last climb upon the devil’s shoulders.
Eph. 6:13; Bar. 4:25.

Therefore my mother, if you should hear any thing of me that is not
true--for the devil is crafty, and deals much in lies, to grieve the
righteous--do not hearken to it; as I also trust that you will not:
for my mind is unchanged, for which I thank the living God, the God of
Abraham, Isaac and Jacob, and to his name be praise for ever and ever,
through his only Son Jesus Christ our Savior, who strengthens me, poor,
unworthy, despised man with his Holy Spirit, to resist all the enemies
of the truth, who seek to spoil me of my salvation (Col. 2:8), for
which they have no power, for the Lord is my strength, as the prophet
says: He is my song; I shall with joy draw water out of the well of the
Savior. Is. 12:2,3. Again the Lord says by the prophet Isaiah; I the
Lord thy God will hold thy right hand, saying unto thee, Fear not: I
will help thee. Fear not, thou worm Jacob, and ye few men of Israel; I
will help thee, saith the Lord, and thy Redeemer. Is. 41:13,14. Of whom
should we be afraid, for the Lord hath said it. Therefore, my mother,
take courage with me, to overcome, like Joshua and Caleb, the great and
strong giants, the princes of this world, and not to fear them, and
thus to take the promised land, the kingdom of heaven. Of whom should
I be afraid, when we have this glorious consolation, that they that
trust in the Lord, shall not be ashamed, for the prophet says that the
Lord will not forsake the righteous even unto death; yea, the Lord says
by the prophet Isaiah: “Can a mother forget her child, that she should
not have compassion on the fruit of her womb? and though she forget,
yet will I not forget thee; for I have graven thee upon the palms of my
hands, saith the Lord.” Ps. 25:3; Is. 49:15,16. Remember, again, how
the Lord speaks by the prophet Malachi, saying: The Lord has a book of
remembrance before him, in which he has written all them that fear him,
and he shall deliver their souls from death. Mal. 3:16. Happy are those
then, that have feared the Lord, for David says: “Blessed is the man
that feareth the Lord.” They who then have not been ashamed to walk in
the ways of the Lord, their names are recorded in heaven in the book
of life. Luke 10:20. Hence rejoice with me, my mother; I should like
to write you still more, that you would always walk in the ways of the
Lord, and never depart therefrom, and bring many to the knowledge of
the truth, but my paper is failing me. I pray you, my dear and beloved
mother, take this little knowledge and simple writing from me in good
part, for I write you out of love, and impart to you of this little
gift which the Lord, through his unspeakable grace, has given me,
unworthy man.

You further write me in your consoling letter, whether I have any lack
of the necessaries of life. O no, I have enough, the Lord be thanked.
You also write in your letter, that if I desired you, I should write
so, and you should come, though you had to pay for it with your blood.
O my dear mother, why should I desire this; I shall never desire it,
for you could not help me. For my refuge is the Lord alone; he is my
helper; he it is that gives me strength to overcome and to go to battle
valiantly. Hence, my mother, walk prudently, for they are cruel to
shed the innocent blood. However, they can do no more than the Lord
permits them. If I were to write more concerning it, my paper should
not suffice, for I intend to relate to you yet, that I have been twice
more with the priests since I wrote the letter to you, so that in all
I have been before the priests four times; but twice I wrote you a
little; hence I also hope to write you a little now. The third time I
spoke with the Dean, but mostly against the inquisitor, for he wants to
be master; his name is Pardo. We talked much of the Supper, and there
was present a Bailiff, the new one, and a man that could speak English.
I heard Pardo talk much of the Supper, which was contrary to the word
of the Lord; and he asked me, whether it was not true that Christ gave
his apostles his own body, and that his disciples ate it. I said that
he gave his disciples bread, and what they ate was bread; and that he
gave his disciples wine, and what they drank was wine, and not changed,
as you say.

I showed them how it was to be understood, both the bread and the wine;
I would repeat it here, but my paper would give out. We then spoke
of the baptism of infants; I said that he should show to me with
the Scriptures, that Christ taught to baptize infants, and that the
apostles followed or practiced it. They said: Christ said and taught,
John 3:5: “Except a man be born of water and of the Spirit, he cannot
enter into the kingdom of God.” I said: “Christ there did not speak of
water baptism, but Christ teaches of baptism in Matthew 28 and Mark
16,” and I told them the text.

Then the man said: “A fool cannot believe; hence he cannot be baptized;
he is therefore damned.” I said: “Christ says not: Go teach fools. I
ask you,” said I, “whether a fool can be taught?” He answered: “No.”
He then asked me, whether the fool was damned. I said: “I may judge no
one; I leave the fool in the hands of the Lord.” Thus, to be brief, the
man asked me whether I had been in England. I said: “Yes.” “What sort
of people,” said he, “were those that were put to death?” I said: “I
believe that they were Menno’s people.” He said: “No,” and that they
were Puritans. I said: “No.” He said that I was of that people, that I
was also a Puritan. I said that I did not know them; that it was the
first that I heard of it. I said that he should tell me, what sort of
a people it was, and what kind of a faith they have. But he would not
tell me that. They said more, but it would take too long to relate it.

The last time was the 13th of June, when I spoke with four priests at
once, but not so much as at other times; I was asked whether I would
not repent. I said: “Yes, I want to desist from sin from day to day.”
No, whether I would not hearken to the ecclesiastics and the Roman
Catholic church? I said: “I thank the Lord, who has instructed me, and
opened my eyes, and brought me into the right way; and I desire to be
instructed by the Lord still more.”

Thus they wrote a letter, that they would deliver me over to the lords;
that I was an obstinate heretic, and would not hearken to them; and
they wrote that they had done their best, so that they would not talk
with me any more. Thus I was released from the priests, and delivered
to the authorities, so that I expect to hear my sentence on the 22d
of June, and to offer up my sacrifice on the 23d. The Lord grant me
strength unto the end, to the praise of the Lord and the salvation of
my soul. The Lord grant me the spirit of boldness, that I may finish my
conflict with joy.

Thus, my dear mother, cleave to the Lord. The God of Abraham, Isaac and
Jacob be with you, and keep you. The Lord preserve your going out and
coming in, now and forever. Num. 6:25.

My dear mother, I greet you with a holy kiss of love (1 Pet. 5:14),
for I think that you will see me no more in this flesh, nor I you, my
mother. Farewell, the Lord be with you, my mother; I go before, and
shall wait for you in the kingdom of heaven, there we shall see each
other in joy and gladness.

I bid you adieu; once more, farewell. The Lord be with you forever,
for I know not whether I shall write you any more; I think that it is
the last time. I greet you once more, my dear mother, who have given
birth to me in pain and anguish. Greet cordially my dear brother D.,
and admonish him to walk in the ways of the Lord, to the salvation of
his soul; this I pray you, my mother, even as I also trust, and doubt
not that you will also do. Greet my beloved sister K. A., with T. and
W. Greet also those whom you well know, also my beloved master, whom I
love from the heart; and G. The Lord be with you all, now and forever.
Amen.

My affectionately beloved mother, whom I love from the depth of my
soul, I leave you here, and enter into joy, and shall behold Christ,
in whom I now believe, not seeing him; and you remain here in this
distressful world, where nothing else can be expected than tribulation,
affliction and persecution, so long as it pleases the Lord. The Lord
comfort you in all tribulation, and be with you now and forever. Amen.

Written by me your son, whom you well know, at present confined in
prison at Antwerp, for the word of the truth, and for the confession of
God’s holy word; I expect my sentence, to be burnt alive at a stake, if
it pleases the Lord, to the praise of his holy name.

  JAN BRET.


ANOTHER LETTER FROM HANS BRET, WRITTEN TO HIS BELOVED MOTHER, THE 5TH
OF JULY 1576.

The unspeakable love, grace and peace of God our dear heavenly Father,
who is a Father full of grace and truth, rich and abundant in mercy and
loving kindness, through the bitter suffering and death of his only Son
our Savior, who loved us, and washed us from all our sins in his blood,
and from all the unrighteousness that we have done. The power of the
Holy Ghost strengthen you, and comfort you in all your tribulation,
affliction and sorrow which you have for Christ’s word and truth, in
your persecution and suffering, in your grief which you may have, as
I understand, for my sake according to the flesh. May he strengthen
you in the faith of the truth, wherein you now stand, which God has
revealed to you out of grace, that you may overcome all sorrowfulness
of the flesh, which you may have. This, I your son, wish you my chosen
mother, with all my heart, to the salvation of your soul, that we may
meet together, and may, with all those that have endured unto the end
in the belief of the truth, hear that glad and joyful voice of the
only Son of God: “Come, ye blessed, inherit the kingdom of my Father,
prepared for you from the foundation of the world.” Amen.

My affectionately beloved mother, whom I love from the heart, I commend
myself to you with all my heart, and inform you my chosen mother, that
I did not think that I should write you this letter yet; but since it
has pleased the good God, to keep me in life until this present hour,
I cannot forbear, my dearest mother, to write you this parting letter,
perhaps the last in my life, and bid you, my dear mother, adieu. For
according to what I hear, the time of my deliverance is near at hand;
yet I know not to this hour when, except that I hear that it is to be
to-morrow, that I am to hear my sentence. Not that I hear concerning
myself alone, but of several, of whom I think that I am one, if it
pleases the Lord. We have indeed heard this often, but whether they do
it to frighten us, I do not know. I have never heard it from the people
here in the house, but from a girl of M.’s people that is imprisoned
here; she has told it me. If it is the will of the Lord, let it be
done, I am well resigned thereto. The Lord be thanked, who strengthens
me poor, weak man here in these my bonds, by his Holy Spirit, to resist
all that should be a hindrance or harm to my soul; for it is the day
for which I have longed; the Lord grant me strength unto the end, that
I may finish my conflict with joy, and gain the victory, to the praise,
glory, and honor of the Lord’s holy name. Amen. Eph. 3:16; 1 Timothy
6:12; 1 Cor. 15:57.

Since, then, my dear mother, it has pleased the good God, to count me,
your son, worthy to suffer for his name, to help fulfill the number of
the righteous that are under the altar, and rest till the number of
their brethren is fulfilled, who must also be killed as they; console
yourself herein, my dear mother, and be not grieved on my account, this
I pray you; for, dear mother, the Lord has called me to a better place
than to remain in this wicked, evil world. Though it is grievous to
the flesh, I will not regard it for the joy of which I shall partake
with all God’s righteous ones; for I say with Paul: “I reckon that the
sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us.” Rom. 8:18.

O my dearest mother, who should not long for this glory; who should not
strive for it, and say with Paul: “I groan and desire to be out of this
flesh; for I look for another dwelling, that is not made with hands,
but which is eternal in the heavens.” 2 Cor. 5. Then shall we, as John
says, see him in whom we now believe, not seeing him; then shall we
behold him with our own eyes, whose brightness is greater than that of
the sun. 1 John 3:2; 1 Pet. 1:8; Job 19:27. Who should now regard this
suffering or pain that can be inflicted upon the flesh, and yet not
without the Lord’s permission, for when they have done all that they
can, according to the words of Christ, they can but kill the body, but
over the soul they have no power; for we read in the book of Wisdom,
that the souls of the righteous are in the hands of the Lord. Matthew
10:28; Wis. 3:1.

Who should regard this temporal pain that men may inflict upon
this body, when such joy is promised for a little pain, and great,
unspeakable bliss, yea, an eternal life, for a little of temporal life;
for Christ says: “He that loseth his life for my sake, shall find it
again hereafter.” Rev. 22:5; Matthew 10:39; Mark 8:35.

Behold once, my dear mother, how many laid down their lives for the
word of Christ and the truth; and consider what man’s life is, which
passes away so quickly; it is, as James says, to be compared to only
a vapor that arises; for when the vapor disappears and vanishes away,
it is seen no more, and is over very quickly; yea, it may be compared
to a bubble upon the water, which so quickly perishes. Ps. 90:5; James
4:14. Why then should we much regard this temporal life? it cannot be
compared with the eternal life.

Should you then, dear mother, be grieved on account of our pain,
that may be inflicted upon my body, but which is for the faith and
confession of God’s holy word and truth? O no, my mother, let not such
grief come upon you; but I pray you, my affectionately beloved mother,
be of good cheer; I hope by the help of the Lord, that your sorrow
shall be turned into joy. John 16:20.

O my beloved mother, let it go with you as it went with Abraham, who
had but one only son, whom God had given him in his old age. Behold how
God tried this good man, when he commanded him, that he should go and
offer up to him his only son Isaac. We do not read that he was grieved
on account of the command, nor was he grieved when his son asked him:
“My father, here is the wood: but where is the sacrifice?” Abraham
said to his son with a fatherly voice, trusting in the almighty God:
“The Lord will provide it.” Thus Abraham followed God’s command, and
made his only, beloved son Isaac kneel down upon the wood, drew the
sword from its sheath and raised it to cut off his son’s head, and to
sacrifice him. But the angel said to him, that he should put the sword
into the sheath, and not harm the child. In all this time, even to the
last hour, we cannot read that this good man was grieved, or afraid
to obey God’s command. My dear mother, why would you now be grieved;
the Lord does not try you in such a manner, that you should kill your
son, but he permits it to be done by the generation of Cain, who always
thirst for the blood of the righteous Abelites that please the Lord.
My mother, do also trust the Lord like the good man Abraham, and say:
“The Lord will provide it”; though your oldest son whom you now have,
be offered up. The Lord can raise up another, if it pleases him; hence
be resigned to it. It does not go otherwise with me, than it went with
all the righteous that have ever pleased God, from the beginning of the
world until the present time.

Consider how it went with the prophet Jeremiah, who endured much grief,
because he according to the command of the Lord reproved the cities of
their sin. He was apprehended and cast into a miry dungeon, yea, much
grief came upon him, as the Scriptures sufficiently testify concerning
it; yea, so that he resolved no more to preach in the name of God.
Behold, to such grief this man of God was subject, who yet had been
chosen by God, in his mother’s womb, to proclaim his holy will. Jer.
38:6.

Again, behold John, who was sanctified in his mother’s womb. He who was
known to all the people to be a prophet, did not Herod, for the sake of
a harlot, cause his head to be struck off in prison? who nevertheless,
according to the words of Christ, was the greatest prophet born of
woman. Luke 1:15; Matt. 14:5,10; 11:11.

See, my dear mother, if it went thus with those who walked so worthily
before the Lord--if they killed those, what shall they do to us?

Consider, that they did not hesitate to kill Christ Jesus, who is the
only Son of God, and the Son of man, who, according to the testimony
of the Scriptures, is truly God and man, the Son of God, and the Son
of men, for he calls himself in many places the Son of man; and he is
confessed and is the true living Son of God, who delivered us from the
power of Satan, from eternal death and damnation, and opened our eyes
when we were dead in our sins and unrighteousnesses, and brought us
into this marvelous light; he has revealed to us his word and truth,
the gospel, which, as Paul says, is the power of God unto salvation to
every one that believeth. Rom. 1:16.

Since, then, the good God, through his unspeakable grace and goodness,
has revealed to us his word and truth, whereby our dark eyes have
been opened, and has given us to believe in him by whom we might live
forever, which is Christ Jesus, upon whom the generation of vipers
inflicted much pain and torment, as the four evangelists abundantly
testify concerning it; how they scourged, mocked, beat, and very
miserably maltreated him, and placed a crown of thorns upon his head;
he had himself to bear his cross to which they nailed him; they gave
him vinegar and gall to drink; they pierced his side with a spear, and
water and blood issued from the same. Alas, so dreadfully did they deal
with him; all that went by opened their mouth and mocked him, so that
he was the most despised upon earth; he was like the prophet David
says and prophesies: “I am a worm and no man; I am the most despised
among all men; they open their mouths against me, and cast lots upon my
vesture.” Psalm 22:6,7,14,18.

O dear mother, how bitter it is to describe the sufferings of the
immaculate Lamb of God, that was subjected to so much suffering and
sorrow; who should be able to describe his sufferings which he endured
for our sakes? Should we then not suffer a little for his sake, when
he shall so gloriously recompense all that suffer for his sake? for he
says: “Blessed are they which are persecuted for righteousness’ sake;”
and again: Blessed are they that suffer reproach for my name’s sake;
for great is their reward in heaven. Matt. 5:10–12; Luke 6:22,23. Now
you may perceive that the Lord will not leave unrewarded all those that
suffer for his word and the truth; who in suffering adhere steadfastly
to his gospel; who depart not from his word and truth which he has
spoken with his mouth; who depart not from the narrow way that leads
to eternal life; who were not ashamed to confess the truth before this
adulterous generation, who did not fear those that kill the body, but
much rather feared him that can cast soul and body into hell, into
eternal darkness and torment, where there will ever be weeping and
gnashing of teeth, where the flames shall never be extinguished, where
the smoke shall ascend forever and ever, where the worm shall never
die; who resemble not, as Peter says, the dog that swallows again that
which he has vomited (2 Peter 2:22); that are not like the sow which,
when she has once been washed and cleansed, goes and wallows again in
the mire; who do not call light darkness, and darkness light (Is.
5:20); who do not call truth lies, and lies truth; who intend with
Eleazar to persevere, and not to dissemble (2 Maccabees 6:18); who do
not reject the truth, when they well know that it is the truth; who do
not hearken to the devilish doctrine of the papists (1 Tim. 4:1–3);
who follow not the priests of Jezebel, who thirst for the blood of the
righteous, who love and serve God, and love him with all the heart
and with all the soul; who seek to follow Christ’s footsteps, to live
and walk according to his will; who seeks to please him and not men
(Gal. 1:10), for James says: Whosoever will be a friend of God, must
be the enemy of the world (James 4:4); who seeks to walk the narrow
way; who desires to forsake unrighteousness; who forsakes the counsel
of the flesh and follow the counsel of the Spirit; who forsakes this
earthly good, and seeks after the heavenly; who regards the temporal as
nothing, and seeks after the eternal and imperishable; who looks not at
this visible, but hopes for the invisible (2 Cor. 4:18); who regards
not this life, but seeks to obtain eternal life, who now delights not
in this temporal joy and pleasure, but in the eternal joy and bliss; to
those who are thus, there is promised that they shall inherit forever
and ever that promised land, the eternal life, where they shall be
crowned with great glory; they shall, as Malachi says, leap as calves
of the stall (Mal. 4:2); palm branches shall be given into their hands
(2 Esdras 2:46); they shall, as John says, sing the new song before the
throne of God (Rev. 14:3), they shall be arrayed in fine, white linen
(19:8); they shall shine forth as the sun (Matt. 13:43); they shall
forever be in joy, such joy (Paul says) as ear has never heard, eye
never seen, nor has man’s heart been able to conceive of the joy of
which the righteous that endure steadfast unto the end shall partake.
Who should now depart for any reproach or contempt? who should now
depart for any persecution or tribulation or any temporal life?

O it is better to leave flesh and blood at the stake, than to suffer
one’s self to be despoiled of the eternal salvation of one’s soul, of
one’s Father’s inheritance which is obtained through Christ. Hence
Paul says: Who can separate us from the love of God, which is in
Christ Jesus? tribulation, or distress, or persecution, or famine, or
nakedness? We may say with the apostle, that we are persuaded that
neither death nor life, nor angels, nor principalities, nor powers,
nor things present, nor things to come, nor height, nor depth, nor any
other creature, shall be able to separate us from the love of God. Rom.
8:17,35. Let us then not fear, since, my dearest, there is nothing that
can separate us from God, if we love him from the heart, for John says:
where love is there is no fear; for love casteth out fear. 1 John 4:18.
This you may also perceive by the words of Paul, where he says: Though
I had faith, so that I could remove mountains; yea, though I gave all
my goods to the poor, and suffered my body to be burned, and had not
love, it would profit me nothing. 1 Cor. 13:2,3. Hence there must be a
burning love to Christ, we must with the wise virgins have our lamps
burning, and so wait for our Bridegroom, that is we must be kindled
with a fervent love, and thus wait for Christ Jesus our Bridegroom,
till he comes.

Behold, hereby we are to know who loves Christ, for he says: “He that
loveth me keepeth my commandments, and the Father will come to him,
and we will make our abode with him.” John 14:23. But without loving
Christ, and keeping his commandments, we cannot enter into life. For
he says himself: “If thou wilt enter into life, keep my commandments.”
Matt. 19:17. And what is his commandment, but to love him; and he that
loves him will not depart from him because of any pain that may be
inflicted upon the flesh, as I stated before with the words of Paul
which he wrote to the Romans. But if a man do not love Christ, there is
vain faith, which cannot please God, for Paul says: This is true faith,
which worketh by love, that is, by the love which one has to God to
keep his commandments; hence James says, that faith without works is
dead. James 2:26. And this can easily be perceived; where there is true
faith, there will also good fruits appear, for a good tree will bring
forth good fruits, but of a corrupt tree evil fruit will spring forth;
for a good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit; so it is also with man; he that has a true
faith will bring forth good fruits that are pleasing to the Lord. Matt.
7:17,18.

But where there is a faith that is vain and not true, there you will
not perceive good fruits, but all evil, for James says that the devils
also believe and tremble. James 2:19.

Now it may be considered how many there are that have also a vain
faith, and yet boast that they believe truly, yea, even these papists,
they can say: I believe in Christ Jesus, that he died, was crucified,
etc, but they deprive him of his honor; to be brief, they do not
obey him in that which he commands, they do after the lusts of their
father, the devil. Christ says: for he was a liar and deceiver from the
beginning. John 8:44.

O how dreadful it is, that some hearken to such liars and deceivers,
and confess the devilish doctrine to be the doctrine, word and truth
of Christ, whereas God says by the prophet: Cursed is he that maketh
and honoreth idols. O what are they also doing, who say that the true
body of Christ is in the little house with which they walk along the
streets, with their bells, torches, and lanterns. O what abomination
it is to call this the truth, while it is but bread and wine. While I
am here, my mother, I sometimes sing a spiritual song; but though they
forbid it me, I will therefore not cease, as long as they do not fetter
my tongue; yea, if I or some of Menno’s people sing, then the servants
sing a profane song, so that the good may not be heard.

O I am so glad that my dearest brother whom I have upon earth in the
Lord, has so remembered me, poor prisoner, with a hymn and a letter by
his own hand. It rejoiced me so much inwardly in my soul that I cannot
describe it to you. I pray you to thank him heartily, and ask him to
write again, and you also, for I think that I shall be here yet eight
days longer; but when I began to write this letter to you, I did not
think that I should write so much, for I thought that by this time I
should have heard my sentence. But since it has pleased the Lord, that
I am still to remain here in this prison, I hope, according to the
advice of Paul, to abide the time with patience, till it shall please
the Lord; and thus, according to the words of Christ, to possess my
soul in patience, for I commit myself into the hands of the Lord, that
it may be done with me according to his divine will, to the praise,
glory and honor of his holy name, and to the salvation of my soul, now
and forever.

Hence, then, my dear mother, I bid you adieu once more; adieu, my
chosen mother, adieu, my worthy mother, who gave birth to me in pain
and anguish. I pray you, my dear mother, be resigned to the work of the
Lord, be not grieved on my account, be of good cheer; since our God has
so ordered it that I am to be separated from you, so that you shall see
me no more in this flesh, be resigned thereto, for there can nothing
happen to me without the Lord’s permission, for the Lord is my keeper,
my protector and my defender, for the prophet David says, that the
angel of the Lord encampeth round about them that fear him. Psalm 34:7.
Think not that there is any one that can harm me, for Christ tells us
that the very hairs of our head are all numbered, and not a sparrow
falls to the ground without his will; of how much more value are we
than the little sparrows! Matt. 10:30. Hence, though it is so with me
that I am cast into prison for the word and truth of Christ, to confess
his name before these cruel men, and suffer contempt and reproach,
full of vexation, yea, finally to be put to death by them, rejoice
therein according to the words of Christ, when he says: “Rejoice, and
be exceeding glad when men shall revile you and say all manner of evil
against you falsely for my name’s sake.” Matt. 5:11.

Remember what Peter says: “Think it not strange as though some strange
thing happened unto you.” 1 Pet. 4:12. Why? Because it has gone thus
with all God’s children that have ever pleased him, for Christ says:
“In the world ye shall have tribulation but be of good cheer; I have
overcome the world.” John 16:33. Hence we need not, according to the
words of Peter, think it strange, for the Scriptures sufficiently
declare all this, wherefore also Paul says: “It is given unto us,
not only to believe in Christ, but also to suffer for his name.”
Philippians 1:29. Consider what the prophet David says: “Many are the
afflictions of the righteous.” Psalms 34:19.

Behold, Christ himself, the author of faith, had to suffer, and thus
to enter into his glory. If they have called the master of the house
Beelzebub, what shall they then do to his servants? If they have
cast out and killed the heir, what shall they do to those that are
sent? Hence the Lord laments over Jerusalem, and says: “O Jerusalem,
Jerusalem, thou that killest the prophets, and stonest them which are
sent unto thee, how often would I have gathered thy children together,
even as a hen gathereth her chickens under her wings, and ye would
not!” Matt. 23:37. Behold, how they have always killed those that were
sent by God, and shall yet do so. For Christ says to his disciples:
“Ye shall be put out of the synagogues, and whosoever killeth you will
think that he doeth God service thereby.” John 16:2.

Now he that will be a good and faithful disciple of Christ and serve
his Lord in faithfulness, must willingly bear all that is laid upon him
for the Lord’s sake, for Paul says: “All that will live godly in Christ
Jesus shall suffer persecution.” And again: “We must through much
tribulation enter into the kingdom of heaven.” Luke 14:27; 2 Tim. 3:12;
Acts 14:22.

Since, then, the kingdom of heaven must be taken through much
affliction and vexation, let us with Paul rejoice in the afflictions
which we suffer for the name of Christ, for we see how Peter and John,
when they came from the council, rejoiced that they had suffered
reproach and been scourged for Christ’s sake. Acts 5:41. Thus, my dear
mother, do also rejoice with me, and thank the good God, that he counts
a poor, weak, unworthy man fit to suffer for his word and truth.

Praise and glorify the Lord for his grace; sing praise to him for his
benefits; say with me: Thanks be to the God of Abraham, the God of
Isaac, and the God of Jacob, for his unspeakable mercy and goodness
which he has shown us poor men. Say with David: Where is a god like
unto our God? to him be praise and glory forever and ever. Amen.

I bid you adieu, my dearest mother, adieu; if I should write you no
more, and if this should be the last letter, I bid you adieu, my
beloved mother, and take leave from you, if it should be the last time;
my mother whom I love, adieu, for I leave you for the Lord’s sake, and
also hope to lay down my life for his sake, for the Lord has promised
me another life, which shall endure for ever, and never pass away;
not like this life, which must perish, for this life, or the temporal
pleasure of this world, is not to be compared to the joy and gladness
that is promised to the righteous that endure steadfast unto the end;
where one day, as David says, is better than a thousand here in joy and
pleasure. Ps. 84:10.

I hope by the help of the Lord soon to partake of the eternal joy. Then
I shall be freed from all sighing, weeping and sorrow; then I shall
neither thirst nor hunger any more; then I shall no more feel heat or
cold; then I shall be released from all, and for ever triumph with the
Lamb. Hence, grieve not, neither weep nor sigh; though I go before, we
shall meet again; be of good cheer, my chosen mother; the Lord comfort
you with his Holy Spirit, in all your tribulation and sorrow. John
14:16.

I might be grieved more than you, for your sake, for I leave you here
in this evil world, where you are subject to all sorrow, tribulation
and affliction, while I depart from tribulation into joy, from this
life into the eternal life: but we need not be sorrowful, but resigned
to the work of the Lord, for Paul says; “All things work together for
good to them that believe;” hence, remember what we pray: “Lord, thy
will be done in earth, as it is in heaven.” Rom. 8:28; Matt. 6:10.

Therefore, let us take heed, that we do not will anything contrary to
the will of the Lord, but that we be patient and longsuffering in all
things, so that there may be fulfilled in us the passage contained in
John’s Revelation: “Here is the patience of the saints.” Rev. 14:12.
Therefore, dear mother, be patient in all that has now come upon you,
and that may yet come upon you.

Farewell, my affectionately beloved mother, and I pray you, when
you begin your prayer to God, remember me poor, weak man, your son,
imprisoned here for the testimony of the only Son of God, as I hope and
doubt not that you do; for James says that the effectual fervent prayer
of the righteous avails much, and he adduces an example, and says, that
Elias was a man like us, and he prayed that it should not rain, and
it came to pass so; and he prayed again, that it should rain, and it
rained. This, James tells us, to show how effectual the prayer of the
faithful is. James 5:16; 1 Kings 17:1; 18:45.

Christ also says: “What things soever ye desire, when ye pray, if
ye believe and doubt not, it shall be done unto you.” Mark 11:24.
The Scriptures abundantly testify, that the prayer of the righteous
penetrates through the clouds, so that they are heard by the Lord.
Herewith I take leave from you, dear mother, if it should be the last
time, and I commend you to the God of Abraham, Isaac and Jacob; the God
of all comfort console you; the strong God strengthen your faith, to
resist all the fiery darts of the wicked one; the Lord keep your going
out and your coming in, now and for ever Amen.

Adieu, my dearest mother, adieu in this life, till we see each other in
life eternal, with Christ our only Head and Bridegroom. Amen.

Greet my dearest brother in the Lord Christ Jesus, the dearest brother
I have on earth; greet him very cordially, and also my chosen dear
master, if he is with you. Greet my beloved brother D. B., when you
write to him. My mother, take this my simple letter in good part, since
I have written it out of love, according to my little knowledge, which
the Lord, through grace, has given me unworthy man. The Lord be with us
all. Amen.

By me your son, whom you well know, at present confined in prison, at
Antwerp, on the 7th of July, A. D. 1576, for the Gospel, and for the
confession of the only Son of God, Christ Jesus our Savior, whom the
world does not confess, but denies.

  HANS BRET.


ANOTHER LETTER FROM HANS BRET, WRITTEN FROM A DARK PIT INTO WHICH HE
HAD BEEN CAST, AND SENT TO ONE OF THE SISTERS IN THE FAITH, ON A SUNDAY
IN AUGUST, 1576.

Grace and peace from God our dear heavenly Father, full of grace and
truth, rich in mercy and loving kindness, through the bitter suffering
and death of his only Son Christ Jesus, who loved us, and washed us
in his blood, from all our sins and iniquities that we have done; the
power of the Holy Ghost, to strengthen you in the belief of the truth,
which the Lord through his unspeakable grace and mercy has revealed to
you: this I, your weak brother, wish you from all the heart, to the
salvation of your soul. Amen.

Affectionately beloved sister in Christ Jesus, whom I love from the
heart, I cannot refrain from writing you this brief letter, here in
this pit into which I have been cast, without any light except the
light of the candle.

Hence, I herewith bid you adieu, if I should write you no more, which
is known to our dear heavenly Father.

I further inform you, my beloved friend, that by his divine help,
I want to keep the covenant that I have made with my God, and wait
for the coming of our Bridegroom Christ Jesus, that when he comes,
I may enter in with him to the marriage, and be for ever in joy. O
dear sister, I cannot sufficiently praise or thank our God for his
unspeakable mercy, that he succors and strengthens me here in this pit
into which I have been cast for the word of truth.

Dear sister, remember me poor prisoner in your prayers to God, as I
hope that you also do; that it may please him to deliver me soon out of
this flesh, so that I may offer up my sacrifice to the praise of his
holy name and to the salvation of my soul, so that these enemies may
be confounded in their purpose, who think to rob me of my inheritance,
through this pit into which they have now cast me; but thanks be to the
Lord that succors me in my distress, and is my only helper, to whom I
fly for refuge, for Paul says that he is faithful and true, and will
not lay upon us more than we are able to bear. Col. 1:12; Ps. 46:1; 1
Cor. 10:13.

Hence, dear sister, always remember your poor, weak brother to the
Lord, for the prayer of the righteous avails much.

O dear sister, these cruel wolves have taken from me all my letters
which you have sent me, pens, ink, and paper, altogether, and also a
few things that I had written myself. Also two letters, one which I had
written to my dearest brother H., and another, almost finished, to my
brother Willem, and besides one thing and another; but I hope not that
any trouble will arise from it.

The fact of our writing was disclosed by one that was confined with me;
if I were to write you all of it, my paper would give out. This paper I
have received since, from the man that was confined with me in this pit.

Thus, I have been confined here ten days; how much longer I am to
remain here, is known to our dear Lord. I was confined here, according
to my recollection, on a Friday night, the 27th or 28th of July.

But, my dear sister, always adhere to the truth, which is Christ; be
not afraid of these wolves, for our God always succors us, according to
his promise, in all distress. Heb. 13:5.

I bid you a cordial adieu, my dear sister, greet my mother most
heartily in my name, and all my sisters, our brother Hans, and my dear
master, and also all the friends. I pray you, do not let my mother
know that they have cast me into this Lazarus’ pit. The Lord be with
you, and keep you in his ways always and for ever. Amen.

Written by me your weak brother, by the light of a candle, in a pit
which is called _Lazarus’ pit_, where I am confined for the word of
truth. The Lord knows my redemption.

  HANS BRET.


ANOTHER LETTER FROM HANS BRET, WRITTEN TO HANS C., ONE OF THE BRETHREN
IN THE CHURCH.

The great unspeakable grace and peace from God our heavenly Father,
who is a Father full of grace and truth, a God of comfort and of
peace, rich and abundant is his mercy, and inexpressible is his grace
and goodness, which he has shown us through his only begotten Son
Christ Jesus our Redeemer and Savior, who has redeemed us from the
power of Satan, whose slaves and servants we were through our sins and
iniquities. But he loved us, says St. John, and washed and cleansed
us in his blood from all our sins and iniquities, with which we were
burdened and laden; and made us kings and priests before God his
Father. The invincible power of the Holy Ghost strengthen your inner
man, so that you may grow up and increase in the faith of the truth
which the good God through his unspeakable grace and mercy has revealed
to you; that you may with Joshua and Caleb and all God’s righteous ones
take the promised land, namely, eternal life. This is the whole wish of
my heart to you my brother in Christ Jesus, to the salvation of your
soul. Amen.

My beloved brother in Christ Jesus, sanctified and cleansed, and
elected of God, I greet you with this my letter, which I write to you
here in these my bonds, out of Christian love, that you may know how it
is with me, for which I cannot sufficiently praise or thank the good
God, who has assisted me, unworthy one, in all my temptations, so that
I can say with the prophet David: Where is a God like unto our God, who
never forsakes him that trusteth in him; for he that trusteth in the
Lord shall not be ashamed. For the prophet says: He that trusteth in
the Lord shall not fall, but stand forever as mount Zion. Ps. 125:1.
Hence, dear brother, my trust is in the Lord alone, in whom all the
righteous have trusted from the beginning of the world; nor were they
confounded, but in all tribulation and distress the Lord was their
helper, and, according to his promise, succored and preserved them in
the water and the fire (Is. 43:2), as we have many examples concerning
it in the Scriptures, for our instruction. When we consider how God led
the children of Israel dry-shod through the Red Sea, and thus delivered
them from the hand of cruel Pharaoh, who persecuted them and attempted
also to cross the sea, but they all perished; hereby you may perceive
how the Lord delivers him that trusts in him. Again, consider holy and
righteous Daniel, who was in the lions’ den, without any food; behold,
the Lord did not forsake him, but fed him through the prophet Habakkuk.
History of the Dragon 34.

Thus, dear brother, the Lord also feeds those that firmly trust in him
with spiritual food, namely, with his holy word, which he has given us
as food for our souls. For Christ clearly says that man does not live
by bread alone, but by every word that proceedeth out of the mouth of
the Lord. Matthew 4:4. For as man is fed and nourished by bread, so the
inward man is fed and nourished by the word of the Lord. For as a man,
when that which is necessary for his sustenance is withheld from him,
perishes; so also, my dear, when from the inner man, the soul, there
is withheld her food, namely, the word of God, by which she is fed and
nourished, she perishes; hence, it is so necessary that we exhort one
another, as the apostle Paul says, while it is called To-day, to the
keeping of God’s commandments, that the inner man may daily be fed and
nourished, and thereby grow up and become strong. Heb. 3:13; 1 Pet.
2:2. For the apostle Peter says: I deem it expedient and profitable,
as long as I am in this tabernacle, to exhort you, though you are
established in the present truth; lest, as Paul says, any of you be
seduced or hardened through the deceitfulness of sin. 2 Peter 1:12,13;
Heb. 3:13. Hence, my dear brother, have in remembrance the words of the
holy apostle Paul, who says: Warn them that are disorderly, comfort the
feeble-minded, support the weak, be patient toward all men. 1 Thess.
5:14.

O my dearest brother, weary not in the ways of the Lord, neither become
slack in keeping God’s commandments; have your delight therein day
and night, with all God’s righteous ones, and say with the prophet
David: Lord, thy word is a greater comfort and joy to me, than all the
treasures and riches of this world. And again: Thy word, O Lord, is
dearer to me than much gold or silver. Psalm 1:2; 119.

Consider how all God’s righteous ones comforted themselves with the
word of the Lord. So, do also you console yourself with it; have it in
remembrance all your life; let it be planted in your soul, that it may
save you. James 1:21.

Thus, my beloved brother Hans, I bid you adieu; adieu, if it should
be the last time that I write you. I pray you, my dear, persevere
steadfastly in exhorting, instructing and teaching, according to the
gift which God through his unspeakable grace has given you. If you have
received much, dispense liberally; if you have little, communicate also
of that little. Be ready always to give an answer to every man that
asketh you a reason of the hope that is in you. 1 Pet. 3:15. Get much
gain with that which you have received, so that the Lord may say to
you: Come, thou faithful servant: thou hast been faithful over a few
things, I will make thee ruler over many things. Matt. 25:21. Behold,
dear brother, if a man is faithful to the Lord, he will not leave him
unrewarded for it. Hence, God says in his Revelation to John: He that
remains faithful shall receive the crown of eternal life. Rev. 2:10;
Matt. 19:29; James 1:12. Do also you, my dearest brother, remain
faithful, so that you may with all God’s righteous ones be crowned with
the crown of eternal life; to this end may the good God strengthen you,
that you may enjoy this forever. Amen.

My dear brother H., my heart and mind writes you indeed more, according
to the little gift which I have unworthily received from the Lord; but
I lack paper, and I am afraid that you will hardly be able to read
this, since the paper blots so. O, I thank you so heartily for what you
have so faithfully sent me. I was so glad, that I should not be able to
describe my joy to you; for I had not heard from you for a long time.
I pray you, thank our brother H. very heartily in my name, for his
letter, which I could not read without tears, because of his comforting
exhortation. He writes me that I should write a letter to A. H. and
one to B. O brethren, I would most gladly do so, rather than eat; but
the enemies of the truth have prevented me from it, so that I do not
know how I could send you the letters. I know not how I shall send this
letter; but I have written it in the hope that our dear Lord would
provide a means; and though I would like to write more, I have no more
paper. I have written this with a little bilberry juice; I hope that if
it pleases the Lord you will send me some writing materials, to employ
myself while I must pass my time here. Hence, dear brother, no more for
this time, through want of paper.

Herewith I bid you adieu; adieu, my brother, adieu. The God of comfort
and of peace, the God of Jacob and of Israel, keep you in the faith of
the truth; may he be with you forever. Amen.

I greet you, dear brother, with a holy kiss of peace. Greet my mother
very heartily in my name, and all my sisters, and our brother H., my
master. Say that I sent her a letter not long ago; but whether she
received it, I do not know. Greet all the saints in my name. Grace and
peace be with you all. Amen.

Written by me, your weak brother, whom you well know, at present in
bonds for the testimony of the Gospel, which is the power of God unto
salvation to every one that believeth. Rom. 1:16.

  HANS BRET.

NOTE.--When this great heat of persecution which the papists had
kindled everywhere as far as their jurisdiction extended, began to
abate in several cities of Holland and Zealand, and especially in
the town of Middelborgh, where the Prince of Orange, William I.,
of worshipful memory, had granted liberty of conscience, for the
Anabaptists as well as for others, so that many of the innocent and
defenseless lambs of Christ settled down there, and in quietness served
God with a thankful heart; some of the citizens of said city, though
they had previously themselves been under the galling yoke of popery,
envied them for this, and obtained so much from the magistrates there,
that there was announced to all the Anabaptists that sojourned there:
That they should have to swear allegiance to said city, in the form of
an oath, and, moreover, arm themselves, together with other citizens,
with external weapons, to resist the enemy; and that if they did
not do this, they should be obliged to cease from their trades and
occupations tending to the sustenance of the body, to close their
houses, etc.

This announcement having been made, the Anabaptists, since they did
not think it right to swear any oaths, nor to arm themselves with
external weapons, had recourse to the aforementioned Prince of Orange,
humbly requesting of him, that they might enjoy the liberty of their
conscience, in practicing their faith; and to be permitted faithfully
to pay all civil imposts, taxes, and the like, together with others, to
be believed on their yea and nay (according to the doctrine of Christ),
in place of the oath, and to keep this truly, without evasion, guile,
or subtlety.

Thereupon, the Prince, not long after, consented to it, commanding the
magistrates there, not to ensnare these people with the aforementioned
announcement, nor to oppress their consciences with such burdens.
These things, as we have obtained full information in regard to them,
we deem profitable and expedient to add here, to the praise of the
princely house of Nassau, in the hope that it might prove an example
for other magistrates which have not yet attained to this gentleness of
disposition to follow.


LETTER OF PRIVILEGE GRANTED BY WILLIAM I., TO THE ANABAPTISTS AT
MIDDELBORGH.

_Whereas_, in behalf of certain citizens of this town of Middelborgh,
a supplication has been presented to His Excellency, in which they
complain that the magistrate of said city recently caused their
shops to be closed, and consequently prohibited their occupation,
which is nevertheless their only means of supporting their families;
they proceeding to this prohibition, for the reason that they should
render the customary oath, as others have done; the aforesaid citizens
remonstrating the more, because they now for certain long years,
without ever having rendered the aforesaid oath, have willingly borne,
together with other citizens and inhabitants of said city, all civil
imposts, contributions and taxes, without ever having been found in any
default, and wherefore also they ought still to be left unmolested,
seeing they thereby request nothing but to live in the liberty of their
conscience, in respect to which this present war has been undertaken
against the King of Spain, by his subjects, and all ceremonies that
militate against it are resisted; wherein, by the help of God, it has
now come so far, that the aforesaid liberty of conscience has been
conserved, and it would therefore be unjust to take it away from the
petitioners, who helped to gain the same, not without great peril of
body and life, by taxes, contributions, and bearing other burdens;
which, after they had presented it in the form of a request to the
aforesaid magistrate, it was answered them, that they had to regulate
themselves after the institutions and ordinances of the aforesaid
town; whereby the aforesaid magistrate seems to endeavor, by the
oath, to drive out of the country, to their total destruction, not
only their petitioners residing in Middelborgh, but, consequently,
innumerable others in Holland and Zealand, who, pursuant to his
decrees, have betaken themselves under His Excellency’s protection,
whereby no one can derive any profit, but there should only great and
signal damage result to these countries, and trade everywhere become
greatly diminished; wherefore they humbly petition His Excellency, to
consider the matter with compassion, and to take the necessary steps,
particularly, seeing the aforesaid petitioners offer to tender their
Yea in place of oath, and that the transgressors thereof are to be
punished as perjurers: _therefore_, His Excellency having considered
the foregoing and caused it to be duly deliberated upon, has, by
the previous advice of the Governor and the Councilors of Zealand,
ordained and decreed, and ordains and decrees by these presents, that
the aforesaid petitioners shall be allowed to use, with the magistrate
of the aforesaid town, their Yea offered by them, in place of the
oath; provided, that the transgressors thereof are to be punished as
perjurers; His Excellency commanding and charging the magistrate of
Middelborgh, and all others whom this may concern, not further to
oppress the petitioners, contrary to their conscience, with regard to
the oath and otherwise, but to allow them to open their shops, and to
pursue their occupations, as they have previously done.

All with this provision and understanding, that when greater
tranquillity of affairs exists, and the matter has been considered with
mature deliberation, proper measures shall be enacted.

Thus done, under his Excellency’s name and seal, in the town of
Middelborgh, the 26th of January, A. D., 1577. Sealed with a red wax
seal pending from it. Signed:

  WILLIAM OF NASSAU.

What ensued thereupon, shall be shown for the following year, 1578.
In the meantime, the papists proceeded, as ravening wolves, with all
cruelty and tyranny, wherever they bore rule, against the lambs of the
flock of Christ; so that many among them had to lay down their lives,
as can be seen from the following accounts.


LOUWERENS JANSS NOODTDRUFT, OF DELFT, A. D. 1577.

After manifold persecution, slaying, and burning of the true followers
of Christ, there was also a pious brother, by the name of Louwerens
Janss, a shoemaker by trade, who chose rather to suffer affliction with
the people of God, than to enjoy the pleasures of sin for a season with
the unbelieving; hoping hereafter to enjoy liberty in heaven, with all
the true children of God; yea, rather to die here for a little while
unto his flesh and the pleasures of this world, than hereafter to have
to pay for it with an eternal lamentation in the torment of hell.
He was therefore apprehended by the persecutors and enemies of the
truth, in the month of August, in the year 1576, at Antwerp, where he
endured severe imprisonment, and, through the grace of God, resisted
much temptation. And as he could by no means be brought to apostatize,
but was firmly built upon Christ, the lords and rulers of this world,
through the instigation of priests and monks, condemned him to death.
And thus, in the month of January, A. D. 1577, he was burnt alive at
said place, and testified and confirmed the genuine faith of the truth
with his death and blood; wherefore he has obtained, through grace, for
this his broken, earthly house, a building of God, a house not made
with hands, but which shall endure forever in heaven. 2 Cor. 5:1.

And since this friend of Christ could obtain no writing materials, he
wrote and made known to his beloved friends, his affectionate mind,
upon two tin spoons, with a pin.

Upon the one spoon was the following: I wish all my brethren and
sisters much grace from God our Father; and the peace of our Lord Jesus
Christ, which passeth all understanding, rule in all your hearts; and
the love of God, which passeth all knowledge, increase with you all,
that you may abound and be steadfast, and continue in the work of the
Lord. O my dear friends, take good heed to yourselves, this I pray you,
I unworthy prisoner in the Lord. 2 Cor. 1:2; Phil. 4:7; 1 Cor. 15:58;
Heb. 10:24.

Upon the other spoon was written: Grace and peace from God the Father
and our Lord Jesus Christ be with you my very dear and in God beloved
sister in the Lord, Weyndelken and her daughter M.; this I wish you
from the depths of my heart before God, who searcheth the hearts and
reins, that you may walk before him unharmed and unhindered, in his
truth, to which he has called you; and always look to Christ and to all
the righteous. Adieu, in this time, adieu.

  LOUWERENS JANSS NOODTDRUFT, of Delft.


HANS DE RUYTER, WITH HIS WIFE AND DAUGHTER, A. D. 1577.

At Antwerp there was imprisoned for the sake of his faith, with his
wife and daughter, in the year 1577, the brother Hans de Ruyter, a
minister of the church of God, and a very experienced man in the
Scriptures. But when he was assailed with many severe trials, and
many fair promises of release and other things were held out to him,
he suffered himself to be moved to renounce his faith; yea, so that
he even exhorted his wife thereto; but hearing afterwards, that he
should have to die nevertheless, it produced such terror and dismay
in him (seeing how he had suffered himself to be seduced with lies
by the blind leaders, he who ought to have been a leader of others),
that with a distressed heart and anxious mind (perceiving whereunto
he had suffered himself to be brought, and what was approaching him),
he turned himself to the Fountain of grace, and prayed with scalding
tears, from the bitterness of his soul, that this apostasy from, and
denial of his Lord, might be forgiven him, and he be received back
into favor, with the prodigal son; and he would steadfastly adhere
thereto all the days of his life, and suffer nothing again to turn him
away therefrom. This he not only promised with words, but also proved
it indeed, for whatever temptation, pain, or torture was afterward
inflicted upon him, he steadfastly adhered to his reaccepted faith, so
that he was finally burnt for it, with his wife and daughter; and they
are now waiting under the altar, till the number of their brethren is
fulfilled.

NOTE.--In the beginning of the preceding year, 1577, we showed the
perverse zeal of certain followers of the Calvanistic doctrine, who,
at Middelborgh in Zealand, had obtained so much, that the Anabaptists,
who having fled out of the Romish Babylon, and settled there, were
prohibited from exercising their temporal occupation or trade by which
they had to sustain their life: and this, because they refused the
swearing of the civil oath, and the use of external weapons of war.

Thereupon, as shown in that place, the Prince of Orange commanded the
magistrate of said city, to allow the aforementioned people to live in
quietness, and not to oppress their consciences.

But the magistrates there, instead of heeding this, as coming from high
authority, acted entirely contrary; insomuch that the Anabaptists that
lived there, and especially those in the country, were compelled again
to betake themselves with an humble supplication to the Prince, to
obtain their religious liberty; who thereupon, the second time, wrote
and sent the following charge to said magistracy:


CHARGE OF WILLIAM I., TO THE MAGISTRATE AT MIDDELBORGH.

The Prince of Orange, Count of Nassau, Lord and Baron of Breda, Diest,
etc., to the noble, pious, honorable, wise, particular, etc.

_Whereas_, certain residents, living there, said to be Anabaptists,
have at divers times indicated to us by way of complaint, that
you daily molest them, and deprive them of the means, in peace
and quietness to gain a living for themselves and their families,
prohibiting them from opening their shops, under the pretext that they
refuse to render the oath in such form as other citizens; which we
have duly considered; and since the aforesaid people offer to bear,
in equity, all burdens, together with other citizens (however, in the
matter of arms, which chiefly moves them to take this course, levy upon
them such a contribution as you, or those who may have charge of it,
may find to be proper in all justice and equity); hence we think that
you are doing very unjustly, in not letting them live in peace and
quietness, according to the dictates of their conscience, persuant to
the act which we, with the advice of the Governor and the Councilors,
have previously granted them, which they say they have exhibited to
you; and yet, as we learn that you have hitherto not been willing to
regard it, nor our previous letters, we have been compelled to write
you this final act, by the which we openly declare to you, that it
does not behoove you, in particular, to concern yourselves with any
one’s conscience, as far as there is nothing done that might tend to
any one’s offense, in which case we wish to regard or tolerate no one:
and _therefore_, we expressly command and ordain you, in future to
desist from molesting the aforesaid people, that are Anabaptists, or
from preventing them to exercise their traffic and trade, to gain a
living for wife and children; allowing them to open their shops, and
to work as they have previously done, at least until the time that
the Generality, whose province it is to do this, shall have decreed
otherwise. Hence beware of attainting anything contrary to this and the
act granted them, and to take from them any fines for the above cause;
because there is nothing attainted with them, except what might tend
to the offense of any one; and because they shall also, together with
others, bear all civil and reasonable burdens. Herewith, noble, pious,
honorable, wise, discreet, dear, particular, I commend you to God.
Written at Antwerp, on the sixteenth day of July, 1578.

Subscribed:

  PAR COPIE DE BAUDEMONT.

The aforegoing copy was certified to as follows:

Written by the secretary Baudemont, and found to agree with it. By me
Jacob Masureel, notary public of the town van der Vere, the 15th of
November, 1579.

Signed:

  J. MASUREEL, Notary.

REMARK.--Notwithstanding the Prince, of Worshipful Memory, had now the
second time so strictly commanded this liberty of conscience in the
practice of the worship of God, the true fruit did still not follow,
notwithstanding it was obeyed for a few years immediately afterwards;
for after the decease of that good Prince they began again; however, to
the salvation of the defenseless church of God, it was terminated by a
third prohibition, by his son, as shall be stated in the proper place.


HENDRICK SUMER AND JACOB MANDEL, A. D. 1582.

In the year 1582, in the first week of September, the dear and faithful
brother Hendrick Sumer, a minister of the word of God, still under
trial, and with him Jacob Mandel, were apprehended for their faith and
the testimony of Jesus Christ, at Torzag, in Switzerland, and were then
conducted into the town of Baden, where they, by the High Bailiff of
the country, and the judges, were publicly examined in the presence of
the people, in the council house, and interrogated concerning their
faith, which they freely confessed. At this examination were present
twenty-four priests, who tried whether they could not cause them to
apostatize and err in their faith: but they could accomplish nothing,
nor were they able to convict them of any wrong or error, much less
perceive in them a just cause of death.

Now when these brethren and Christian heroes were quite steadfast in
the faith, and boldly testified and proved by the word of God, that
they were on the true, narrow way of the truth unto the eternal life
in Christ Jesus, from which they would in no wise depart, though it
should cost them their lives; then the priests were at their wits end,
and said to the councilors, that they could not do anything further;
since they remained obstinate, they must now deal with them as they
deemed proper.

They were then to be sentenced to death; but the councilors could not
agree, for some among them would not take the responsibility of their
death upon themselves, nor be guilty of it, because it was on account
of matters of faith, and they knew them to be good men. But as the
majority of the voices were for putting them to death, they determined
that their sentence should be proceeded with, which when the brethren
learned that their time had come that they should depart out of the
world, they rejoiced from the heart, and were glad and of good cheer;
they also said that it was a greater joy for them than if they were
to go to a marriage; yea, they were of very good cheer, that God had
counted them worthy, that they should glorify his name through such a
righteous death--which many righteous ones and friends of God had done
before them, and thus obtained the heavenly crown.

When they were led forth, they spoke boldly to the people, and exhorted
the great multitude that had gathered, that they should repent and turn
from their sinful life to God, and then both joined their voices in
raising a joyful, sweet, and heartfelt song of praise to the Lord.

There was present a great number of people, and many among them shed
tears, when they heard them sing and saw that they were of such good
cheer in the hour of death. But the eternal joy was before their eyes,
and they rejoiced in the inner man, that they should go to Abraham,
Isaac, Jacob, to all the patriarchs and the whole number of the saints,
to all the prophets and the apostles of the Lord, and to their pious
fellow-brethren and sisters that had recently died, yea, to Jesus
Christ himself, their Savior. Thus they sang till close to the water’s
edge, where they were to be drowned.

When they came outside, Hendrick said: “Now, my brother Jacob, since
we have traveled together so long, let us now also journey together
further, through this temporal death into eternal life.” Brother Jacob
Mandel was the first one. The executioner took him and drowned him
in the water. When he was dead, he drew him out and laid him before
Hendrick’s eyes, and said: “My dear Hendrick, behold thy brother who
lost his life, and renounce yet, or you will have to die too, there
is no other choice.” But he said: “You need not think that I shall
renounce, and forsake the divine truth; I will adhere to it though
it cost body and life.” A priest also begged him very earnestly and
said: “O my dear Hendrick, desist from this new infidelity, and from
this evil sect.” But brother Hendrick turned to him and said: “What
sect? I believe in God the Father Almighty, and in Jesus Christ our
Lord and Savior, and in his holy word and divine commandment; in this
I stand--do you consider this a sect? Dare you call the true Christian
faith a sect? what kind of a faith have you then? If you have another
faith, you are in a sect and in a new faith yourself; desist from it,
and forsake your sinful, vicious and ungodly life.” Thus the priest was
put to shame and ridicule, and had to keep silence. When they saw that
he continued steadfast, the executioner took him and drowned him too,
like the other. This took place on the 9th of October of the aforesaid
year 1582, at Baden, in Switzerland, after they had been imprisoned
four weeks and a half.


MELCHOIR PLATSER, A. D. 1583.

In the year 1583, on the Friday after Whitsuntide, Melchoir Platser,
who had been an apothecary, was apprehended for the faith’s sake, in
the village of Rankweil, in the Feldkirch, bailiwick. There he was put
in irons and taken to Feldkirch into the castle, and imprisoned in a
deep tower, whence he was several times taken before the authorities
and the priests. He was always prepared to give an answer concerning
his faith and to resist their false doctrine.

There was then brought to him from the town of Bregenz a special
priest, whom they regarded as very wise and learned. He undertook to
dispute publicly with brother Melchoir, hoping to get honor and glory
by it; but he was very soon put to shame, so that he himself said: “Did
the devil bring me here for this purpose, that I should be convinced by
an Anabaptist?” Now when they could accomplish nothing with him, they
sent (since that region is completely papistic) for Lutheran parsons,
and brought them to him, [to see] whether they could instruct him. But
they were no better in his eyes; he convinced them, that they were both
in unrighteousness and unjustly upheld and maintained their doctrine.
This is the cause why at the present day all sin, vice, and idolatry
are so prevalent, because the priests themselves are the greatest
rogues and knaves.

Now when they could in no wise seduce or deceive him, they delivered
him over to the authorities and accused him as a traitor that had
merited death. However, they offered him that, if he desired mercy, and
would swear an oath that he would leave their land and dominion, they
would suffer him to live and go away. But he answered: Before he would
swear such an oath to them, and consent to renounce, he would rather
await what God should permit them to do with him, though it should cost
his body and life. He also told them that their threats did not terrify
him, and that he did not care for it, for at all events he had once to
die.

Then the lord at Feldkirch was touched, and requested that they should
conduct him back to Rankweil, into the same village where they had
apprehended him, as though he thereby wanted to wash his hands in
innocence from his blood.

When they came to Rankweil, they held a court over him, pursuant to
the order of the great Hannibal, to whom he had been delivered by the
prince of Innsbruck, to deal with him according to his pleasure. There
they passed sentence, that he should be put to death.

When the brother heard that he was to depart out of this world, he
faithfully thanked God the heavenly Father, and rejoiced that God was
willing to make him worthy, that he should testify to the truth with
his blood, which he regarded as a great benefit from God.

Shortly afterward he was delivered into the hands of the executioner,
who conducted him to the usual place of execution. The people were
very sorrowful and compassionate; but brother Melchior began to speak
to the people with great zeal, and exhorted them to think of their
ungodly life in which they were sunk, and that they should no longer
thus perversely boast themselves Christians. “O what woe” said he,
“and eternal suffering will come upon such men that kill an innocent
man because he has separated and turned from the ungodly, shameful
life of the world. But I will commit this to God in heaven who will
give such mouth-Christians their reward.” The priests also came, as
he was being led out, and wanted to comfort him. But he said: “You
priests are the serpents and scorpions, against whom Christ has warned
us; that are full of abomination and destruction.” Thereupon, they
commanded him to keep silence, if he wanted to speak so scornfully to
them. Then he began to sing with a loud voice, till he arrived at the
place where he was to be executed. He then again warned the people that
they should beware of the false prophets who thus uphold, comfort and
strengthen them in unrighteousness, and promise them liberty and life,
in order that they should the less desist from wickedness. He spoke so
earnestly and much to the people, that the sweat rolled from his face.
The executioner dried off his face and said: “Speak freely, I shall
not hurry you.” A little after the executioner said to him: “If you
will consent to do according to the mind of the lords, and acknowledge
their doings as right, power has been given me to release you.”
Melchior replied: “I will not do this; hence go on, and do what you
are commanded.” Thereupon, the executioner forthwith executed him with
the sword and speedily cut off his head. Not far from there was a pile
of wood, upon which he laid his body and burned it, after he had been
imprisoned about twenty-six weeks. Thus he kept the confessed truth, as
long as he was in life and had breath in him.


ANDRIES PIRCHNER, A. D. 1584.

On the 26th of May, in the year 1584, Andries Pirchner was apprehended
at Laitsch, in Vintschgau, his fatherland, and thence taken to
Soltrain, where he was thrice put upon the rack and severely tortured.
For they wanted to know of him, where and with whom he had lived and
had intercourse, and that he should mention them. But he answered:
He would not be a Judas, to betray those that had done good to him,
so that any harm would come to them; he would rather lose his life
and body, yea, one member after another; nor were these matters that
concerned the faith or any article of the same; but in regard to his
faith, that he would willingly and gladly declare and not keep silence
about what he had done or not done; he had made God in heaven a promise
in Christian baptism, to which he would adhere, and not be found a liar
before God. Moreover, he would (if it could not be otherwise) patiently
suffer death, and also request nothing else, than that by his blood
and suffering he might induce some poor souls to repentance and to
the confession of the truth. Thereupon priests were sent to him, that
they should dispute with him; but these, no matter what they commenced
with him, accomplished nothing at all, for he forthwith upbraided
them with their sinful and lascivious life, showing them, that they
could not lead or point others to a virtuous life, because they were
blind themselves. And he further said that they should consider their
own ways and desist from their sinful life; he also presented to them
several passages from the Old and New Testaments, so that they could
accomplish nothing with him according to their will, but he constantly
persevered firmly in his faith. He was also greatly admonished and
entreated by many, privately in the house, and also in public, that he
should desist from his faith, since he must see that there was nothing
else left for him, or he should have to die. Thereupon he answered:
“All that will live godly in Christ Jesus shall suffer persecution, as
the Scripture says. And to the same I will adhere, and I daily pray
to God, my heavenly Father, that his will be done. Now if it be God’s
will, he can order it that I shall be released; but if it is not his
will, I will die patiently.” They entreated him, that he should only
once renounce and recant, and they should let him go; he might then
adopt it again. But he replied: “No, that cannot be; may God keep me
from breaking my promise and being found a liar before him; for that
were acting like the dog that swallows again that which he has once
vomited. So it would also go with me; I would have to recant and stamp
as a lie that which I have long known and confessed as the truth and
the will of God; of which I should not be able for a long time truly
to repent, and who knows whether I should be able to repent and obtain
grace? Hence I neither will nor can do it, and I will rather die, and
hope by the help of God to be a living martyr for his truth.” After
that he was brought from Soltrain to Schlanders, and there, according
to the princely and old imperial command and decree sentenced to
death and delivered to the officer, who conducted him to the place of
execution.

When he was led forth he spoke with a joyful heart: “God be praised,
that it has come so near to the end with me, and since it is thus his
will, I will also patiently die.” And thus he honored his end with many
thanksgivings, Christian teachings and remarks to the people, after
which he knelt down; and though it had on that day been cloudy weather
until that hour, the sun commenced to shine brightly, right into his
face, at which he rejoiced, and said: “God be praised, that he shows me
his bright sun yet before my end.”

When the executioner had drawn out the sword, and was about to make
a stroke, they called to him to hold still, and the brother was very
earnestly entreated, that he should renounce, and they should let him
live. But he would not; he valiantly lifted up his head, and thus the
executioner beheaded him; joyfully offering up his spirit unto God.
Afterwards his body was singed with a little fire of straw.

This occurred on the 19th of October of the aforesaid year, after he
had been imprisoned for about twenty-two weeks.


LEONHART SUMERAVER, A. D. 1584.

In the year 1584, about eight days before Saint Martin’s day, brother
Leonhart Sumeraver, from the country of Saltzburg, was apprehended, as
he was about to leave the country and had embarked at Titmaing. The
boatmen learned of it, and landed at Berckhausen, at the bridge, in
order that they should not come to grief. There a rope was thrown them,
and the matter became known, for the boatmen cried that they had an
Anabaptist on board. The clerk, who stood there, went to the chancellor
and told him that an Anabaptist had arrived. The chancellor had him
apprehended, and he was forthwith brought to the rack and five times
dreadfully tortured, also twice suspended by a rope; but they could
obtain nothing from him, nor accomplish anything with him. Hence, he
had to suffer much pain and sorrow during the time of his imprisonment,
and also much temptation and conflict on account of his faith, and
because he would not accept their doctrine.

After he had been in prison almost half a year, he was led to the
place of execution. There went with him four priests, who tenaciously
urged him to renounce: but he said that he had already renounced his
unrighteous life, more than twenty years ago. When he was led through
the town, they admonished him the second time to renounce. But he
replied. “Should I depart from God? Christ does not teach me this when
he says: Whosoever shall deny me before men, him will I also deny
before my Father which is in heaven.”

When he was led forth before the stone court, they said to him:
“Behold, there is the image of our Lord; bow down before it.” But he
replied that he dared not do it; that they should proceed with him. The
priests asked him, why he had gone out from the Christian church, and
betaken himself to this heresy (as they call it). But he said: “Not
so; but I went out from ungodly idolaters, fornicators, blasphemers,
and all the unclean, and have betaken myself to the good, to God and
his church.” But they said: “He is possessed of the devil, who causes
him to speak thus;” even as also the Jews accused Christ. Afterwards
they entreated him thrice for God’s sake, that he should renounce; but
he would not. The executioner also begged him the very best he could.
But brother Leonhart said: “O dear, be silent, and do not beg me, but
proceed, for I want to die as a good Christian; I stand in the true
faith and upon the firm foundation, which is Christ my Lord, from which
I shall never depart.” When they saw that all their efforts were in
vain, the executioner took his collar from his neck and said to him:
“If you would renounce but the two articles, they would release you.”
But he said: “Let me alone and proceed as you please, for I want to
die valiantly upon my faith.” Thereupon, the executioner said: “I do
not like to execute you, but if I do not do it, another will.” And he
drew out the sword before him, in order to frighten him; but he was not
terrified in the least by it. Thus he was beheaded, and buried in the
place of execution.

This happened at Berckhausen, on the 5th of July 1585, that this lamb
of the Lord was torn by the ravening wolves.


ANNEKEN BOTSON, JANNEKEN HER DAUGHTER, AND MAEYKEN PIETERS, A. D. 1585.

About the year 1585, there were imprisoned, at Sint Vyt, in the country
of Lutzenborg, three women, having been brought from a village called
Nieuwstadt. Among them were a mother and daughter; the mother’s name
was Anneken Botson, and that of her daughter Janneken Botson; the
other woman was named Maeyken Pieters. All three of them were simple,
godfearing persons, who had forsaken popery, and through the grace of
God, betaken themselves to the obedience of the holy gospel. This the
priests could not endure, but they manifested their envy and reported
these persons to the authorities; and thus they were apprehended and
put in prison at Sint Vyt, as already mentioned. There they were not
confined long, but were forthwith examined concerning their faith,
which they cheerfully and in simplicity confessed, and to which they
also constantly adhered, though they tried in many ways to make them
recant the truth; but when they could not prevail upon them they were
sentenced that they should be burnt to ashes. As innocent sheep for the
slaughter they went to the place where they were to be offered up, and
died thus a valiant death, offering up their bodies as a sacrifice to
the Lord.


WOLFGANG RAUFER, GEORGE PRUCKMAIR, AND HANS AICHER, A. D. 1585.

In the year 1585, three brethren, namely, Wolfgang Raufer, George
Pruckmair, and Hans Aicher, were apprehended for the faith, while on a
journey, half a league from Riet, they having taken some refreshments
in an inn, and after eating returned thanks. Hence, immediately
beadles were sent for, and it was told that there were people there
like Anabaptists. While they were then counting out the money for what
they had received, and the innkeeper took it, the wicked men came,
apprehended all three of them, and took them to Riet. A few days after,
they were taken from Riet to Berckhausen, where the council and the
judges sent eminent doctors to them, who were to speak with them, and
if possible to overcome them and turn them from their faith; but they
could accomplish nothing, nor were they (neither the doctors nor the
priests) able, by disputing, in any wise to turn these brethren.
In the meantime they executed the aforementioned brother Leonhart
Sumeraver, with the sword, on a Friday, about eight o’clock in the
morning. Afterwards the judge and other lords went into the castle,
and announced it to these brethren, and told them that if they would
not renounce, that they should share the same fate with him; whereupon
they replied: “We are ready to die; whatever be God’s will with us,
we will patiently suffer.” Now when they had been imprisoned for a
considerable time, about fourteen weeks, at Berckhausen, and they could
not prevail upon them, nor intimidate them, they were separately placed
in carts, on the next following day of execution, namely, the 3d of
August, led forth from prison, and about four o’clock brought before
the council house, where the royal decree was read to them, according
to which they were to be dealt with. In the meantime the judge called
the executioner, and commanded him, that he should bind these three
persons and convey them out to the usual place of execution, and then
(since they had been sentenced from life to death) to execute them
with the sword, and afterwards lay them upon a pile of wood and burn
them with fire. Thereupon, brother Wolfgang replied: “Not from life to
death, but through death into eternal life.” Then George and Wolfgang
said: “Now since we must die, we die solely for the sake of the divine
truth, for we have done no evil or wrong to any one, and here is not a
single person to whom we have done any injury, or who can complain of
us; since we then must lose our lives for the faith and for the word of
God, we shall find it again in eternity, as the holy Gospel testifies.”
They then said to the authorities: That they should henceforth take
better heed, for the innocent blood should cry for vengeance upon those
that were guilty of it; but since it was the will of God concerning
them, they would willingly die, since our Lord Jesus Christ had to
suffer the same death in this world. Then Wolfgang said to George and
Hans: “Now my dear brethren, we will take leave from one another; and
let us be joyful, for the Lord is with us.” Thereupon, brother George
requested the executioner, that he would loose their hands a little,
so that they could give each other the hand, and thus take leave;
to which the executioner consented, doing it willingly. Thus they
took joyful leave from one another. In the meantime a priest came to
brother Wolfgang, and admonished him to renounce. But brother Wolfgang
briefly answered him, that he should himself renounce his ungodly life
and fornication; and would not tolerate the priest with him. He then
went on, and when he came into the market place, he commenced to sing
joyfully, and then gave praise and thanks to God, that they had come
to this, that they might be truly refined. And he further said: “Would
to God, that among this multitude of people there might be some one
from our country that could inform our brethren of this; then we would
greatly thank God for it. However, we trust that God will send some
one that will notify them of this, whether it be orally or by writing;
and this causes our heart to rejoice.” This wish was also fulfilled,
as the facts show. Then Wolfgang said to the executioner: “Now, Master
Christoffel, I shall henceforth be more quiet, and contain myself a
little; but my heart experiences no anxiety at all, but there is only
laughter within; and if my brethren, my wife and child, knew this, they
would rejoice for our sakes, though they might otherwise, according to
the flesh, weep and mourn. And I pray, and also hope, that God will
send some one to our country, to our church, who will for us take leave
from all brethren and sisters, our wives and children, and all our
acquaintances according to the flesh.”

While Wolfgang was thus speaking, they were led out, and came to the
place of execution. The other two brethren, George and Hans, had mostly
been silent; but when they arrived at the place of execution, all three
of them were joyful, again took leave from one another, and offered up
their prayer together in quietness.

They were then beheaded, and their bodies laid upon piles of wood and
burnt.

When the executioner had performed this, he said to the people: “These
persons would not desist from their faith, nor would they tolerate
priests; they also have a much stronger faith than I and all that are
here. I would rather execute thirty robbers than these.”

Thus these dear brethren testified to the faith in Jesus Christ and the
divine truth with their blood, to which end God gave them power and
strength, for which praise be to him forever. Amen.


OF THE MANDATE PUBLISHED AGAINST THE ANABAPTISTS IN THE DUCHY OF
PRUSSIA (BUT NOT UNTO DEATH), ON THE 12TH OF NOVEMBER, A. D. 1586.

When on account of the terrible burning and scorching of the pious
witnesses of Jesus that were called by the name of Anabaptists, many of
them went from papistic regions, where the distress was greatest, to
the Prussian countries, in the hope that the rulers there, who boasted
of greater discretion and mercy than those of general popery, should
grant them liberty to live according to their conscience, it came to
pass, that when they came there they found themselves deceived in their
opinion, inasmuch as the Prince of that country, who then reigned at
Brandenburg, ordered them, by a public mandate, to leave.

Concerning this, P. J. Twisck has given this account:

George Frederick, Margrave of Brandenburg, commanded in a public
mandate, on the 12th of November, A. D. 1586, that the Anabaptists must
leave this whole Duchy of Prussia. _Chron. van den Ondergang, edition
1620, 2d part, 16th book, for the year 1586, p. 1401, col. 1._


CHRISTIAN GASTEYGER, A. D. 1586.

In the year 1586, on the Friday after Whitsuntide, which was the 3d of
June, Christian Gasteyger, a blacksmith, was imprisoned, at Ingolstadt
in Bavaria. On the following Sunday two Jesuits, with the town judge,
came to him, and talked with him concerning his faith; but they soon
left him again, for they could not agree with him. Nine days after,
the two Jesuits came again to talk with him, and began with many words
to revile the church; but the brother contradicted them, and thus
they spent almost an hour and a half together, and then left him with
dissatisfaction. Three weeks afterwards, again two Jesuits came to him,
who wanted to instruct him; but when he would not dance as they piped,
they left him again; and after two days the judge came to him, with a
doctor in the Scriptures, to speak with him concerning infant baptism.
They said: Children were damned, if they were not brought to baptism.
Thereupon, brother Christian replied: “They are not damned therefore;”
and he proved it to them with many Scriptures which he adduced. On this
account they called him a heretic and said further: “Children have the
devil in them; hence they must be baptized.” Then he asked how the
devil got into the children. They said: “He comes into the child from
the mother.” But he contradicted them also in this.

Nine days afterwards the judge and his council came to him, and they
said: “You are well aware why you are imprisoned here; you have been
confined here for some time already, and priests have come to you; but
you would not hearken to them, for I have been told by them, that there
is no hope of you any more; and the order has come, that I am to speak
with you once more, and that if you will not be converted to that which
your parents believed, you shall be placed upon a stack of wood and
burnt; and let us see then how God will be with you.” But he replied:
“I am ready every day to die, and I hope to God in heaven, that he will
keep me valiant and faithful unto the end, so that I shall not depart
from the truth; and may his will be done concerning me.”

The next day again two Jesuits came to dispute with him, and asserted
that he had no faith. They also began of infant baptism, saying:
That the child had to be baptized, else it were damned. But he
contradicted them. And when they had spent three hours with him, and
he had sufficiently replied to them, and valiantly resisted their
false doctrine, they left him. He also let us know that, as he was
now imprisoned for the truth’s sake, he would also firmly adhere to
the truth; though it should cost him his life, he should not depart
from it; they should have all good confidence concerning him, for he
would valiantly fight for the eternal crown, and he well perceived
that God faithfully succored him in his bonds, for which he also
praised and thanked him, and prayed that he would keep him even unto
his temporal death. He moreover sent us and all believers a Christian
greeting. Afterwards, when he had been confined for over twelve weeks
at Ingolstadt, and all the priests and Jesuits there had become tired
of him, and yet could accomplish nothing with him, he was, on the 25th
of August, placed upon a cart and conducted from Ingolstadt to Munich.

Finally, on the 13th of December, sentence was requested concerning
him. The Prince was not at home, and the supreme judge had died;
the under judge would have had to pronounce the sentence; but he
would not, and said that it was not his office. The burgomaster and
several others in the council would also not consent to it; but the
Jesuits strenuously insisted upon it, so that the sentence proceeded
nevertheless.

He was led forth from prison before the council house, and sentenced to
the sword. He was then led to death, and since he was very joyful and
of good cheer, and spoke very much to the people, the Jesuits became
very angry and spat into his face, so that the executioner himself
wiped it off. The Jesuits also held before him an idolatrous crucifix
and spat again into his face, which vexed the people greatly.

When he arrived in the place of execution, he was very joyful, because
he saw that he had so nearly gained the crown.

The executioner stood there with the drawn sword, afraid and begging
him to renounce. But he said to the executioner that he should execute
his sentence on him; and to the Jesuits he said: “Though there were a
thousand of you here, and multiplied thousands, you should not be able
to seduce me.” Then the executioner executed him with the sword, and
thus he persevered steadfast and joyful in the faith.


CONCERNING THE DECREE EMITTED AGAINST THE ANABAPTISTS IN THE
JURISDICTION OF KOENIGSBERG AND ITS CITIES AND SUBURBS, ON PAIN OF
CORPORAL PUNISHMENT AND LOSS OF THEIR PROPERTY, A. D. 1587.

Even as it had gone the year before in Prussia, with the Anabaptists,
so it went now also in the dominion of Koenigsberg, which was carried
out by the same prince, who was also the lord of this territory.

The aforementioned author, having related their departure from Prussia,
immediately adds: That on the 1st of March, A. D. 1587, they were
ordered to leave not only the liberties of Koenigsberg and the cities
and suburbs of that country, but also all the territories and dominions
belonging under the reign of George Frederick, Margrave of Brandenburg,
and this on pain of corporal punishment and loss of their property.

This was done because they spoke most offensively[344] (as it was said)
of infant baptism (which the learned of that country considered the
door and entrance into the kingdom of God). Compare the sixteenth book
of _Chron. van den Ondergang, 2d part, edition 1620, page 1501, col.
2_, with _Johan. Behin, fol. 72, 73_.

  [344] _Derisively_, the authors say.


MICHAEL VISCHER, A. D. 1587.

In the year 1587, about Whitsuntide, Michael Vischer was imprisoned for
the faith, at Ingolstadt, in Bavaria, and when he had been confined
about twelve weeks, and much had been tried with him by monks, Jesuits
and otherwise, and he would also not follow their false doctrine and
idolatry, but firmly persevered in the faith which he had accepted,
acknowledged and confessed, he was finally sentenced to death, that
he should be executed on Friday the 6th of August, if he would not
renounce; but since he looked for a better and eternal life, he
continued immovable and steadfast in the faith. Thus he was on the
aforementioned day, about eight o’clock in the morning, brought from
the prison before the council house, and sentence was there read to
him: That since this Anabaptist had for about twenty years adhered to
Anabaptism (so they call it), and also seduced several others thereto,
and would in no wise allow himself to be moved from it, he must die
for it. For the imperial mandate and decree is, that such shall not
be suffered or tolerated, but punished with fire and sword. Thereupon
he was led out to the place of execution, to which he was willing
and ready, going there with alacrity. A Jesuit and a monk went with
him, and wanted to instruct him; however he did not hearken to them,
but told them to go away from him. Thus they went in advance to the
place of execution, and there said to him, that since he had to die,
he should prepare himself for it, and they held a crucifix before his
face, saying, that he should behold him that had died for us. But he
shook his head and said: “Christ my Redeemer is in heaven; therefore
I deny all human handiwork.” He also said to the executioner: “Come
hither; there is nothing else left to do, I will valiantly adhere to
the faith and die upon it.” And with this he knelt down, boldly and
undismayed. God granted him such power and strength, that he persevered
steadfastly unto the end, in the way of truth unto eternal life in
Jesus Christ. The executioner became terrified by his undauntedness, so
that he could not properly execute him, but had to cut off his head as
it were,[345] in consequence of which he was in no small peril of his
life.

  [345] As distinguished from severing it with one stroke.--_Tr._


CHRISTIAEN RIJCEN, A. D. 1588.

This Christiaen Rijcen lived still in these latter days as a faithful
witness, at Hontschoten, in Flanders, where he, as a true Christian,
was imprisoned for the word of God and the testimony of Jesus Christ,
in December of the year 1587. And after suffering much trial and
temptation there, he was very cruelly tortured and burned to ashes
there, the seventh day of April, 1588, under the bloody tyranny and
reign of the Prince of Parma. And thus he steadfastly delivered over
unto death his corruptible body, for the truth of Christ, and expects
now a new house in heaven, which God shall prepare for him, that it
shall endure forever. 2 Cor. 5:1.  Of this friend of God a book has
been published, containing fifteen letters, with some hymns, which this
true witness wrote from prison to his wife and his friends, for comfort
and encouragement; of which the following few are here communicated to
the reader.


A STATEMENT HOW HE WAS EXAMINED BY THE MAGISTRATES, AND HOW THE PASTOR
WANTED TO PROVE INFANT BAPTISM TO HIM, AND HOW SEVERELY THEY ASSAILED
HIM.

Grace, peace and love be unto you, from God our heavenly Father,
through his Son Jesus Christ. Amen. This I wish you my dear and beloved
wife, for an affectionate greeting.

And after all salutation, I inform you, my very dear wife, that it is
still tolerably well with me, according to the flesh; and according to
the spirit it is my mind and purpose, by the help of God, to adhere to
the Lord unto the end of my life.

The reason of my writing is further to inform you, that I have been
before the lords once, and they questioned me concerning my faith,
which I confessed to them. And they asked me whether I had had myself
baptized. I said: “Yes.” They asked me how long ago it was. I said:
“About eight years.” They then asked me concerning my children,
whether they were not baptized. I said: “No.” They asked whether my
wife was like I. I said: “Yes.” Then they asked in what house I had
been baptized. I told them that it stood in the South East corner.
They asked me what the name of the man was that lived in it. I said:
“Pieter.” “And his surname?” said they. I said: “We do not inquire
much after surnames.” Thus they wrote down all that I told them. And
they sent for the pastor, and read to him what I had confessed before
them. And the pastor spoke much to me about baptism, and said that
the children must be baptized, in order to be cleansed from original
sin. I said that Paul, Romans 5, says that as death passed upon all
men through Adam, so righteousness came upon all men through Christ
Jesus. Yea, even as we all die through Adam, so we are all made alive
by Christ. This he would not accept, but said that John says: “Except
a man be born of water and of the Spirit, he cannot enter into the
kingdom of heaven.” Hence the children must be baptized, if they are to
be delivered from original sin. I said to him: “The Scripture does not
say in John 3: Except a man be baptized of water and of the Spirit, he
cannot enter into the kingdom of God; but the Scripture says: Except
a man be born of water and of the Spirit, he cannot enter into the
kingdom of God, and this the children cannot, and need not do, since
they have not committed sin, that they must be born again.” Thus, my
dear and beloved wife, we had many other words also, which I have
forgotten, and which do not deserve to be written. Thus, I know not
what they will do with me, whether they will pursue their old course,
or not. But, my dear wife, though they deal with me as they have been
accustomed to do in old times, let us therefore not be surprised, even
as Peter writes: “Think it not strange concerning the fiery trial
which is to try you, as though some strange thing happened unto you:
but rejoice, inasmuch as ye are partakers of Christ’s sufferings. For
if ye [he says] be reproached for the name of Christ, happy are ye;
for the Spirit of glory and of God resteth upon you: on their part he
is evil spoken of, but on your part he is glorified.” 1 Pet. 4:12–14.
Not, my dear wife, that I have heard as yet, that they shall kill me;
but though they should do it, it were nothing new, for Christ himself
has foretold: “The time cometh, that whosoever killeth you will think
that he doeth God service. And these things will they do unto you,
because they have not known the Father, nor me.” John 16:2,3. Thus, my
dear wife, be of good cheer in the Lord, and let us commit our cause
to him, and from him expect a day that shall comfort us. For this is
what is first promised here upon earth, namely, weeping and lamenting;
but the world shall rejoice; we must now be sorrowful, but our sorrow
shall be turned into joy. And Paul says: I know that the sufferings of
this present time are not worthy to be compared with the glory which
shall be revealed in us. Rom. 8:18. Thus, my dear wife, be of good
cheer in the Lord; I hope that he will help us; and do the best with
the children, to nourish them up in the fear of God. And since your
burden is great, it oppresses me so much, when I think of you and the
children; the tears often flow from my eyes, because I have had to
leave you under so great a burden and with little temporal substance.
But, my love, when I think that we must leave each other for the Lord’s
sake, or we cannot be worthy of him, I hope that the Lord will care for
you, because it is written: Seek ye first the kingdom of God, and his
righteousness; and all that ye need shall be added unto you. Matthew
6:33. And Peter says: Cast all your care upon the Lord; for he careth
for you. 1 Pet. 5:7. Thus, my dear wife, since the Scriptures comfort
me, that we have such a good Provider, I hope that he will provide
you and me and our children with all that we need. Hence, my dear
wife, faint not. Write me how it is with you and with the children,
according to the flesh and according to the spirit. But, my dear wife,
I must also inform you, that the pastors have often talked with me
here in prison; but we cannot agree. Sometimes they use harsh words,
and sometimes fair words, and they always want to prove their infant
baptism from John 3, adducing yet many other Scriptures, as Romans 6;
Col. 2; Eph. 5; Tit. 3, and others, which do not serve their purpose,
but treat of regeneration, of the burial of sin by baptism, or that
God has cleansed his church by the washing of water in the word. These
Scriptures, which do not serve their purpose, they quote to prove their
infant baptism. Hence, I have a great conflict here; it seems to me
that I am in the wilderness at Marah, where the children of Israel
were, at the water of Meribah,[346] where the waters were bitter; but
the Lord showed them a tree, which they were to cast into the waters,
to make them sweet. Ex. 15:23–25. So the Lord has also shown me a green
tree which sweetens all this water; which is Christ Jesus, the true
green tree. When I think of him, how he was delivered over by the chief
priests and the scribes, to be crucified and put to death, it makes it
very sweet for me; for I think that the servant is not better than his
master, but that it ought to be enough for the servant, that he be as
his master.

  [346] Strife.

Herewith I will commend you, my dear wife, for this time, to the Lord,
and to the rich word of his grace; who is able to keep your treasure,
and to give you his eternal kingdom.

Written on the 2d of January, A. D. 1588, by me, your husband.

  CHRISTIAEN RIJCEN.


ANOTHER LETTER FROM CHRISTIAEN RIJCEN WRITTEN TO A BROTHER, THAT
HE WOULD AID HIS WIFE (IF HE SHOULD BE PUT TO DEATH) IN GETTING TO
HOLLAND; TOGETHER WITH OTHER COMFORTING REMARKS.

The eternal, imperishable wisdom of the Father, and the love of the
Son, and the illumination of the Holy Ghost, this I wish my very dear
and beloved brother N., as an affectionate greeting in the Lord. Amen.

And after all salutation, I inform my dear and beloved brother, that I
am still in tolerably good health according to the flesh; and according
to the spirit, it is my purpose, by the help of God’s goodness, to
adhere to the Lord as long as I live.

Further, my beloved brother, I have learned that my children are at
your house, that you are to keep them till my wife comes home, whereby
you show me great friendship, that you have done this; and I also
pray you, my dear brother, that if you should have a small chamber
that you could spare, that my wife might also live with you until the
Lord bring about a change with me; and if they should deprive me of
my life, I should like it very much, if you would aid her in getting
to Bruges, there to make her living, or back to Holland, wherever it
should please her to go. For, my beloved brother, women that are thus
situated, have need of help and comfort; hence I pray you, do your
best in this matter; remember that James says, that true religion is,
To visit the fatherless and widows in their affliction, and to keep
himself unspotted from the world. James 1:27. And, my dear brother,
though I must now suffer a little for the Lord’s sake, let this not
deter you from following the Lord, but let it make you the more zealous
to build the house firmly upon the rock, so that when such storms come,
it may stand. And neglect not to exhort one another with the gifts
that the Lord has given you, so that no one may be hardened through
the deceitfulness of sin; also to provoke one another to love and good
works, so that should it be to-morrow or the day after, that any of
you should come into bonds, you may then be strong through the Lord,
and through the power of his might, to resist all those that exalt
themselves against the knowledge of Jesus Christ. For Paul makes known
how we are to arm ourselves with the armor of God, saying that the
loins must be girt about with truth, and the breast protected with
righteousness, and the feet shod with the preparation of the gospel
of peace; and take the sword of the Spirit, which is the word of God;
and above all, take the shield of faith, wherewith you shall be able
to quench all the fiery darts of the wicked. Eph. 6. Thus, my beloved
brother, such weapons are of good service to him that is tried as I am
now tried.

Hence, my dear brother, I beg you pray the Lord for me, that I may
overcome all; and do also in my place assist my wife and children, this
I pray you; and greet N. N., and above all, greet your wife much in my
name.

Written on the 17th of January, by me,

  CHRISTIAEN RIJCEN.


ANOTHER LETTER FROM CHRISTIAN RIJCEN, WRITTEN TO HIS WIFE, IN WHICH HE
WRITES THAT HE HAS LEARNED THAT NO COMFORT HAD COME FOR HIM FROM THE
COURT, THOUGH THE RECORDER HAD COME HOME; WHEREFORE HE CONSOLED HIMSELF
IN THE LORD.

Grace, peace and love be unto you from God our heavenly Father, through
his Son Jesus Christ. Amen. This, I Christiaen Rijcen, wish you my dear
wife, as an affectionate greeting in the Lord.

And after all salutation, I inform you, my very dear wife, that I am
still in tolerably good health (praise and glory to the Lord for his
grace), as I trust is also the case with you and the children.

I further inform you, that I received your letter, and I thank you
for the treasure you sent me. I further also learn that you live in
N.’s house, and that he has provided you with wood, of which I am
very glad, that you find some comfort there yet. If it should please
the Lord, to deliver me out of this again, I hope that we shall repay
it to him; but so far I think there is little prospect for me to
get out. For I have learned that no advice has come from the Court
as yet. Though the recorder has come, there has no comfort come for
me with him, except that I thank the Lord, who comforts me in this
tribulation. And I hope to approve myself as a minister of God, in much
patience, in afflictions, in necessities, in distresses, in stripes,
in imprisonments, in tumults, in labors, in watchings, in fastings;
by pureness, by knowledge, by longsuffering, by kindness, by the Holy
Ghost, by love unfeigned, by the word of truth, by the power of God,
by the armour of righteousness on the right hand and on the left, by
honor and dishonor, by evil report and good report: as deceivers, and
yet true; as unknown, and yet known before God; as dying, and behold,
we live. 2 Cor. 6. Thus, my dear wife, I hope to approve myself in
all things as the minister of God; for I often hear evil reports, and
sometimes good reports, and so the time passes away; and I think that
it may probably be so also with you. Hence, my beloved wife, let us
be patient in tribulation, fervent in hope, and continuing instant in
prayer; and remember me in your prayers, for I do the same for you. For
there passes not much time that I do not think of you and the children.
I pray you, do the best with them, and if you have some work, make them
labor diligently. Tell them that I command them to this; and when you
have some leisure, teach them in the book; this I pray you; so that
hereafter, when they shall have lost you and me, they may search, as to
what tends to their salvation.

I furthermore also learn from your letter, that you desire me to write
your landlord a short letter; which I have done. However, I wrote at
the top of the letter, to N. N.; but it does not matter to me who has
it; may the fruit of righteousness spring from it. But I hope to write
another yet, if the Lord permits me. Nothing more for this time, but be
commended to the Lord, and greet all acquaintances in my name.

Written the 27th of February, by me,

  CHRISTIAEN RIJCEN.


ANOTHER COMFORTING LETTER FROM CHRISTIAEN RIJCEN, WRITTEN TO HIS
WIFE, IN WHICH HE EXHORTS HER TO PERSEVERANCE IN THE FEAR OF GOD, AND
INFORMED HER, HOW THE PASTOR OF HOUTEN HAD TEMPTED HIM, PROMISING HIM
TO HELP HIM OUT, IF HE WOULD HEARKEN TO HIM.

I, Christian Rijcen, imprisoned for the Lord’s sake, wish my very dear
and beloved wife, the eternal wisdom of the Father, and the love of the
Son, and the consolation of the holy Ghost, as an affectionate greeting.

And after all salutation, I inform my very dear and beloved wife, that
I am not very well at present, for I have pain in the head, and am in
great tribulation for your and the children’s sake, that I can not
assist you in helping to gain a living. Yet I hope that the Lord, who
has taken me from you, will assist you and provide you with what you
shall need, for faithful are the promises which he has made, saying;
Seek first the kingdom of God, and his righteousness; and all these
things shall be added unto you. And Peter says: Cast all your care
upon the Lord; for he careth for you. Hence, my dearest love, flee for
refuge solely and entirely to the Lord; for he that gives seed to the
sower will also give you bread for food.

Know further, that I received your letter, and I thank you from the
heart for the comforting treasures you sent me. Know that they greatly
rejoiced me, when I heard your mind, and that you still confirm me in
the truth, to continue valiant in the Lord unto death. I hope so to do
by the grace of God, and to obtain the glorious promises. And I also
pray you, my dear wife, always take heed to yourself, so that we may
hereafter, by the grace of the Lord, rejoice together where joy shall
endure forever. If it can be no more here in this world, that it may
certainly be hereafter, that we may then rejoice eternally; though
we must now sow in tears, that we may then reap with joy. Hence, my
dearest love, be of good courage, and thank God, that we are worthy to
suffer for his name; for thus the saints went before, and we must also
through much tribulation enter into the kingdom of God. It is now my
turn; it may perhaps soon be your turn. Hence, my dear wife, endeavor
diligently to please the Lord and to serve him faithfully, that when he
comes to you, you may be watching; for blessed are those servants whom
the Lord when he cometh shall find so doing: he shall gird himself, and
make them to sit down to meat, and will come forth and serve them. Luke
12:37. Hence, my dear wife, always continue steadfast in the word of
the Lord, and faint not at my tribulation which is now present; but be
the more diligent to serve the Lord, and always keep yourself pure, my
dear wife, this I pray you, as I hope that you will do. And take great
pains to set the children to work, the best you can; and always conduct
yourself discreetly toward them, so that they may learn discretion;
and thus do in all things the best, this I pray you. I do not know yet
what they will do with me. I now hear reports sometimes, that they will
leave me in confinement till I turn and adopt the Romish religion. But
the Lord, to whom I have committed the matter, can soon bring about
a change, if it is his will; hence I commit my cause to him. Last
Tuesday I had the pastor of Houten here with me, and we had many words
together, but he did not know much to say from the Scriptures. However,
it would be too long to write all that we said; but in parting, as he
was leaving, he said: That if I would hearken, he would soon help me
out. I said that I would do the best; so we parted from each other.

Thus, my very dear and beloved wife, my hope and confidence are fixed
upon the Lord, to serve and obey him all the days of my life, by his
divine help and power.

Herewith, I commend you and my children to the Lord and to the rich
word of his grace. Amen. Greet much in my name all the acquaintances
that live near you, and give this letter to N., your landlord, and
greet him much from me. Nothing more for this time, but farewell. In
haste, on the 5th of March. By me,

  CHRISTIAEN RIJCEN.

       *       *       *       *       *

Beloved, think it not strange concerning the fiery trial which is to
try you, as though some strange thing happened unto you: but rejoice,
inasmuch as ye are partakers of Christ’s sufferings; that, when his
glory shall be revealed, ye may be glad also with exceeding joy. If ye
be reproached for the name of Christ, happy are ye. 1 Pet. 4:12–14.


ANOTHER LETTER FROM CHRISTIAEN RIJCEN; HE THANKS HIS WIFE FOR THE
COMFORTING PASSAGES OF SCRIPTURE WHICH SHE HAD SENT HIM, AND INFORMS
HER THAT THE BAILIFF CAME, AND THAT HE CLEARLY UNDERSTANDS FROM THE
PRIESTS THAT THERE IS NO HOPE OF FREEDOM, FOR IN THE COUNCIL OF TRENT
ALL COUNTRIES WERE DENIED US, AS BEING THE WORST SECT UNDER HEAVEN.

Grace, peace and love from God the heavenly Father, through his Son
Jesus Christ. Amen. This I wish you, my dear and beloved wife, as an
affectionate greeting in the Lord.

And after all salutation, I Christian Rijcen inform you, my dear wife,
that I am in tolerably good health (praise and glory to the Lord for
his grace), as I trust that is the case also with you. Only that I
have a little pain in my throat so that by reason of it my appetite
is not very good, but otherwise it still goes very well with me; it
is still my purpose (the Lord be praised) to obey the Lord and to
continue in his commandments all the days of my life, by the help of
the Lord. Know further, that I received your letter and I rejoice that
you always comfort me by the treasures which you send me; and I thank
you greatly from the heart, that you write these treasures for my
consolation, for they come very convenient to me, since I am thinking
a great deal daily, because of the long time that I must remain here:
sometimes sorrowful, sometimes of good cheer, and thus time passes away
with great desire. O my dearest love, I think that this is also the
case with you. But, my dear wife, let us firmly persevere till we are
taken hence, for now is the time of which it has been told us, that
we must through much tribulation enter into the kingdom of God, and
that we must weep and lament, but the world rejoices; we must now be
sorrowful, but our sorrow shall be turned into joy. And Paul also tells
us: “As the sufferings of Christ abound in us, so our consolation also
aboundeth by Christ.” 2 Cor. 1:5. And Paul further says: “Though our
outward man perish, yet the inward man is renewed day by day. For our
light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory, while we look not at the things
that are seen, but at the things which are not seen: for the things
which are seen are temporal; but the things which are not seen are
eternal.” 2 Cor. 4:16–18. Hence, my dear wife, we must now have respect
unto what Moses had respect, and esteem the reproach of Christ greater
riches than the treasures in Egypt, and always have respect unto the
reward, and by faith forsake the Egyptian nation, and not fear the
cruelty of the king, but always cleave to the invisible God, as though
we saw him. Thus, my dear wife, I commend you and my children to this
same God, that he will keep you, and provide for you in all your needs,
for I do not know whether I shall be able to write you any more; I
now expect a change soon, for the Bailiff is come, so that it seems to
me, that there may probably be a change in my situation. You wrote me
about that man at Cassel: but I do not think that he was of our faith,
for the priest considers us the worst sect under heaven. Hence, it may
turn out differently with me, than with the man at Cassel, for we are
the filth or offscouring of this world. For the priests said to me:
That in the last council of Trent we were denied all countries, and had
no liberty. Hence, my dear wife, if I must also be one to fulfill the
number, be patient, this I pray you, and do the best with the children,
and commit your matters to the Lord, and hope in him; he will bring it
to pass for Sirach says: The Lord never forsook any that abode in the
fear of God, nor that put their hope in him. Eccl. 2.

Herewith, I commend my dear wife to the Lord, and to the rich word of
his grace. Amen.

Greet the acquaintances that are with you much in my name, and always
keep yourself pure in the fear of God.

Written on the 12th of March 1588, by me, your husband.

  CHRISTIAEN RIJCEN.


ANOTHER CONSOLATORY LETTER FROM CHRISTIAEN RIJCEN, WRITTEN TO HIS
WIFE, WHEN HE SUPPOSED THAT HIS CASE SHOULD BE DISPOSED OF; AND HOW
SOME CONSOLE HIM WITH THE [CONCLUSION OF] PEACE THAT HE SHOULD THEN BE
RELEASED.

Grace, mercy, peace and love be unto you from God our heavenly Father,
through his Son Jesus Christ, Amen. This I wish you, my dear and
beloved wife, as an affectionate greeting.

And after all salutation, I Christiaen Rijcen, inform you, my dear
wife, that I am in tolerably good health (praise and glory to the Lord
for his grace), as I trust is also the case with you and the children.

Know further, that I received your letter, and I am much rejoiced that
you are of such good cheer, and that you still comfort me, for which
I heartily thank you. And I would also like to write something for
your consolation, that you may be of good cheer; but, my dear wife,
the greatest consolation is the Lord, who has taken me from you; who,
as I hope, will assist you in all your need, and provide for you, if
you do not forsake him. For Paul says: “We are perplexed, but not in
despair; persecuted, but not forsaken.” 2 Cor. 4:8,9. Paul further says
that he will not leave us nor forsake us, so that we may boldly say:
“The Lord is my helper, and I will not fear what man shall do unto me.”
Hebrews 13:5,6. Sirach also says: “Did ever any trust in the Lord, and
was confounded? or did any abide in his fear and was forsaken? or whom
did he ever despise, that called upon him?” Eccl. 2:16. Hence, my dear
wife, put your entire hope in God, and say with Jeremiah: “Lord, thou
art my refuge, my strength, and my comfort in distress.” Jer. 16:19.
And also with David, saying: “If I only have thee Lord, I care not
for heaven or earth; yea, though my body and soul should fail, thou
art the comfort and portion of my heart.” Ps. 73:25,26. And remember
also, that Sara, when she was in great tribulation, said, that she
well knew that all those that will serve God, after temptation, are
delivered, and comforted in sorrow, and after all correction, they find
grace; and after the great storm he makes the sun to shine again, and
after weeping and lamenting, he gives joy abundantly, Tob. 3. Thus, my
dear wife, console yourself with these words; though we must now mourn
and weep, let us have good courage; for the Lord shall see us again,
and our hearts shall rejoice, and no man shall take away our joy. And
Christ says: “Blessed are ye, when men shall hate you, and when they
shall separate you from their company, and shall reproach you, and cast
out your name as evil, for the Son of man’s sake. Rejoice ye in that
day, and leap for joy; for, behold, your reward is great in heaven,
for in like manner did their fathers unto the prophets.” Luke 6:22,23.
Christ further says: “Blessed are ye that weep now, for ye shall
laugh,” v. 21. With these words comfort yourself.

Herewith I commend you to the Lord, and as regards my case, I know
nothing special to write you. I expected this week, that they would
dispose of the matter; but it seems to me, that God has not given them
the power yet. There are some, as I think, that would have it; but it
seems that the Lord does not permit them. Some console me with the
[conclusion of] peace, that they shall then release me. Thus, my dear
wife, I have committed it to the Lord. Do you so also, and greet all
acquaintances much in my name, and always keep yourself pure in the
fear of God, and always do your best with the children. Nothing more
for this time, but farewell. In haste, this 19th of March 1588.

By me, your beloved husband.

  CHRISTIAEN RIJCEN.


CHRISTIAEN RIJCEN EXHORTS HIS WIFE FIRMLY TO TRUST IN THE LORD, AND
INFORMS HER, THAT HE WAS ASSAILED ONCE MORE THIS WEEK BY THE PASTOR
AND A FRANCISCAN FRIAR, WHO TEMPTED HIM BY THREATS AND FAIR WORDS TO
APOSTATIZE; AND OF THE TERROR THAT CAME UPON HIM THE FOLLOWING NIGHT.

Grace, peace and love be unto you from God our heavenly Father, through
his Son Jesus Christ. Amen. This, I wish you, my very dear and beloved
wife, as an affectionate greeting in the Lord.

And after all salutation, I inform you, my very dear and beloved wife,
that I am still well according to soul and body, praise, glory and
thanks be forever to the Lord, for his great goodness, who has called
me to this time, and kept me, that I am worthy to suffer a little for
his name; and I also trust by the grace of the Lord, that you and the
children are also well, though I understand from your letter, that you
have had the ague. I hope in our dear Lord, that he will succor you;
and not suffer you to be tempted above that you are able; but that
with this temptation he will also make a way to escape, so that you
will be able to bear it. O my dearest love, trust with all your heart
in the Lord, and do not forsake your friend, that loves your soul,
since you have found him, as the bride in Canticles (3:4); but cleave
faithfully to him, and take him for your Husband, and for a Father
for my children, and diligently instruct my children, that they obey
this Father all the days of their life; and you too, my dear wife, be
also faithful to your Husband Christ, and do not forsake him in any
distress, for his promises are, that he will also not forsake you. I
must now leave you with sorrow; but, my dear wife, I hope that we shall
find each other in life eternal, where we shall part no more. O my dear
wife, I would like it so much, if the fight here were fought, so that
I might say with Paul: I have fought a good fight, I have finished my
course, I have kept the faith. Henceforth there is laid up for us the
crown of life. 2 Tim. 4:7. O then my heart would rejoice; but there is
conflict here yet sometimes. This week I have had with me the pastor
and a Franciscan friar once more, who came to see whether I would not
hearken. The pastor said that the recorder had told him, that letters
had come from the Court, [to the effect that] if I would not hearken,
and repent, they knew what they were to do with me. I told the pastor,
that I wanted to wrong no one; but as regards my faith, I said, I have
received it from the Lord, and I cannot forsake it. Then they used fair
words and said: “If you will hearken, you may live here with us, and be
a man of honor.” I said: “I want to do well, like a man of honor, and
to wrong no one; and that if I should do wrong to any one, that they
should punish me twice as much as another that had done the same thing
as I.” Against this they did not say very much. We had many words,
which it would take too long to write. I therefore do not know what
they will do with me.

My dear and beloved wife, you must know yet, that the night after the
pastor had been with me, a great terror came upon me, inasmuch as I
thought that they should put me in irons, or place me upon the rack,
which so terrified me, that the perspiration issued from my body, so
that I was wet from it; which made me very sorrowful, but I remembered
Christ, when his sufferings came upon him so that his sweat rolled from
him as drops of blood, down to the ground; wherein I consoled myself
a little, and it also seems to me, that the Lord sent it to me, that
I should not boast of myself, but that I should rely only upon the
Lord and not upon my own strength, as I also hope to do. And I pray my
dear wife, that she will help me pray to the Lord, that the Lord will
strengthen and confirm me with his Spirit, that I need not fear men,
nor the children of men, since they shall perish as grass.

Herewith I commend you to the Lord, and to the rich word of his grace.
Amen.

And greet your landlord in my name, and give him for this time this
hymn; and greet from me also all the others that live near you.
Nothing more for this time, except that I heartily thank you for your
comforting treasures, which you send me to my great consolation, for
they come very convenient to me. Farewell and console yourself in the
Lord, for these, my bonds shall be no disgrace to you, for I have done
nothing amiss to any one (the Lord be praised) that can say anything
evil of me, wherein I greatly rejoice.

Thus, my dear wife, be faithful to the Lord, for he that shall continue
faithful unto death, shall have the crown of eternal life.

Written on the 27th of March, A. D. 1588, by me, your beloved husband.

  CHRISTIAEN RIJCEN.


CHRISTIAEN RIJCEN INFORMS HIS WIFE, THAT HE HAD EXPECTED TO RECEIVE HIS
SENTENCE, AND THAT HE HAD AN IRON ON HIS LEG FOR EIGHTEEN OR NINETEEN
DAYS, WITH A LOG, UPON THE STRAW, BUT THAT NOW AGAIN HE HAD A LITTLE
MORE COMFORT.

I must inform you of something yet, my dear wife, namely, that I
constantly hoped last week, that I should receive my sentence: but it
did not come; hence I longed much the more for it, so that I daily
waited for comfort, which did not come, as I think, my dear wife,
that you have also done. But I have now committed it to the Lord, and
hope to wait with patience for the day that shall comfort us; and I
pray you, my dear wife, that you do likewise. I further inform you,
my dear wife, that about eighteen or nineteen days I was confined
with an iron on my leg, with a log, upon the straw, which was quite
uncomfortable, and always in my clothes. But the Lord be praised, it
did not grieve me, but I thought that we must follow the Lord through
want and adversity, even as the saints went before; but now I have good
comfort and am very well according to the body, and Joost shows me
great friendship, more than I shall be able to repay him. And, my wife,
I pray you, make as few words with those of Hontschote as you can, lest
peradventure the authorities should hear that you were there, and send
word of it to those of Bergen. But if you can speak to N., [do so;]
he often comes to Bergen. But, my dear wife, if you have any word to
send me, tell it to N. or N., who will deliver the message to me; and
neglect by no means to write to me how it is with you and the children,
and how you get along. Nothing more for this time, but be commended to
the Lord, and to the rich word of his grace. Amen. By me, your husband.

  CHRISTIAEN RIJCEN.


PIETER SAYMER, A. D. 1588.

In the year 1588, Pieter Saymer was apprehended at Freiburg in Bavaria;
having staid there over night, in an inn, with a landlord, and about
to proceed on his way in the morning, a beadle seized and apprehended
him. He was then conducted to Berckhausen, and very briefly examined,
and continuing steadfast, was taken back to Freiburg. The third day
after, the judge himself had him brought out of prison, and advised
him to renounce. But he answered: “I cannot renounce the true faith in
Jesus Christ, nor the keeping of God’s commandments, though it should
cost me body and life.” Then his end was announced to him, and the
staff broken over him, which caused his heart to leap for joy, and he
greatly thanked and praised God, saying then: I have one head, and if I
had two, or still more, I would rather suffer them all to be cut off,
than to renounce my faith.

There was much people present, and some wept over him when he was led
out; but he said: “You need not weep over me, for I am of good cheer
in God;” and he sang for joy, which the priests would not tolerate,
neither the actuary. There came a simple man, a fisherman, to him
and said: “Dear Pieter, renounce, and spare yourself.” But he said:
Be silent, you neither know nor are able to comprehend what there
is at stake for me. He then knelt down and offered up his prayer to
God in heaven, and while he thus kneeling performed his prayer, the
executioner struck off his head, which when it fell down to the ground,
rolled about wonderfully, and finally lay still with the face turned
toward the executioner, at which the people greatly marveled.

Thus, he testified with his blood to the faith and the divine truth,
and obtained the crown of eternal life, which occurred on the 8th of
July, 1588.


JOOST DE TOLLENAER, MICHIEL BUYSE, AND SIJNTGEN WENS, A. D. 1589.

On the 13th of January, A. D. 1589, at ten o’clock in the night, there
were apprehended at Ghent, in Flanders, for the practice of the truth
and following Christ, two brethren and one sister, namely, Joost de
Tollenaer, Michiel Buyse, and Sijntgen Wens; who, after much temptation
and torment (in which they constantly remained steadfast), were finally
publicly sentenced to death as heretics, but secretly, with locked
doors, in the count’s castle, strangled at the stake, after which the
two brethren were suspended from the gallows without, and the woman
buried under it, which happened on the 13th of April of the aforesaid
year 1589.

And as several letters of Joost de Tollenaer have come to our hands, we
have added them here, for the benefit of the reader.


THE FIRST LETTER OF JOOST DE TOLLENAER.

Grace and peace from God our heavenly Father through Jesus Christ his
beloved Son, our Lord and Savior; may he, Lowijs, my dear brother in
the Lord, and also Janneken, Jacomijntgen, and Sijntgen, my dear
sisters in the Lord, together with all beloved brethren and sisters in
the Lord, strengthen and confirm you with his Holy Spirit in the inner
man, so that you may obtain the end of your faith, to the salvation of
your souls, and to the praise, glory, honor of, and gratitude to, him
that lives forever and ever. Amen.

After all affectionate and Christian salutation to you my dear brethren
and sisters in the Lord, I inform you, that I am in good health
according to the flesh, the Lord be thanked; and according to the
spirit, my mind is fixed, by the grace of the Lord, to adhere to the
holy Christian truth, since there is no other salvation to be obtained,
neither in heaven nor upon earth, than through Jesus Christ, who is the
truth and the life. Hence, know, my dear brethren and sisters, that I
am of very good cheer in the Lord, with my fellow prisoners, though all
three of us are confined separately, and the jailer has strict orders,
not to allow us to come together, nor to speak. It is a little close
now, but there are Habakkuks who sometimes assist us, and though it is
a little distressing, we have a very great consolation, namely, the
Comforter, the Holy Ghost, the same helper and succorer that comforted
the holy apostles in their tribulation. Hence, I pray and supplicate
day and night to the Lord my God, that he would graciously assist me,
and help me to triumph, so that his holy name may be eternally praised
through me poor one; and that he would take from me that which might
hinder me; and thus I have committed myself to the eternal, almighty,
strong God, through Jesus Christ our eternal Savior.

Thus, my dearest friends, the Lord has heard my voice, and looked
upon me miserable, imperfect man, who am but dust and ashes, and too
unworthy for all this mercy, that he has called me to have tribulation,
bonds, affliction, and temptation for his name; so that I have such
courage and joy, that I could not express to you with the mouth the joy
and gladness which the Lord is giving me by his Spirit, so that I often
think in my heart: “O Lord, is this sorrow and tribulation, affliction
and bonds, or grief?” For in all the time that I unworthily walked in
the truth, I never had such joy and gladness. But when I think of the
eternal joy, of the great and comforting promises of happiness, which
the Lord has prepared for his chosen, and for all those that continue
steadfast unto the end--that they shall follow the immaculate Lamb
Christ Jesus, with shining white raiment, and branches of palm in their
hands, and shall moreover be crowned with the crown of eternal life;
that he shall lead them to the fountain of eternal life, and thus wipe
away all tears from our eyes; then it seems that my heart would burst
with joy, when I behold all this in the spirit; so mighty is the Lord,
and so can he comfort those that surrender themselves with all their
hearts. For, friends, it has now come so far, that I count all that is
temporal and perishable loss for Christ’s sake; and the Lord has given
me grace, so that I am not hindered by temporal affairs, which I accept
as a great gift from the Lord.

Hence, my dear and beloved, rejoice with me in the spirit, thanking the
Lord, that he so graciously assists your weak brother with his Spirit
and word. All those that shall read or hear read this my letter, I
pray out of brotherly love, that you will bow the knees of your heart
before the Most High, that he may strengthen us by his Spirit, so that
we may finish to his holy praise the work which he has begun in us.
For, friends, we expect nothing else, but that we shall be offered up,
especially I and Michiel; and this on account of several things that
we confessed in our examinations. They first asked me my age. I said:
“About fifty years.” They asked whether I was rebaptized. I said:
“No;” but told them that I had suffered myself to be baptized in the
name of the Father, the Son, and the Holy Ghost, upon the confession
of my sins, for which I was heartily sorry, and upon the confession
of my faith in Christ Jesus, that he is the Son of the living God.
This was written down. They asked how long ago that was. I said:
“Twenty-six years last Christmas.” They wondered that I had ruled so
long. _Question_: “Are you in the ministry of the deaconship, or have
you been in it?” I freely confessed that I was in the ministry, though
I said I am not worthy of it. They further asked me whether I exhorted,
or had exhorted. I said: “No.” They asked me whether not lately a man
had been here, that had preached in the place. I was silent. After
much questioning, however, I told them, that we were not allowed of
God to implicate or accuse any one. Finally they told me all the
circumstances, namely, that Jan de Wever had been in the city, and that
on a certain night a receiving of members had taken place secretly,
three or four having been taken in; and they briefly said that our
sister who was confined with us had confessed it, for they had tortured
her. And they asked me, whether Hans had lodged at my house; they knew
all about it, I could not contradict it, but had to admit it. They said
that this had been prohibited. I answered that I did not regret having
lodged him, and if it were to do again, I should gladly do it. This
that I did not regret it, was ill received.

They also asked me, whether I had advised, or consented, to send for
Jan de Wever. I said: “Yes, with all my heart.” This also was ill
received; but I care little if they did receive it ill, for they
receive every thing in the very worst way. Thus they went with it to
the lords of the council, according to what I have since learned; and
besides, they must have fuller advice from the court.

I have written this briefly, for to write all would have been too
long, because I have not enough materials to write every thing. I
should like it, if this letter or a copy of it would be sent to those
of Harlem. There was once without my knowledge a letter sent by those
of Harlem, and found in the house of Michiel Buyse, which brought
severe charges against me, in regard to one hundred pounds which had
been sent to the poor, and which I was said to have received; and also
concerning a legacy of twenty-four pounds, of Joost Daems. I replied
thereupon, that I had never seen the letter, which is the case; but
these letters cause great grief. I have received as many letters as any
man in Flanders or Brabant; but I cleared myself from every important
imputation. However, tribulation and bonds must come from somewhere;
and, moreover, the Lord be thanked, I do not trouble myself about it.
I am satisfied with every thing that the Lord has sent me. God the
Lord suffers it to happen, that he may thereby prove, whether there is
any thing in my heart that is displeasing to him, or whether I love
aught more than him; for the Lord is jealous, and he will be alone the
dearest, of which he is also well worthy, for he has dearly purchased
us, namely, with the precious blood of his Son, our Lord Jesus Christ;
hence we must also prove in the power of our faith, that we love him
above husband, wife or child, house, field, gold, silver, and the last
and dearest pledge, that is our own life.

When one is thus brought to the touch-stone, then it is made manifest
upon what one has built, whether it be gold, silver, precious stones,
or wood, hay, or stubble; for every one’s work shall then be made
manifest, as by fire. Hence, I counsel my dear brethren and sisters in
the Lord, that are now at liberty, that you will wake up manfully, for
it may easily come to pass, that persecution will also arise among you,
as now in Flanders; for this liberty we also had about seven years.
Hence, all true soldiers in Christ Jesus are always to equip themselves
with the armor of righteousness, having on the helmet of salvation and
the breast-plate of righteousness, girded with the girdle of truth,
having the sword of the Spirit, and the shield of faith, wherewith one
is able to quench all the fiery darts of the wicked. But, friends, the
slothful would sometimes allow their weapons to stand in a corner, and
thus they would easily rust; and when there would be a necessity for
conflict, that the enemy (who walketh about as a fierce lion) should
come upon us, then alas! they would have to be sought in the corner,
completely rusted over, and thus the enemy should surprise us by
strategy. Therefore Paul gives good advice, saying: “Watch ye, stand
fast in the faith, quit you like men, be strong. Let all your things be
done with charity.” 1 Cor. 16:13,14.

Friends, I should write more, but you are yourselves taught of God; and
as the anointing teacheth you of all things, and is truth, and is no
lie, and even as it hath taught you, ye shall abide in it. 1 John 2:27.
I will herewith commend you to the Lord, and to the word of his grace.
Take my presumptuous letter in good part.

Know, brother, that I have written my daughter a testament letter, in
case our life here should soon close.

By me, your weak brother in the Lord, on the 13th of January, 1589,
imprisoned for the truth. Amen.

  JOOST DE TOLLENAER.


THE SECOND LETTER FROM JOOST DE TOLLENAER.

I wish you, my heartily beloved brethren and sisters in the Lord (who
as scattered strangers are dispersed in every country, driven and
persecuted from their lands, cities, houses, and goods, and this
for the testimony of Jesus Christ), grace, peace and mercy from God
our heavenly Father, through Jesus Christ his only begotten Son our
Lord and Savior, through whom we have become partakers of the divine
promises in his holy name, for he has cleansed us by the washing of
regeneration in his holy blood, and chosen us from all kindreds of
the earth, for a holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Christ. May he strengthen and confirm my dear and
in God beloved brethren and sisters, with his Holy Spirit, in the inner
man, to the praise and glory of the great, invincible God of heaven and
earth, that you may shine as bright lights among the heathen nations
among whom you dwell as scattered strangers, so that many thousands may
take hold of your skirts, and say: My dear, we will go up with you;
for we see that the Lord is with you. Zech. 8:23. To this end may the
Lord give you his blessing, to the praise, glory and honor of his holy,
great and adorable name.

After wishing all Christian salutation to you, my dear and in God
beloved brethren and sisters in the Lord, and hearing by our last
examinations, of the 23d and 28th of March, that the time of our
pilgrimage may very soon be at an end, I felt constrained by brotherly
and simple love, to write you, my dear friends a little, thereby making
known to you joyful tidings, namely, that, by the grace of the Lord, I
and my fellow-prisoners are of good courage in soul and body, to adhere
to the holy truth as long as we have the breath of life in us, having
committed body and soul into God’s powerful keeping--for you welcome
news, and for us a happy portion. May God through grace grant this to
us, as servants unworthy of being partakers of his sufferings. But I
rejoice in the spirit with all my heart, that God has called me to such
grace, of which the world is not worthy, because of the unbelief of
their hearts.

Further, my dear and affectionately beloved brethren and sisters in
the Lord, it is our cordial request to all the elect, that fear God
from the heart, truly and fervently, in a holy faith which worketh by
love, that you will bow the knees of your heart before the almighty
God, the Father of our Lord Jesus Christ, to pray for us prisoners,
as imprisoned with them, and for us that suffer adversity, as being
yourselves also in the body; so that we may gloriously accomplish the
end of our faith (which through the grace of God we confessed before
this evil and wicked generation, who are enemies of the cross of
Christ), and yield our bodies a sacrifice acceptable unto God through
Jesus Christ, to the praise of his great name, the edification of our
neighbor, and for a light unto the world; this is the prayer of us all.

Furthermore, dear friends, I find in this my tribulation, afflictions
and bonds and reproach, that happened to me, unworthy one, for the
righteousness of God, that God is faithful in all his promises; who
does not suffer us to be tempted above that we are able, but makes
with the temptation also a way to escape. He does not leave his people
comfortless; he will with his Spirit answer for us before kings and
princes, as much as we shall need in that time. He has said: “I will
never leave thee, nor forsake thee.” Hence, I will rely on the Lord,
and not fear what man shall do unto me. Though they now break the
earthly house of this tabernacle, we know assuredly, that for the
righteous there is a dwelling prepared in heaven, which is not made
with hands, but is eternal; for which house my soul has a heartfelt
desire. For, friends, there is always a very great conflict, outwardly
and inwardly; for within flesh and blood manifest their nature, which
must be resisted by faith; outwardly, against the pride of the world
and the false prophets, and lying spirits, against which we must fight
valiantly with the sword of the Spirit, which is the word of God. O
friends, I have already well proved it; for I have been assailed by
them twelve different times, six times by the secular authorities, and
six times by the false prophets. The authorities said to me, that I had
a spirit of pride in me and such evil opinions; and that I therefore
would not suffer myself to be moved. I asked them, whether that was
great pride, that I suffered myself to be spoiled of all my property,
of wife and child, and finally to be a spectacle to all men; that I
shall be burnt at the stake, and thus my flesh be given for food to the
beasts and to the birds of heaven. They said again: “Yes, you pride
yourself therein.” I said: “No, but we rejoice because we have become
partakers of Christ’s sufferings.”

I warned them, that they should take heed, before they laid their hands
upon those that seek to practice their faith in peace, that have done
injury to neither you nor yours. They said that we were rebels and
seditious, and seduced many simple hearts, and drew them to our faith,
and that we were worthy of greater punishment than thieves and robbers.
I said: “We seduce no souls; but your false prophets seduce many
thousands of souls by their doctrine and false religion, which they
practice under a semblance of holiness.”

They looked at me sternly. Many other things were said, which I do
not deem necessary to write. And as further regards their asking
for my age, and how long I had been in the faith, and concerning my
deaconship, I have written it in my other letter, which some of you may
have read, as I understand from a letter which I received yesterday.
The same came very welcome to me; for, friends, it does so much
good, when letters of comfort and warning arrive, yea, they are more
acceptable than many pieces of gold. For, friends, a line written by
the labor of another, tastes much better than if one had ten times more
with himself.

Further, friends, ten or twelve days afterwards the authorities sent
two learned men, the parish priest of St. John, and a canon, who also
had much to say and made a very long speech, finally asking me, why I
had departed from the mother, the Catholic Roman Church. I very briefly
said that I did not regard it as the true, holy church. They asked:
“Why?” I said: “Because there is nothing else practiced than a false,
invented religion.” This they took very ill, and very many things were
said upon it, very much as it was with our friends in former times.

And in about ten or twelve days after that, they came again and brought
with them the priest Michielken, who is an apostate, and has by this
time become a priest. Then the parish priest, whose name is Sir Jan
van Dale, said to me: “Do you know Sir Michielken?” I said: “Yes.” He
said: “Why do you not also turn from your heresy, as Sir Michielken
has done? If your belief were good, he would not have departed from
it, and returned to the mother, the holy church.” I said that he had
departed from the holy church of God, to the worship of idols and to
the doctrine of devils. They asked: “What is idolatry in our church?”
I said: “In the first place, all the images that stand in it, before
which you burn candles, offer sacrifice, and bow your knees.” They
said that the images were the books for the simple, and the mass and
sacrifice which they performed, were all holy prayers. I said: “If all
were good, as you say, you should put it into Flemish or into Dutch, so
that the simple might be taught. For this purpose you have the Gospel
book, from which you might teach. But you are afraid, that the people
might learn too much from it.” In short, we also had very many words in
regard to the sending of preachers, and of infant baptism; but I deem
it unnecessary to write much about it, for it all goes the same way as
is written in the _Offerboeck_; for if I were to write all, I should
not be able to put it on seven or eight sheets of paper; and much of it
I have also forgotten, for it occurred at so many different times.

Finally there came the pensionary Schoockman with his son, who is clerk
of the criminal court. He ordered that I and Michiel Buyse should come
together, to speak with him. Hence I prayed the Lord, that he would
keep me according to his promise. Then I went down stairs, and when I
and Michiel got there, we respectfully saluted him, and he also bade
us a good evening. He asked us together, whether we did not tire of
being in prison so long. _Answer._ “We must be patient therein.” “Yes,”
said he, “it is your fault, and you inflict it upon yourselves; if
you would suffer yourselves to be moved, and would depart from your
opinion, all should be well, for it is only vain-glory and a spirit of
pride, that impels you to it.” I told him as I said before, that this
which demands the sacrifice of body and property was not pride. He
strenuously defended the Roman Empire, and greatly exalted the church
of the priests, that it had been from the time of the apostles until
now. He also adduced many unscriptural arguments, which are not worthy
of being written. And again, he said: “Though there are some abuses, it
is therefore none the less the faith. I am well aware, that there are
priests who might live more virtuously; but we must not look to their
works, but hearken after their words.” Michiel said: “A good tree bears
good fruit, which a bad tree does not.”

In the second place, I said; “My lords, we have the truth, and I
hope by the grace of God, that we shall adhere to it unto the end.”
He also made many words, saying, that he had come out of compassion
which he had for us; “and inasmuch,” said he, “as you will not hearken
to the clergy, I come of my own accord, finding myself constrained
thereto, hoping that you would hearken to me more.” For (said he, and
smote his breast) if it had not been for him, it would already have
been over with us, but he had prevented it. We also know, that he has
very great influence, with the Court as well as with the lords of the
city, for in many things in the government of the city, his wishes,
to a great extent, are consulted. Thus he finally said (smiting his
breast once more), that we should have to die; “for,” said he, “it
has been determined by the lords of the council of Flanders, by the
high council, by the Court, and by His Highness the Prince of Parma.”
Thereupon I joyfully replied, saying: “The will of the Lord be done
with us; to this end (once to die), are we born.”

“Yes,” said he, “the dying is a small matter, but that you shall
hereafter go into perdition!” for he had previously damned us many
times. Hence, Michiel answered, that judgment belonged to God. Then
he said: “Perhaps you say that we are damned.” Thereupon, I said, “We
do not condemn those that are without us; God will judge them.” But,
friends, they are a presumptuous, proud tribe, and they blaspheme God
and his holy temple without any fear. He further also said: If we would
renounce, he should do his best with His Highness, though he should
have to travel to the Court himself, which should cost a good deal.
Thus, friends, it seems, according to what we hear, that though we
should forsake the faith, we should still be in peril of death. And
thus he finally left us, begging us to think of his words. “I hope,”
said he, “that the Holy Spirit will work in them.” But we had another
hope, namely, that God the Father of our Lord Jesus Christ shall
strengthen us by his Spirit, that we may abide in the truth unto the
end of our life.

Friends, we were with him over two hours. And we used few words, except
now and then, when we could not pass something by, which required a
reply; for much speaking is of little avail, and they say that they
come to teach us; but we do not want to be taught by them. This the
priests said to me alone, for we were examined separately, except this
last time.

And about five or six days after, he sent his son to us once more,
asking us, whether we had attended to and considered this matter.
Thereupon we said that we wanted to adhere to the faith in Jesus
Christ, as we confessed from the first. Hence, he left us, which was on
the 28th of March.

Thus, my affectionately beloved brethren and sisters in the Lord, we
daily expect the day of our redemption, that we might offer up our
sacrifice. I had almost forgotten to state that the pensionary had
told us: “You may perhaps be taken unawares some night, when you will
least expect it.” Hence, God knows what they have in mind. They have
no power over us, except the Lord permit them. God is our strength and
power, and the sword of our conquest. And though we must suffer for his
sake, we must possess our souls with patience, remembering, that the
apostle says (1 Pet. 2:20), that it is acceptable with God, to suffer
for well-doing; though, dear brethren and sisters in the Lord, the
world does not regard it as acceptable, for (1 Corinthians 1:18) it
is written: “That the preaching of the cross is to them that perish,
foolishness; but unto us which are saved, it is the power of God, which
power God works by his Spirit, to the comfort and strengthening of
their mind.

Hence, my dear brethren and sisters, watch ye, stand fast in the faith,
quit you like men, be strong, and let all your things be done with
charity, so that you may grow up and increase, and not depart in love,
in hope, in faith, which is a precious treasure, that we have received
in our earthen vessels through the Holy Spirit. Keep it diligently with
great carefulness, for part of us have long labored for it, and through
light minded carelessness one is so soon spoiled of it, and then all
labor that has been done is lost. For if the righteous man shall turn
away, says the Lord, my soul shall have no pleasure in him. He forsakes
the fountain of living waters, and they that depart from him shall be
written in the earth, neither shall their names be found in the book of
life. Heb. 10:38; Jer. 2:13; 17:13; Philippians 4:3.

Hence, watch in the faith, and let us exercise as great care for our
spiritual treasure which we have through grace received by faith in
Christ Jesus, as many a man exercises for his perishable treasures,
which thieves and robbers covet, as sometimes appears; as for instance
in my own case, and that of Michiel my fellow-prisoner; for they have
robbed us of nearly everything. And many are of such a disposition,
that they like to acquire temporal wealth, not properly considering
the words of Paul, that such fall into temptation and great snares. 1
Tim. 6:9. And covetousness, which Paul calls idolatry (Eph. 5:5), has a
long cloak, so that one cannot easily get at it. And they gather great
treasures for their children, which is opening a wide door by which to
introduce them into the world. But the best treasure which can be left
to children, is this: To instruct them from their youth to fear God;
to present to them the word of the Lord, as far as their understanding
can comprehend it, and as the forefathers taught their children, to
fear God, shun sin, and do good, as we have examples in Abraham, who
commanded his children after him; likewise in Susanna; also in old
Tobit, who taught his son from his youth to fear God; and also in Sara,
the daughter of Raguel.

Friends, diligently search the Scriptures, which will sufficiently
instruct you. Let us always follow that which is good, and exhort and
provoke one another to good works, to excel therein. Hence, I write
once more as before; for the axe is now already laid at the root of
the trees, and every tree which bringeth not forth good fruit is hewn
down and cast in the fire. Matt. 3:10. And that we be not like the five
foolish virgins; that when the bridegroom comes we be not sleeping, so
that we may then not have to go and buy the oil to burn in our lamps.
Hence, the faith which worketh by love shall shine gloriously before
the Lord. For not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of God; but he that doeth the will of my Father
which is in heaven. Matthew 7:21.

Hence Christ says: “Blessed are they that hear the word of God, and
keep it.” Luke 11:28. “Blessed is he that readeth, and they that hear
the words of this prophecy, and keep those things which are written
therein: for the time is at hand.” Rev. 1:3. Let us continue in
Christ’s word, and we shall also be his disciples, and remain such
forever. John 8:31.

Further, my affectionately beloved brethren and sisters in the Lord,
we find in all the Scriptures, that all the holy patriarchs, prophets,
and apostles were moved to teach and exhort us to peace, love and
unity; for the apostle says: “The peace of God, which passeth all
understanding, keep your hearts and minds in Christ Jesus.” Phil.
4:7. Peter says: “Unto unfeigned love of the brethren, see that ye
love one another with a pure heart fervently: being born again, not
of corruptible seed, but of incorruptible, by the word of God, which
liveth and abideth forever.” 1 Pet. 1:22,23. O friends, where love,
peace and unity exist in the church, there is exceeding wealth. The
Psalmist truly says: “How pleasant it is for brethren to dwell together
in unity! it is like precious ointment. Ps. 133:1,2. But where there is
discord, there the hearts must grievously sigh over one another, and
eat their bread with mourning; and thus the feast days (when the bread
of the Lord should be broken in the Lord’s church, in remembrance of
the abundant benefits of the Lord) are turned into days of mourning,
which to behold causes great sorrow to the simple; as, alas! is to
be lamented with weeping eyes at Harlem and concerning several other
churches that are infected with such diseases, which is a sorry thing
for me and others with me in our countries to hear. May the complaint
thereof ascend to the Lord in high heaven.

O that God would grant grace, that they could bear one another in love,
and that the principal ones would bow themselves under the mighty hand
of God, and deny themselves, for the holy will of the Lord and for
the sake of his church. I should hope that it would not give them an
evil conscience, if they submitted to it for the sake of peace, and if
every one were little in his own eyes; how well it should go, and how
soon everything should be peacefully settled! O friends, let us bow
the knees of our hearts before the Lord, that Christian unity among
one another may come upon the spiritual Israel, so that a triumphant
thanksgiving with joy and gladness in the spirit may be observed in
all the churches. Hence seek peace, and pursue after it. Heb. 12:14.
Consider the word, _pursue_; for when a man pursues something, he goes
after it with haste. O friends, it is more than time for you to make
peace and unity, lest haply the Lord punish in wrath. For no one is
assured, that there will always remain liberty in the country; there
will perhaps be a change in the country there, as there is in Flanders
and Brabant.

Hence, my dear brethren and sisters in the Lord, I and my
fellow-prisoners pray you, and this with bended knees and a sad heart,
in the name of our Lord Jesus Christ (before whom every knee must
bow, and who shall also without respect to persons recompense every
one, according to that he hath done, whether it be good or bad),
that you will make peace and unity with the Lord; for blessed are
the peacemakers, says Christ; for they shall inherit the kingdom of
heaven; so that the pleasant mountain of the Lord, and the holy city of
Jerusalem, may be found in glorious appearance, with all her pleasant
fountains, from which the waters of the Holy Spirit spring forth
abundantly, into the hearts of the elect and holy citizens and of the
household of God, who are firmly founded upon the foundation of the
prophets and apostles, of which Christ Jesus is the true corner stone.

Herewith, I will bid my dear brethren and sisters in the Lord, a final
farewell and Christian adieu, till we meet where parting shall be no
more, which is in the new, heavenly Jerusalem, where the King of kings
shall reign forever with the sceptre of his eternal, imperishable
kingdom. I herewith commend you to the Lord, and to the comforting,
rich word of his grace, by which word we are called in peace, to keep
the unity of the Spirit through the bond of peace. Adhere valiantly to
the truth, and pray the Lord for us, as already written; we hope to
do the same for you, according to our weak ability. I hope that the
Lord will keep us unto the end of our life. O friends, I have such a
heartfelt desire for the day of my redemption, to rest under the altar,
Christ Jesus, with all our dear brethren and sisters that have been put
to death before us for the testimony of Jesus Christ, who did not spare
their lives, but willingly surrendered them for his holy name’s sake.

Thus, my dear brethren and sisters in the Lord, hasten too, and betake
your hearts under the bloody banner of Jesus Christ, to help bear his
reproach without the camp of the Lord, and this from pure love without
fear. For he that feareth hath torment; but perfect love casteth
out fear, 1 John 4:18. O friends, where such love is, there love is
stronger than death, and jealousy hard as hell; the coals thereof are
coals of fire, and a flame of the Lord, so that many waters cannot
quench love. Cant. 8:6,7. Hence, let all your things be done in love,
and be steadfast and immovable, and abounding in the work of the Lord,
knowing that your labor is not in vain in the Lord. I hereby humbly
pray you, to take my simple writing in good part, though it has not
been well arranged. For, friends, far be it, that I should think myself
fit to exhort, but I need to be exhorted myself; but I include myself
in everything that I have written here, for it has been done out of
simple, brotherly love, this the Lord knows; and I hope by the grace of
God to confirm it with my death, as seems probable according to what we
hear. The Lord strengthen us in our last extremity with his Spirit, who
is a helper in distress.

Finally, my dear brethren, rejoice, be perfect, be of good comfort, be
of one mind, live in peace; and the God of love and peace shall be with
you. 2 Corinthians 13:11. Watch in the faith!

By me, a weak brother, a feeble member of the body of Christ, too
undeserving for all the mercy of God, and unworthy of his grace, to
suffer. O Lord, make me, unworthy one, worthy. Michiel Buyse and
Sijntgen Wens greet you much with the peace of the Lord.

  JOOST DE TOLLENAER.


ANOTHER LETTER FROM JOOST DE TOLLENAER, TO HIS MOTHER.

Grace, peace and mercy from God our heavenly Father, through Jesus
Christ his only begotten Son and the Savior of the whole world; for as
by one man death came into the world, so by one man came life into the
world, that all that believe in his name should obtain eternal life.
May he strengthen and confirm you with his Holy Spirit in all your
tribulation and grief which you bear on my account; but be patient, my
dear, beloved, old mother, for your tribulation shall be turned into
eternal joy.

To the same only wise and strong, invincible God be praise, glory,
honor, power and blessing forever and ever.

After all affectionate and Christian greeting to you my dear and in
God beloved mother and sister in the Lord, whom I love from the very
depth of my whole heart, I inform you, that my mind is still unchanged,
hoping by the grace of the Lord to adhere to his holy truth, which I
also have not been ashamed to confess before men, and this upon the
consolation that Christ will also not be ashamed to confess me before
his heavenly Father and his holy angels, which will be an everlasting
consolation of reward for those who shall continue in the faith
steadfast unto the end. To this end may he strengthen and confirm me
and all those that are with me in distress, with his Holy Spirit, so
that he may ever rule in our hearts to the praise and honor of his holy
and most worthy and adorable name. For this I pray day and night in my
weakness; asking also your love, my beloved mother, that you will help
pray the almighty God for us poor prisoners, that we may keep the faith
in fervent love unto the end, to the salvation of our souls, to the
edification of our neighbor, and for a light unto the world.

O my dear, beloved mother, you who have given birth to me in such pain
and anguish, and have moreover brought me up with great carefulness,
with what should I be able to recompense your motherly love? I have
nothing with which I can fully requite it. But since you fear God,
standing in the same faith with me, I have a living hope to the
eternal, almighty God, that he shall give me strength in my faith, to
finish it to his name’s honor, and this I know will be greater joy to
your heart, than if I should bring you many pieces of gold.

Thereto I have good courage, for the Lord is faithful in all his
promises; for he forsakes no one that flees to him for refuge; but
he keeps his chosen as the apple of his eye. O how pleasant it is
to fear the Lord, for him that with a resigned heart puts himself
under obedience to the Lord. Hence let us always, as long as we have
the breath of life in us, walk in the pure love of the truth, as
children that are born of God, for God is love, and he that abides in
love abides in God, and God in him. 1 John 4:7,8. Hence Paul says:
“Who shall separate us from the love of Christ? shall tribulation, or
distress, or famine, or nakedness or peril, or sword? As it is written,
For thy sake we are killed all the day long; we are accounted as sheep
for the slaughter. Nay, in all these things we are more than conquerors
through him that loved us. For I am persuaded, neither death, nor life,
nor angels, nor principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other creature, shall be
able to separate us from the love of God, which is in Christ Jesus our
Lord.”

Hence Paul calls love the bond of perfectness.[347] Herewith I will
bid my dear and in God beloved mother, a Christian farewell and final
adieu. Adieu my chosen, beloved mother and sister in the Lord, and be
of good cheer in the Lord and grieve not too much on my account, for
parting must come once; but we expect, in the hope of faith, a heavenly
meeting, where parting shall be no more; there I hope to wait for you
under the altar of Christ. I pray you always to have good intercourse
with my dear wife after my departure; for I shall leave an afflicted
widow. Hence do the best as long as you are together; for, as far as I
understand, it may take an end with us this or the following week. The
Lord grant me strength in my last extremity. Adieu, my dear mother;
with an inward kiss of love and peace. Greet in my name my dear and in
God beloved wife, with the kiss of love and peace; and also J. F. E.
and V. T. with their company, and Stoffel and Margriete S., when it is
convenient. Farewell and a final adieu to all that fear God. I would
like to have it remain secret, that we write letters from here, for
they have troubled and vexed us on account of it. May the Lord open
the eyes of all our enemies, that they may see whom they pierce and
distress.

  [347] The original has it, Hence Paul calls the bond of love a
  perfectness.--TR.

By me, your beloved son, in all subjection, according to my weak
ability.

  JOOST DE TOLLENAER.


A TESTAMENT FROM JOOST DE TOLLENAER, TO HIS DAUGHTER.

If thou criest after knowledge, and liftest up thy voice for
understanding; if thou seekest her as silver, and searchest for her as
for hid treasures; then shalt thou understand the fear of the Lord, and
find the knowledge of God. Prov. 2:3–5.

If thou wilt serve God, be in earnest with it, lest thou tempt him.
Eccl. 18:23.

Be not slothful in business, but fervent in spirit, rejoicing in hope,
patient in tribulation; continuing instant in prayer. Rom. 12:11,12.

Search the Scriptures; for in them ye think ye have eternal life; and
they are they which testify of me. Jn. 5:39.  Cursed be he that doeth
the work of the Lord negligently, Jer. 48:10.

I, Joost de Tollenaer, your father, was apprehended in Ghent, and
brought into the Saucelet (the city prison), in the corn market, after
ten o’clock in the night, of the 13th of January, 1589, and this for
the word of God and the testimony of Jesus Christ. The Lord strengthen
me by his Holy Spirit unto the end of my life, and all those that are
in distress, without as well as in bonds.


_Betgen, this is your age, and is for your remembrance._

Betgen de Tollenaer was born on the 14th of August, A. D. 1574. God
strengthen you in virtue according to his will. And if I die for
the name of the Lord, the following letter is written to you for a
testament, and for a remembrance all your life. But if I do not die,
it is for the delight and instruction of your heart, that you should
conduct yourself, to fear the Lord your God.

Fear God, and keep his commandments; for this behooves all men.

    By holy faith and love effectual
    Man is saved through Jesus Christ.

May the only and merciful, almighty God, who is full of all mercy
and a Father of the afflicted widows and orphans; and a Ruler of all
those that trust in him, cause you, my daughter and child, to grow
up in wisdom and in the knowledge of the truth, so that you may know
and learn to fear the most high God, who created and made heaven and
earth, the sea and all the fountains of water. May the eternal almighty
Father, grant you this through Jesus Christ his only begotten Son, our
Lord and Savior. Amen.

Hear, my dear child Betgen, and understand my word, written to you in
the name of the Lord, and let my speech enter into your heart, and
receive it as a precious treasure of gold, that is, that you are from
your very youth to learn to fear the Lord your God with all your heart,
with all your soul, and with all your ability; and walk in all his
ways, and serve the Lord with the whole heart and soul, and keep the
commandments of the Lord your God, so that it may go well with you in
the land; and the Lord will give you his rich grace, and all manner of
spiritual blessings. For the fear of God is an overflowing fountain of
eternal life, which quickens heart and spirit, and creates a longing
and desire to hear the words of God; for they strengthen the inner man
in soul, spirit, and body.

Hence, my dear child, endeavor from your youth to shun and avoid evil;
for it will now be time to perceive and learn to discern what is good
and evil. For he that knoweth to do good and doeth it not, to him it
shall be accounted sin. James 4:17. And the wise man says: That the
Spirit of God does not dwell in a careless soul, nor in a body that is
subject to sin. Wis. 1:4. Therefore learn henceforth to shun sin like
the face of a serpent. Hence be sober, of good conduct and modest, and
avoid all light company, which is carnal and worldly minded; for the
world and all the lust thereof shall perish, but he that doeth the will
of God abideth forever. 1 John 2:17. Hence have your intercourse with
those that fear the Lord, and walk in God’s ways; and you shall grow
up as a daughter of Sarah, which will be acceptable before the Lord.
Hence, my child, if you lack wisdom, you must ask it of God: who giveth
it to all men liberally, and upbraideth not. But he must ask in faith,
nothing doubting, and it shall be given him. James 1:5,6. Hence ask the
Lord your God humbly with bended knees, and this often and constantly.
Going, standing, working, always have the Lord before your eyes,
calling upon him with prayer and supplication, saying: O Lord, my Lord,
direct me in thy ways; give me wisdom that comes from the throne of thy
glory, and cleanse me from all my sins, that I may be worthy to become
a holy temple. Give me grace that I may be meek and humble of heart,
and little in my own eyes, so that thy Holy Spirit may dwell in me, and
that I may grow up in thy holy divine fear; to the eternal salvation of
my soul, and to the praise, glory and honor of thy holy, most worthy,
adorable name. O Lord, strengthen me, miserable one, since I am but
dust and ashes. O Lord, be merciful unto me, and help me forever. Amen.

And if you, my child, thus betake your heart with all humility to the
Lord, and unceasingly cleave to him with prayer and supplication, he
will delight in you, and abundantly give you the fear of God, and the
knowledge of wisdom. For the fear of God is a tree of life, and his
branches flourish forever, and his fruits are righteousness, peace and
joy in the Holy Ghost, and his leaves serve for the healing of the
nations; but none eat of the fruits save those that are born again of
water and of the Spirit; who, through baptism in Christ Jesus, have
buried the old Adam with all his carnal lusts; who renounce the devil,
hell, death, the world and all its false appearance, and henceforth
walk according to the holy will of God the Lord, with all the elect
children of God, whose names are written in the book of eternal life.
Hence fear God from the heart; not as the world does, who profess that
they know God but in works they deny him, being abominable unto God,
and disobedient, and unto every good work reprobate. Tit. 1:15. But God
has chosen him a peculiar and holy people, zealous of good works, to
do his will. 1 Pet. 2:9; Tit. 2:14. Hence we must above all, as I have
written before, diligently fear the Lord with an humble heart. Perfect
and upright was Job, fearing God, and eschewing evil; for to depart
from evil is understanding. Job 1:1; 28:28. Hence serve the Lord with
fear, and rejoice with trembling. Ps. 2:11. For the fear of the Lord is
the beginning of wisdom; it is a good understanding; and he that doeth
according to it, his praise endureth forever. And then the wise man
also says: The fear of the Lord is to hate evil, pride, and arrogancy,
and the evil way. Prov. 8:13. He that walketh in his uprightness
feareth the Lord; but he that is perverse in his ways, despiseth him,
and falleth in the snares of death. 14:2. For where one suffers in the
fear of God, for the name of the Lord, there are wealth and honor; and
the fear of the Lord is the beginning of wisdom, and is in the depth
of the heart only with the faithful, and dwells only with the chosen
women, and is found only with the righteous and the faithful. The fear
of the Lord is true religion; it keeps and makes the heart good, and
gives joy and gladness; for he that fears the Lord shall prosper, and
when he needs comfort, he shall be blessed of the Lord. The fear of the
Lord prevents sin; for he that is without fear cannot please God. Eccl.
1.

Hence, my child, when it goes well with you, watch, and continue
steadfast in the fear of the Lord, and be not proud, for a haughty
spirit goes before a fall. Prov. 16:18. Therefore have God always
before your eyes in all your ways, and seek to please him with an
upright heart; and God shall be with you, and have compassion upon
your weakness, and wink at sin when it comes upon you unawares through
ignorance or misapprehension. But presumptuous sinning and obstinacy
are an abomination before the Lord, and he will not leave unpunished
such as thus lightly esteem his words. Therefore take heed to yourself,
that you be not a slave of sin. And give not your mouth to lying; for
the mouth that lieth slayeth the soul. Wis. 1:11. There is more hope
of a thief, than of a man accustomed to lie; for they are every man’s
enemy. A lying child is always hated, and whatever they speak, their
words are not hearkened to, and men hold them in derision. The devil is
a liar from the beginning, and abode not in the truth. Hence all the
ungodly are called children of the devil. When they speak lies, they
do according to the nature of their father the devil, who has always
continued a liar, wherefore he was also cast out of heaven. Hence,
my child, always speak the truth, for the same maketh not ashamed,
whether it be for or against you. Always say just as it is; for though
you have erred in something, yet if you speak the truth, it will be
overlooked more readily, than if you sought to cover it by lying; for
lies ultimately are made manifest and come to light, and then the liar
must with shame hear words of reproach, which is an abomination before
God and men. Hence Paul says: Lie not one to another, but let every one
speak the truth from the heart with his neighbor; for liars shall have
no part in the kingdom of God.

Behold, my dear child Betgen, I have set before you many excellent
and precious treasures, and all for your admonition. I pray you, take
them to heart, and often read them over; so that you may thereby be
instructed in the fear of God. And do not let this my letter (which I
have written with much pains in my prison, with trepidation, fearing
lest some one should suddenly surprise me), to lie there idle as a dead
fable; but lay it to heart, for a child that loves her father will
also love that which comes from her father, and often read it over
with delight, thereby remembering her father’s affectionate favor. For
as a man, that has his delight in a treasure of money, which he has
locked in his strong chest, often goes to contemplate the treasure,
to count it over, and to make calculations with it; so do also you
often look over and peruse this my letter; for it is of more value
than many pieces of gold, for it points you to the fountain of life,
whereby your soul may live for ever, if you will be subject to the
truth. However, my child, you are young yet, and your mind cannot yet
comprehend it all; but I hope the understanding will come yet. Hence
give good attention from your youth, to hear the words of God, and the
Lord will give you wisdom; buy it of the Lord, for he will give it
to you for nothing. Hence lay my words to heart, for they are not my
words, but the holy word of the Lord, which Christ himself has taught
us. Therefore, if you would be saved, keep the Lord’s commandments. For
he that loves Christ, and will be his disciple, the same will continue
in his word; with him he shall keep his supper in the kingdom of God,
his heavenly Father, and he will go before them and serve them, and
dwell with them for ever. But he that will be God’s servant here, must
submit to much temptation; he must also take his cross upon him, and
thus daily follow him; for Christ says: Ye shall weep and lament, but
the world shall rejoice; but be of good cheer: I have overcome the
world. Even as appears now, my child; because I fear God, and according
to my weak ability separate from the world, therefore the world hates
me. And through their wicked hatred and envy they have imprisoned me,
and it may very soon come to pass, that they shall kill me for the name
of Jesus Christ, and for the testimony of his holy word, wherein I also
stand steadfast through the grace of the Lord, to risk for it all that
I have. For I have nothing which I have not received from the Lord;
hence we must willingly surrender it again for his holy name, for what
we possess here in this world is but lent us; hence they are foolish
who set their heart upon temporal things. For he that fears God must
possess all things as though he had them not, for our goods are a prey
to every one. All they that fear God are thrust out of their houses,
and they will spoil and scatter them. By this it is known who are God’s
chosen children: they are tried as gold in the fire.

Therefore, my child, search the holy Scriptures; they shall show
you, that the godfearing must enter into the kingdom of God through
much tribulation and suffering. But the ungodly world is not worthy
to suffer for the name of the Lord, for they do not know the name of
Christ in the spirit. For if they had known him, they would in former
times not have crucified the Lord of glory. Hence, if they hated,
persecuted and envied Christ the Son of God, and said that he had a
devil, how much the more his disciples! But the Lord be thanked, all
their upbraiding, reviling and envying is of no avail, but the word
of God; and Christ says: Blessed are ye, when men speak evil of you
falsely; rejoice and be glad, for your reward shall be great in heaven.
Matt. 5:11,12. Peter says: The Holy Spirit of God resteth upon him.
1 Pet. 4:14. For as the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ. 2 Cor. 1:5.

Therefore, my child, though the world upbraid you with it to-day or
to-morrow, you need not be ashamed, for I do not suffer for any crime,
as a thief, or murderer, or as one that seeks other people’s property;
but it is for the confession of my faith in Christ Jesus, namely, that
he is the true Son of God. Hence Peter says, that if one suffers for
well doing, it is acceptable with God. 1 Peter 2:20.

Further, my dear child Betgen, it is my fatherly request of you, if
I am taken away from you, that you may go to your uncle Lowijs, or
to your aunt Tanneken or Jacomijntgen, to live with them; or if they
think it best, they may put you with some good friends, to service.
Hence I pray you, that you will be subject to your elders, not with
eye-service, to please men, but with all courtesy and modesty, in their
absence, as well as in their presence, remembering that you serve not
only men, but God. Eph. 6:6,7. And always be diligent to do what they
command you, and be courteous and friendly; and you will be loved by
them. And always make yourself the least, and they will exalt and
praise you, and do not in anything think too well of yourself, and take
good heed not to argue against your elders, or with those with whom
you are living; for it becomes young people very ill to contradict
or talk back. And, my child, be also just in all your dealings, and
steal nothing from people, for this would be a very shameful thing,
if young girls or boys were discovered in any unrighteousness. Hence
take good heed to keep clean hands, this I pray you, as I hope you
will do. And whatever food or drink you see, take nothing therefrom,
for it would bring you into disfavor. Hence remember all that I your
father have requested of you, and keep it in your heart for a perpetual
remembrance; for with careful love I have written this for a perpetual
memorial, that you might at all times have or keep a good name.

Further, my beloved child, I must tell you yet, always to conduct
yourself honorably with all with whom you live; and be well behaved,
and show that you do not run into any fornication, which is an
abominable, deadly sin before God, and besides exposes a person to the
scorn of all men, and you could not attain to an honorable state. Hence
always take good heed not to talk, joke or play with any young men, or
to have much idle talk with them, lest through the lust of error you
fall into sin. Besides I advise you out of fatherly love, to lay to
heart all that I request of you, which will be an honor to you before
God and all men.

Behold, my child, if I be offered up now, and go the way of all the
earth (for all men are born once to die), be of good cheer and console
yourself in the Lord, and be strong, and attend unto the admonition
of the Lord our God, and lay it to heart, that you walk in his ways
and keep his judgments, testimonies, statutes and commandments, as is
written in the law and prophets. Hence, my child, when you live with
any, if they fear God, they will be bound to admonish and correct you
with the word of the Lord. This shall be a proof to you that they
love you and seek your soul’s salvation, for which you are also to be
thankful; but since you are young yet, you will understand it better
when you have more understanding. Therefore pray the Lord diligently,
to endow you with wisdom and understanding, so that you may grow up as
a green plant in Zion, and as the pleasant rose in Jericho, and as the
precious balsam that grows upon mount Hermon. Eccl. 24:14; Ps. 133:2.

Behold, my dear child Betgen, if you fear the Lord with all your heart,
and with all your soul, and with all your strength and ability, your
name shall be written in the book of life, and you shall be marked
in your forehead with the name of the living God. You shall also
receive a white, shining stone, and upon it a new name written, which
no man knows, save he that receives it. You shall also be arrayed in
garments of pure, white silk, which is the righteousness of the saints.
Moreover, you shall with all the angels of God follow the glorious
Lamb of God in great glory, and live forever and ever. Behold, such
glorious rewards shall they have; he that overcometh shall inherit all
things that God has prepared for his chosen. He shall lead them to the
fountain of living waters, and shall wipe away all tears from their
eyes. Rev. 7:17. Therefore fear God, and always seek to be instructed
by the godfearing, and lay the words of the Lord well to heart, and
keep them as did Mary the mother of the Lord. And always walk with
meekness and humility, for God is pleased with those that are humble
and lowly of heart; for God has cast down the proud from their seats,
but has exalted the humble thereupon; for God resisteth the proud, but
giveth grace to the humble. Luke 1:52; 1 Pet. 5:5.

Therefore humble yourself under the mighty hand of God, and he shall
exalt you in due time; for the proud cannot please God. In Proverbs it
is written: “These things doth the Lord hate: haughty eyes, a lying
tongue, and hands that shed innocent blood.” Prov. 6:17. “When pride
cometh, then cometh shame: but with the lowly is wisdom.” 11:2. A
proud heart is an abomination unto the Lord, and it shall not remain
unpunished. Hence Tobit said to his son: Let not pride rule in your
heart, nor in your words; for it is the beginning of all destruction.
Out of it proceeds all pride, when man apostatizes from God, and
departs with his heart from his Creator; and pride impels to all sin,
and he that is infected with it causes many abominations. Hence the
Lord always rejected pride, and ultimately cast it down. God cast the
proud princes from the throne, and set the humble thereupon; God rooted
out the root of the proud nations, and set and planted the humble in
their stead.

Hence do not think yourself wise, and do not reward evil for evil to
any one, but recompense with good, as Christ teaches, where he says:
“Ye have heard that it hath been said, An eye for an eye, and a tooth
for a tooth: but I say unto you, That ye resist not evil: but whosoever
shall smite thee on thy right cheek, turn to him the other also. And if
any man will sue thee at the law, and take away thy cloak, let him have
thy coat also. And whosoever shall compel thee to go a mile, go with
him twain.” Matt. 5:38–41. Not, dear child, that we like to be smitten,
or like to lose our cloak when it is taken away from us, that we should
also give the coat, or to go with any one three or four miles against
our will; but this is what the Scriptures teach us; and Christ also
would herewith teach us, in order that we should rightly understand
him, that believers are in no wise permitted to avenge themselves
on any man, however great reason they may have, but must commit the
matter to God, who judges aright. For when some one smites us, we must
rather suffer ourselves to be smitten again, than that we should defend
ourselves, or smite back; and when our cloak is taken away, rather also
let the coat be taken, than that we should take or get the cloak back
by force or by smiting. In short, we must always suffer, but never
inflict suffering upon any one, as the law of nature teaches us. Do
unto thy neighbor as unto thyself.

Hence we are to wish evil to no one, though in the law of Moses the
contrary is written: “Thou shalt love thy neighbor, and hate thine
enemy.” But Christ takes this away; for that was in the law of revenge,
but now we are under grace. Hence we must also show grace, and not
punish, as Christ says: “Ye have heard that it hath been said, Thou
shalt love thy neighbor, and hate thine enemy. But I say unto you, Love
your enemies, bless them that curse you, do good to them that hate
you, and pray for them which despitefully use you, and persecute you;
that ye may be the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good.” Matt. 5:43–45.
Hence, dear child, one may not wish evil to his enemy, much less do him
any evil. And do not hate him, neither avenge yourself, but give place
to wrath; and be slow to wrath, for the wrath of man worketh not the
righteousness of God; but as you would that men should do unto you, so
do to them, and you will fulfill the law of Christ. Rom. 12:19; James
1:19,20; Matt. 7:12.

Further, my dear child, you are in duty bound to hold your mother,
whom you still have, in love and esteem all the days of your life; for
she has had much trouble and care with you, from the time that I have
been married to her; hence you are also bound to love her, as your own
mother. If you part from her to-day or to-morrow, you must heartily
thank her for the motherly love which she has shown you; you ought not
to part from her without many tears, for she has been a good mother to
you. Therefore, though you should live far away from her, write her
a very respectful letter sometime, and if you prosper, you may send
her a friendly gift, by which to remember that you hold her in love
and esteem; this shall be an honor to you. Hence do the best in all
that I command you. And copy or read over frequently my letter, for a
perpetual remembrance of your father; and follow it, and all that is
good and acceptable before God.

Furthermore, my child, yield your heart under the obedience of the
truth. And always be desirous to hear the word of God, and seek,
when you attain to your understanding, to betake yourself among the
church of the living God, and that in this way you may enter into
the ark of the covenant; so that you may be a partaker of all the
heavenly promises with Abraham, Isaac, Jacob, Moses, and all the
prophets and holy apostles of God, our Lord Jesus Christ. Then you
shall at the last day (that shall burn as a fiery oven) be delivered.
For the ungodly shall be dreadfully tormented; they shall weep and
lament forever, for they shall with the dragon, the devil, and all
false prophets, be cast into the fiery lake that shall burn with fire
and brimstone. Watch therefore in the fear of God, that you be not
a partaker of their plagues. For if you to-day or to-morrow attain
to your full age, and your hand is able, remember the poor members
of Christ, in communicating to the poor with such as the Lord grants
you. And whatever you give, give with a willing heart, and not by
constraint, but of a ready mind, for God loveth a cheerful giver, says
the apostle Paul. 2 Cor. 9:7. In Hebrews we read: “To do good and to
communicate forget not; for with such sacrifices God is well pleased.”
Heb. 13:16. And alms cover a multitude of sins. Through fasting,
prayer and alms the Gentile, Cornelius, was acceptable to God, and he
received the promise of salvation; for as water quenches fire, so alms
extinguish sin; and the Lord who holds it will requite it in the time
to come, and when he falls he shall find help. “My child,” says Sirach,
“let not the poor suffer want, and be not hard toward the needy.
Despise not the hungry, and do not grieve the needy in his poverty. Add
not more trouble to a sorrowful heart; and defer not to give to him
that is in need. Reject not the supplication of the afflicted; neither
turn away thy face from a poor man.” Eccl. 3:30,31; 4:1–4.

Therefore assist the poor, so that the Lord may richly bless you. If
you lay this to heart, and do according to it, your light shall arise
as the bright morning star at the beautiful dawn; hence always do well,
and if you love God, keep his commandments. Herewith I will conclude my
letter. I have presented to you that which is best from the word of the
Lord. Water and fire are set before man, namely, life or death. Eccl.
15:16,17; Deut. 30:19. Hence choose life, that you may forever possess
the kingdom of God, with all his chosen saints.

Herewith, my dear child Betgen, I, for this time take a perpetual adieu
of you; commending you to God the heavenly Father, who is the Father of
all orphans, and of all those that fear and love him. And never neglect
or forget diligently to ask God Almighty, and you shall receive of him,
more than you ask, if it is according to his will.

Adieu, my child, if we should see each other no more. I pray the
almighty God and King of kings, that he will govern you by his holy
Spirit, so that I may meet you in the clouds of heaven, where parting
shall be no more, this I pray God by his unfathomable grace and love,
with bended knees and a weeping heart and uplifted hands.

O Lord, hear my prayer, and let it be done, that through the fruit of
my loins thy holy, most worthy and adorable name may be praised now and
forever. Amen.

My child Betgen, if I die, I would like to have your mother give
you, for a perpetual memorial, a Testament, a Dirrick Philips Book
of Fundamentals, a hymn book, and a copy of the book by Jacob de
Keersgieter, which read diligently, for there are many excellent
admonitions contained in them.

By me, your father, who wishes you every thing good. A. D. 1589.

  JOOST DE TOLLENAER.


MAEYKEN PICKELEN, A. D. 1590.

That the way which leads to eternal life is strait and narrow, is
shown by the holy Scriptures, and moreover, also many devout children
of God have actually found this to be so; among whom was also a
simple, godfearing woman, by the name of Maeyken Pickelen, who would
no longer live according to the commandments and ordinances of men,
but much rather sought to obey God, and to follow her Leader, Lord,
and Bridegroom, with the oil of love in her vessel, and a burning lamp
in her hand. Hence she could also not remain without temptation, but
experienced that the kingdom of God must be taken by force; for in the
year 1590 she was imprisoned for her faith and the practice of the
evangelical truth, and on this account, after much vexation, torment,
and suffering, she finally had to lose her life, and thus obtained the
martyr’s crown, which the young man (of whom Esdras speaks, 2 Esdras
2:43) shall set upon her head, whereby she shall be permitted to enter
into the eternal, everlasting joy, with all God’s chosen children.


LEONHARD BOLTZINGER, A. D. 1591.

In the year 1591, on a Friday, the 8th of March, Leonhard Boltzinger, a
brother, was executed for the Christian faith, not far from Plunaven,
in Bavaria, after he had been imprisoned twenty-three weeks; for he
had been apprehended there the day before St. Michael’s, in the year
1590, and from there been taken into the town of Brauna, and put into
a dark dungeon. They also tortured him greatly, in order to make him
apostatize from his faith. Once he was drawn up by ropes, and the other
time very miserably stretched on the rack: but he would not depart from
the truth. Ultimately he was taken back from Brauna to Ulba, the place
of his apprehension, where they on the aforesaid Friday led him out to
the place of execution. He greatly rejoiced when he saw that he was
so near his end, though they strenuously urged him to recant; but he
replied: “I stand in the right faith, and therefore, though I had ten
heads for one, I should rather have them cut off one after another,
before I should renounce my faith.

The executioner then beheaded him with the sword and burned his body.

Thus he persevered steadfastly in the love of God, and refused to
separate therefrom, to which end God gave him power, comfort, and
strength, that though his sufferings were severe, he esteemed them so
lightly, as though they had not been sufferings at all; so firm was his
hope of entering into the glory of God, into everlasting joy, that he
did not regard this short and transient tribulation.


GEORGE WANGER, A. D. 1591.

In this same year 1591, on the fifth day of the month of August, George
Wanger, a tailor, was executed for the faith, at Lorenzi, in the
Pusterthal, in the earldom of Tyrol, after he had been confined for
more than a year; for he was apprehended the evening before St. James’
day, in the year 1590. At Lorenzi he was brought into the Bailiff’s
house, and put into a common prison. The next day he was brought before
the Bailiff, judge, clerk, and a priest, where they wanted to know of
him, who had gone out with him, and where he had staid or lodged. But
he answered: “God keep me from this evil; we do not betray our enemies;
should I then betray my friends and dear brethren? by the help of God
I shall not do this, for it is contrary to the love for our neighbor.”
The judge strenuously assailed him with smooth and with hard words; but
the brother said: “I received my sound members from God; to him I will
offer them up again, and this with a good conscience.”

Having been confined long at Lorenzi, and examined three times by the
authorities, he was in the castle of Michelsberg placed upon the rack,
and when he would not, according to their wicked demand, tell what was
contrary to God, his conscience, or neighborly love, he was twice so
tortured, that the marks of it could be seen on him for thirteen weeks.

Having been confined in the castle of Michelsberg about two weeks, he
was, on the sixteenth day of the month of September, taken to Brixen,
and there put in chains in the tower, in which there was much vermin;
scorpions also crawled about his head, on his bed and on the walls; he
could not well turn over, and always had to keep his head covered, on
account of the vermin. During the nineteen weeks that he was imprisoned
at Brixen, his death was announced to him twice, and he was at the same
time earnestly admonished to recant. But he said: “I have no desire to
go to this people to whom you want to drive me; but to amend my life,
if I err, and to exhort others that have not yet amended their life, to
repentance; this I consider a work of God, and will gladly do it, and
keep to God what I promised him in baptism, to my soul’s salvation.”
The priests at Brixen often pestered him in prison with their visits,
and also had him summoned before the vicar or provost of the cathedral,
twice before the commander, ten times also before monks and priests,
nobles and others, and wanted to lead him back to the true church.
But he said: “I have not forsaken the true doctrine, faith, or church
of Christ, but through the grace of God have obtained it, and want to
adhere to it.”

Having been imprisoned at Brixen seven weeks, he was taken back to
Lorenzi, and it was intended to execute him after two nights; but this
was frustrated by the death of the Bishop of Brixen. He was taken back
to Michelsberg, and imprisoned in the castle, until the fifth day of
August, when he was again brought to Lorenzi into the judgment hall,
where the priests held judgment over him, first trying whether they
could not make him apostatize; but when they could not accomplish
that, he was sentenced to death upon the imperial mandate, and it was
read to him, that he had apostatized from the Catholic, Roman Church,
and been baptized again, and had afterwards also sought to bring others
to it, and to seduce them to his heretical sect, as they called it. But
brother George said: “It is no heretical sect, but it is the divine
truth and the true way to the kingdom of God.” He was then led out to
the place of execution, where the commander of Lorenzi again earnestly
admonished him, with smooth words, to recant; he would give him so much
that he should have enough all the days of his life; and would moreover
be surety for him at the last day, if he did wrong in it. But the
brother said: “If I did this, and were to accept you as my surety, and
the devil should first make off with the surety, where should I then
have to go and seek my surety and pledge.” Thus the commander was made
ashamed, and desisted from him.

There were also many people present, some of whom wept. He also
requested that his hands be released a little, that he might lift them
up to God, to thank and praise him, and to ask him, that he would give
him strength to resist the false prophets and evil spirits. Finally he
commended his spirit into the hands of God, and was thus beheaded for
the word of God and his truth.


JACOB PLATSER, A. D. 1591.

In this year 1591, on the nineteenth day of August, the brother Jacob
Platser, a lock-smith, was apprehended at Silgen, in the Pusterthal,
in the earldom of Tyrol, and remained in bonds and imprisonment about
eight weeks, until the fifteenth day of October. When they could not
accomplish their purposes with him, and he would in no wise renounce
that which God had made known to him, nor depart from the truth, he
was, in pursuance with the imperial mandate, sentenced to the sword.
He was then led out to the place of execution, where he offered up
his prayer to God, in which he was of good cheer, to die for the sake
of his truth and the faith. The executioner then beheaded him, and
afterwards buried him. Thus he testified valiantly unto death, to the
word of God and the true faith, to which God gave him his grace and
power.


BARTHOLOMEUS PANTEN, MICHIEL THE WIDOWER, AND KALLEKEN N., A. D. 1592.

In the year 1592, in the month of July, there were apprehended at Ghent
in Flanders, for the practice of the word of God, two brethren and a
sister, named Bartholomeus Panten, Michiel the widower, and Kalleken
N., who suffered much temptation, and were severely examined, by the
priests, the Jesuits, and also by the pensionary, before whom they
freely and fearlessly confessed their faith, to which they adhered
steadfastly without departing from it. Thereupon it happened, that the
sister was released from her bonds and set at liberty. But the brethren
were severely tortured, in order that they should apostatize from their
God, and indicate their fellow-brethren. But God, who does not forsake
his own, but keeps them as the apple of his eye, so succored them, that
they were enabled to adhere steadfastly to him and his word, and to
keep their lips from bringing their neighbor into trouble. Hence they
were finally sentenced to death as heretics, for the testimony of Jesus
Christ, and having first been hanged to the gallows, and strangled,
in the Count’s castle, they were then buried without in the gallows’
field. And as they helped the Lord Jesus Christ bear his reproach, so
they shall also be received up with him into his glory full of honor
and light, to live with him forever in joy and gladness.

We have also added here, for the benefit of the reader, the letters
which Bartholomeus Panten wrote in his bonds.


THE FIRST LETTER FROM BARTHOLOMEUS PANTEN, WRITTEN TO HIS BROTHER
KAREL, RESIDING AT HARLEM.

After an affectionate greeting to you, my beloved brother, without
forgetting your wife and household, I inform you, that through the
grace of the Lord I am well in body; and as regards the spirit, it is
my purpose, by the help of the Lord to adhere to the truth unto the
end, which I also wish you. Further, my beloved brother, I inform you
of the condition in which I now am, that is, that I am now imprisoned
at Ghent, together with another man and a woman, for the testimony
of our Lord Jesus Christ, and the truth of the Gospel, for which the
other man and I have been tortured, and I have unworthily suffered: and
they threatened to inflict still further sufferings on us. But Peter
says: “And be not afraid of their terror, neither be troubled; but
sanctify the Lord God in your hearts;” since they cannot do to you more
than is permitted them of God. 1 Pet. 3:14,15. And Paul says to the
Corinthians: “For we know that, if our earthly house of this tabernacle
were dissolved, we have a building of God, a house not made with hands,
eternal in the heavens. For in this we groan, earnestly desiring to be
clothed upon with our house which is from heaven: if so be that being
clothed we shall not be found naked. For we that are in this tabernacle
do groan, being burdened.” 2 Corinthians 5:1–4.

Thus, my dear brother, I see no other way to attain to eternal life
than to bear the cross which God has laid upon us, as Christ says:
“If any man will come after me, let him deny himself, and take up his
cross, and follow me. For whosoever will save his life shall lose it:
and whosoever will lose his life for my sake shall find it. For what
is a man profited, if he shall gain the whole world, and lose his
own soul? or what shall a man give in exchange for his soul?” Matt.
16:24–26. But the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed in us, for which
cause, says Paul, we faint not; but though our outward man perish, yet
the inward man is renewed day by day. For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal
weight of glory; while we look not at the things which are seen, but
at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal. Rom. 8:18; 2
Cor. 4:16–18. Know, that I had temptation from the Jesuits and priests,
and from the pensionary, but by the help of God I have hitherto
resisted all these storms, and hope that he will further help me by his
Spirit and power, without which we are not able to do anything; for of
myself I have nothing but all weakness, misery and imperfection, which
I have lamented with tears before God, praying him, that he would not
enter into judgment with me, without his grace, for there shall no
living soul stand innocent before him.

Herewith I commend you to God, and remember the words of Paul, where
he says: “I therefore, the prisoner of the Lord, beseech you that
ye walk worthy of the vocation wherewith ye are called, with all
lowliness and meekness, with long-suffering, forbearing one another
in love; endeavoring to keep the unity of the Spirit in the bond of
peace. There is one body, and one Spirit. Eph. 4:1–4. And to the
Colossians: Forbearing one another, and forgiving one another, if any
man have a quarrel against any: even as Christ forgave you, so also
do ye. And above all these things put on charity, which is the bond
of perfectness. And let the peace of God rule in your hearts, to the
which also ye are called in one body; and be ye thankful. Colossians
3:13–15. And to the Galatians: If we live in the Spirit, let us also
walk in the Spirit. Let us not be desirous of vain-glory, provoking
one another, envying one another. Brethren, if a man be overtaken in
a fault, ye which are spiritual, restore such a one in the spirit of
meekness; considering thyself, lest thou also be tempted. Bear ye one
another’s burdens.... For if a man think himself to be something, when
he is nothing, he deceiveth himself. But let every man prove his own
work, and then shall he have rejoicing in himself alone, and not in
another. For every man shall bear his own burden. Gal. 5:25,26; 6:1–5.
Again, in James 5:19,20 we read: Brethren, if any of you do err from
the truth, and one convert him; let him know, that he which converteth
the sinner from the error of his way shall save a soul from death, and
shall hide a multitude of sins. James 5:19,20. And Peter says: Above
all things have fervent charity among yourselves: for charity shall
cover the multitude of sins. 1 Pet. 4:8. For John says: “Whosoever
doeth not righteousness is not of God, neither he that loveth not his
brother. For this is the message that ye heard from the beginning, that
ye should love one another. Not as Cain, who was of that wicked one,
and slew his brother.” 1 John 3:10–12.

Hence, my dear brother, be kind and affectionate with one another,
and forgive one another, even as God has forgiven you through Christ.
Paul also says: “Warn them that are unruly, comfort the feeble-minded,
support the weak, be patient toward all men. See that none render evil
for evil unto any man; but ever follow that which is good, both among
yourselves, and to all men.”

Herewith, my dear brother, I bid you adieu, if we should see each other
no more.

Written in my bonds, to Karel Panten, my brother, by me,

  BARTHOLOMEUS PANTEN.


THE SECOND LETTER FROM BARTHOLOMEUS PANTEN, BEING AN INSTRUCTION FROM
THE WORD OF THE LORD, TO ALL LOVERS OF THE TRUTH; TOGETHER WITH A BRIEF
ACCOUNT OF HIS EXAMINATION.

_As the lily among thorns, so is my love, etc. Canticles 2:2._

Christ Jesus teaches us, Matt. 5:10–12: “Blessed are they which are
persecuted for righteousness’ sake: for theirs is the kingdom of
heaven. Blessed are ye, when men shall revile you, and persecute you,
and shall say all manner of evil against you falsely, for my sake.
Rejoice, and be exceeding glad: for great is your reward in heaven:
for so persecuted they the prophets which were before you.” Hence let
us be patient, and rejoice in it, and bless them that curse us, and
pray for them that despitefully use and persecute us; that we may be
the children of our Father which is in heaven, who maketh his sun to
rise on the evil and on the good, on the just and on the unjust. For
if ye love them which love you, what reward have ye? do not even the
publicans the same? Be ye therefore perfect, even as your Father which
is in heaven is perfect. Vs. 44–48.

Thus, my dear friends, let us show common love (charity), and also
brotherly love, according to Peter’s teaching. 2 Pet. 1:7. And also
according to the teaching of Paul: “Let us do good unto all men,
especially unto them who are of the household of faith.” Gal. 6:10.
And; “See that none render evil for evil unto any man; but ever follow
that which is good, both among yourselves, and to all men.” 1 Thess.
5:15. Again, Peter also teaches us: Not rendering evil for evil, or
railing for railing: but contrariwise, blessing; knowing that ye are
thereunto called, that ye should inherit a blessing. For he that will
love life, and see good days, let him refrain his tongue from evil, and
his lips that they speak no guile: let him eschew evil and do good:
let him seek peace, and ensue it. For the eyes of the Lord are over
the righteous, and his ears are open unto their prayers: but the face
of the Lord is against them that do evil. And who is he that will harm
you, if ye be followers of that which is good? But and if ye suffer for
righteousness’ sake, happy are ye; and be not afraid of their terror,
neither be troubled; but sanctify the Lord God in your hearts. But let
none of you suffer as a murderer, or as a thief, or as an evil-doer,
or as a busybody in other men’s matters. Yet if any man suffer as a
Christian, let him not be ashamed; but let him glorify God on this
behalf. For the time is come that judgment must begin at the house of
God: and if it first begin at us, what shall the end be of them that
obey not the gospel of God? And if the righteous scarcely be saved,
where shall the ungodly and the sinner appear? 1 Pet. 3:9–15; 4:15–18.

Wherefore, let them that suffer according to the will of God, commit
the keeping of their souls to him in well-doing, as unto a faithful
Creator. V. 19. And let us look unto Jesus the author and finisher of
our faith; who, for the joy that was set before him, endured the cross,
despising the shame, and is set down at the right hand of the throne
of God. For consider him that endured such contradiction of sinners
against himself, lest ye be wearied and faint in your minds. Ye have
not yet resisted unto blood, striving against sin. Heb. 12:2–4. And
Peter also says: Christ suffered for us in the flesh, and left us an
example, that we should follow his steps; who did no sin, neither was
guile found in his mouth; who, when he was reviled, reviled not again;
when he suffered, he threatened not; but committed himself to him that
judgeth righteously. 1 Pet. 2:21–23.

Hence, dear friends, if we want to be of his servants, we must serve
the Lord according to his divine will and demands. That is, we must
suffer and bear here, and not resist; else we should live to ourselves,
and not to the Lord, and so doing we should not follow the footsteps
of Christ, for we must bless, and not curse, them that persecute us.
As Paul teaches us: Provide things honest in the sight of all men.
If it be possible, as much as lieth in you, live peaceably with all
men. Dearly beloved, avenge not yourselves, but rather give place unto
wrath: for it is written, Vengeance is mine; I will repay, saith the
Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give
him drink: for in so doing thou shalt heap coals of fire on his head.
Be not overcome of evil, but overcome evil with good. Rom. 12:17–21.

Hence, my dear friends, and all those that seek their salvation,
learn from this to know the sheep from wolves, the doves from hawks.
For Christ sent out his own like sheep in the midst of wolves, and
admonished them, to be wise as serpents and simple as doves. Matt.
10:16. For all that will live godly in Christ Jesus shall suffer
persecution. But evil men and seducers shall wax worse and worse,
deceiving and being deceived. 2 Tim. 3:12,13.

But when I told it to our persecutors, they said that they also had
been persecuted; whereupon I told them, that they only suffered
persecution when they were too weak and feeble; but when they had
the ascendancy again, they were persecutors themselves, and took our
goods, and tormented and threatened us, so that there is fulfilled the
prophesy of Esdras: “They shall be like mad-men, sparing none, but
still spoiling and destroying those that fear the Lord. For they shall
waste and take away their goods, and cast them out of their houses.
Then shall they be known who are my chosen; and they shall be tried as
gold in the fire.” 2 Esdras 16:71–73. Also Christ says: “These things
have I spoken unto you, that you should not be offended. They shall
put you out of the synagogues: yea, the time cometh, that whosoever
killeth you, will think that he doeth God service. And these things
will they do unto you, because they have not known the Father, nor me.
But these things have I told you, that when the time shall come, ye may
remember that I told you of them.” John 16:1–4.

But, my dear friends, the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed in us;
for ear hath not heard, nor eye seen, what God has prepared for them
that love him; for the righteous shall live forever; the Lord is
their reward, and the care of them is with the Most High; therefore
they shall receive a glorious kingdom and a beautiful crown from the
Lord’s hand. Wis. 5:15,16. Hence let us with the eyes of the spirit
look at the beautiful promises, and with Moses rather choose to suffer
affliction with the children of God, than to enjoy the pleasures of sin
for a season; for he had respect unto the recompense of the reward, and
esteemed the reproach of Christ greater riches than all the treasures
of Egypt. Hebrews 11:25,26.

Herewith, my dear friends, I will commend you to the Lord, and to the
rich word of his grace; that thereby you may in this time grow up,
blossom, be fruitful and flourishing. By me,

  BARTHOLOMEUS PANTEN.

The following are some controversies which we prisoners had with the
Jesuits. I have written them briefly, according to the best of my
recollection; for to write them word for word would be impossible. If
we could have been together, I could have written a little more fully,
for quite a number of days have passed, since it took place. Again, for
proof they quote much from Augustin, and other of their teachers, and
also assert that they have existed so long. They know not or will not
know, that they have possessed the earth for a long time with deceit,
violence and tyranny, kept down the untarnished truth, and instead of
the truth believed lies, as Paul declares how that God sends strong
delusions, because they received not the love of the truth, but had
pleasure in unrighteousness: Read 2 Thess. 2. There it is written of
the man of sin and the son of perdition, who opposeth and exalteth
himself above all that is called God, or that is worshiped.

I further inform you, that they have assailed me, and would have liked
to bring me back to their doctrine. I would have liked to show them
by the parable of the tares of the field (Matt. 13:24) that it is
unbecoming and contrary to the doctrine of Christ, and also contrary to
common love and propriety that any one should be apprehended for his
faith (of misapprehension of the holy Scriptures), spoiled of their
goods, tortured or put to death; and I partly presented to them the
declaration of Christ, that the Father of the household commanded his
servants, that they should permit the tares and the wheat to grow up
together until the harvest, which is the end of the world, according to
Christ’s own declaration. But they said: _Jam marces est_, that is: “It
is now harvest.” I said: “The harvest is the end of the world; and the
reapers are the angels;” adding: “You assume the service of angels.”

They wanted to excuse themselves with the authorities; but I warned
them, seeing that they were the teachers and preachers of the
authorities; that our blood should be required at their hands, if they
teach the authorities this, and encourage, constrain or counsel them
thereto, as they do according to my understanding, for it is contrary
to the doctrine of Christ, and the command of God. When his servants
asked him, whether they should root it out, he told them: Nay, lest
while ye gather up the tares, ye root up also the wheat with them. But
they want to be wiser, and to rule over Christ; whereby they show that
they are antichrist, that is, contrary to Christ and his doctrine.
For if they were true Christians, and disciples of Christ, the bride,
yea sheep, doves and members of Christ, or branches on the vine, they
would not persecute or inflict suffering upon any one, but would rather
suffer and bear persecution. “But evil men and seducers shall wax worse
and worse, deceiving and being deceived.” 2 Tim. 3:12,13.

Again, we also had a controversy concerning baptism with the same
Jesuits, and also with the Dean of St. John’s and their pastor, who
defended infant baptism and considered it necessary for salvation. But
I quoted to them divers Scriptures, that baptism pertains to believers,
and that it is not enough, that the faith is confessed with the mouth,
but that it must also be apprehended with the heart, as Philip said
to the eunuch. Acts 8:37. “If thou believest with all thine heart,
thou mayest.” I also told them that Philip preached the word of God
to those of Samaria, and when they believed Philip (who preached to
them of the kingdom of God and the name of Jesus Christ), they were
baptized both men and women. And Michiel quoted the Scripture from the
Acts of the Apostles, in the second chapter: “Therefore let all the
house of Israel know assuredly, that God hath made that same Jesus,
whom ye have crucified, both Lord and Christ. Now when they heard this,
they were pricked in their heart; and said unto Peter and to the rest
of the apostles, Men and brethren what shall we do? Then Peter said
unto, them, Repent. Thereupon one of them said: What is it, to repent?
That is: Be sorry for your sins, and be baptized every one of you
in the name of Jesus Christ for the remission of sins, and ye shall
receive the gift of the Holy Ghost. In the same chapter it is also
written: And with many other words did he testify and exhort, saying,
Save yourselves from this untoward generation. Then they that gladly
received his word were baptized: and the same day there were added to
them about three thousand souls.

And the Dean of St. John’s, and the pastor of the same church, when
we talked with them, made a long speech from John 3, where Christ
declares: Except a man be born again, he cannot see the kingdom of
God. I said that he had spoken that to the adult; but he would claim,
that it was spoken of every one, of children as well as adults; and
wanted to conclude from it, that infants that died without baptism
were lost, which is untrue, for the kingdom of God belongs to infants,
according to Christ’s own promise; and the words which Christ speaks
to Nicodemus do not concern infants, but only those that have ears to
hear, and hearts to understand. But they insisted: Except a man be born
of water and of the Spirit, he cannot enter into the kingdom of God.
And they thought that water baptism constitutes the new birth, and that
infants are thus regenerated; which is a great misapprehension; for,
according to Peter’s words, it is as he says in his first epistle:
“Purifying your souls in obeying the truth through the Spirit unto
unfeigned love of the brethren, see that ye love one another with
a pure heart fervently; being born again, not of corruptible seed,
but of incorruptible, by the word of God, which liveth and abideth
forever.” 1 Pet. 1:22,23. And James says: “Of his own will begat he us
with the word of truth, that we should be a kind of first fruits of
his creatures.” James 1:18. And John says: “Whosoever believeth that
Jesus is the Christ is born of God.” 1 John 5:1. Christ also says:
“That which is born of the flesh is flesh; and that which is born of
the Spirit is spirit. Marvel not that I said unto thee, Ye must be born
again. The wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it goeth; so
is every one that is born of the Spirit.” John 3:6–8. Behold, thus, the
new birth is effected by receiving the word of God; for the old man
and his works must be put off, and the new man put on, and this is no
child’s work. This I have added here as an explanation to you of the
new birth.

We also spake with the Jesuits, and with others, about the incarnation
of our Lord Jesus Christ, in which we did not agree, for they said that
he had flesh and blood from Mary. And I said that he is the Son of God,
who was born of the virgin Mary, since she had known no man: and I also
said, that Paul says: For if, when we were enemies, we were reconciled
to God by the death of his Son, much more, being reconciled, we shall
be saved by his life. Rom. 5:10. And in the Acts of the Apostles it is
written: “Unto you first God, having raised up his Son Jesus, sent him
to bless you, in turning away every one of you from his iniquities.”
Acts 3:26. And John says in his first epistle: The blood of Jesus
Christ his Son, and not the blood of Mary. 1 John 1:7. The apostle Paul
also says to the Corinthians: “The first man is of the earth, earthy;
the second man is the Lord from heaven.” 1 Corinthians 15:47. And in
the gospel we read: “He that cometh from above is above all; he that
is of the earth is earthly, and speaketh of the earth; he that cometh
from heaven is above all. And what he hath seen and heard, that he
testifieth; and no man receiveth his testimony. He that hath received
his testimony, hath set his seal that God is true.” John 3:31–33.
And unto the Hebrews it is written: “Wherefore, when he cometh into
the world, he saith, Sacrifice and offering thou wouldest not, but a
body hast thou prepared me.” Heb. 10:5. And Matt. 1:20 it is written:
“Joseph, thou son of David, fear not to take unto thee Mary thy wife;
for that which is received (conceived) in her is of the Holy Ghost,”
That which she received (mark well) did not come from her; else it
would be of the earth, as was Mary, and as are all the children of
Adam. Not that we had all these words with them, but that you might the
better understand the foundation of our faith. The others used many
more words than are put here, but I have not remembered them all. They
asserted that he was of the natural seed of David. Thereupon we confess
that he came forth from the seed of David, and that he is of the house
of David, and born of the virgin Mary, through the power and operation
of the Holy Ghost; for Mary herself was astonished at this work, when
she received the message from the angel, and said to the angel: “How
shall this be seeing I know not a man?” And the angel answered and said
unto her, the Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that holy thing which
shall be born of thee shall be called the Son of God.” Luke 1:34,35. In
John it is written: “I am the living bread which came down from heaven;
if any man eat of this bread, he shall live forever: and the bread that
I will give is my flesh, which I will give for the life of the world.”
John 6:51. Mark well here, whence this bread, which he calls his flesh,
came, whether it came from Mary, who was of the earth, or whether it
came from heaven? We say with Christ: From heaven, and not from the
earth, of which Mary was.

Again, I also inform you, that we spoke some concerning the Lord’s
Supper and the breaking of the bread, with the Dean of St. John’s and
their pastor, and their view was, that Christ’s flesh and blood were
in their sacrament. Thereupon Michiel said: “If this was so, then they
would be eating flesh on Fridays; which they took amiss, and said that
it was not eaten like other flesh. And Kalleken said from John 6: “The
flesh profiteth nothing: the words that I speak unto you, they are
spirit, and they are life.” And I quoted to them the declaration of
Paul, 1 Cor. 11:26: “As often as ye eat this bread, and drink this cup,
ye do shew forth the Lord’s death till he come.” “Hence he is certainly
not there,” said I. They said that he was everywhere; and there stood
ink on the table at which we sat, and they, or one of them, said that
he was in the ink. And one among them had a pen in his hand and said:
“He is in the pen.” One of them also said that he was in hell. It did
certainly seem, according to their saying, that God was everywhere; and
I said: “Into a malicious soul wisdom shall not enter; nor dwell in
the body that is subject unto sin; for the Holy Spirit flees from the
froward. Wisdom 1:4,5. And there were many other words said, concerning
their images and idols and their view was: That they might be made and
set up, but that they might not be worshiped, and that if there were
any one that did this, he should be reproved, as they said; and after
this manner they spoke. I said to the Jesuits: “If candles are lighted
or placed before them, and they are carried upon the shoulders, is that
not honoring and serving them?” And I said: “The gods of the heathen
are of silver and gold, and the work of men’s hands; they have ears,
but hear not; they have eyes, but they see not.” Ps. 115:4–6. One of
them, when he heard this, wanted to say, that they did not have any;
but upon maturely considering the matter, they had some of silver and
gold. And there was still more said about it between Michiel and them;
but what I said I have remembered best.

Herewith adieu for this time; farewell; read with understanding, and
keep it secret for the present, that the lords may not get to hear of
it. By me,

  BARTHOLOMEUS PANTEN.


A TESTAMENT FROM BARTHOLOMEUS PANTEN TO HIS LITTLE DAUGHTER, WHO AFTER
HER FATHER’S DEATH WAS PUT INTO A CONVENT BY THE PRIESTS; THE LORD
GRANT THAT SHE MAY YET BE BROUGHT INTO THE RIGHT WAY.

My dear child, hear the instruction of your father, and forget it not,
if God permits you to grow up, and you attain to your understanding;
and remember how I went before you, according to my limited ability, in
all imperfection (which I lament before God), to enter in through the
strait gate, for wide is the gate, and broad is the way, that leadeth
to destruction, and many there be which go in thereat: because strait
is the gate, and narrow is the way, which leadeth unto life, and few
there be that find it. Beware of false prophets, which come to you
in sheep’s clothing, but inwardly they are ravening wolves. Ye shall
know them by their fruits. Do men gather grapes of thorns, or figs of
thistles? My dear child, I say that it is impossible; hence take heed
to their fruits; for it agrees in no wise with the holy Scriptures,
that any one should be apprehended, spoiled of his property, and put to
death, for his faith; for neither Christ nor his disciples did this,
but they had to suffer themselves from unbelievers, and were put to
death by them, as it clearly appears, that Christ himself was numbered
among the transgressors, and was led to death like a lamb, and as a
sheep dumb before her shearers.

Hence, my dear child, endeavor to follow this Shepherd, if you would be
one of his sheep; for Peter declares of him: “Christ also suffered for
us, leaving us an example, that ye should follow his steps; who did no
sin, neither was guile found in his mouth: who, when he was reviled,
reviled not again; when he suffered, he threatened not; but committed
himself to him that judgeth righteously.” 1 Pet. 2:21–23. Hence, my
dear child, the author of our faith went before, as Paul declares to
us: “Wherefore, seeing we also are compassed about with so great a
cloud of witnesses, let us lay aside every weight, and the sin which
doth so easily beset us, and let us run with patience the race that is
set before us, looking unto Jesus the author and finisher of our faith:
who for the joy that was set before him endured the cross, despising
the shame, and is set down at the right hand of the throne of God.
For consider him that endured such contradiction of sinners against
himself, lest ye be wearied and faint in your minds. Ye have not yet
resisted unto blood, striving against sin.” Heb. 12:1–4.

Thus, my dear child, lay this to heart, and when you attain to your
understanding, it is my fatherly request of you, that you will join
yourself to those that fear God, who are by far the least among all
people, but are yet the true congregation and church of God, who
regulate themselves according to the ordinances of the Lord, and
according to the practice of the holy apostles, namely, a baptism which
is founded upon faith, and must be received as Christ has commanded,
and is written in Matthew: “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost: teaching them to observe all things whatsoever I have
commanded you.” Matt. 28:19,20. Also in Mark: “Go ye into all the
world, and preach the gospel to every creature. He that believeth and
is baptized shall be saved.” Mark 16:15,16. Also in the Acts of the
Apostles, where Peter practiced it on many. This confession of faith
must not only be made with the mouth, but it must also be apprehended
with the heart, and shown by the works, even as John declared to the
Pharisees and Sadducees, whom he saw coming to his baptism, and said:
“O generation of vipers, who hath warned you to flee from the wrath to
come? Bring forth therefore fruits meet for repentance.” Matthew 3:7,8.

It must withal be understood, that confession is not enough, but that
sorrow of heart must also be evinced by good works; that the old man
with his evil works, must first be put off, and that it must be done
out of pure faith, as Philip said to the eunuch: “If thou believest
with all thine heart, thou mayest.” Acts 8:37. For all outward action,
without renewing of the spirit, cannot please God. And the Supper we
keep in remembrance of the Lord’s bitter death and sufferings, as is
declared [a letter] to the Corinthians: “I have received of the Lord
that which also I delivered unto you, That the Lord Jesus, the same
night in which he was betrayed, took bread: and when he had given
thanks, he brake it, and said, Take, eat; this is my body, which is
broken for you: this do in remembrance of me. After the same manner
also he took the cup, when he had supped, saying, This cup is the
new testament in my blood: this do ye, as oft as ye drink it, in
remembrance of me. For as often as ye eat this bread, and drink this
cup, ye do shew the Lord’s death till he come.” 1 Cor. 11:23–26. Now if
we are to show his death till he come, he is not daily in their mass,
nor in all their idolatry, nor in their idol, with which they visit
the sick in their distress, where they say he is; this is far from the
truth.

And as regards the incarnation of our Lord Jesus Christ, we believe
what the holy Scriptures declare concerning it, and are satisfied with
the confession of Peter, when Christ asked his disciples, who men said
that he was: Some said Jeremiah, Elias, or one of the prophets. Hence
Christ asked his disciples: But whom say ye that I am? Peter answered:
Lord, thou art the Son of the living God. Matthew 16:13. And as also
Nathaniel testifies: Thou art the King of Israel. John 1:49. Paul
says: For if, when we were enemies, we were reconciled to God by the
death of his Son; much more, being reconciled, we shall be saved by
his life. Rom. 5:10. And John says: The blood of Jesus Christ his Son
cleanseth us from all sin. 1 John 1:7. And in the Acts of the Apostles
it is written: God raised up his child Jesus. Acts 3:26. Now if he
raised up his child, it must certainly have been dead. And in Isaiah
it is written: A virgin shall receive [conceive], and bear a son. Is.
7:14. If she received [conceived] him, it is my belief that she did not
receive more than she brought forth; and I am satisfied with the work
of God, however it may have been effected. That I should believe, that
he is of her flesh and blood, of this I have no testimony in the holy
Scriptures, and am content with the aforesaid confession.

We further practice, according to the doctrine of Christ and of the
apostles, an excommunication, whereby the disorderly, who pervert their
faith in improper works must be punished, as Christ and Paul declare.
It must be used with those that have entered into the communion of the
saints and been baptized into one body with them, but relapse into any
carnal works, as in adultery, whoredom, murder, drunkenness, idolatry,
and the like. Matthew 16:19; 1 Cor. 5:11; 1 Tim. 5:20.

Hence, my child, when you attain to your understanding, defer not to
take up the cross, as much as you value your soul, for it is written:
“If any man come to me, and hate not his father, and mother, and wife,
and children, and brethren, and sisters, yea, and his own life also,
he cannot be my disciple. And whosoever doth not bear his cross, and
come after me, cannot be my disciple. Luke 14:26,27. Hence everything
must be forsaken for the Lord’s sake, for Christ also says in the
same chapter: “Whosoever forsaketh not all that he hath cannot be my
disciple.” Verse 33.

Therefore, my dear child, look not at the great multitude, but remember
the time of Noah, how few there were saved when the world perished by
the flood. And that from the five cities of Sodom and Gomorrah there
were left but three persons.

Hence, my dear child, separate also from the spiritual Sodom, that you
be not a partaker of her sins, and receive not of her plagues. Rev.
18:4. It is also written, 2 Cor. 6:17,18; 7:1: “Come out from among
them, and be ye separate, saith the Lord, and touch not the unclean
thing; and I will receive you, and will be a Father unto you, and
ye shall be my sons and daughters, saith the Lord Almighty.” Having
therefore these promises, dearly beloved, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting holiness in
the fear of God. For the time will come when they shall lament it, who
have spent their life here in that which was not proper; for when they
shall say, Peace and safety; then sudden destruction cometh upon them,
as travail upon a woman with child; and they shall not escape. 1 Thess.
5:3.

Hence, my dear child, Paul says: “But ye are not in darkness, that that
day should overtake you as a thief. Ye are all the children of light,
and the children of the day: we are not of the night, nor of darkness.
Therefore let us not sleep, as do others; but let us watch and be
sober. For they that sleep, sleep in the night; and they that be
drunken are drunken in the night. But let us, who are of the day, watch
and be sober.” Verse 4. As also Peter says: “Be sober, be vigilant;
because your adversary the devil, as a roaring lion, walketh about,
seeking whom he may devour: whom resist steadfast in the faith, knowing
that the same afflictions are accomplished in your brethren that are in
the world.” 1 Pet. 5:8,9.

We also believe in a resurrection of the flesh, at the last day, of the
good and of the evil, of the just and the unjust, so that all that are
in the grave, shall hear the voice of the Son of God; and they that
have done good shall come forth unto the resurrection of eternal life;
and they that have done evil shall come forth unto eternal damnation.
John 5:28,29.

Hence, my dear child, order your paths according to the holy
Scriptures, which will show you the right truth; for he that seeketh
findeth, and to him that knocketh it shall be opened. Hence, pray the
Lord for help and assistance, for he is the giver of every good thing;
that after this life you may hear the welcome voice: “Come, ye blessed
of my Father, inherit the kingdom prepared for you from the foundation
of the world: for I was a hungered, and ye gave me meat: I was thirsty,
and ye gave me drink: I was a stranger, and ye took me in: naked, and
ye clothed me: I was sick, and ye visited me: I was in prison, and ye
came unto me. Matt. 25:34.

Hence, my dear child, exercise yourself herein, and have your delight
in it; do according to Tobit’s advice: If thou hast much, give much; if
thou hast little, give little, and that with a faithful heart. Tobit
4:8.

O my dear child, be mindful of what I have written you, and be always
faithful and obedient to people, in all that is not contrary to the
truth; and be diligent in your labor, courteous, gentle and meek; for
the fruit of the Spirit is in all goodness and righteousness and truth.
Eph. 5:9.

Herewith I commend my dear child to the Lord, and to those that fear
God.

This was written by me your father, Bartholomeus Panten, on the same
day that I was tortured for the name of the Lord; some of it before the
torturing, and some after it. Let all of you that read this, or hear it
read, bear in mind, and not be surprised, though this has taken place,
for the apostle Peter says: Beloved, think it not strange, as though
some strange thing happened unto you; but rejoice, inasmuch as ye are
partakers of Christ’s sufferings; that in the time of revelation ye may
be glad with exceeding joy, if ye are now reproached here for the name
of Christ. Amen. By me,

  BARTHOLOMEUS PANTEN.


MICHIEL HAZEL, A. D. 1592.

In this year, 1592, also one Michiel Hazel, after he had been
imprisoned over four years, for the Christian faith, was beheaded in
prison, at Witling, in the country of Wurtemberg, on the seventh day
of the month of July, continuing firm, steadfast and of good cheer in
the Lord, though he had to suffer much misery and tribulation in the
time of his imprisonment. For a long time he was confined, not knowing
but that he should have to remain in confinement all the days of his
life; yet he would not forsake the faith and the divine truth, no
matter what might come upon him, even though it were death. Hence even
the unbelieving had to give a good testimony of him; for the castellan
himself said: This was a good man; and that if such a man did not get
into heaven, he would not venture to knock; yea, that if he should come
to such an end, he should rejoice over it from the heart.


THOMAS HAN, A. D. 1592.

In the year 1592, on the twelfth day of May, also Thomas Han, of
Nicktsburg, was imprisoned for the faith, at Freiburg, in Bavaria; he
was also very severely tortured and racked, and in order that he should
tell what they wanted, and renounce his faith, they had him suspended
by ropes from eight until eleven o’clock. But he answered them: “You
have my body; do with it what you will; you shall not deprive me of my
soul, and I shall also not tell you what you want, nor betray any one;
though you extract the veins out of my body, one after another, and
cut away a strip from my skin every day, yet I will not renounce, nor
depart from the truth.” They applied to him many words of reproach,
as that he was a deceiver, and had seduced many to the sect of the
Anabaptists. But he said to them: “It is the true, Christian baptism,
and not anabaptism; and if I could convert the whole world, I would
gladly die three times if it were possible.”

When he had been in confinement about seven weeks, he was (since he
could not be brought to recant) on the 8th of July brought into the
council house to be sentenced. As this took place, he turned to the
people and exclaimed thrice with a loud voice: “Honor and thanks be
to God, that it has come to this, and that this is his will.” The
executioner then bound him, and wanted to place him into a wagon, but
he said: “I will walk to death, even as also Christ our Lord walked to
death;” and he thereupon commenced to sing. The beadle enjoined him
silence, but the executioner said: “Let him alone.” In going out, a
priest joined himself to him, and also other persons went with him. The
priest asked (when he refused to be instructed) whether he thought,
that he and his like alone were righteous, and that the rest were all
damned. But brother Thomas answered: “We endeavor to live piously, and
shun sin; but those who will live in sin, we put away from us, and do
not tolerate them; yet we condemn no one; but every one that commits
sin is condemned by his evil works, and this we tell them.” Thereupon
the priest said: “We also reprove sin.” The brother said: “How should
you reprove, for where the shepherd is not good, how then should the
sheep be good? You are false prophets, how then should you reprove
falseness?” And he further said to the priest: “Go away, you false
prophet; I cannot behold you any longer.” Thereupon the priest began
to exalt his sacrament, that it was the true body and blood of Christ,
and that whosoever partakes of it has no sin. The brother said: “You go
around with your sacrament, and sell it for money, even as Judas sold
and betrayed the Lord; but we observe the Lord’s supper in remembrance
of him, according to his command.”

He then asked the priest, where there was anything written of the
sacrament. The priest became silent, and did not know what to answer,
except that he said: “It is written in the Bible.” Thomas asked:
“Where?” The priest said: “Paul writes of it in the fifteenth chapter.”
The brother said: “That is not so;” and then went on to say: “Do go
away from me, you false prophet.” When they arrived at the place of
execution, the executioner asked whether he wanted to pray. This he
did, and then said: “I have finished my prayer; proceed now, for I wish
to get out of this world.” He then knelt down, and the executioner
quickly drew forth the sword, to frighten him, and then begged him
three times for God’s sake, to renounce, and he would let him go. But
the brother said: “Renounce I will not; but proceed with your work,
for it must be.” Thus the executioner beheaded him, he peacefully
commending his spirit to God. The executioner then placed the body
upon the wood, and singed it a little, and then buried the severed
head with the body. And though there was a strong wind that day, yet
the smoke of the fire ascended straight up to heaven, as can also be
testified by all who saw it. This happened at Freiburg, in Bavaria, on
the 8th of July, A. D. 1592.


MATTHEUS MAIR, A. D. 1592.

[Illustration: MATTHEUS MAIR DROWNED.]

The same year 1592, on Mary Magdalene’s day, Mattheus Mair was
apprehended at Wier, in the district of Baden. This was brought about
by a priest, who upon coming out of the church, and noticing the
brother, sent his servant maid after him, to see whether he should
leave the village. He further commanded her, that she should so speak
to him, as though she also wanted to become of his persuasion, and
would like to go with him to his people; in the meantime he should
come, and send other persons there, who should speak with him. With
such words the maid delayed the brother, till the priest sent out some
peasants, who apprehended him, and conducted him into the town of
Baden. Six days after, namely, the 28th of July, as he would not follow
them, nor renounce his faith, the ungodly pack of priests proceeded
with him; however, what they talked with him, or what he answered them,
this they did not allow to come to the light. When he was led forth
to death, there were present his brother-in-law and several of his
friends, who interceded for him, and also offered to give money for
him; but they could obtain nothing, yea, not even to speak with him.

Now as he was going forth to death, he asked among the people, where
his brother-in-law and friends were, and how they might come to him;
saying that he had to charge them, that they should tell his brethren
and sisters, to take care of his wife and child, for they were with a
pious people. This he spoke aloud among the people. Then one of his
friends among the people consoled him and said, that he should not
yield, but be valiant; he should soon have overcome. Thereupon one
smote the friend, who had said this, for it, and said that he was
also a heretic, and ought to be treated like the rest. Now when the
executioner had thrust brother Matheus into the water, he drew him out
again three or four times, and each time asked him whether he would
recant. But he always said, No, as long as he was able to speak; hence
he was drowned, on the twenty-ninth day of the month of July, through
the power of God steadfastly persevering in the faith. There was much
said about his death, by high and low, as that they had murdered him,
and the traitorous Judas and priest were cursed; for this Matheus was
a well-known, good and pious man; hence God also gave him power to
continue steadfast in the faith unto his end.

NOTE.--The envy of some of the Calvanists in the town of Middelborgh
was at this time so great against the defenseless sheep of Christ, who
had come to them from various papistic towns, to escape the distress
and persecution, and expected to rest under their protection, that they
paid no attention, and had no regard, neither to humble supplications
nor the repeated commands of the Prince of Orange, who in the years
1577 and 1578 had given orders to the magistrates there, to let these
people dwell in peace; but disturbed the peace of said people, and
the practice of their religion. Hence Maurice, the oldest son of the
aforesaid Prince, of honorable memory, following the footsteps of
his father, issued, for the third time, a prohibition concerning the
oppressing of the aforesaid people, to the end that they might now
certainly obtain liberty of conscience, as appears from the following
act:


_Transcript._

Maurice, born Prince of Orange, Count of Nassau, Marquis van der Vere,
to the honorable, most learned, wise, discreet, dear, particular, etc.

That which has been brought to our knowledge, on behalf of Mailjaert
de Poorter, and Joost Leonisse, sawyers and wood-sellers, residing in
the town of Middelborgh, you will learn at length from the accompanying
request; and though we do not doubt at all, but that you will conduct
yourselves, with the supplicants, in the points of their request
and complaint, entirely according to the import of the resolution
previously taken with regard to this, by the Lords States of Holland
and Zealand; and will conform to such acts and letters as have been
granted to the supplicants and their fellow brethren in the same
profession, in the time of our lord and father the Prince of Orange, of
worshipful memory; yet we would nevertheless hereby earnestly request
you, seeing this matter concerns not only the town of Middelborgh
in particular, but these United Provinces in general, that you will
regulate yourself according to the import of the aforesaid resolutions,
in all quietness and friendship, allowing the aforesaid supplicants and
their fellow brethren to enjoy such liberties as have been granted them
by said resolutions and acts respectively, until the aforesaid Lords
General States of these United Provinces shall have further considered
and disposed of the aforesaid matter. And besides that, we deem it
reasonable and just, it is our pleasure.

And hereby, honorable, most learned, wise, discreet, dear, particular,
we commend you to God.

Gravenhage, on the 4th of March, 1593.

Signed:

  Your very good friend, MAURICE DE NASSAU.

The superscription was: _To the honorable, wise and discreet, our dear,
particular Burgomasters, Judges and Rulers of Middelborgh_, and was
sealed with his Excellency’s seal.

Below was written: _Compared with the original, and found to agree with
it_.

  J. MILANDER.

_Further Observation._--Upon this followed, it appears, some rest,
so that the scattered flock of Christ began to increase some at that
place, and to extend its membership. In the meantime, however, [in the
dominion] of popery they were still persecuted to death; of whom, among
others that lost their lives there, the following have come to our
notice; from which the distress of that time, though there was rest in
some places, can be inferred and judged.


AELTGEN BATEN, AND MAEYKEN WOUTERS, A. D. 1595.

Aeltgen Baten was an aged woman, and Maeyken Wouters a young woman
of about twenty-four years. Both were born at Sonhoven, in the
seignioralty of Vogelsanck, belonging under the territory of Luyck,
and resided there. Through the grace of God they obtained the true
knowledge of the holy gospel, believed the same, amended their lives,
according to its requirements, and had themselves baptized upon the
faith in Jesus Christ, according to his divine commandment and the
practice of his dear apostles. As this however could not be tolerated,
complaints were entered against them at Luyck, where the Court is held,
and where orders were given to bring them thither as prisoners, which
was done in the following manner: The lords of Luyck have certain
beadles, called trappers, whom they send through the country whenever
they want to have any one apprehended. They sent fourteen of these
trappers from Luyck to Sonhoven, to apprehend these two women, or any
others, and to bring them to Luyck. They first captured Aeltgen, and
afterwards Maeyken and her brother (who was still very young), who had
made themselves ready and it was the intention of both of them, if
their father should have been taken, to go with him and not to forsake
him; but as they did not catch the father, her brother also escaped the
trappers.

Thus they began to conduct these two lambs to Luyck; but as they, on
their way to Luyck, had to pass through Hasselt, a town about a league
distant from Sonhoven, these two lambs were spoken to by many of their
acquaintances at Hasselt, and it was greatly lamented, that they had
to go to Luyck, into prison, and much sympathy and solicitude was
expressed for them. Maeyken said to them: “If the Lord has so ordered
it, I would rather go to Luyck (namely, for the testimony of Christ),
than home. And thus they proceeded through the city, and went to
Luyck, in all a distance of about eight leagues. When they got there,
they were imprisoned ten weeks in the official’s tower. During this
time, they showed each other great love, tending as it appears, much
to edification and encouragement; for the young sister would gladly
have borne in her own body, if it had been possible to do so, all
the hardships which her dear, old sister suffered. They endured much
vexation, being threatened, frightened, and also entreated, in order to
turn them from the faith.

Once the bishop’s chaplain came to the young sister, with bland words,
and brought a can of wine with him, in the hope that he should overcome
her. With words of greatest suavity he presented to her the matter;
yea, he got down upon his knees, and with folded hands begged her to
recant and to believe the Romish church. But Maeyken proved herself
faithful, and repelled the devil’s deceit, so that the tempter went
away. On another occasion, a man from her village, who was acquainted
with her, came to Luyck. He had heard that it was reported that she
should have to die, and his soul was set on fire, and the matter
excited his carnal sympathy, thinking: “And must that young girl die?”
Hence he thought with himself, that he would talk with her, in order to
see whether he might not move her. He therefore went to her in prison,
and called Maeyken out alone, and said: “My dear Maeyken, O that you
would obey, and yield a point, to be released from these bonds. When
you get out, you can live as before.” Thereupon she replied: “My dear
friend (calling him by name), would you advise me this, that I should
forsake God and become a child of the devil?” The man said: “Then you
will have to die.” Thereupon Maeyken said: “I should rather have this
come to pass with us, than enjoy the light of day.” When the man heard
this, he became silent, so that he turned around with weeping eyes,
and said nothing more to her. They were both tortured and suspended
on Thursday night; but they remained silent and fainted away. Then
they poured water over Maeyken, upon which she cried aloud; but more
than that they did not obtain from either. During the night they lay
together quietly. On Friday night they sang with great joy. Having
been thus imprisoned for a long time, they were finally brought into
the official’s court, and condemned according to their spiritual law.
When they heard their sentence, they thanked the Lord with a joyful
heart, yea, with a laughing mouth. They then delivered these two
persons over to the secular judge, who received them, and placed them
again in his prison, in which they suffered great distress for a few
days, on account of the uncomfortable condition of the prison. However
the Lord ordered it, so that they took consolation and courage in the
Lord, and Aeltgen’s husband sent her money and blankets for her needs,
for which she thought she had no further use, and hence refused it
altogether. She asked her dear sister Maeyken, whether she would have
it. Maeyken said: “I have as little need of it as you, my dear sister;”
for they trusted soon to live in all fullness and joy with the Lord.
“Yes,” said Aeltgen, “if the door stood open, I should not wish to go
away.” And since in all their sufferings they were so joyful in God,
they thanked God in heaven in their hearts, and sang praises to him in
prison.

Afterwards they wanted to sentence them by the secular law, which it
was said, was done by four judicial persons, or judges, namely, that
these two persons should be drowned (for the word of God), by being
cast alive, bound, from the Meuse bridge. On that same Saturday there
came to them to Luyck two men from their locality, to ask both of them,
whether they had some word to send yet. Coming thus unbeknown, they
found them in a chamber, where sat the lords to sentence them, and they
were standing in their midst, and when Aeltgen saw her acquaintance she
said to him: “Nephew, have you come to visit us once more? we trust to
offer up our sacrifice within one hour; we thank you heartily for it,
and I request you to please tell my husband, to bring up my children
in the fear of God.” Maeyken also said: “Do bid my father and mother
many adieus.” This they spoke while standing among the lords, expecting
their sentence. The men tarrying a little, one of the lords bowed
himself before Maeyken, begging her to recant and to believe in the
Romish church; and her life should be spared. Thereupon Aeltgen said:
“We want to die, as Christ’s apostles did.” Now when their last hour
was approaching, both were brought forth from prison. Hence, both of
them being rejoiced, they began to sing and to thank and praise God;
but alas! the poor lambs could not long enjoy this; for what is granted
to thieves and murderers, namely, to speak, of this they were deprived,
and they were conducted back to prison, where their mouths were gagged,
and they were thus, as dumb lambs, led to the slaughter and death. When
they arrived on the Meuse Bridge, many and various reports of this
matter were circulating among the common people. When they arrived at
the place appointed, the executioner began to bind them, but they had
to keep silent, until the executioner loosed the cloth that was before
their mouths, and tied it over their eyes. Then Aeltgen first said:
“O Lord, this is a beautiful city indeed; would that it repented with
Nineveh;” and commending herself to God, the executioner forthwith
cast her from the bridge down into the water, and she was instantly
drowned.

The executioner then also released Maeyken’s mouth, so that she
was heard to speak, saying to the executioner: “Grant me, that in
my greatest extremity I may pray to God and call upon him.” The
executioner said: “Pray to our lords the magistrates, and believe with
us in the Romish church; and you shall save your life. Maeyken said:
“I have never done amiss to the magistrates; hence I also need not to
worship them;” but the executioner gave her a short answer, and giving
her no time, cast her down from the bridge immediately; she did not
sink instantly as Aeltgen, but with blooming cheeks she drifted upon
the water for a long time, until, it is said, she had reached the lower
side of the city.

Thus these two Christians ended their lives to the honor of God, on the
24th of July, 1595.


HERE FOLLOWS A LETTER WHICH MAEYKEN WOUTERS WROTE FROM PRISON TO HER
PARENTS, AND TO OTHERS OF HER FELLOW BELIEVERS.

The abundant mercy of God our heavenly Father, through Jesus Christ
his only Son our Lord, this I wish you, my dear father and mother,
brothers and sisters, whom I love much from the heart, but our heavenly
Father above all, for he has called me, that I should help him bear his
sufferings, for which I have asked him many times, if I might be worthy
of it. Hence I followed him with great joy.

My dear father and mother, think not (though I am bodily separated from
you and the flock of Christ) that my Bridegroom will forsake me; think
what he has said: Though a mother should forsake her child, yet will
I never forsake mine elect, whom my heavenly Father has given me. Is.
49:15. Hence if it is his pleasure, I shall soon be delivered. But if
you now deliver me with temporal wealth, you deprive our Bridegroom of
his honor, and believe not that he will deliver me.

Hence, my dear father and mother, grieve me no more about paying the
costs; for you have burdened me greatly, day and night, because I sent
word to you so many times, that you should not ransom me, and you did
not write me an answer.

Hence, my dear father and mother, speak with our friends, so that I may
receive a comforting letter from you or from the others, which would
be to me a great joy; for otherwise I desire no comfort from men, only
from our heavenly Father alone, who is able to provide for us.

O dear friends, if I continue steadfast in that which my heavenly
Father lays upon me, what great treasure I hope to gather thereby,
which will fall to me hereafter, which is a great joy to me. O my dear
father and mother, is this not a greater joy to you, than if I had not
done according to your will, and had gone off with a young man, as you
have doubtless heard of other girls? Hence rejoice and make melody to
the Lord in your hearts, because the Lord has made me, unworthy one,
worthy thereto and you have brought me up to God’s praise. Remember
that there is still more written, where the Lord says: Blessed are ye,
when men persecute and revile you for my name’s sake; rejoice and be
exceeding glad then, for great shall be your reward in heaven. Matt.
5:11,12.

Know, dear father and mother, that I have been before so many lords and
authorities, also priests and Jesuits, who sought nothing but to murder
my soul. But the Lord our God gave me wisdom and understanding, and a
mouth to speak which, I believe, was pleasing to our dear Lord. Very
many times they predicted my eternal damnation, and said to me: “If you
do not forsake your sect, and live according to the holy Roman Church,
as the whole world does, you will, as truly as God is in eternal life,
never attain to repentance.” Then I said to them: “I doubt not, but
trust, that if we finish it by the help of the Lord, we shall through
grace obtain the eternal joy.” Then they said to me: “God has nothing
to do with you; you are a child of the devil; the devil has you by
the throat, who will confirm you even unto the fire. God created you
beautiful, and made you after his own image; and is it not a pity now,
that you will have to die an ignominious death, and hereafter inherit
eternal fire?” I said to them: “I will rather die, than apostatize from
my faith, if it is God’s pleasure. Thus I am ready, much rather to-day
than to-morrow; I will not fear men, who must die; but I will much
rather fear my heavenly Father, who has given me my life; though I now,
for his sake, lose it, he can give it to me again.”

Then they left me. The omnipotent, strong and mighty God, our heavenly
Father, who always helps us to triumph, and does not forsake them that
have put their hope in him, and never turn their faith from him, the
Lord our God, who sits in the highest throne of glory, come to our aid;
he alone is worthy to receive praise and thanks, honor and glory, and
blessing forever and ever. Amen.

Hereby I most heartily greet my dear father and mother, brother and
sister, with the peace of the Lord. Dear friends, when you offer up
your prayers before the Lord, do not forget me, since I shall not
forget you; may the Lord be our helper. Amen.

Once more, in particular I greet father and mother, brother and sister,
and further all believers and lovers of the truth; let all pray
heartily for me. I hope to be diligent, as far as the Lord has given me
grace. God be with us all. Amen.

I had this letter written, when I was in prison for the testimony of
the truth, in the town of Luyck, A. D. 1595. I, a feeble member of the
Christian church, bearing now in my body the marks of my Lord. Adieu,
now, all of you.

  MAEYKEN WOUTERS.


ANNEKEN VAN DEN HOVE, 1597.

At Brussels, under the reign of the archduke Albert, there was
apprehended for her faith and following Christ, a young maiden named
Anneken van den Hove (being the servant-maid of Nicolaes Rampaert’s
sister), having been betrayed, as it was said, by the pastor of the
Savel church at Brussels.

This Anneken was imprisoned two years and seven months, in which time
she suffered much temptation, from priests, monks, Jesuits and others,
who thereby sought to make her apostatize from the faith she had
accepted; but however great pains they took with her, in the way of
examining, tormenting, fair promises, threats, long imprisonment, and
otherwise, she nevertheless constantly remained steadfast in the faith
in her Lord and Bridegroom, so that finally, on the ninth of July 1597,
certain Jesuits came and asked her whether she would suffer herself
to be converted, for in that case she should be released and set at
liberty. Thereupon she replied: “No.” They then offered to give her six
months more time for consideration; but she desired neither day nor
time, but said: They might do what seemed good to them, for she longed
to get to the place where she might offer up unto the Lord a sacrifice
acceptable unto him. This answer having been conveyed to the judges,
information was brought her about two hours afterwards, that if she
wanted to die, prepare herself, unless she wished to turn.

Hence the justice of the Court, and also a few Jesuits, went out with
her about eight o’clock, half a mile without the city of Brussels,
where a pit or grave was made, while in the meantime she fearlessly
undressed herself, and was thus put alive into the pit, and the lower
limbs having first been covered with earth, the Jesuits who were
present asked her: Whether she would not yet turn and recant? She
said: “No;” but that she was glad that the time of her departure was
so near fulfilled. When the Jesuits then laid before her, that she had
to expect not only this burying alive of the body into the earth, but
also the eternal pain of the fire in her soul, in hell. She answered:
That she had peace in her conscience, being well assured that she died
saved, and had to expect the eternal, imperishable life, full of joy
and gladness in heaven, with God and all his saints.

In the meantime they continued to throw earth and (as has been stated
to us) thick sods of heath ground upon her body, up to her throat; but
notwithstanding all their asking, threatening, or promising to release
her and take her out of the pit, if she would recant, it was all in
vain, and she would not hearken to it.

Hence they at last threw much additional earth and sods upon her face
and whole body, and stamped with their feet upon it, in order that she
should die the sooner.

This was the end of this pious heroine of Jesus Christ, who gave her
body to the earth, that her soul might obtain heaven; thus she fought
a good fight, finished her course, kept the faith, and valiantly
confirmed the truth unto death.

Since she then so loved her dear leader, Christ Jesus, that she
followed him not only to the marriage at Cana, but also, so to speak,
even to the _gallows-hill_, there cannot be withheld from her the
honor and name of a faithful martyress, who suffered all this for his
name’s sake.

Hence she will also afterwards, when going forth as a wise virgin,
yea, as a dear friend of the Lord, to meet her heavenly Bridegroom, be
joyfully welcomed and received in the heavenly halls of immortal glory,
together with all steadfast servants of God.

O God, be merciful also unto us that are still living, that continuing
faithful unto the end, we may with her, and all the saints receive thy
blessed inheritance.


FURTHER OBSERVATION TOUCHING THE CAUSE OF DEATH OF ANNEKEN VAN DEN HOVE.

It was for a long time believed (which originated in the assertions of
some adherents of the Reformed Church), that the aforementioned Anneken
van den Hove died for the sake of the Calvanistic or so-called Reformed
faith; but this was long ago justly contradicted, by written as well
as by oral testimonies; among others, through a certain letter, which
was written in the month of July (when she was offered up) by some one
from Antwerp, to one of his friends; in which it is stated, in papistic
style, that she was buried alive outside of the city of Brussels,
because she belonged to the Anabaptists.

One year subsequently, namely, 1598, there was published, a printed
work called the _Apologia Catholica_, by Franciscus Kosterus, in which,
on page 160, these words are found: “Moreover, there was no injustice
done at Brussels, to Anneken van den Hove, inasmuch as they proceeded
against her in accordance with the old laws of the Emperor’s; nor need
the Calvinists complain of the lords; for she was found a Mennonist and
Anabaptist, who, Calvin himself confesses, ought to be punished.” See
the aforementioned book, printed at Antwerp, by Joachim Trognesius,
edition 1598, at the place referred to.

Subsequently, in the year 1601, another tract was printed and published
at Antwerp, by Hieronymus Verdussen, entitled: _Brief and true account
of the sufferings of some pious and glorious martyrs, etc._; wherein
she, near the close, is pronounced an Anabaptist.

Moreover, a certain school teacher and sexton of the papistic church
at Aelst, who then resided in Brussels, near the Stone Gate, where
she was imprisoned, and who often brought her food, made the verbal
statement, according to creditable testimony, that she had such a faith
and religion as the Mennonites, etc.

It was also then, and shortly after that time a common saying at
Brussels, of those that had any knowledge concerning her views, that
she agreed therein with the Anabaptists, etc.


OF THE DESTRUCTION OF SOME TYRANTS OF THIS LAST PERSECUTION.

We will abridge this century with which formerly also our old
_Offerboeck_ was concluded; showing the destruction of some tyrants,
who were no small cause of this last and severest persecution of all.

Even as the old man whom King Antiochus had sent out to Jerusalem,
notwithstanding he set up many abominations, and tyrannized against the
law of God, could nevertheless not suppress the people of God and his
law, but had to behold their increase [even] under the persecution,
and besides see that the country was full of wars and commotions and
resisted the king; even so it also came to pass with the aged Ferdinand
Alvares de Toledo (also called Duke of Alva), whom King Philip II had
sent from Spain into these Netherlands; however much he endeavored to
make every one accept the abomination of idolatry, above God and his
word, and however dreadfully he raged, utterly to exterminate the true
lovers of the divine truth, and ardent followers of the holy gospel,
yet he could not, to the satisfaction of his furious and blood-thirsty
disposition, accomplish his presumptuous undertaking.

For under his severe and bloody persecution, the church of the
godfearing, the pure bride of Christ, still constantly bloomed as a
beautiful rose among pricking thorns, and was fruitful, to the praise
of the Most High.

But he himself, who sought to rule over all Netherland lords, and to
oppress others, met with resistance from some of those whom he sought
to exterminate, who, however, were not of the defenseless sheep of
Christ, so that, after he had for about seven years indulged his desire
for bloodshed, slaying and murdering for the faith (when the country
was full of war on his account), he had to depart in disgrace, and
with him one John Vergas, who was a member of his council of blood;
which many regarded as a punishment of God for his wickedness. But
a still severer fate awaited Jacob Hessel, one of the chief members
of his deadly court, and Jan de Vis, Bailiff of Ingelmunster; who,
some time afterwards, were taken out of prison, without previous
announcement, or sentence having been pronounced conducted without the
city of Ghent, and hanged to a tree. And even as they had sentenced
many others to death unexpectedly, so they also had to yield up their
lives unexpectedly, and thus there was meted to them with the same
measure with which they had measured to others. From this we can easily
perceive God’s just punishment upon those who persecute and kill Christ
and his members. Likewise in the case of the high Bailiff of Halewijn,
named George de la Rave, who also participated in the tyranny over the
children of God, by persecuting, dispersing and apprehending them, and
otherwise. In the year 1571 he assisted in apprehending, among others,
one Adriaen Jans Hoedmaecker (who was burnt at Rijssel on account of
his faith), and in the year following, on the same spot where Adriaen
had been apprehended, he met together with some intoxicated persons,
with whom he and his servants fell into an altercation and fight in
which he was wounded to such an extent, that he had to lie in bed with
the wound for a long time and finally died a painful death in great
distress of mind. Hence he had several confessors come to him, who
could nevertheless not rid him of the gnawing worm of a torturing
conscience; but he had to end his life as a tyrant in misery.

But especially can it be seen, how hard it is to kick against the
goads, in the case of one Pieter Titelman, the Dean of Ronse, who
was probably the chiefest inquisitor in Flanders. He was about this
time in Kortrijck, smitten with a severe disease by God, lice growing
out of his wicked body so abundantly, that he could not be kept
clean therefrom, notwithstanding he was supplied with clean linen,
and otherwise cleansed two or three times a day. No remedy could be
procured and he died a most distressing and miserable death.

Concerning this Dean of Ronse it is also written, that having gone
forth on a certain occasion with a small number of men, to apprehend
these witnesses of God, and thus to deliver them into the hands of the
torturers and slayers, he came; at evening, into an inn, where he met a
bailiff, who had gone out with a great number of beadles, to apprehend
vagrants and wicked men. The bailiff asked Ronse with surprise, how he
dared trust his body with so few servants, to apprehend other people;
for if I were to do so, said he, I would soon lose my life. Thereupon
Ronse replied, that he had no fear in this respect, since he had gone
out to catch only good men, from whom he had no danger to apprehend.
Upon this the Bailiff, particularly reflecting upon Ronse’s words,
answered: “If you arrest the good people, and I the bad, who then shall
remain free?” Hereby this Dean of Ronse certainly bore testimony of
himself, that he had laid his hands on the just, who had not resisted
him. So it can also be perceived from this bailiff’s remark, that he
himself well knew that the magistracy’s power ought to be used only
for the punishment of the evil, and the protection of the good; and
that therefore this Ronse and his adherents shamefully abused their
authority on these people.

It also happened at Dixmuyden, in Flanders, in the year 1553, when the
pious Wouter Capelle, who is mentioned in this book, was burnt for
the truth, that there was a simple, harmless fellow, who was arrested
by the lords of Dixmuyden. He begged in the streets, and was thus fed
by good-hearted people. And since the aforementioned Wouter Capelle,
(by trade a say-weaver) was very liberal in supplying the poor with
food, communicating to them from the labor of his hands, it occurred,
two or three days before Wouter was apprehended, that this simple
fellow, late in the evening, came to Wouter’s house. Wouter asked
him whether he wanted something to eat. He said: “Yes.” Hence Wouter
brought him a piece twice until he did not wish any more. Now when
it came to pass, that Wouter Capelle was sentenced to be burnt, this
simple fellow cried: “You thieves and murderers, you shed innocent
blood; this man has done no evil but has very kindly fed me.” And this
he cried constantly, and as Wouter was brought forth to be burned, he
also stepped near and wanted to run into the fire with the condemned
man, so that they had to carry him away by force. And when he was
dead, the burnt body having been brought outside of the city to the
gallows-field, this simple fellow daily resorted thither, heeding
neither snow nor rain, and stroked with his hands the burnt body, and
said: “O poor fellow, you have surely done no evil, and yet they have
shed your blood; and you have fed me so kindly.” Finally, when the body
had been almost devoured by the birds, this man on a certain occasion
took off the whole skeleton, laid it upon his shoulders, and ran in
to the gate with it. Hence many people followed him, to see whither
he should take it, but he went with it to the lord burgomaster of the
city, and when the latter had opened his door, he threw the whole
skeleton down into the hall, and said (also other lords being gathered
there): “You thieves and murderers, if you have eaten the flesh of this
man, eat the bones too.” And as the lords of Dixmuyden had erected
an iron stake in the place where the aforesaid Wouter Capelle had
been executed, for a token and lasting memorial, that such a heretic
(as they regarded him) had been burned there; it came to pass that
the burgomaster of said city, into whose house the skeleton had been
thrown, became sick unto death, and his sickness so affected him, that
in his delirium he cried out: That he had seen the angel of God fly
over the stake with the soul of the burnt Wouter Capelle. And this he
constantly cried, till the lords caused the iron stake to be removed;
then he ceased his cry; but died most miserably shortly afterwards. In
consequence of this, it seems, those of Dixmuyden were so frightened
that afterwards they shed no more innocent blood.

Concerning this avenging hand of God, which he very signally exercised
upon blood-thirsty tyrants and persecutors of his people, you may also
read in an epistle of Menno Simon’s, S. G. folio 133,[348] which the
latter wrote in his time to Martin Mikron, and which partly related to
the aforementioned Menno himself. It reads as follows:

  [348] English Edition 2d part page 419.

“It is now about eighteen or nineteen years since that a very eminent
and distinguished man, who was highly esteemed by the world, but whose
name and country I will not mention, wickedly advised, how they should
extirpate me and the pious. He had scarcely finished his words and
wicked thought, when the avenging hand of the Most High touched him.
He dropped at the table, and thus in a moment ended his impenitent,
blood-thirsty, wicked, ungodly life in a most dreadful manner, O
terrible judgment?” This happened about the year 1539.

“About the same time it happened to another man, who thought that he
would so set his trap for me, that I could not escape, that he, in like
manner, at the same meal he was eating, while speaking the words, was
suddenly pierced by an arrow from the Lord’s quiver, being smitten with
a severe disease, and thus had to give an account before the almighty,
avenging God, and was buried within eight days from the time he had
spoken these words.

“Still another, who was to become an officer to the Emperor in a
certain place, fancied that he should exterminate this people, if there
was any virtue in the imperial authority. He came to the place where
he was to be located and serve in his capacity; and four or five days
thereafter, the bell was tolled and the requiem sung over him.

Behold, thus God the Lord annihilates the designs of the ungodly who
assail his holy mountain, and brings to naught all those that hate his
truth and are inimical thereto.

“In the year 1554, it also occurred that three of our brethren were at
Wisbuy in Gotland, for the purpose of earning a livelihood there. A
preacher of that city, whose name was Laurentius, who was led by the
spirit of his Father [the devil], cried after them on the street, and
reviled them as much as he could, saying that they should not practice
their religion there, though it should cost him all that was inside
of his coat, namely, body and soul. A few days afterwards he came
to converse with one of these brethren, another preacher also being
present, who was somewhat more reasonable in disposition. He reviled,
and carried on dreadfully; but the great Lord smote him in the presence
of them both, so that he was suddenly deprived of his speech, and
within twenty-one hours (alas!) was numbered with the dead. O terrible
punishment and judgment of God!

“A case almost similar occurred the same year at Wismar, where they
had accepted a crier, named Doctor Smeedesteed, who said that he would
rather have a hat full of our blood, than a hat full of our gold. He
persuaded the magistrates (who gladly have and want to hear such pillow
makers) to proclaim just before cold winter, to the poor children, to
clear the place before St. Martin’s day; or they should be put where
they should not like to be. Smeedesteed was very joyous that he had
accomplished the fulfillment of his heart’s desire; but to his sore
judgment; for that very day the almighty, great Lord laid the hand of
his wrath upon him, and within six or seven days took him away by an
awful and severe sickness. Yet the hardened, blind and stupid world did
not perceive it.

“A. D. 1555, it occurred again in that city, that there was a preacher,
named Vincentius (who still lives there), who never grew tired of his
ungodly reviling and severe reproaching. On the day they call the
Lord’s Ascension day, he read from the Scriptures (Mark 16:16): ‘He
that believeth and is baptized shall be saved,’ and said he should
reproach and revile us, as long as his mouth was open. Instantly the
strong power of God closed it, and bound his tongue, and he fell down
in the pulpit, and was carried out by some of those present, as one
punished of God, and taken into his house a dumb man. Behold, thus he
can punish those who would touch and injure the apple of his eye.

“If I were to relate all the incidents which in my time befell the
enemies of the saints, it would require a separate volume.” _Thus far
from Menno Simons._

It is appropriate to add here, what happened to the said godfearing
Menno Simons himself. A traitor sold him for a certain amount of
money, binding himself to deliver him into the hands of the tyrants,
or he would lose his own head in stead; in which, however, to his own
injury he did not succeed, though he put forth his utmost diligence to
accomplish it. He repaired to their meeting, and diligently spied out
a place where they assembled; but Menno in a miraculous manner escaped
his hands.

It occurred also, that the traitor and the officer, who had gone out
to seek and apprehend Menno, unexpectedly met him in a small boat on a
canal. The traitor kept silence, till Menno had passed on a piece, and
then jumped on shore, to escape with less peril. Then the traitor said:
“See there, the bird has escaped us.” The officer called him a villain,
and upbraided him for not speaking in time. The traitor replied: “I
could not speak, for my tongue was held.” This was taken so amiss by
the lords, that they severely punished the traitor, for a rigorous and
instructive example to all bloodthirsty traitors.

Thus there can, by these and similar examples mentioned in divers
places in this book, as also in both Testaments, in murderous Cain,
Pharaoh, Jezebel, Antiochus, Herod, and many similar ones, be
manifestly seen and perceived the avenging hand of the almighty God,
and how grievously they offend against the God of heaven and earth,
who here afflict, persecute and kill his people; and what intolerable
punishment they have to expect at the coming of Christ from heaven; of
which this temporal punishment is but a beginning and foretaste, seeing
the Son of God, in the day when he will arise to avenge Zion, will
regard all that has been inflicted upon his own, as though the apple
of his own eye had been touched. Then shall all persecutors be sorry
with too late repentance, and groan for anguish of spirit, who here
condemned and killed the just, who did not resist them. Wis. 5:3; James
5:6.

Hence the wise woman Judith says in her song of praise: “Woe to the
nations that rise up against my kindred! for the Lord Almighty shall
judge them, and visit them in the day of judgment; for he shall put
fire and worms in their flesh, that they shall burn, and feel it for
ever.” Judith 16:17.

O how good were it for all tyrannical men, if they would consider and
lay to heart these and similar passages of holy Scripture, and would
fight no more against the high God, for it will be required of them at
that day, before the judgment seat of Christ. Since faith is a pure
gift, which comes from God alone, and hence can neither be given nor
taken away by any man, however highly esteemed he may be. All princes
and rulers ought also to commit the matter of faith to the Creator
of all things, who alone is the discerner of the hearts and reins of
all men, and who knows and beholds the hidden thoughts and intents
of the heart, clear and uncovered before his eyes; before whose high
majesty both the judge and the condemned must finally appear together.
He will judge the world in righteousness, and offer faith to every
one. Acts 17:31. He shall then judge according to truth, as to who
believed and walked righteously or falsely. Hereunto we would from
the inmost of our soul, counsel and entreat all lords and princes,
as for their own welfare. O that God Almighty would be pleased to
grant all princes and lords who have received the sword of justice,
the grace, that they would use their sword and authority no further
than only upon the bodies and goods of men in civil matters, for the
punishment of evil-doers, and the protection of the good; to which
end the same has been given them of God; and would let God Almighty
be the Lord and Judge over the faith, souls, and consciences of men,
which unquestionably belongs to him (blessed be he) alone. And that
they would moreover consider, how very short and uncertain man’s life
is, and how soon these earthly kingdoms can pass from one nation to
another. And if the incoming lords hold different views than the former
ones, city and country are instantly in great danger of revolt, uproar
and destruction, if they want to force all their subjects to the
religion which they have accepted; or the common people must resort to
dissimulation and hypocrisy, to escape the punishment threatened; for
such lords seldom lack preachers who for the sake of great prebends are
willing to preach according to the pleasure of the lords.

And O that men would once consider, how many thousands of persons have
for many centuries been deprived of life and property, on account
of religious differences, because the magistrates (through the
instigation of their preachers) would force them to their religion;
which nevertheless wrought no improvement, but the conflict remained
uninterrupted. But how utterly blind and unreasonable they proceed in
this matter, it is easy to perceive; since we certainly, most clearly
and abundantly find, that even the Lord’s apostles, which he had sent
and highly enlightened, could bring but a very small proportion of
men to one religion, and that in their time, besides the innumerable
multitude of unbelievers and persecutors of the truth, were also many
false apostles and deceitful workers, who preached Christ out of envy
and strife, and not sincerely; so that Christ was preached in many
ways, in season and out of season. 2 Cor. 11:13; Philippians 1:15,16.
Who then shall believe that in this last and evil time, in which
iniquity prevails, whole countries and kingdoms can be brought into the
obedience of the apostolical doctrine, through the sword and constraint
of the magistracy? The more so, since Christ himself says, that at his
coming it shall be as it was in the days of Noah and Lot. Luke 17:26.
Hence the Lord Jesus also seems to ask doubtfully: Whether, when the
Son of man cometh, he shall find faith on the earth?

For the number of believers has from the beginning of the world been
very small among the children of men; and not all men have faith,
as Paul says; and the whole world, according to the teaching of the
apostle, lieth in wickedness; and all that is in the world, the lust of
the flesh, the lust of the eyes, and the pride of life, is not of the
Father, but of the world, and the world and the lust thereof shall pass
away; and Solomon seems to compare this world and all her ungodliness
to a magnificently adorned woman, in the attire of a harlot, subtle,
wild and stubborn, so that her feet could not abide in her house;
whereby she seduced and deceived the foolish youth, so that he followed
her in wickedness.

Compare with it now this present evil world; how one can see every
city and country polluted with pride, boasting, cursing and swearing,
tippling houses, tennis-courts, dancing halls, and shameful brothels,
or houses of ill-fame, where one can perceive, with open eyes, what
a countless multitude of people, especially of the young, gorgeously
arrayed and adorned in honor of the world and the devil, allow
themselves to be lured and seduced thither; whereas it is certainly
known, and also unanimously acknowledged, by all the one another
opposing sects, according to the express words of God, that the end of
such a life and walk, without true fruits of repentance, is eternal
death. Nevertheless, we do not find that the preachers, to prevent this
wickedness, work with the authorities to punish and root out in every
respect, by rigorous decrees and corporal penalties, this indubitable
evil and soul deception; but in the point of religion (in which through
the craftiness and subtlety of men, there are so very many articles of
contention and doubtful and conflicting views) we see them labor with
all their might, to punish, exterminate, and use constraint upon the
faith and consciences of others, though the latter cannot be accused
of any of the evils mentioned. Yet experience teaches, that many of
these preachers are themselves so uncertain and wavering in their
faith, that they would rather change their faith many times, according
to the desire of the authorities, as the chameleon its color, before
they would on this account forsake their large salary. Hence it is
our hearts’ wish and earnest prayer to all rulers, that they would be
pleased not to hearken to such treacherous preachers, who seek the
loss and destruction of other people; but that they would use their
authority for the punishment of evil doers and the protection of the
good; so that we may lead a quiet and peaceable life under them, in all
godliness and honesty; and at the last day may, together find comfort
and grace before the judgment-seat of Christ, when we all shall stand
so greatly in need of grace and comfort. To this end may the Lord
strengthen and keep us by his Spirit. Amen.


CONCLUSION OF THE SIXTEENTH CENTURY.

We will take leave of this sixteenth century with a certain conclusion
appended to the Martyrs Mirror of the year 1631; wherein we will say
nothing, as far as respects the sense of the same, but what our dear
fellow believers have said in that work.

We have here presented to you, kind reader, many beautiful examples
(as we have found them in printed works of former times, as well as in
those of more recent date, from different regions, from the criminal
records of city and country), of men, women, youths and maidens, who
faithfully followed their Savior, Christ Jesus, in the true faith,
feared God from the inmost of their soul, and with a pure heart sought
eternal life; who flourished and shone as bright lights, before all the
world, in the love and power of God, their mouths flowing in wisdom
with the holy word and doctrine of the Lord; which appeared more in
the manifestation of the Spirit, than in elegant language or human
wisdom; for their thoughts, words and actions were all to please their
Leader and only Shepherd, for whose name’s sake they gladly delivered
up their lives into temporal death, as not seeking to possess a worldly
and peaceful kingdom here upon this earth, but, as true strangers, to
journey to the eternal and heavenly fatherland, well knowing and having
experienced, that they that will live godly must suffer persecution.
There must also be noticed the difference between the children of God
and the children of unrighteousness, between the persecuted and the
persecutors, because we know, and it can clearly be shown from the
holy Scriptures, that from the beginning of the world the unrighteous,
whose works were evil, always envied, reviled, persecuted and oppressed
those that were righteous and practiced virtue, for an unreasonable
zeal impelled them to it. And it has been observed, that many times the
teachers or leaders, who ought to have taught and led the people to
the true religion, and into the way of life, misled them to idolatry
and into the way of error and death. The shepherds, who ought to have
carefully fed the sheep of the Lord with the word of God, and protected
them against the ravening wolves, have fattened themselves, and paid
no attention to the flock, but presented to them mostly human doctrine
and the reasonings of their own mind; clothed themselves with the wool
of the sheep, and thus, in the appearance of sheep but the nature of
wolves, themselves been disturbers and devourers of the flock, or
have delivered them into the talons of the eagle, and the teeth of
the lion. So also, the ministers of God, who were endowed with great
honor and dominion by the Lord, and who had received the sword to
punish the wicked and to protect the good, did not content themselves
with these high offices and honor, but, abusing their power, through
instigation or ignorant zeal, laid their hands in the Lord’s husbandry,
and inconsiderately plucked off the wheat for the tares; and though
it tended to the salvation of the oppressed, it was nevertheless a
presumptuous procedure, thus to root out, destroy and thoughtlessly
condemn with an unjust judgment, the green plants in the Lord’s field,
before the harvest; for no one but the Lord himself can truly know who
is worthy of the fire or of the garner.

Hence there are no savants upon earth wise enough to step into any
office of the only wise God, and to execute the judgment which he has
reserved for himself; for who can fathom man’s heart, save he that sees
all things, and knows all mysteries, who penetrates the hearts and
reins, and knows the thoughts of all men. Such things indeed are not
man’s province, for men are often, though they think they are standing,
cumbered with sin, unbelief and perverted views, much more than they
are aware of; and all that men know and believe here is but in part.
Besides, the examiners of the faith can easily be blinded or deceived
by lies and a hypocritical life.

Hence those who would defend persecuting and killing for matters of
faith, and represent and urge it as right, accomplish no good by their
fury, but instead of good wheat they gather much impure chaff, and
fill the sheepfold with dissembling, hypocritical goats. And if any
one thinks, that it does not behoove a king or prince to tolerate all
sorts of doctrines, persuasions or heretics in his country, but that
he may practice such a religion in it, as he understands to be needful
for the salvation of his subjects, and to prohibit all others; such a
one must also consider this, that if in any country several princes,
differing in religion, should come to rule one after another, and each
one, seeking to enforce his faith, pollute the land with the blood of
its inhabitants, such a country would be nothing else than a hell,
or a pool full of disquietude and oppression, where the minds of men
would be in such lamentable misery, as ships, which on the dreary and
turbulent ocean are rocked hither and thither in the storm by all
sorts of winds, till they at last suddenly perish. But how can they so
greatly hate and cast out any one for the faith, even though he should
err? this is not the nature of the children of God, who do not oppress
even the unrighteous, even as it is not the nature of the sheep to
devour the wolves, but to flee from them, and suffer devouring.

And why will they force any one to the faith, which only God can give
to man? He that errs, errs for himself; if he falls, he falls unto his
Lord, who can and will lift him up again, for he calls and invites
every one to it, offering to him water and fire, life and death; each
may choose what he will. And this choosing, seeking or finding of
a faith to his salvation, is certainly as free to every citizen or
inhabitant, as it is to the king or prince; for does not Christ call
to him all that are burdened and heavy laden? Hence no one may think,
that such calling concerns only the rulers, and that it is enough
for the subjects, to look to and follow them. O no! each shall have
to give an account for himself; for at the last judgment every one’s
heart, whatever his rank or title, shall be equally closely searched;
the counsel of every heart shall be made manifest; each shall receive
reward according to his own works; and it shall not concern only
the princes or the shepherds. No one shall there be responsible for
another, but every one shall find his own burden heavy enough to carry.
However, one need not be surprised, as though some new or strange thing
happened, if God thus tries and purifies his elect. For if even the
Prince of life and of salvation had to enter into his glory through
much suffering; if the way to get into the joyful kingdom was so narrow
for him, how shall his followers get there, except by the same way?
What guilt was there in him? What wickedness, uproar, or crimes did he
commit? Why was this harmless, innocent, spotless Lamb (which sought
the harm of no one, but the welfare of all) persecuted so malignantly?
What made the blind scribes so incensed at him? and why were they so
exceedingly eager to follow the advice of inconsiderate Caiaphas?
And was not the cause of all this the fact that mad ignorance urged
them on? which so ofttimes inflamed the heads of the people, so that
they (as though it had been a great service to God) wanted to exercise
dominion over the minds as well as over the bodies of men, and use the
sword to constrain the faith as well as to civil unity. However not
all rulers were infected with this madness, for it was seen that the
Gentiles, who were called strangers to the knowledge of God (as Felix,
Festus, Agrippa, Gallius, and the like), were more considerate in well
administering the office they had received, in careful maintenance of
the common peace, and, according to Gamaliel’s wise counsel, committing
to God the dominion over the faith, than the envious Jews, who
according to the promise ought to have been children of God and true
branches in the true olive tree. And thus we see, that God, who does
all things according to his good pleasure, at some times and places,
still grants such authorities who do not compel their subjects in
matters of faith, but only seek their peace and welfare; even as we in
our time lived to see a Polish and also a French king, who did not so
strictly examine their subjects concerning their faith, nor investigate
whether the same agreed with the common belief; but solely, whether
their course of action tended to hinder or advance the welfare of the
country, which they considered with sincere love and sought to promote.

Herein also not too much praise can be bestowed upon the Lords States
of the United Netherlands, who, however vehemently they have sometimes
been incited to it, do also not consent to such blind zeal in the way
of constraint of conscience and investigation of faith. And since we
are commanded to pray God for the magistrates, that we may lead a
quiet, peaceable and godly life under them, how much more are we bound
to thank God for his loving kindness, who also grants us the grace,
that we may dwell under the protection of such authorities who oppose
the wicked zeal of these blood-thirsty tyrants of conscience (as we
have now enjoyed it in this country for about fifty years), and who
according to their ability execute their offices, leaving the dominion
and investigation of man’s heart and conscience to God.

We are also most solemnly bound to pray the Most High for them, that
he will constantly keep them in this purpose, and moreover give them
wisdom and understanding, so to rule their country and people, that all
may tend and conduce to the peace of the subjects and the honor of God;
that he may also give them such believing hearts, that they may truly
know whereto they are set here by God, and, finally, walk before him
in such a godfearing manner, that at the last day (when the crucified
Jesus Christ shall appear with his mighty angels, in the clouds of
heaven, as an almighty Potentate, Victor and glorious King, to execute
vengeance upon all those that have not known God, and not obeyed the
Gospel) they may also be glorified with all God’s saints, and appear
with the elect believers in the resurrection and the revelation of the
heavenly glory, to be clothed with the same, by the power of Christ,
and with him to inherit the imperishable glory in perfection, and
possess it forever and ever, without end. Amen.




AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTEENTH CENTURY,

FROM 1600 TO 1660.


SUMMARY OF THE MARTYRS IN THE SEVENTEENTH CENTURY.

[After the preceding, sixteenth century closed with the burying alive
of Anneken van den Hove, in the year 1597, the following, seventeenth
century commenced, not without threats, and the shedding of the blood
of the pious witnesses of the Lord.

The first year of this century begins with a decree (though not unto
death), published by those of Groeningen and Sneeck against the
Anabaptists.

Huybert op der Straten. Trynken his wife, Pieter ten Hove, and Lysken
te Linschoten, near Witgensteyn, for the aforementioned faith, led
around the gallows, scourged and banished from the country, in 1601.

Hemes Nimrich, a teacher of the aforementioned people, and others, four
years subsequently, namely, 1605, near Steyn, scourged out of the city,
Hemes having first been led through under the gallows.

Marcus Eder and Hans Poltzinger apprehended on the 24th of April, of
the same year, at Nimbach, in Bavaria, and on the 26th of the same
month taken to Riet; and, for the steadfastness of their faith, finally
put to death with the sword, and burnt with fire, on the 26th of
August, A. D. 1605.

Hans Landis beheaded in the city of Zurich; further observations
touching the circumstances of his death; for the year 1614.

An account respecting a certain prohibition published by those of
Aerdenborgh against the Anabaptists, and what was done by the Lords
States General of the United Netherlands for the abolishment of the
same.

An extract from certain letters of said Lords States to the Lord of
Haultain, Governor of Sluys, as also to the bailiff and magistrates of
Aerdenborgh, for the cessation of the oppression began A. D. 1619.

A decree of those of Deventer against the Mennists or Anabaptists, A.
D. 1620.

A note touching severe slanders against the Anabaptists in Holland, and
how they, by a certain confession of faith, defended themselves before
the States of said country, A. D. 1626.

The inauguration of the last Swiss persecution, as also the cause of
the same, A. D. 1635.

The progress of the inauguration of said persecution in the castles
Wadischwyl, Knonow and Groeningen, as also in the consistory, at
Zurich, A. D. 1636.

Concerning said persecution, and the manner in which twelve brethren
were apprehended, and imprisoned in the place Othenbach, at Zurich, as
also how it terminated, A. D. 1637.

Hans Meyli, Sr., and his son’s wife, conducted to Zurich and
imprisoned, A. D. 1638.

This year (1639), fruitful of martyrs and martyresses, many having
suffered in prison, at Zurich, in body as well as in life; an account
of whom is given in order; namely; Catharina Mulerin; the four sisters,
Barbara Meylin, Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin;
as also, Elizabeth Hilzin; the brethren, Hans von Uticken, Burckhardt
Aman, Jacob Egly, Ully Schedme, surnamed Schneider, Jacob Rustenhel of
Horgerberg, Stephen Zehender of Byrmensdorf, Ulrich Schneider, with his
two sons, Henry Gutwol of Lehnmer, Hans Jacobs Hess, as also his wife.

A certain manifesto published by those of Zurich in excuse of the
persecution commenced, answered and refuted by the persecuted; in the
aforesaid year 1639.

Werner Phister, and his son’s wife, as also Gallus Schneider, Rudolph
Bachman, and Ulrich Muller, put to death in the year 1640, at Zurich,
in the prison Othenbach.

A supplication of those of Amsterdam to the council of Zurich, for
mitigation of the persecution; as also the answer, A. D. 1642.

Felix Landis (the son of Hans Landis) dies of hunger and want in prison
Othenbach, A. D. 1642; his wife delivered out of her bonds.

Rudolph Suhner, a young lad, follows in the footsteps of the aforesaid
Felix, and also dies of want, A. D. 1643.

A number of women suffer much for the truth, namely, Elizabeth
Bachmanni, Elsa Bethezei, Sarah Wanry, Verena Landis, Barbara Neff, and
Barbly Ruff, about A. D. 1643.

Henry Boiler dies bound in prison, A. D. 1644.

A certain letter from Switzerland, touching the threats made by those
of Berne against the Anabaptists in those parts, A. D. 1645.

Mention is made, A. D. 1650, of a decree published by those of
Schaffhausen against those called Anabaptists.

A certain mandate proclaimed against the Anabaptists, three years
later, namely, 1653.

Ully Wagman and another brother, both imprisoned; Ully dies A. D. 1654,
while the other brother remained in prison long afterwards.

A certain letter from Mackhenheym, in defense of the brethren
persecuted in Switzerland, sent to Amsterdam, A. D. 1658.

Seven teachers apprehended at Berne, namely, Ully Bogart, Anthony
Hinnelberg, Jegly Schlebach, Hans Zaug, Ully Baumgartner, Christian
Christians, and Rudi Peters. See year 1659.

A decree published by those of Berne, against those called Anabaptists,
on the 9th of August, A. D. 1659.

A record of what the Lords States of the United Netherlands did with
those of Berne, for the mitigation of the aforesaid decree, by letters
of recommendation, as also of letters of recommendation of some Dutch
cities in particular, for the same purpose; A. D. 1660.

Herewith this whole work, and consequently the whole Book of Martyrs,
is abridged and concluded.]

       *       *       *       *       *

This century will be brief, and extend not over much more than half
a century. Neither will the martyrizations that occurred in it be so
severe as those in any of the preceding centuries. Beheading people,
or suffering them to die of want in prison, will be the severest
punishments that were inflicted according to the body upon the
following witnesses of the Lord. In the meantime, when the north wind
of persecution began to blow its fiercest, according to the course of
the times, the pleasant south wind of rest and liberty from persecution
intervened. The most, however, mischief in this brief century, in the
parts of Zurich and Berne, was caused by such as called themselves
Reformed; others, who bore the same name, and especially the rulers
of the United Netherlands (as being friends of peace, and enemies of
constraint of conscience), opposed it, and kindly and in a fatherly
manner protected the innocently persecuted ones, according to all their
ability.

This work begins with Groningen and Sneeck in Vriesland, and ends with
Zurich and Berne, in the confines of Switzerland. This is the order
which we shall follow.


OF A DECREE PUBLISHED BY THOSE OF GRONINGEN AND SNEECK AGAINST THE
ANABAPTISTS, A. D. 1601.

With the beginning of this century, when the constraint exercised
by the papists upon the faith and conscience of the pious, began
to cease somewhat, some who had separated from popery, and yet
nevertheless retained the disposition of the papists, in the matter
of oppressing others for their religion, poured out their bitterness
not only upon those who had formerly oppressed them, but principally
upon such as had never done them evil, but always good; however, not
unto death, nor severe punishment of the body, but lighter and lesser
penalties, of which those of Groningen and Sneeck were the inventors
and inaugurators. Which decree, as far as it is directed against the
Anabaptists, we shall copy literally.


THE DECREE.[349]

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

The burgomasters and the council make known: Whereas it has come
to our certain knowledge that not only many in the city and in the
jurisdiction of the same presume to exercise and practice, contrary to
the treaty sworn to and made with the city, A. D. ’94, another religion
than the Reformed, to the adulteration of the word of God, to the
misuse of his holy sacraments, and to the offense and seduction of many
persons; but that also nearly all disorders and abuses in and without
the marriage state, and also others contrary to the Christian church
regulations established and customary here, creep in and are practiced;
and we by virtue of our office recognize it our duty to meet and check
all this with proper penalties: therefore, we have ordained, and do
ordain and decree by these presents, as follows:

Firstly, that the exercise of all other religions than the Reformed is
herewith again strictly prohibited.

And if any one be found to allow his house or place to the Anabaptists,
contrary to the church regulations of this city, for the purpose of
preaching or holding meetings therein, he shall each time be fined ten
dollars.

The preachers, as aforesaid, if found to be preaching, shall for each
offense be fined ten dollars, or be imprisoned two weeks on water and
bread; and when detected in thus preaching the third time, shall be
expelled from the city or the jurisdiction of the same.

And all that shall be found attending such preaching or gatherings,
shall each time be fined two dollars.

Whoever shall be found to have rebaptized any one, shall be fined
twenty dollars; and when detected the second time, shall be imprisoned
on water and bread, and expelled as aforesaid.

Again, unbaptized children shall not receive inheritance, according to
the city statutes.

No one also shall be admitted to any administration or office, public
or private, nor be accepted as a witness, except he render the solemn
oath required for it.

And all that refuse such oath shall be punished as is proper according
to law.

(NOTE.--Here follow two other articles, which do not properly belong to
this matter; hence we have omitted to place them here; but proceeding
we read thus:)

As regards the disposing of the aforesaid fines, one half shall go to
the informer, and the other half, like other fines, fall to the city
and its jurisdiction.

Thus resolved on the 5th of September, to be published by the bell on
the ensuing Monday.

The aforewritten, touching the exercise of religion, was published by
the bell, the 7th of September, 1601, old style.

See _Chronijck van den Ondergang, edition 1620, page 1539, col. 2,
compared with the apology of the decree, letter A., fol. 4_; also,
_Tegenberecht, letter A., 3, 4_.


FURTHER OBSERVATION.

Whether this decree by those of Groningen and Sneeck caused any serious
oppression, then or about that time, by way of banishment or the like,
to those baptized according to Christ’s ordinance, we have not been
able to learn; but that they afterwards in those places proceeded much
more severely than the decree justified, by hard imprisonment, etc.,
against those people, we have found only too much to have been the
case; however to the great good and happiness of those who suffered
this for the testimony of the Lord and his holy truth.

Moreover, said year did not end without the shedding of blood of the
saints, and the spoiling of their goods, in the parts of Witgensteyn,
as will appear from the following account.


FOUR PERSONS, NAMELY, HUYBERT OP DER STRATEN, TRIJNKEN HIS WIFE, PIETER
TEN HOVE, AND LIJSKEN TE LINSCHOTEN, NEAR WITGENSTEYN LED AROUND THE
GALLOWS, SCOURGED, AND BANISHED FROM THE COUNTRY, A. D. 1601.

In the year of our Lord sixteen hundred and one it occurred that Johann
von Steyn, Count of Witgensteyn, Lord of Hamburg, being a member of
the Calvinistic church, purposed to abolish the Romish and Lutheran
doctrine, and at the same time laid his hands on the defenseless sheep
of Christ, which were contemptuously called Anabaptists, and put them
in prison.

Among these are mentioned by name, Huybert op der Straten, Trijnken his
wife, Pieter ten Hove, and Lijsken te Linschoten, which latter, as we
have learned, was an aged woman of over seventy years.

The first three mentioned were imprisoned twelve weeks, the latter
seventeen days, she having been apprehended much later.

They suffered much temptation, by way of bitter threats as well as
by entreaties, in order to cause them to apostatize; but when they
(the persecutors) could not destroy their souls, or cause them to
apostatize or depart from the truth all four were finally condemned
upon a false accusation (namely, that they had been convicted with
the holy Scriptures, which was altogether untrue, and that they would
nevertheless continue in their deceptive heresy of Anabaptism, etc.) in
this manner:

That all their property should be forfeited, and that each should be
scourged with rods, to the number of about forty stripes, and moreover
be forever banished from the country; which was accordingly done.

Thus, say the authors, they stripped these innocent, pious persons,
led them around the gallows, and scourged them, spoiled them of their
property, and shamefully drove them forth with empty hands, and sent
them out of the country. See _preface to the old Offerboeck, of the
year 1615, letter iij, col. 1_.


HEMES NIMRICH, A TEACHER OF THE ANABAPTISTS, TOGETHER WITH SEVERAL
OTHERS, SCOURGED OUT OF THE CITY, FOR THE TESTIMONY OF JESUS CHRIST,
HEMES HAVING PREVIOUSLY BEEN LED THROUGH UNDER THE GALLOWS, A. D. 1605.

Under the aforementioned Count of Steyn (or Witgensteyn) in Germany,
though he was called Reformed, the Anabaptists also at this time, had
to suffer much persecution for their faith.

A teacher of said faith, named Hemes Nimrich, was apprehended together
with several others. “He was led to the gallows,” writes P. J. Twisck,
“not knowing but he was to be beheaded; but when he arrived there, he
was (as had been done to the preceding persons) led through under the
gallows, and severely scourged; the other prisoners were scourged out
of the city.” _Chron. van den Ondergang, page 1590, col. 2._


MARCUS EDER AND HANS POLTZINGER, A. D. 1605.

On the 24th of April, A. D. 1605, two brethren, named Marcus Eder, a
cart-wright, and Hans Poltzinger, a tailor, were apprehended for their
faith and for the sake of the divine truth, at Nimbach in Bavaria,
where they were traveling through and were betrayed. Early in the
morning on the 26th of April both were taken prisoners to Riet, where
they remained in confinement until in the fifteenth week. In the
meantime they dealt with them in many and various ways, seeking to make
them apostatize from the faith. Two Jesuits were also brought to them
from the town of Oting, who were to instruct them, and teach them their
faith. But they continued firmly and steadfastly in the true faith,
and would not hearken to the voice of strangers. The priests at Riet
often came to them, and wanted to persuade them to their faith; but
the brethren said: “It is a faith of idolatry and fornication, a faith
of sin and blasphemy, as the fruits testify.” And thus they did in no
wise suffer themselves to be moved, but always defended themselves well
according to the truth and the simplicity of Christ, concerning what
God had made known to them; and thereto they would adhere unto the end;
and though they, by God’s permission, should deprive them of their
lives, they could not harm their souls.

Now when all the false doctrine of the priests could accomplish nothing
with them, they gave them over to the executioner that he should try
his skill on them, and had them twice very cruelly tortured, wanting
to know of them, who had lodged them, and who they were to whom they
wanted to go; the brethren however would not tell them, but said that
it was not necessary for them to know.

Now when they could in no wise accomplish their purpose with them,
there came, after much proceeding, an order from the government at
Berckhausen, that they should be executed with the sword, and then
burnt with fire.

When they arrived at the place of execution, brother Marcus requested
the executioner, that he should first execute Hans, which he also did;
and when this had been done, Marcus said to the people, of whom there
were many present: “God be praised, my brother has overcome; and I
will do likewise.” After these words brother Marcus was also beheaded,
whereupon both were burnt together. This occurred on the twenty-sixth
day of the month of August of the aforesaid year. The executioner had
received orders, that if he should perceive that one of them wanted
to recant, though he should already have drawn forth the sword, he
should yet forbear and not proceed with it; but in this hope they were
disappointed. Thus these two brethren testified to the faith and the
divine truth valiantly and steadfastly unto death, with their blood;
God, who gave them power and strength thereto, be praised and thanked
forever.

The following brief account, which is found in the _Chronijck van den
Ondergang, page 1590, col. 2_, will serve as a confirmation of the
foregoing.

In the year 1605 (says the writer), on the 24th day of April, Marcus
Eder and Hans Poltzinger, Anabaptists, were apprehended for the faith,
at Nimback, in Bavaria, and taken prisoners to Riet, where they
remained in confinement until the fifteenth week.

When they could neither by the Jesuits, nor by the priests, move them
from the faith, they gave them over to the executioner to try his skill
on them, and had them tortured twice very cruelly, wanting to know of
them, who had lodged them, and who they were to whom they wanted to
go; but the brethren would not tell them. Thereupon both of them were
executed with the sword, and their bodies burnt together, on the 26th
of August, of the same year. Compare the aforementioned chronicle with
_Jac. Th. Dal.,_ and _W. Att. letters_.


HANS LANDIS, A. D. 1614.

That the bloody constraint or dominion over the consciences of men
still obtains, is a sad thing, and especially is it to be deplored,
that those who boast of being, more than others, followers of the
defenseless Lamb, have not more the nature of the lamb, but much rather
that of wolves in them. It certainly cannot stand as an excuse, that
such a course is conducive to the maintenance of purity of the church;
but it appears to be a hot zeal to weed out the tares (or what they
judge to be tares); whereas the servants of the lord, when their zeal
urged them to root out the tares, did not venture to do it: but asked
permission, and when they were forbidden to do it, they forbore. If
these would also ask, or examine the law book of their Lord, they would
find there, that the Shepherd does not teach his flock to devour, but
sends them as sheep among wolves; that it is also not his will, that
the erring should be destroyed, but that they should be guided into the
true way; and that he also does not desire the death of the sinner,
but that he should repent and live. And many other similar doctrines,
all of which tend to the salvation and not the destruction of men. But
it is very evident that there is still a veil before their hearts, so
that they cannot understand this; or that a frantic zeal has inflamed
their hearts to such blood-thirst, that they cannot tolerate it, that
any one should walk the way to heaven in any other manner than just
as they have chosen it, and in which they want to compel every one
to walk, as was seen in the year 1614, at Zurich, in Switzerland, in
the case of a pious witness of the divine truth, named Hans Landis,
a teacher and minister of the gospel of Christ, who had gone up the
river Rhine, where he had his place of residence, to feed and refresh
with the word of the Lord some souls that were hungering and thirsting
for righteousness.

When the council at Zurich learned of this, they, instigated by the
disposition of the envious scribes and Pharisees, could not tolerate
this, but instantly caused it to be forbidden him, as though they had
thought thereby to hinder the true progress of the word of the gospel.
But he, who knew with Peter, that we must obey God’s commands more
than the commandments of men, had such love to the truth, and to the
young suckling’s on Zion’s breasts, that no human threats could induce
him to forbear feeding them with the true food of the soul. Hence the
enviers of the same apprehended him, and sent him ironed from Zurich to
Solothurm, to the papists, expecting that he should forthwith be sent
to sea or upon the galleys; but through the help of good-hearted people
he was there released; but subsequently apprehended again and taken
to Zurich, where he was rigorously examined concerning his doctrine,
and when he would in no wise desist from his godly purpose or from
his faith, they showed in him, that their decree of eighty-four years
previous was not yet forgotten, neither had the spirit of it died of
old age; for, according to the import of the same, they sentenced
him from life to death, and hence, in the month of September of the
aforesaid year, 1614, for the sake of the truth he was beheaded as a
true follower of Christ. Which they nevertheless would not acknowledge,
but pretended, and persuaded the common people, to deceive them, that
he was not punished and put to death for his religion, but for his
obstinacy and disobedience to the authorities.

In this they evinced their old nature of Pharisees; who, when they
condemned to death the innocent Lamb, the Savior of us all, did not
say that it was for his virtuous doctrine by which he converted man to
God, but that he had to die for his blasphemy. And this is the nature
of all tyrants, to heap upon the innocent, besides sufferings and
death, also false accusations. But when the last day of judgment shall
come, when they must also expect and shall receive a sentence for their
inconsiderate sentences, and shall lament in amazement: “Behold, these
whom we once had in derision, and a proverb of reproach, how are they
now exalted;” then they shall too late repent of their wicked course,
and lament it forever with gnashing of teeth.

But on the other hand, this pious martyr and witness of God, and
all the righteous that are still under the altar and wait for the
fulfillment of the number of their brethren who shall also make their
robes white in the blood of the Lamb, shall receive a glorious reward,
and shall then together, in shining raiment, with great boldness, as
valiant heroes and confessors of Christ, with the wise virgins, be
admitted by the Bridegroom to his marriage, where they shall enjoy
eternal happiness, and possess the kingdom of the Father, prepared for
them from the beginning. Amen.


FURTHER OBSERVATIONS TOUCHING THE PERSON AND THE DEATH OF HANS LANDIS.

Having through our good friends B. Louwr and H. Vlaming come into
possession of a certain extract from a letter dated, A. D. 1659, July
19–29, from one of the preachers at Zurich, who witnessed the death
of the aforementioned martyr, we have deemed it well to add it here,
that is, as much of it as is necessary to be given here for fuller
information.

“Further you remember,” he writes, “that Hattavier Salr. witnessed the
beheading of Hans Landis, which I also still remember well, having seen
it myself in the Wolfsstadt, the whole transaction being as fresh in my
recollection, as though it had happened but a few weeks ago.”

Continuing, he speaks of his personal appearance and the manner of his
death, saying,

“Hans Landis was a tall, stately person, with a long black and gray
beard, and a manful voice.

“When he, cheerful and of good courage, was led out, by a rope, to
the Wolfsstadt (being the place made ready for his execution), the
executioner, Mr. Paull Volmar dropped the rope, and lifting up both of
his hands to heaven, spoke these words:

“‘O that God, to whom I make my complaint, might have compassion; that
you, Hans, have come into my hands in this manner; forgive me, for
God’s sake, that which I must do to you.’

“Hans Landis comforted the executioner, saying that he had already
forgiven him: God would forgive him too; he well knew that he had to
execute the order of the authorities; he should not be afraid, and see
that there was no hindrance in his way.

“Thereupon he was beheaded. After his head had been struck off, the
executioner asked: ‘Lord Bailiff of the Empire, have I executed this
man rightly according to imperial law and sentence?’ Otherwise it was
customary to say: ‘This poor fellow,’ etc. As though he believed that
he died saved and rich.

“The people were of the opinion, that the executioner by dropping the
rope meant to indicate to Hans that he should run away, it was also
generally said: that if he had run away, no one would have followed
him, to stop him.” So far the aforementioned extract.

_Further Statement._--It is also appropriate to give here what has
been stated to us through credible testimony, namely, that when the
aforementioned Hans Landis was standing in the place of execution, to
be put to death, his dear wife and children came to him with mournful
crying and lamentation, to take a last and final adieu and leave from
him. But when he saw them, he requested them to go away from him, in
order that his good resolution and tranquillity of heart for the death
awaiting him might not be disturbed or taken away by their weeping and
grief; which having been done, and he having commended his soul into
the hands of God, the quickly descending stroke of the sword put an end
to his life.


OF A CERTAIN PROHIBITION PUBLISHED BY THOSE OF AERDENBORGH AGAINST
THE ANABAPTISTS, AND WHAT WAS DONE BY THE LORDS STATES GENERAL OF THE
UNITED NETHERLANDS FOR THE ABOLISHMENT OF THE SAME, A. D. 1615.

Also at Aerdenborgh in Flanders they began to put into execution
various means for the oppression of the Anabaptists who resided there
and had escaped the claws of the Romish wolf, the cause of which was
a certain prohibition emitted by the Bailiff and the council of said
city; in which said people in the first place, were refused liberty in
the practice of their religion, insomuch that they were not allowed to
assemble for this purpose, neither in the city, nor within the limits
of its jurisdiction.

Thereupon there began they to afflict these innocent and defenseless
people, not only with heavy fines, but also with arrest and
imprisonment.

This sad beginning would, to all appearance, have culminated in greater
mischief to the aforesaid people, had not their High Mightinesses,
the Lords States General of the United Netherlands, who had received
information of this, opposed it with a certain mandate, whereby those
who were the cause of said oppression were prevented from proceeding
with the execution of their aforementioned prohibition, and on the
other hand, liberty of religion was granted to those that were
oppressed. The contents of the aforementioned mandate are as follows:

_The States General, etc., to the Bailiff, Burgomasters and Judges of
Aerdenborgh._

_Honorable, etc._: We have learned with surprise, that, contrary to
our resolution announced to Your Honor by our order by the clerk,
Jan Bogaerd, you still hinder the members of the community called
Anabaptists or Mennonists, residing in Aerdenborgh and the parts under
its jurisdiction, in the freedom of their assembling and the exercise
of their religion in Aerdenborgh, and trouble and oppress them, by
prohibiting their assembling, by arrests, and fines.

Whereas we desire that the aforesaid members of the community belonging
to the Anabaptist persuasion be allowed to enjoy just as much
freedom, with all quietness and modesty, in their mind, conscience,
assembling, and exercise of their religion, in Aerdenborgh as is the
case every where else in the provinces, cities, and places of the
United Netherlands, without any contradiction or resistance; except
that you may exercise an oversight over their gatherings, as far as
they deem it well, and that they, to this end, may inform you every
time that they desire to assemble. Hence we command you, to govern
yourselves precisely in accordance with this, to the better maintenance
of tranquillity, peace and unity in the aforesaid city; without causing
the apprehension or execution of the aforesaid members for any fine or
contravention, because of previous gatherings. Upon this we shall rely,
and, etc. Given this 1st of May, 1615.

This agrees with the minutes preserved in the rolls of their High
Mightinesses. Signed,

  N. RUYSCH.


FURTHER OBSERVATION, A. D. 1619.

When the aforesaid mandate had been drawn up, and properly delivered
by order of their High Mightinesses, the hope was indulged in that
it would be obeyed, and thereby the peace desired accomplished, but
through the intervention of envious and malevolent persons this hope
was frustrated; for it was sought, notwithstanding said mandate to
find cause whereby the liberty of the aforementioned people might be
annulled justly as it were, and their peace disturbed.

To this end served, or at least was used, a certain ordinance decreed
in July of the year 1619, by order of the Excellencies lords in power
against certain individuals. Though this ordinance had no reference
whatever to the Anabaptists, yet their assembling and religious worship
was prohibited; hence they again addressed themselves with humble
supplications to the High Mightinesses of the United Netherlands, to
the end that they might be delivered from this disturbance of their
peace, and freely permitted (as had been ordained before) to practice
their religion; whereupon followed another mandate to the governor
of Sluys, and the bailiff and magistrates of Aerdenborgh, it read as
follows:

_The States, etc., to the Lord of Haultain, Governor of Sluys and the
adjacent parts; as also to the Bailiff and Magistrates of the city of
Aerdenborgh._

_Noble, august, honorable, dear, particular_: We here send you the
adjoined request presented to us in the behalf of the members of the
community called Mennonites or Anabaptists, residing in Aerdenborgh who
complain that they are disturbed in the free exercise of their religion
which we have granted them in the aforesaid city; you doing this
under the pretext of the decree emitted by us on the 3d of July last;
whereupon we have deemed it necessary to advertise and explain to you,
that it is not our intention that the supplicants be comprehended in
the aforesaid decree of the 3d of July, but that the supplicants shall
retain, enjoy, and continue in, said freedom in the exercise of their
religion, in Aerdenborgh, even as they have previously had and enjoyed.
Hence we charge you, to govern yourselves in accordance with this,
without further troubling the supplicants, as that they have to follow
our previous concession and resolution. Hereupon we shall rely and
commend you into the high protection of the Almighty. From the Hague,
the 16th of November, 1619.

This agrees with the minutes preserved in the rolls of their High
Mightinesses. Signed,

  N. RUYSCH.


REMARK AS TO WHAT FOLLOWED HEREUPON.

After this second mandate there followed in the aforesaid city and its
jurisdiction the hoped for peace, at least so that we have learned of
no note-worthy disturbance or obstruction of religion.

Meantime the mischief broke out again in other places, especially at
Deventer, though also from those professing the Calvinistic doctrine;
insomuch that the authorities of said city, instigated by certain
bitter and malignant persons, endeavored, through a certain edict
containing divers punishments against the Anabaptists, to abolish the
gatherings of those professing that belief; an account of which we
shall forthwith give.


OF AN EDICT OF THOSE OF DEVENTER AGAINST (AMONG OTHERS) THE SO CALLED
MENNONISTS OR ANABAPTISTS, A. D. 1620.

When the year sixteen hundred and twenty, after the birth of Christ
had come, the aforesaid magistrates emitted an edict, not only against
the Romanists (from whom they had formerly suffered persecution
themselves), but also against the Mennonites or Anabaptists, who had
always shown themselves peaceable and friendly toward and among them,
whereby they prohibited, among others, also the assemblies of the
Anabaptists, yet not on pain of death.

That this may be well understood, we shall correctly copy the edict; as
far as it is directed against the Anabaptists, and present it to the
impartial reader.


EDICT.

The magistrates of the city of Deventer prohibit all citizens and
residents of their city; that no Mennists, etc., shall hold any secret
or open assembly or meeting where any preaching ...[350] marriage, or
any other exercise of religion is practiced; under whatever pretext the
same may be done; on pain that those who shall be found to practice it
shall forthwith be banished from the country forever; and every person
that shall be found at such a place or in the assembly, shall forfeit
the upper garment and twenty-five guilders in money; the second time,
the upper garment and fifty guilders; the third time, to be punished
arbitrarily. And he that lends his house, for the purpose of holding
such gatherings, forfeits a hundred guilders; the second time, two
hundred guilders; the third time, he shall be banished forever. See
_Chron. van den Ondergang, Book 17, for the year 1620, etc., page 1825,
col. 1_.

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

       *       *       *       *       *

For this is thankworthy, if a man for conscience toward God endure
grief, suffering wrongfully. For what glory is it, if, when ye be
buffeted for your faults, ye shall take it patiently? but if, when ye
do well, and suffer for it, ye take it patiently, this is acceptable
with God. For even hereunto were ye called: because Christ also
suffered for us, leaving us an example, that ye should follow his
steps. 1 Peter 2:19–21.

OF SEVERE SLANDERS AGAINST THE ANABAPTISTS IN THE PROVINCE OF HOLLAND,
ETC. (TO INSTIGATE TO PERSECUTION), AND HOW THEY DEFENDED THEMSELVES TO
THE STATES OF SAID COUNTRY, ON THE 8TH OF OCTOBER, A. D. 1626.

In the meantime men did not cease to slander and speak evil of the
doctrines of the Anabaptists; especially about the article which
they confessed concerning God, as also touching the incarnation of
the Son of God, etc., even as though they advanced the most absurd,
yea, ungodly opinions in regard to it; which was done, in order, if
possible, to cause a persecution of these people, even in the midst of
the Netherlands.

For this occurred in such a way, that also the high magistrates and
States of the country were exercised with regard to it; who, to get
full information about this matter, gave orders to divers churches
of the Anabaptists, to make a uniform confession touching the
aforementioned articles, and to deliver the same to their noble High
Mightinesses.

To this the aforementioned Anabaptists were not averse; inasmuch as
they composed these articles in writing, and delivered them, on the 8th
of October, A. D. 1626, to the deputies of the Court of Holland. The
contents thereof were as follows:


_Of the only God, Father, Son, and Holy Ghost._

We believe from the heart, and confess herewith according to the
testimony of the word of God, that there is one, only, eternal,
almighty, merciful and just God (Deut. 6:4; Matt. 19:17; Ps. 90:2;
Isaiah 40:28; Rom. 16:26; Gen. 17:1; Ps. 103:8; Philippians 2:4; Dan.
9:7), and none other (1 Corinthians 8:4,5), to whom there is none like
(Ex. 8:10; Is. 46:9), whose greatness is immeasurable, and his form
indescribable, 2 Chr. 6:18; Job 11:8,9. Before whom, above whom, and
beside whom, there is no other, Is. 43:11; Deut. 10:17; 32:39. Who is
of himself that he is, Ex. 3:14. To whom all things that are owe their
existence, Gen. 1; Ps. 146:6; Acts 14:15. Who is the Alpha and Omega,
the first and the last, the beginning and the end, Rev. 21:6; Is.
41:4. Who knows, sees, and hears all things, Ps. 94:11; 1 John 3:20;
Ps. 33:13; 94:9. Who alone is good, and the fountain and source of all
good, Matt. 19:17; James 1:17. Wherefore to him, blessed be he, belongs
and must be given all divine honor, fear, love and obedience (Ps. 29:1;
Luke 2:14; Deut. 10:12,20; 6:5; Matt. 22:37; Jeremiah 11:7), which
may not be shown to any other, neither to angels, nor to men, nor to
any other, whether they be heavenly or earthly creatures, Rev. 19:10;
Acts 10:26. For he will not give his glory unto another, neither his
praise to idols, Is. 48:11; 42:8. But although God in the aforesaid
manner manifests and makes himself known in general by his word: yet
by the same word he also shows himself distinctively and separately,
as, namely: That there are three that bear record in heaven, 1 John
5:7. Not three gods, but one Father, one Word or Son, and one Holy
Ghost, even as this was shown, when the Lord Christ was baptized (Matt.
3:16); and is also taught in the words of Christ, where he commands
his disciples to baptize in the name of the Father, and of the Son,
and of the Holy Ghost. Matt. 28:19. So that therefore, according to
the word of God, the Father is the true Father of the Son (Matt. 7:21;
10:32,33; 16:17; Mark 14:36; John 17), from whom the Son proceeded in
an incomprehensible manner from eternity, and was born before every
creature. Micah 5:2; Col. 1:15. Hence the Son is also the true Son of
the Father (Ps. 2:7,12; Matt. 3:17; 17:5), so that also the Father, as
far as he is the Father, is not the Son, John 3:16,17; Rom. 8:3; Gal.
4:4. That likewise the Son, as far as he is the Son, is not the Father,
John 16:28; Rom. 5:10. But that herein the Father is another than the
Son, and the Son another than the Father, John 5:32,37; 10:25,29;
15:24. That also the Father and the Son, as far as they are Father
and Son, are not the Holy Ghost. That also the Holy Ghost, as far as
he proceeds or is sent out by the Father, in the name of the Son, is
another than the Father or the Son. But as far as the Father is God,
eternal, uncreated, but the Creator of all things, with many other
divine attributes, herein we believe that the Son and the Holy Ghost
are one with the Father, to whom one and the same title of God, in the
highest significance, honor, service, and obedience, belongs.

However, the manner, how and wherein Father, Son and holy Ghost are
three and also one, we do not think that God has so fully revealed to
us in his word; that also all the knowledge of it is not necessary
to salvation, since it is a high or deep mystery, which here in this
life can be known but in part, as if seen through a glass darkly, 1
Cor. 13:12. The perfect knowledge and true contemplation of which, is
hoped for by faith, in this life, but will only hereafter, in the life
eternal, be fully known. 1 John 3:2. Wherefore deep investigation of
this matter, beyond or above the word of God, is more subtilty than
Christian simplicity. The terms, _of one essence_, _trinity_, _three
persons_, invented in former times by the ancients, we avoid, because
they are unknown to the Scriptures, and because it is dangerous, in
naming God, to use other words than those of the holy Scriptures. By
the words, three beings, or three in one being, previously used by
Jaques Outerman, as also by some of our teachers, we understand nothing
else than what is comprehended in this our preceding confession.


_Of the incarnation of the Son of God._

We believe and confess, that God, willing to show his very great love
to the human race (who through sin had fallen into death and into
much corruption), and to perform by the deed his gracious promises
made to the fathers (Gen. 3:15; 12:3; 22:18; Deut. 18:18), sent to
this purpose his only (John 3:16), dear (Luke 9:35), and beloved Son
(Matthew 3:17), who was from eternity (Heb. 1:2), by whom all things
were created and made (Col. 1:16; Heb. 1), into this world (John 3:17;
1 John 4:9), who gladly obeyed the will of his Father (Ps. 40:8; Heb.
10:7), and came from above (John 3:31; 8:23), from heaven (3:13; 6:62),
came forth from his Father (16:28), leaving his divine glory (17:5),
form (Philip. 2:6), and riches (2 Cor. 8:9), descended (Eph. 4:9), came
into this world (John 16:28), so that the virgin Mary, by the power
of the Most High (Luke 1:35), conceived him (Is. 7:14; Matt. 1:23;
Luke 2:7), so that also the same, and no other, was born of her (Is.
7: Matthew 1:25; Luke 1; Gal. 4:4). For although Mary bore the Son of
God in another form, than in which he was with the Father before the
foundation of the world; yet it is nevertheless the same, whose goings
forth have been from of old, from everlasting, Micah 5:2; Is. 9:6. For
the Word or Son became flesh. John 1:14. Yea, he that was like unto
God, became like another man. Philip. 2:7. The Son of God appeared
in the form of sinful flesh (Romans 8:3), and God was manifested in
the flesh (1 Timothy 3:16), so that the second man Christ is the Lord
himself from heaven. 1 Cor. 15:47. Hence that which the apostles saw
in Christ, with their eyes, heard with their ears, and handled with
their hands, was of the Word of life; so that they saw that eternal
life which was with the Father. 1 John 1. For God brought his first
begotten Son into the world, whom all angels and men must worship.
Heb. 1:6; Philip. 2:10. And when we thus believe, we have in our favor
the testimony of God and of all the righteous, who with one accord
unanimously exclaim: that this visible man Christ is the Son of God
(Matt. 3:17; John 1:2; 9:37; 11:27; Matt. 16:16; 1 John 4:10; 5:5),
who dwelt among men (John 1:14: Zech. 2:10; Bar. 3:37), and whom the
high priests, because he confessed himself to be the Son of God, also
condemned to death. Mark 14:64; John 18:35. For, not knowing him, they
nailed the Lord of glory, that is the Lord from heaven, to the cross. 1
Cor. 2:8; 15:47. There the Son of the living God suffered (Heb. 5:8),
whom God did not spare (Rom. 8:32), but delivered him up for the life
of the world (John 3:16; 1 John 4:14), to the most ignominious death
of the cross. Philip. 2:8. There the Son of God shed his precious
blood for the forgiveness of our sins (Acts 20:28; Col. 1:14; 1 John
1:7; Rev. 1:5); he by whom God made the worlds, by himself purged our
sins. Heb. 1:2,3. He was buried, and the third day was raised from the
dead by the glory of the Father. 1 Cor. 15:12; Acts 3:26: Rom. 6:4; 1
Thess. 1:10. He ascended up to where he was before. John 3:13; 6:62;
16:28; Eph. 4:8; 1 Tim. 3:16. He is sitting there at the right hand of
the Majesty of his Father (Eph. 1:20; Heb. 1:3), whence he shall come
in the clouds of heaven, to judge the quick and the dead. Matt. 24:30;
Acts 10:42; Rev. 1:7.

The final cause of the sending, advent, incarnation, and suffering
and death of the only begotten Son of God in this world, was to save
sinners (1 Tim. 1:15; Matt. 18:11), or to reconcile the sinful world
to God the Father, John 3:17; 1 John 2:2; 2 Cor. 5:19. Hence he is also
the only foundation (1 Cor. 3:11), the only door to the Father (John
10), the only way to eternal life (John 14:6), and the only meritorious
cause of justification (Acts 13:38; Rom. 3:24), and of eternal
salvation; for there is salvation in no other, as the apostle Peter
says, neither is there any other name under heaven given among men,
whereby they must be saved, than in the name of our Lord Jesus Christ.
Acts 4:12. To him be praise, honor and glory forever and ever. Amen.

This was subscribed by twenty ministers of the Anabaptists (who are all
well known), in the name of their churches; as of Amsterdam, Haerlem,
Leyden, Delft, Rotterdam, Dergoude, Schiedam, Bommel, Blockzijl, etc.

This confession of faith, concerning the articles about God and the
incarnation of the Son of God, etc., having been delivered to the
deputies of the Court of Holland, produced satisfaction with their High
Excellencies, and hence the establishment of greater peace and liberty
for the Anabaptists in said country, although to the dissatisfaction of
those who, through bitterness, had first endeavored to disturb their
peace, and, if they could have succeeded to cause an oppression or
persecution of them.

NOTE.--Just in time two manuscript tracts, in the Swiss language,
were sent to us, both of them having been sent before this date, from
the Swiss parts, to divers churches of our fellow-believers, but
principally to those of Amsterdam, at the request and in the name of
some of the oppressed brethren; also, in general, of the ministers and
elders of the church in the Palatinate and Alsace.

The first was written and completed on the 15th of September 1645, and
bears the signature of Jeremiah Mangold.

The second, in the month of February, 1658, by M. Meyli.

These two tracts, both of them written with one design and purpose,
and sent to us, shall aid us in the carrying out of the work we have
undertaken; namely, to extend the history of the holy martyrs who
suffered for our common Christian faith, to this our present time, and
bring it to a completion.

In order to do this in the best manner, and to bring these matters
(which in one tract are described very diffusely, and in the other,
very briefly, and sometimes abruptly), into a convenient form or shape,
we shall not grudge the labor of treating them from their first rise,
and to follow up the matters chronologically (though they are described
indiscriminately), and to indicate each time, in order that no error be
made, as to which tract from which we have taken it.


OF THE INAUGURATION OF THE LAST SWISS PERSECUTION; TOGETHER WITH THE
CAUSES OF THE SAME, 1635.

The blooming rose of the church of God, in the Swiss countries, had now
for about twenty-one years enjoyed tolerable peace; for it appears,
that the thorns which before and about the year 1614 had grown up over
it for its oppression, were satisfied with the blood of the last named
Hans Landis; until, in the year of our Lord 1635, the old hatred of
the misnamed Reformed broke out again in those parts, and principally
in the city of Zurich, which, already one hundred and ten years
previously, namely, A. D. 1525, in the time of Zwingli, when their
church was but five years old (as was shown _fol. 80, col. 2_), had
commenced with public decrees against the Anabaptists.

This originated principally in the conversion of a certain influential,
rich, and respected man in the city of Zurich, named Henry F., who
being chosen ensign by the authorities there, found his soul troubled
with anguish and distress, and became unwilling to be used in the war,
in which he was now to serve; hence seeking advice with the church
of the defenseless Christians or Anabaptists, he entered into their
covenant, and forsaking war, was there accepted through baptism,
and recognized as a dear brother of said church. This, through the
instigation of the learned there, was very illy received by the
authorities in the aforementioned city; the more so, since he continued
to live undisturbed on the borders of their territory, and this right
opposite their adversaries, namely, the Roman Catholics.

Thereupon it followed that the magistrates issued a command, that all
the Baptists (who contemptuously were called Anabaptists) should have
to go to church with them and attend their worship, if they wished to
retain their liberty.

But when they could not do this with a good conscience, and hence
refused to comply with it, the magistrates, incensed at this, towards
the close of the year 1635, caused many of them to be arrested, all of
whom, with the exception of three, escaped (since the prison was not
strong) and fled from the hands of the persecutors. The other three,
however, namely, Rudolf Egli, Uhbi Schmied and Hans Muller, remained,
and were each separately imprisoned, in the council house, where they
persevered about twenty weeks, amidst much conflict, adversity and
temptation, inflicted upon them in order to make them apostatize from
their faith.

But when they in no wise wished to apostatize, and their adversaries
could accomplish nothing with them; inasmuch as they indeed promised,
if they should be released, to render their authorities, as they had
previously done, all proper honor, subjection, and taxes, but that they
would in no wise go to their church, nor attend their worship (which
was the principal point); they were enjoined, that they, in order to
come to a resolution, should deliberate and advise with their brethren;
wherefore they, provisorily, were released from their imprisonment and
bonds for a month’s time.

Afterwards, when they, according to the charge given them, and their
promise, returned, and could still not consent to or follow with a good
conscience that which the authorities demanded of them touching their
religion, they were again confined in prison.

But when, as before, their good resolution and firm faith could not
be changed, they were finally again released upon the aforementioned,
condition, but afterwards, having proved what they had to expect, they
did not again appear before them without safe-conduct. But all these
things were but the beginning of sorrows. Compare _Tract, Jer. Mang.
after the preface, fol. 1, A._, with _Tract, M. Meyli, fol. 2, A_.


PROGRESS OF THE INAUGURATION OF THE AFORESAID LAST SWISS PERSECUTION,
IN THE CASTLES WADISCHWYL, KNONOW, AND GROENINGEN, AS ALSO IN THE
CONSISTORY AT ZURICH, IN THE YEARS 1636 AND 1637.

In the following year, namely, 1636, on the 17th of March, also on the
17th of August of the same year, and also on the 8th of September, and
towards the close of the year, but finally, in May of the following
year, 1637, nearly all Anabaptists, brethren as well as sisters, in the
parts of Switzerland, but principally, in the territory of Zurich, were
summoned before certain persons, political as well as ecclesiastical,
whom the authorities had delegated thereto.

First in the castles Wadischwyl, Knonow, and Groeningen, where they all
had to make known their names and surnames, which were written down.

The second time, again in the same castles, where they were informed:
That they should conform to the common mode of worship in the churches;
which they refused.

The third time, at Zurich, in the consistory (however not all, but
only some), where they disputed with them about three articles of
religion, namely, about baptism, the Supper, and church discipline, or
evangelical excommunication; so that when they had declared their views
touching these points, as also concerning the whole foundation of their
faith, and asked the committee, whether one could not be saved with
such a faith; they received for an answer: “Yes, one could be saved
with it.” However, in the evening, this having occurred during the day,
they were again greatly reviled, reproached, and threatened with regard
to their faith; for, as the proverb says: “When the fox’s skin does not
reach, they use the lion’s pelt.”

The fourth time, again in the same consistory, where it was told them:
That they should indicate all their movable and immovable property;
with the promise that not one stiver should be taken therefrom; which
they candidly did and declared; hence all their property was written
down and registered, and they were then put in arrest.

The fifth time, again in the aforementioned castles, to which end a
letter of safe-conduct was given them. Here they were asked, what they
had resolved as regards conforming to the common worship, etc., which
they had been enjoined to consider; whereupon a letter from the high
Bailiff, by the order of the high authorities, was read to them, which
contained: That if they would not go to church, and therein obey the
authorities, they should be imprisoned in certain places, and have to
expect no mercy.

In the meantime the aforesaid brethren and sisters frequently requested
permission to leave the country (namely, with their property), but
consent was never granted; only two things were offered them, of which
they might choose one, namely, 1. That they should have to go to church
with them; or, 2. That they should have to die in the prisons in which
they were to be confined.

The first they would not promise or consent to, and hence had to expect
the second.

This is the manner of the proceedings that preceded the last
persecution of the believers in Switzerland. _Jer. Mang., Tract, fol.
2, A. B.;_ also, _M. Meyli, fol. 3, A. B_.


OF THE AFOREMENTIONED PERSECUTION ITSELF, HOW IT OCCURRED, AND IN WHAT
MANNER TWELVE BRETHREN WERE APPREHENDED, AND IMPRISONED AT ZURICH, IN
THE PLACE OTHENBACH (WITH SOME CRIMINALS); AND HOW IT TERMINATED WITH
THEM, A. D. 1637.

After the aforementioned proceedings of the Swiss authorities against
the true believers in those parts, had taken place, and said believers
could not answer according to the former’s pleasure, since their
consciences did not feel free to do so, the aforementioned authorities,
especially those of the city of Zurich, in the month of May, 1637,
sent out their beadles in great numbers, who with raging and storming,
cursing and swearing, cutting and chopping, even as ravening wolves
among a flock of sheep, violently entered the houses of the believers,
and took with them nearly all that they could get, sparing none; young
and old, men and women, those enceinte, and mothers with infants, well
and sick; among whom twelve brethren are especially mentioned by name,
in the writings of the friends from Zurich; all of whom were imprisoned
in the city of Zurich, in a very damp prison, called Othenbach, with
some criminals; where much grief, vexation and misery befell them,
solely for the steadfastness of their true faith. Some of them, who
could not endure the severity of the imprisonment, the lack of food,
and other hardships, died in bonds; some, however, escaped, by the help
of God, unknown to the authorities, through the prison being opened,
without doing violence to their faith; which matters will be treated
more clearly and circumstantially in their proper place. Compare this
with _Jer. Mang., fol. 3, B_.

NOTE.--In the year 1637, in the month of May, three brethren, the
names of two of whom are Jacob Rusterholtz and Peter Brubach, were
summoned to a certain place and kept prisoners, by the high Bailiff
of Wadischwyl. There was also imprisoned at this time, Hans Landis the
second, a confirmed minister of the church in Horgerberg; as also his
daughter, Margaret Landis, who remained imprisoned about sixty weeks
in Othenbach. In the meantime the authorities sold their property,
realizing seven thousand guilders from it, which they kept for
themselves.

Again, one Rudolf Egly, who two years previously, namely, 1635, had
been imprisoned with two other brethren, in the council-house at
Zurich, but had escaped, was now, A. D. 1637, again imprisoned, his
house destroyed, the children driven out of it, and everything sold;
from which there was realized about five hundred guilders, which the
authorities also took into their possession.

Afterwards his wife, Martha Lindingerin, was apprehended and confined
at Othenbach, in a very damp prison. For a time she was very harshly
treated, and also severely tempted in regard to the common money
belonging to the poor of the church, of which her husband had charge;
for she was conducted into the torture chamber, and the executioner
sent for and placed beside her, and she was threatened with severe pain
and torture, if she would not indicate it.

In consequence of this she weakened, and gave the desired information,
whereupon she was released, and the property of the poor saints seized,
amounting in money and notes to about two thousand rix-dollars.

But when her spirit, as it seems, could not rest, and she bewailed
this with great sorrow, she was, a considerable time afterwards,
again apprehended, and imprisoned in Othenbach; but was, with a good
conscience (by breaking out), on the Friday before Easter, with others
of her brethren and sisters, delivered from bonds.

Compare both tracts, viz.: Mangold and Meyli.

NOTE.--In continuation, we shall now show from the first mentioned
tract of the Swiss elders and ministers, what persons, as far as we
have learned of them, were apprehended during this persecution, as also
how it terminated with them.


HANS MEYLI, SR., AND HIS SON’S WIFE, ABOUT THE YEAR 1638.[351]

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

In the Knonow Bailiwick, the persecution, at this time, broke out with
great violence, so that at one time about thirty thief catchers[352]
entered, as by storm, the houses of the Anabaptists and defenseless
Christians, made many watch-fires, raged and stormed, broke open doors
and windows, ran with bare swords through the houses, and afterwards
drank and rioted worse than soldiers.

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

Among others there was also vehemently assailed the house of an old
man, named Hans Meyli, a minister of the church, who himself had been
imprisoned in the year 1637; but now they also took along his son Martin’s
wife, notwithstanding she had an infant at the breast.

She was bound hard, and confined in the convent prison called
Othenbach, fed for a long time on bread and water, and very severely
treated, in order to cause her to apostatize; but she continued
steadfast in all her temptations, and was ultimately, through the grace
of God, wonderfully delivered from bonds. Subsequently, being enceinte,
she was again apprehended, and taken to the council house at Zurich,
thence to Othenbach, and finally into the hospital, and there made fast
to a chain, until the pains of travail came upon her, when she was
loosed from her bonds, and seeing an opportunity for deliverance, once
more escaped the persecutors’ hands. See _Tract of the year 1645, by
Jer. M., fol. 4, B. and fol. 5, A._

NOTE.--The authorities laid their hands also on the property, movable
as well as immovable, of the old man, and realized from the sale of
it fourteen thousand guilders, all of which they kept for themselves,
without making any restitution.

NOTE.--On the 3d of May, A. D. 1639, the two sons of the aforementioned
Hans Meyli, namely, Hans Meyli, Jr., and Martin Meyli, together with
the wife of this Hans Meyli, were apprehended and imprisoned at Zurich,
where there was inflicted upon them, especially upon the men, much
misery, vexation and harm, with fetters and handcuffs, as well as
iron shackles, which were put upon them twice, in order to make them
apostatize from their faith.

Their children, as poor, forsaken orphans, were put out among
strangers, which, as may easily be supposed, must have caused no
small sorrow and anxiety to the hearts of these imprisoned parents;
nevertheless they remained unchanged in their faith, refusing to
apostatize therefrom, notwithstanding their love to their afflicted
children, to whom they could not come, until they, on the Friday
before Easter, A. D. 1641, after three years imprisonment, together
with others of their fellow brethren, were delivered, in an unexpected
manner, from their bonds, keeping a good conscience. See _Tract of the
year 1645, by Jer. Mang., fol. 5, A. B._


CATHARINA MULERIN, A. D. 1639.

[Illustration: CATHARINA MULERIN APPREHENDED.]

The north wind of persecution rose now more and more in the Knonow
district, which also appeared in the case of an old sister, named
Catharina Mulerin; who having also been apprehended and taken to
Zurich, had to suffer much there in prison, for the faith and testimony
of Jesus Christ; but was afterwards (as the preceding ones), beyond all
hope and expectation, released from bonds. _Tract, Jer. Mang., fol. 8,
B._


FOUR SISTERS, NAMELY, BARBARA MEYLIN, OTTILA MULERIN, BARBARA KOLBIN,
AND ELIZABETH MEYLIN, A. D. 1639.

The persecution did not cease with the foregoing; but they continued
and laid their hands also upon four pious sisters, Barbara Meylin,
Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin, who also had to
drink out of the bitter cup of the dreadful Zurich prison; however, the
Lord preserved them, so that they, unharmed in their faith, unknown to
the authorities, unexpectedly also escaped from imprisonment and bonds.
See the last mentioned tract, _fol. 10, A._

NOTE.--We made mention, for the year 1635, of one Hans Muller, who,
being imprisoned in the council house at Zurich, with two of his fellow
brethren, was released for a month upon condition, and then again
imprisoned, and released the second time upon the same condition.

He was subsequently (about the year 1639, as the circumstances show)
again cruelly persecuted; insomuch that even his neighbors and their
houses were not spared, through which the thief-catchers ran like
ravening wolves on the track of a sheep; but when they came into his
house, from which he had already escaped, they, with pincers and other
instruments, broke open chests and drawers, in the hope that they might
there find the property of the church or the poor.

These thief-catchers, that night, threatened his little children, with
bare swords, that they would kill them, if they did not show them where
their father was.

When they could not get him, they took along his wife, whom they bound
and imprisoned in Othenbach. Thereupon, it was proclaimed in church,
that no one was allowed to lodge, or give food or drink to Hans Muller
from the Groeningen Bailiwick, on pain of severe penalty and the
disfavor of the authorities.

Now when his life was made exceedingly hard to him, the Bailiff in the
convent of Ruti, in the name of the burgomasters and councilors of
Zurich, sent to him a letter of this import, namely: That he should
have a safe conduct for three weeks, to go and remain wherever he
would; also that he might freely come to him in the convent, and, after
they should have finished their conference, leave free and unmolested.

Thereupon he voluntarily, with sure confidence in the aforesaid
promise, went into the convent; but when he could not consent to the
Bailiff’s demand about his having to go to church, he was confined
there, guarded day and night, and then taken to Zurich, imprisoned
for a time in the council house, and then in Othenbach (that being
the place where also his wife was imprisoned), where he was stripped,
and kept a prisoner about sixty weeks; in which time he was in irons
sixteen weeks, till he with the other prisoners finally, one Friday
before Easter, unexpectedly made his escape.

Afterwards he was again hunted with mad fury, even as before, and
driven from one place to another, so that he did not dare to live in
his house with his wife.

In the meantime it happened, that his wife, having been delivered
of twins, and lain in but eleven days, was surprised by ten
thief-catchers, who, having surrounded the house by night, entered it
with this threat: That if she would not indicate her husband’s hiding
place, she should not leave the house for six weeks, or else she would
have to go to church herself. But when she would not comply with this,
two of the ten remained, and guarded her day and night.

This filled the woman with such terror that, seeing their design, she,
on a certain very cold night, broke away with her two infants, and went
a long unbeaten way, over hill and dale, and thus escaped the enemies’
hands, forsaking all that she had, which the authorities rented to
strangers, realizing thereby a thousand guilders annually. See _Jer.
Mang. Tract, fol. 13, A._


ELIZABETH HILZIN, A. D. 1639.

In the meantime they treated some far more severely and cruelly than
the preceding ones; for they ceased not with mere imprisonment, but the
people were suffered to die by sheer want, poverty and misery.

Among those that suffered death, there is numbered Elizabeth Hilzin, a
godfearing woman and sister of the church, who having been apprehended,
bound, and imprisoned in Othenbach, was there treated so harshly, that
she, from that time on, had but few well moments.

Nevertheless no mercy or compassion was shown her, until she, in
consequence of all the hardships suffered, wasted in body, and, having
surrendered her spirit, which she had received from God, back to him,
died. However, the second death shall not hurt her, according to the
promise of the Lord: “He that overcometh shall not be hurt of the
second death.” Rev. 2:11. See above.

NOTE.--The authorities extorted a fine of five hundred guilders from
the surviving husband of Elizabeth Hilzin.

_Further observations._--About this time, 1639, there was also
apprehended a young man from Horgerberg, named Hans Aster. He was also
taken to Zurich into Othenbach, fed on bread and water for a time,
stripped in his bonds, etc., but subsequently helped out, through the
assistance of some of his fellow believers.

When this occurred, he was so miserably crippled through the severe
imprisonment, that he had to be carried a long distance in the night.

In the meantime, also his wife with her infant child was apprehended,
and confined in Othenbach for a time, but subsequently, through divine
providence, escaped the enemies’ hands.

The authorities expelled the children into poverty, and sold their
house and homestead (realizing from it about four thousand guilders),
without restoring any thing.

The parents had therefore to work hard for a living, having lost every
thing; but in this they trusted in God’s promises. _Tract, Jer. and
Meyli._


HANS VAN UTICKEN, A. D. 1639.

Like a sweeping tempest which strikes everything, and carries away
whatever is loose, so it also went at this time in the matter of
persecution. All that were called Anabaptists were taken along,
wherever they could get hold of them. The district of Uticken-wage had
to suffer much in consequence of this. Among those that lived here,
they also apprehended a pious brother, named Hans van Uticken,[353]
surnamed Muller, who, in the year 1639, was incarcerated in the convent
prison at Zurich.

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

There they fed him on water and bread, stripped him in his bonds, and
treated him most unmercifully, until he, having continued therein two
years, became very sick, and as sick as he was, was helped out of
prison, through the assistance of some of his fellow-believers, who, as
it seems, feared his untimely death.

But when he was brought to his wife and children, and attained to
rest, he died; however, with a joyful hope and glad soul, because the
course of his pilgrimage (since he was not weakened in his faith and
conscience) was now finished.

Thereupon his wife, because she had lodged her husband, and the
children, because they had shown mercy to their father, had to pay to
the authorities, a fine of forty pounds. _Tracts, Jer. Mang., fol. 6,
A., and M. Meyli, fol. 7, B., num. 13._

NOTE.--In the year 1639, the thief-catchers of the city of Zurich, led
by one of the ministers of the church there, who went before them with
a light (a lantern, torch or candle) like maniacs and madmen, violently
entered into the house of a pious brother, named Rudolf Hagi, whom
they forthwith took prisoner and conducted to Othenbach, a damp and
unwholesome prison of the city of Zurich.

Here he was stripped in his bonds, and kept confined for about
eighty-three weeks; during which time he, with other of his
fellow-believers, was fettered and chained for sixteen weeks.

In the meantime they searched hard for his wife, but for the first
captured only her oldest child, which they threatened with iron bonds
and handcuffs, if it would not show where its mother was. Afterwards
they also found the mother, whom they imprisoned in Othenbach. They,
however, when there was no deliverance at hand, subsequently, by a
certain means, made their escape, together with their brethren and
sisters that were also imprisoned, without apostatizing from the faith.
_Tract Jeremiah Mang., fol. 6, A._, compared with _M. Meyli, on the
name Rudolf_.

BURCKHARDT AMAN, A. D. 1639.

Burckhardt Aman was a godfearing brother, who lived on the lake of
Zurich. He was from there taken to Zurich, and imprisoned in Othenbach.
But when his imprisonment had lasted about a year and a half, he,
through a certain accident, unexpectedly was released, unknown to the
authorities, keeping the faith in a good conscience.

But as in his bonds he had been maltreated very unmercifully and
miserably, through many hardships and afflictions that he had suffered,
not the least true Christian love or assistance having been shown him,
it was impossible for him to live long; and he fell into a lingering
sickness, and ultimately died, and was thus numbered among the dead in
Christ, who have suffered and fought for his name’s sake. _Jer. Mang.
Tract for the year 1645, fol. 20, A._

NOTE.--About this time also two sisters, honorable women, were
apprehended on the Lake of Zurich; who, after they had endured the
trial of the faith, were released and delivered from their bonds. See
_Tract, Script., A. D. 1645_.


JACOB EGLI, A. D. 1639.

The misery of the beloved friends and children of God continued;
insomuch that in the year 1639 they laid their hands also on a pious
hero and soldier of Christ, named Jacob Egli, from the Groeningen
Bailiwick. He was also taken to Zurich, and there imprisoned in the
convent dungeon Othenbach.

Herein he persevered upwards of seventy weeks,[354] but was finally
no longer able to endure, according to the flesh, the severity of the
place and the bad treatment, so that he at last, when his strength
failed more and more, and his infirmities increased, with a cheerful
heart, commended his soul into the hands of God, and through death
departed this life.

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

Thus he finished the course of his pilgrimage, and entered into the
saints’ rest, to triumph hereafter, where there shall be no more death,
neither sorrow, nor crying, nor pain; where all things shall be made
new and turned into joy, according to the Lord’s promise, Rev. 21:4.
See _Tract Jer. Mang., fol. 18, B._; also, _M. Meyli. Tract, fol. 7,
A., num. 10_.

NOTE.--A. D. 1639 there was also apprehended the brother George Weber,
an old man, from the county of Kiberg. The same was also taken to
Zurich, into the convent Othenbach, and there fed on bread and water.

Finally, through the hardships and long duration of his imprisonment,
he became greatly impaired in his body, and fell into a severe
sickness, after he had been confined there seventy weeks.

Afterwards, through some of his fellow-prisoners, who opened the
prison, he was released, but never again recovered his property.

As regards the homestead of this George Weber, as also that of Jacob
Egly, the owners of the same must each annually pay therefor to the
authorities five hundred guilders. _Jer. Mang. Tract, fol. 19, A._

ULLI SCHEDME, SURNAMED SCHNEIDER, IN THE YEAR 1639.

The fire which the persecutors had kindled continued to burn, and their
mad fury did not cease, until they had also apprehended a zealous
and godfearing minister of the church, named Ulli Schedme, surnamed
Schneider, by descent from Hirtzenstal, in the seignioralty Wadischwyl.

In his imprisonment all manner of vexation and sorrow was inflicted
upon him, in order to induce him to conform to the common mode of
worship in the churches, and to turn him from his own with whom he had
hitherto associated. But as he could not consent to this, and time
passed on, he, because of the bad fare and other hardships suffered,
continually grew weaker and weaker, till his soul left his body; and he
thus, because of his faithfulness, became, through natural death, an
heir of the eternal and blissful life; the full possession of which the
Lord, at the last day, shall grant to, and make partakers of, all those
that have here faithfully and steadfastly served him. _Tract, M. Meyli,
fol. 6, B., num. 4._

“Henceforth there is laid up for me a crown of righteousness, which the
Lord, the righteous judge, shall give me at that day: and not to me
only, but unto all them also that love his appearing.” 2 Timothy 4:8.


JACOB RUSTERHEL FROM HORGERBERG, IN THE YEAR 1639.

In the year 1639, there was also brought prisoner to Zurich, Jacob
Rusterhel, an old brother of the church at Horgerberg.

He was imprisoned in Othenbach, and they dealt very unmercifully,
rigorously and cruelly with him; insomuch that he weakened, and
consented to those that kept him in prison, to go to church; wherefore
he was released.

But when he came to himself and considered what he had done, and what
great offense should arise from it, he repented and very bitterly
bewailed his fall, and again prepared himself very valiantly for the
coming conflict.

Thereupon he suddenly became weak and sick according to the body,
though full of divine power according to the soul, and kept quietly hid
in his house.

However this could not remain concealed any longer; hence, being known,
he was betrayed, again apprehended, and, as sick as he was, taken
to Zurich, and, having been shackled with a chain, confined in the
hospital there.

But as he could not endure this, and bodily infirmities came upon him
more and more, he there departed this life, in misery, though with a
joyful hope, waiting in blessed rest for the day of resurrection from
the dead, which shall crown and comfort him and all true lovers of God,
for all reproach and affliction suffered, with eternal honor and joy.
_Jer. Mang., Tract of the year 1645, fol. 13_; also, _M. Meyli, Tract,
fol. 6, B., num. 14_.

NOTE.--We have extracted this from the writing of the Swiss friends, of
A. D. 1658, and it must be distinguished from that which is contained
in the writing of A. D. 1645, concerning brother Jacob Rusterholtz, who
was imprisoned almost two years, and then with wife and child expelled
from the country, leaving behind his property, from the sale of which
the authorities realized 1700 guilders, without restoring anything of
it. See _Tract, Jer. Mangold concerning the name Jacob Rusterhel_.

But if it is to be understood, that both accounts refer to one and the
same person, so that the surnames Rusterhel and Rusterholtz are only to
be distinguished in the sound or spelling, and not in signification, it
must follow, that said person was imprisoned only a few years ago, and
then, when they could accomplish nothing with him, expelled from the
country, and his goods seized and sold; but that he was finally again
apprehended, and, when he, as before, remained steadfast, fastened to a
chain in the hospital, until he died, having commended his soul to God.
Compare both tracts, in the places which we have indicated.


STEPHEN ZEHENDER OF BYRMENSDORF, IN THE YEAR 1639.

On the 23d of September of the same year, 1639, there was brought bound
to Zurich a godfearing brother, aged in years, named Stephen Zehender,
a member of the church at Knonow, but by descent from Byrmensdorf. He
was there imprisoned for sixteen weeks, in iron bonds, in the convent
prison, a very damp and unwholesome place, called Othenbach, stripped
in his bonds, fed on bread and water, and kept very hard in every
respect, until he could stand it no longer, and, impaired in body, was
befallen with severe misery according to the flesh, and ultimately with
death, after he had with a patient and steadfast mind commended his
soul unto God. See _Jer. Mang., Tract, fol. 7, B._, compared with the
account of _M. Meyli, fol. 6, B., num. 6_.

NOTE.--About this time an old sister named Catharina Grobin, lived
concealed (on account of the persecution) with her daughter, in the
Knonow Bailiwick; but the preacher of the church at Risterschwyl,
knowing this, came and wanted to apprehend her, notwithstanding he was
alone; the daughter, however, out of filial love, wanted to save her,
but he (O what cruelty from a preacher!) gave her such a thrust, that
the pains of travail came upon her, and she was delivered of a dead
child. In the meantime the mother escaped the hands of this ungodly
man. _Tract, M. Meyli_, compared with that of _Mangold, about the year
1639_.


ULRICH SCHNEIDER, WITH HIS TWO SONS, IN THE YEAR 1639.

On the same day that Stephen Zehender was apprehended at Knonow,
namely, the 23d of September, of the year 1639, they also seized, in
the Seignoralty Wadischwyl, Ulrich Schneider, who was likewise (for
his true faith, and because he would not go to the common church with
his adversaries) bound and brought into the dungeon Othenbach.[355]

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

But when he had persevered here for a long time, lain in irons, and
suffered exceeding much temptation, adversity and conflict (inflicted
upon him, to make him apostatize), and, moreover, been stripped in
his bonds, his bodily strength left him, and having committed his
spirit unto God; he died in prison, thereby triumphing valiantly and
courageously in the conflict set before him, without having weakened in
his faith.

After the death of their father, his two sons were also apprehended,
and imprisoned in the same place where their father had died; but
the Lord granted them deliverance, so that they, when it was least
expected, with a good conscience, through a certain means, unknown to
the authorities, obtained their freedom.

In the meantime the authorities broke up this whole family, drove the
remaining children among strangers, and sold the house and homestead,
realizing therefrom 7000 guilders, which they kept for themselves, but
the cast out and forsaken ones joyfully bore the spoiling of their
goods.[356] _Tract, Jer. Mang., fol. 11._

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


HENRY GUTWOL OF LEHNMER, A. D. 1639.

Two days and one month after the apprehension of the last mentioned
witness of Jesus Christ, namely, on the 25th of October, 1639, there
also died in the dungeon Othenbach, very miserably, however with a
steadfast and joyful mind, Henry Gutwol, of Lehnmer, from the Knonow
Bailiwick, after he had suffered much want, poverty and misery there;
which painful and prolonged misery, upon which death ensued, shall
hereafter, because of his steadfastness in the accepted truth, be
returned to him in an eternal, joyful and triumphant life, according to
the Lord’s promise: “Be thou faithful unto death and I will give thee a
crown of life,” Revelation 2:10. Compare both tracts, that of Mangold
as well as that of Meyli; the one of A. D. 1645, the other of A. D.
1658, in the Swiss language, on the name Henry Gutwol.


HANS JACOB HESS, WITH HIS WIFE, A. D. 1639.

Among those who suffered in the Swiss persecution, there was none of
the least Hans Jacob Hess, a chosen and confirmed minister of the
Christian church.

He was apprehended for the third time in the year 1639; for from the
two preceding imprisonments, the first of which had occurred already,
in the year 1637, the Lord, beyond all expectation, had remarkably
delivered him, through the aid of those that were imprisoned with him;
as also out of this third imprisonment. The first lasted nineteen days,
the second, eight weeks, the third, eighty-three weeks, or more than a
year and a half.

But in the meantime his life was made very bitter and vexatious: for he
was stripped, and, together with some of his fellow-believers, put in
iron bonds, sixteen weeks, which he nevertheless patiently bore with a
steadfast mind, until the time of his deliverance.

While this was taking place, namely in the same year, also his wife was
apprehended, who was first imprisoned in the council house, and then
in Othenbach, where, through bad treatment and unfit food and drink,
for sixty-three weeks, she was so impaired in her constitution, and
weakened, that she was seized with consumption, and after suffering
much misery, died in prison.

This then was the end of this pious heroine of Jesus, who, to receive
the eternal, blessed life, because of the uprightness of her faith,
chose to die a lingering death rather than enjoy the temporal rest and
pleasure of this life; wherefore the gracious God shall hereafter crown
and reward her, with all those that have valiantly suffered and fought
for his name’s sake, with the unfading crown of honor. (1 Peter 1:4.)
_Tract, Jer. Mang., fol. 16, A. B., and fol. 17, A., etc._

NOTE.--The property of Jacob Hess was seized by the authorities, who
realized from the sale of it 4000 guilders, without restoring anything
of it to those who remained. O great injustice! How will they be able
to account for this before the righteous judgment seat of Jesus Christ?


OF A CERTAIN MANIFESTO, EMITTED BY THOSE OF ZURICH, A. D. 1639, IN
EXCUSE OF THE PERSECUTION RAISED; AND OF THE ANSWER WHICH FOLLOWED FROM
THE PERSECUTED AS A REFUTATION.

Now when it happened that in consequence of the foregoing evil
treatment instituted against the Swiss Anabaptists, those who had
commenced this, drew down upon themselves, even from the common world,
much opposition, criticism, and reproach, the rulers of the country,
and especially of the city of Zurich, as having been the principal ones
in said ungodly work of persecution, caused, A. D. 1639, a manifesto,
apology, or defense (so called) to be published, in excuse and
vindication as it were, of what they had already done and brought about
against said Anabaptists.

But as this in many respects, was not according to the truth, but,
from partisanship, contrary to the truth, many of the Swiss brethren
who were still out of bonds, yet in the same persecution, defended
themselves with regard to it, with all proper courtesy in a Christian
and discreet manner. We could produce here their answer entire and with
all the circumstances, since we have received it correct; but as this
would take up too much room, and unduly increase this work, we shall
note only some of the most important portions from it.

In regard to the first accusation laid to their charge in the aforesaid
manifesto, by the lords of Zurich, namely, that they had separated
themselves from the obedience which they owed to the Christian church;
they make this reply:

“Herein, right in the beginning; great wrong and injustice is done
us; for we desire in no wise to separate ourselves from the Christian
church, but seek to adhere to the same and the pure word of God,
yea, to sacrifice our bodies, property and blood therefor; but
the reason that we cannot unite with their (namely, the so called
Reformed) church, is, that her doctrine in many respects is not like
the ancient, pure, apostolical doctrine, nor does it agree with the
words and commandments of Christ; and that we, through God’s gracious
illumination, have before us a better way, namely, the true apostolical
foundation, to which, by the help of God, we will also adhere.

“But that nevertheless not we, but the principal learned men, and some
of their own number, are those who, having in the beginning of the
change held the right views with us, touching baptism, the Supper,
excommunication, and resistance or revenge, afterwards again turned
away from it shall clearly appear, when we shall rightly examine their
first teachings and writings of a hundred years or more ago.”

_Hereupon it is stated in the same answer, what teachers in the
beginning of the Reformation taught the aforementioned articles aright,
from which they subsequently, and especially their descendants, again
departed; which appears from these words_:

Firstly, as regards baptism, this is declared by the conference of
Zwingli and Balthazar Hubmor, held A. D. 1523, at Zurich, in the Graef;
where Zwingli publicly confessed: “That infants are not to be baptized
before they grow up and attain to a reasonable age.” He also promised
that he should make mention of it in his Book of Articles; as he also
did, in the eighteenth article respecting Confirmation, where he says:

“That in former times it was not common to baptize children; but
that they were publicly instructed together with the rest; who
afterwards, when they had attained to their understanding, were called
_catechumeni_, that is, instructed ones in the word,[357] whereupon,
when the faith was thus firmly implanted in the heart, and they had
confessed it with the mouth, they were “baptized.”

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

This practice of the doctrine, he said, he wished to see readopted in
this our time.

Thus also confessed his colleague, Oecolampadius in a letter to the
aforementioned Hubmor, saying: “We have up to the present day not met
with any passages in the holy Scriptures, that cause us to confess the
baptism of infants, as far as we in our littleness can see.”  In like
manner, on the sixth chapter of the Epistle to the Romans, treating on
the word, _Anignoratis_, he writes: “That every Christian shall first
confess Christ, and then be baptized with the external baptism (of
water).”

So also writes Sebastian Hofmeyster, preacher at Schaffhausen, to said
Hubmor: “We have publicly confessed before the council at Schaffhausen:
That if our brother Zwingli in any wise insists (contrary to his
previous opinion), that children are to be baptized, he herein greatly
misses the mark, and does not according to the truth of the holy
gospel.”

Continuing, he writes: “Truly, I did not allow myself to be compelled
that I should baptize my child, who is named Zacharias, hence you also
act in a Christian manner, that you bring to light again the true
baptism of Christ: which has long been neglected or kept down. We will
also undertake to do this.”

Christopher Hogendorf, on the third chapter of the first Epistle of
Peter, writes: “You have heard, that faith is put before baptism; hence
it is not mere baptism, but also the faith of baptism, which saves us.”

In like manner, Cellarius writes to the aforementioned Hubmor, as
follows: “Since you desire that I shall declare to you my judgment
concerning baptism and the Lord’s Supper, I will heartily and briefly
comply with your request:

“In the first place it is an abomination in the eyes of God, that
little children are baptized; which baptism is declared neither in the
holy Scriptures, nor in the examples of the holy apostles; and there
testify against it also God’s judgments, which manifest themselves in
the division of the created things; for in the beginning the earth was
without form and void.”

The preachers at Strasburg: Wolfgang Capito, Cestor Hedio, Matthew
Zell, Symphonas Polio, Theobald Niger, John Latonius, Anthony Firn,
Martin Hatk, and Martin Bucer, in their book, entitled, _Ground and
Reasons, fol._ 1, write: “That in the beginning of the church no one
was baptized nor received into the holy Christian church, except those
who had entirely submitted to the word of Christ.”

Their ground and reason for such belief, they show from the holy
Scriptures, namely, that they confess, that the beginning (before) of
our Christian life is sin, and that therefore John the Baptist, Christ,
and the apostles always began by saying: “Repent, etc.” Again: “In the
congregation of God confession of sins has ever and always been first,
which, with the ancients, preceded baptism, for usually adults, and not
children, were baptized.”

_Fol._ 2 and 3, as also further on, they write: “That without the
baptism of the Holy Spirit the water and (its) baptism are but a hocus
pocus.”

Concerning the article of War or Retaliation. In like manner, some
of the foremost Lutherans (who in the beginning were one with the
Calvanistic Reformed), and of the Zwinglians, believed with us: That it
does not behoove a Christian to war, or offer resistance. Among them we
will first adduce Andrew Carlstadt, who, in a little book treating on
whether men should forgive sufferings and offenses, printed at Zurich,
A. D. 1524, writes as follows concerning resistance:

“We shall not be misled by the objection made: War is a punishment of
God; hence there must certainly always be one who wages war against
another.” Again: “They warred in the Old Testament.”

In reply to the first he writes: “Hear on the other hand, what Christ
says (Matt. 18:7): ‘It must needs be that offenses come; but woe to
that man by whom the offense cometh!’ Hence some merit the disfavor of
God, so that he punishes and torments them with war, but woe to him
that wages war against them; for he (namely, God) punishes the evil
with the evil.”

Reply to the second: “The children of Israel waged war, either against
sinful nations that would not allow them to go into the promised land,
or against those, who, when they were in it, did not leave them in
peace, and all this was a figure of the spiritual war, which we must
now wage in Christ, as regenerated and new men, against all vice and
unbelief.”

Immediately after that he proceeds and writes: “They also bring against
us this objection: That we must compel by force of arms those that will
not allow that which is right.”

_Answer_: If we are to speak in a right and Christian manner of the
matter, war in no wise becomes us; we ought, according to the teachings
of Christ, to pray for those who say all manner of evil against us,
and count us fools; yea, if they smite us on one cheek, to offer them
the other also; then shall we be children of the Most High.” Thus far,
Carlstadt.

From Carlstadt the writer goes on to Luther, saying: “In a little
book, printed at Wittenberg, in the year, 1520, Luther states why
he burnt the pope’s books. The twenty-second article thereof reads
thus: ‘Because he teaches, that it is right for a Christian to defend
himself with violence against violence; contrary to the words of Christ
(Matthew 5:40): “If any man take away thy coat, let him have thy cloak
also.”’

In another book, also printed at Wittenberg, in the year 1522, there
are found among other articles (which one Sorbona had extracted as
heretical from Luther’s books) also these: “That he (namely, Luther)
had taught concerning the words of Christ (Matt. 5:39): ‘Whosoever
shall smite thee on thy right cheek, turn to him the other also;’ and
again, (Rom. 12:19): Dearly beloved, avenge not yourselves,’ that these
words are not advices” that is, which one may, or may not do “as many
theologians erroneously teach, but that they are commandments” that is,
things which must be observed.

Again: “Christians are forbidden to sue for their rights at the law.”
Again: “Since a Christian may not place his affections upon temporal
things, he may also not swear an oath because of them.”

In short: “We find that Luther for a considerable time was with
mouth and hand opposed to resistance, till he was finally seduced to
another belief, by the Jesuits even as _Sleydanus, lib. 8, fol. 561_,
testifies.” See the oldest edition.

A few pages further on the writer comes to speak of Pomeranus,
Brentius, and divers others, who, about the years 1520, 1530, 1540, and
subsequently, undertook the work of the Reformation from Popery, and
also became effectual instruments in that direction; who nevertheless
at that time taught not only against retaliation upon enemies, but
also, besides infant baptism, the swearing of oaths, and other articles
which are not founded in the holy gospel of Jesus Christ; and, on the
other hand, taught and defended such things as are founded therein,
and are still at the present day taught by the Anabaptists; though
some of the aforementioned reformers themselves, and especially their
descendants, for the most part, again departed therefrom.

These and similar matters were, in said reply of the persecuted
Anabaptists in Switzerland, given for examination to the lords of
Zurich, and to those who had drawn up the aforementioned manifesto
in excuse of the persecution raised; as clearly showing that not the
Anabaptists, but they themselves, had departed from the principles of
the Reformation; that consequently not the Anabaptists, who had adhered
to their principles, but the apostate reformed themselves, were to
blame in this matter. Hence, that the authors of said manifesto had
done wrong in charging the aforesaid Anabaptists with having separated
themselves from the obedience which they owed to the true Christian
Church, only because they would not go to church with them, who are
called Reformed, nor receive their religion contrary to their souls and
consciences.

Besides this point of disobedience toward the church, the Swiss
brethren were also charged in the aforesaid manifesto, that they were
also disobedient to the political authorities, etc. But hereupon
they, in said answer, roundly declared: That this was unjustly said
of them, yea, that they were willing and entirely ready to obey their
authorities in all just matters, to pray for them, to pay them due
tribute, honor and fear, and, though they should suffer wrong from
them, in no wise to avenge it: but willingly and patiently to bear it
for the Lord’s sake.

These were about the principal points that were mentioned in the
manifesto, and refuted by the persecuted brethren; the other matters
are of small importance, and hence not necessary to be adduced here.

But they nevertheless proceeded with the persecution, and granted no
mitigation, as will be seen from the following accounts:


WERNER PHISTER AND HIS SON’S WIFE, IN THE YEAR 1640.

The progress of the years brought no cessation of the persecution,
nor could aught of what was adduced by way of excuse avail anything.
This was clearly evident, for the year 1640 had scarcely come when the
Wadischwyl district began again to resound with persecution, insomuch
that the servants of the authorities there assailed, with dreadful
raging and storming, like howling wolves and bears, the house of an old
and pious minister of the church named Werner Phister, beat doors and
windows and all that was attached to it in pieces, and apprehended him
and his wife, as also his son’s wife, and brought them to Zurich, where
they were imprisoned in the place Othenbach.

In the meantime the old man’s wife by a certain accident escaped; but
the pious old minister himself, as also his son’s wife, when they would
in no wise apostatize from their faith, nor go to the common church,
had to forfeit their lives, insomuch that they were suffered miserably
to die through want, poverty and hardships. But hereafter they shall
no more hunger or thirst, nor be assailed by suffering or death; when
the Lord, according to his promise shall reward and crown them with the
eternal and blessed life. _Tract, Jer. Mang., fol. 14. B, compared with
Tract, M. Meyli., dated 1651, fol. 6, number 2._

NOTE.--We previously, for the year 1637, made mention, in the margin,
of a brother named Peter Brubach, who being then imprisoned with two
other of our fellow believers, finally was released. The same was
now, A. D. 1640, cruelly persecuted; insomuch that on the 6th of May
his house was demolished, his male and female servants sent away,
the children driven out of the house, his house, homestead, woodland
and fields, movables and immovables, yea, everything taken; a part
of which was put into Othenbach, and the other part sold, from which
9000 rix-dollars was realized, which the authorities seized. Not
long afterwards the three little sons of this man were imprisoned in
Othenbach, where they miserably wasted, etc. _Tract, Jer. Mang.; edit.
1645._


GALLUS SCHNEIDER, A. D. 1640.

A very old man named Gallus Schneider, from the Seignioralty
Wadischwyl, was also apprehended in the year 1640, brought to Zurich,
and there imprisoned in the convent dungeon (Othenbach).

He was kept in irons sixteen weeks, and very harshly treated, until he
finally, when his faith had been sufficiently tried, and been found
immovable, died in his bonds, having committed his soul unto God, from
whom he had received it. Compare _Jer. Mang. Tract, fol. 15, B., with
Tract, M. Meyli, fol. 7, A., num. 7_.

NOTE.--About this time, an old sister from Horgerberg, named Verena
Albi, was also imprisoned, but subsequently, through a certain means,
delivered out of bonds, but must still keep herself concealed. _Tract,
Mang., and Meyli._


RUDOLPH BACHMAN, A. D. 1640.

Even as youth on account of the bloom of their life was not spared, so
also not the least compassion was had upon old age and declining years;
yea, not even upon such as were very feeble and infirm according to the
body.

Among these was Rudolph Bachman, from the Wadischwyl district, who was
apprehended in the year 1640, and as he on account of his great age,
weakness and infirmity, according to the flesh, was not able to walk,
he was put on a sled, and thus conveyed from his house to the prison,
which was a great distance off.

Afterwards he was placed in chains for a time, in the nearest hospital,
and, because of the steadfastness of his faith, not loosed therefrom
till he died.

But for this he shall hereafter, being freed from the eternal bonds of
darkness, be admitted into the liberty of God’s saved children; on the
other hand: “He that leadeth into captivity shall go into captivity.”
Rev. 13:10.

Then it shall be seen, what difference there will be between God’s
true servants, and those that have afflicted them; for every one shall
receive the things done in his body, according to that he hath done,
whether it be good or bad. 2 Cor. 5:10. Compared with _Tract, M. Meyli,
dated 1658, fol. 6, B., num. 3_, _etc._

NOTE.--Now, in the year 1640, there was also apprehended Henry
Schnebbi, from the Seignioralty Knonow, a God-fearing brother, who was
cast into prison with a number of criminals at Zurich, at whose hands
he met with much ill-treatment; however, he was finally released.
_Tract, Jer. M._, _etc._

In the year 1641, Hans Rudolf Bauman, a very God-fearing man, and a
minister of the Church of Jesus Christ at the Horgerberg, was also
taken to Zurich, and there confined in the convent prison, where he was
very closely kept for over sixty weeks, and for a considerable time fed
on bread and water, and put into iron bonds; in consequence of which he
fell into a severe sickness.

In the meantime, on a certain Good Friday, through the aid of some of
his imprisoned fellow brethren he escaped, but as he on account of
his sickness, was not able either to walk or to stand, he was taken
up and carried for a considerable distance, so that he escaped the
persecutors’ hands.

Thereupon his house and homestead were sold, and wife and children
driven therefrom. From the sale was realized 3000 guilders, which the
authorities seized and kept for themselves. But the Lord shall render
unto every man according to his righteousness, and according to his
faithfulness. 1 Samuel 26:23. Compared with _Tract, Jer. Mang., fol.
12, A._, _etc._


ULRICH MULLER, A. D. 1640.

On the 31st of August of the year 1640, there was apprehended Ulrich
Muller, a minister of the word of God, in the county of Kiberg.

He was taken from there to Zurich, where he was confined in the council
house, and a few days afterwards imprisoned in the convent dungeon at
Othenbach.

Here they treated him most unmercifully for thirty-five weeks, so that
he completely wasted away, and, adhering to his faith, fell asleep in
his bonds in great steadfastness.

After his death his children had to pay a fine of 100 guilders to the
authorities on account of their father, who had, as it was thought,
died as a heretic. Compare both tracts, that of _Mangold_ is well as
that of _Meyli_, on the name Ulrich.

NOTE.--At this time, A. D. 1640, there was also apprehended Oswald
Landis, with his wife and two of his daughters-in-law, all of whom were
imprisoned in the convent Othenbach; Jacob Landis, the son of Oswald,
as also his entire family, were exiled into misery.

In the meantime the two imprisoned daughters-in-law, who had nursing
infants, escaped out of prison by night; in which subsequently also the
old man and his wife succeeded, but they had lost all their property,
in consequence of which they had to roam about in poverty. _Tract, Jer.
M._

In the following year, 1641, they again apprehended divers pious
Christians residing in the Seignioralty of Knonow; among whom are
mentioned by name, Henry Fricken, and also Hans Ring and his wife.

Henry Fricken was confined in the council house of the city of Zurich,
and so unmercifully treated, that he weakened in his purpose, and
consented also to go to the common church, which was what they desired;
whereupon he was released. But when he considered what he had done, and
how he had done violence to his conscience, wronged his soul, and given
offense to the Church of God, he fell into great distress, confessed
his fall, and, with Peter, bitterly wept over his sin, and in order
that his persecutors should no more rejoice over his apostasy, he went
back to Zurich, into the council house, to be confined in the place
whence he had been released, which was done.

In the meantime, by the order of the authorities, his two large farms
were rented for 420 guilders and twenty quarters of corn annually;
and in money and notes they took from him over 13,000 guilders; after
which he was released, but again apprehended, out of which bonds he
again escaped, but was afterwards, as before, sorely persecuted, while
wandering about in misery and poverty.

Hans Ring also had to go to Zurich into the council house, and was then
imprisoned in Othenbach, and closely guarded. He was conducted into the
torture chamber, and twice stripped, near the rack, but yet finally,
unweakened in his faith, escaped the tyrants’ hands.

The wife of this Hans Ring, four days after having been confined, and
being yet very sick, was unexpectedly so assailed and distressed by the
magistrates’ beadles, with furious raging and cursing, that she, in the
attempt to save herself as it seems, unexpectedly fell into a gutter,
where she could not be found or helped out for the time being; but
afterwards, having been found, she was there fastened to a chain, and
the people in the house commanded with severe threats, not to let her
leave the house.

Finally, however, through the aid of some of her friends, she escaped
by night, and, being very weak yet, was carried into another region.
Compare _Tract, Mang._ with _Tract, Meyli_, on the names above referred
to.


OF A CERTAIN SUPPLICATION ADDRESSED AND DELIVERED BY THOSE OF
AMSTERDAM, IN FEBRUARY, 1642, TO THE COUNCIL OF THE CITY OF ZURICH, FOR
MITIGATION OF THE PERSECUTION RAISED; AND OF THE ANSWER WHICH, IN JUNE
OF THE SAME YEAR, FOLLOWED THEREUPON, BY THOSE OF ZURICH.

The laudable magistrates of the city of Amsterdam, in Holland, having
an aversion to the proceedings of their fellow-associates at Zurich,
on the 20th of February 1642, through the urgent request of the
Anabaptists, at Amsterdam, with regard to the distress of the Swiss
brethren, sent an humble supplication to the burgomasters and the
council of the city of Zurich, in order, if possible, to obtain some
mitigation of the persecution commenced against the Anabaptists there.

This supplication having safely and properly arrived and been delivered
there, could nevertheless obtain nothing in this direction, save only
an unfriendly and irritating reply; which was drawn up by them on the
18th of June, of the same year, and sent to the good magistrates of
Amsterdam, and consequently also to the Anabaptists there, accompanied
by three of their previously emitted manifestoes of the year 1639,
wherein, as we have noticed for said year, nothing but reproach and
contumely (though without cause) was heaped upon said persecuted people.

We could here adduce this letter of the Zurich lords, as we have a
correct copy of it; but as it contains nothing but unkindness and
acrimony, without the least justice or information, and the following
work sufficiently declares from what spirit it proceeded, we deem it
unnecessary and unworthy, to accord it a place here; without, however,
despising said lords, since we are commanded to love even our enemies,
and to pray for them that persecute us. Matt. 5:44.


FELIX LANDIS, WITH HIS WIFE ADELHEID EGLI, ABOUT A. D. 1642.

Felix Landis (the son of Hans Landis, who, A. D. 1614, was beheaded at
Zurich) was a pious and godfearing brother of the church in Horgerberg.
He was apprehended, and imprisoned in Othenbach, in which place he was
treated most unmercifully; for he was not given anything to eat for
many days, so that even some criminals that were confined near him
in another place, took pity on him, and with difficulty, managed to
get some food to him, through an opening between them. But when the
door-keeper perceived this, he was put into another prison. Finally,
however, they gave him some food; but he was so impaired in his body
(through shrinking of his bowels, as it seems, on account of having
suffered hunger so long), that he could not bear food any more, but
prepared himself for death.

Yet in his greatest distress he was carried to church, during the
sermon, where he, O dreadful inhumanity! was thrown under a bench; but
he soon after gave up the ghost, which he had commended into the hands
of God.

His wife Adelheid Egli, who was also imprisoned in Othenbach, was kept
there almost four years.

In that time she was treated not only unmercifully, but also
shamefully; they threw her into many a stinking corner, stripped her
twice in her bonds, and for a time took away her clothes from her every
night; however, she afterwards, with a good conscience, escaped from
her bonds.

But in the meantime the authorities had broken up their family, put
out the children among strangers, and then sold house and furniture,
realizing from it 5000 guilders, all of which they kept for themselves.

However the cast out and forsaken ones comforted themselves herein
according to the words of the apostle: “Ye took joyfully the spoiling
of your goods, knowing in yourselves that ye have in heaven a better
and enduring substance.” Hebrews 10:34. Compare _Jer. Mang., Tract of
the year 1645, fol. 13, A. B._, with _M. Meyli, Tract, dated 1658, fol.
7, num. 8_.

NOTE.--The time of the imprisonment and death of this martyr, and of
the following ones, which we have fixed about the year 1642 and 1643,
is not really expressed in the Swiss manuscript, but is inferred from
the circumstances.


RUDOLF SUHNER, ABOUT A. D. 1643.

They also apprehended a young lad, named Rudolf Suhner, who, though
young in years, was old in the faith and knowledge of Jesus Christ.

He was kept confined nearly two years in Othenbach, during which time
he was forced to hard labor.

In the meantime they made his life so bitter to him, by severe threats
and terrible representations, that he, through fear of the impending
distress, consented to go to church with those that had imprisoned him,
whereupon he was released. But soon after, reflecting on his fall,
he experienced great sorrow, sincerely wept over his sins, and again
prepared himself for the conflict set before him.

Thereupon he was again apprehended, and confined in the aforementioned
place, but kept much harder than before. For, for a time all food
was denied him (even as had been done to Felix Landis), so that some
criminals, who were confined close to him, filled with compassion on
his account, poured to him some warm liquid food, through a crevice in
the wall.

Finally, when in consequence of having suffered hunger so long, he was
so weakened, that he could not live any longer, he requested once more,
that they would, in his great distress, allow him a little warm food,
which the jailer made known to the lords. This, however, they jointly
refused to grant, in order to cause him, if possible, to apostatize.
But finally one of the lords, beholding his misery, gave permission
that they should give him some thing to eat again. Which when it was
done, he could eat or bear it no more, and thus died famishing in his
bonds; for which the Lord shall hereafter, at his heavenly table,
reward him with eternal satiation. “Blessed are ye that hunger now: for
ye shall be filled.” Luke 6:21. Compare _Jer. Mang., Tract, fol. 14.,
A._, with _Tract, M. Meyli, fol. 7, num. 8_.


THREE SISTERS, NAMELY, ELIZABETH BACHMANNI, ELSSA BETHEZEI, AND SARAH
WANRIJ, ABOUT A. D. 1643.

The army of God, which at this time prepared itself for the conflict
and the sufferings of Jesus Christ, consisted not only of men, who are
sometimes judged to be the strongest, but also in women, for God’s
power is made strong in weakness, which appeared in the case of three
pious heroines of God, namely, Elizabeth Bachmanni, from the Groeningen
Bailiwick, the wife of Hans Jaggli, of Bartschwyl; Elssa Bethezei, from
the Knonow Bailiwick, the wife of Jacob Isselme; Sarah Wanrij, from
the Horgerberg, the wife of Hans Phister, all of whom, imprisoned and
bound in the dungeon Othenbach and in the hospital, for the testimony
of Jesus Christ, lost their lives through want, hardships, and misery.

All this they endured in the fear of God as well as patiently. They
counted their departure from this life as the beginning of the future.
And so, their unrest was truly the entrance to the rest of the saints,
who shall hereafter, for this brief suffering, which they endured for
the name of the Lord, rejoice forever. “For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal
weight of glory.” 2 Cor. 4:17. Compare the above with _Tract, Meyli_,
dated 1658, _fol. 8, A., num. 1, 2, 3_.


VERENA LANDIS, A. D. 1643.

An old sister, named Verena Landis, was surprised in the night in her
own house, with dreadful raging and storming; in consequence of which
she was so frightened that she fainted, yea, became sick, and hence
could not go with the thief-catchers.

When they could not get her away, she had to promise to remain a
prisoner in her house, which promise she kept.

But as they treated her very harshly, and provided her with very bad
food, certain death ensued a short time afterwards, and she thus
departed this life with a joyful hope and cheerful heart; for which the
Lord hereafter, because it was done for his name’s sake, shall crown
her with the life of bliss, and deliver her from eternal death. “There
shall be no more death, neither sorrow, nor crying, neither shall there
be any more pain: for the former things are passed away.” Rev. 21:4.
_Jer. Mang., Tract, fol. 15, B._, compared with _Tract, M. Meyli, fol.
8, A._


BARBARA NEEFF, ABOUT A. D. 1643.

This woman was very near her confinement, when she was driven hither
and thither through the persecution.

After she was delivered and had lain in three days, she was betrayed
and apprehended.

She was forthwith, in the bitter cold of winter, taken to prison,
a distance of four hours’ walk; in which she, on account of the
intolerable cold, her health became irrevocably ruined, so that she,
though she was released from prison previous to her death, she died
soon after, and is now resting with her soul under the altar of God.
Compare _Jer. Mang., Tract of the year 1645, fol. 16, A._, with _M.
Meyli, Tract, fol. 8_, after the three women first mentioned, _num. 1_.


BARBLY RUFF, ABOUT A. D. 1643.

The persecutors did not rest, but continued, so that having hastily
entered into the Knonow Bailiwick, they fell upon another sister, named
Barbly Ruff, who was likewise enceinte; in consequence of which this
good woman was so exceedingly frightened, it happened so unexpectedly,
that the pains of travail came upon her, and she was therefore not able
to accompany her captors.

Therefore she was fastened to a chain in the house of her
brother-in-law, and the family or servants there enjoined to guard her
well.

But when she had been delivered of her child, and had gained a little
strength, although not yet quite recovered from all the hardships she
had suffered, she, when it was not expected, escaped into another
district, but since her life had been greatly weakened through the
persecution she had suffered she died soon after; which she bore
willingly and patiently, with a valiant and steadfast mind, to the
praise of the Lord, entering into the saints’ rest, and waiting for
the day that shall hereafter comfort her and all the pious. _M. Meyli
Tract, dated 1658, fol. 8, B., compared with Jer. Mang., Tract of the
year 1645, on the name Barbly, etc._

NOTE.--About this time, 1643, there were also apprehended for their
faith, two sisters, namely, Martha Lindne and Annill Blau, very
well known and noted women. Martha was imprisoned in Othenbach,
and threatened with the executioner, who stood beside her, if she
should not reveal the poor fund, which was intrusted to her husband;
which when she had pointed out, they took the whole of it and kept
it, it amounting to about 1,000 dollars. Annill being enceinte, was
fastened to a chain in the hospital till she was delivered. But, as
many interceded for her, and especially through the intercession of
the chief curate, Printiger, she was released, and went to the Lower
Palatinate, where she and her husband, named Moneth Meylich, who,
on account of the steadfastness of his faith, had also endured much
persecution, tribulation and imprisonment, settled down, and (nothing
to the contrary being known) they still live, enjoying prosperity
through the blessing of God. _Compare tracts of M. Meyli and Jer.
Mang., on the names above referred to._


HENRY BOLLER, ABOUT A. D. 1644.

It continued to be a common custom to let people die in prison.
This appeared also in the case of a godfearing brother, named Henry
Boller,[358] from the Seignioralty Wadischwyl, a man of very great age,
and very infirm according to the body.

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

He was apprehended, and taken to the aforementioned prison Othenbach at
Zurich, and there put in bonds.

But as they treated him most unmercifully and without the least
compassion, his many years and natural infirmity were not able to bear
up under it; hence, having commended his spirit into the hands of God,
he died there in prison: but he shall be rewarded for this in the day
of resurrection, when there will be fulfilled what the prophet says:
“Thy dead men (O God!) shall live, together with my dead body shall
they arise. Awake and sing, ye that dwell in dust: for thy dew is as
the dew of herbs.” Is. 26:19. _Compare Tract, Jer. Mang., fol. 16, A.,
with the account of M. Meyli, fol. 6, B._, though, through a mistake in
copying, instead of Henry, it reads Hans.

NOTE.--On the 11th of June of the year 1644 there was apprehended an
old brother from the Horgerberg, named Conrad Stricke, who, though
he had been apprehended outside of the Zurich jurisdiction, was
nevertheless imprisoned at Zurich, in the place Othenbach, and put in
chains every night.

So was also his wife apprehended, and imprisoned in the same place;
however, she, through a certain means, keeping her faith, escaped
again; but the aforementioned Conrad, her husband, was not so
successful, so that he remained in severe imprisonment until the close
of the year 1645, after which time we have learned nothing of him or of
his deliverance. _See Jer. Mang. Tract, edit. 1645, on the name Conrad._


OF A CERTAIN WRITING FROM SWITZERLAND, TOUCHING THE THREATS MADE BY
THOSE OF BERNE AGAINST THE ANABAPTISTS IN THOSE PARTS, A. D. 1645.

Now when some brethren and sisters in the Swiss dominions had died
in prison, of misery, want, hunger and grief, but five still lived
in confinement, the remaining ones who were yet out of bonds, when
they were threatened, especially by those of Berne, that they should
expel them all from the country, and seize their goods, and sell them,
had recourse, next to God, with an humble and friendly letter, to
their fellow believers in Holland and elsewhere in the Netherlands,
requesting that they should everywhere fervently call upon God the Lord
in their behalf, for comfort and grace, to the end that they might
patiently endure that which might come upon them according to the
flesh, for his holy name’s sake.

This letter was written the 22d of July, old style, in the year of our
Lord 1645, and was signed by

  Hans Duster, at Baltzen, an elder   }
    in the word of the Lord.          }  From the Berne
  Ruth Kunstel, at Muchem, a minister }   jurisdiction.
    in the word of the Lord.          }

  Ruth Hagen, an elder.               }    From the
  Hans Mully, a minister.             }     Zurich
  Hans Stuss, a minister.             }  jurisdiction.

What followed therefrom, and how it subsequently went with those who
were imprisoned, can be seen in a subsequent account, in a marginal
note, in connection with Ully Wagman.

But as to how the poor wanderers that were not imprisoned managed in
their misery and poverty, we have received no clear information, but it
can be sufficiently inferred from the sad condition of affairs.


AN EDICT PUBLISHED BY THOSE OF SCHAFFHAUSEN AGAINST THOSE CALLED
ANABAPTISTS, ABOUT THE YEAR 1650.

The persecution of the sheep of Christ remained at this time not
confined in the limits of Zurich and Berne; but as a fire of gunpowder,
or a flash of lightning, rapidly passes from one place to another, so
it went also here; for also those of Schaffhausen, being one of the
Swiss cities designated by the name of Cantons, following the footsteps
of their fellow believers, took, even as the former, to banishing the
defenseless people who, having hitherto peaceably lived under their
protection, were called Anabaptists.

There was however some time set them, in which they might leave with
their families; hence the distress of those whom this befell was not so
great as that of those of whom we made previous mention, and of whom we
shall hereafter speak.

All this was caused by a certain edict published for this purpose,
which, if it were necessary, could be adduced here; but for certain
reasons we are compelled to be brief, and to abridge our account as
much as is possible.


OF A CERTAIN MANDATE PUBLISHED BY THE PRINCE OF NEUBURG, AGAINST THE
ANABAPTISTS (SO CALLED), ABOUT THE YEAR 1653.

Even as an innocent lamb that has escaped the wolf, at last falls into
the claws of the bear, so it went also at this time; inasmuch as some
of the defenseless followers of the meek Jesus, daring no longer to
trust themselves in the Swiss confines, under the dominion of the
Zwinglian Reformed, fled hither and thither, and thus also, as it
appears, into Bergsland, the dominions of Guliche, and elsewhere, where
the Roman Catholic Prince of Neuburg, William Wolfgang ruled, and where
the Anabaptists had lived in peace for many years, under toleration.

But now it came to pass, about the year 1653, that the same Prince,
instigated, as it is supposed, by certain envious and malignant
Jesuits, also opposed all those that were called Anabaptists within the
limits of his dominion; insomuch that he, by a certain public mandate,
banished these people, in whatever part of his dominion they were
resident, however with these conditions:

1. That all Anabaptists who had become such by apostatizing from the
Romish religion, should have to leave without delay.

2. That all other Anabaptists, who had not apostatized from the
Romanists, but had proceeded out of themselves, if they owned no real
estate, should have to leave within half a year.

3. That all like conditioned Anabaptists, who owned real estate, and
were engaged in an established mercantile business, should be granted
for their removing, in order first to save their property, two years,
etc. All this was accompanied with certain threats.

This was executed by his order, and published without any delay in
every place of his dominion where it is customary to make proclamation;
however, at Glabbeeck, in the country of Guliche (from where we have
received information concerning this matter), it was done on the last
of January of the year 1653.

In the meantime divers supplications for mitigation of the
aforementioned edict were delivered to the Prince; to which, as it
appears, he would in a measure have been inclined: but before this
was done, he departed this world; hence that which had already been
published remained in force with his successor.

Hence the aforementioned people had to leave those parts, and every one
had to look out where he might best go; in which the Lord God showed
many of them the grace that they were peaceably and joyfully received
in the places whither they went, especially in the country of Cleves,
under the Elector of Bradenburg, and in the Netherlands.

“When they persecute you in this city,” says the Lord, “flee ye into
another: for verily I say unto you, Ye shall not have gone over the
cities of Israel, till the Son of man be come.” Matt. 10:23.


ULLY WAGMAN, AND ANOTHER BROTHER, IN THE YEAR 1654.

There was some respite or abatement, as it appears, between the years
1644 and 1654, in the Zurich dominions, inasmuch as we have not learned
of any one having died in prison, from bad food or maltreatment (though
some, of those whom we previously, and also in the margin, made
mention of, had been apprehended a considerable time previously); but
when the year 1654 was come, we again learn of the death of a pious
Christian there.

They aimed at the leaders of the church, especially at those who
ministered in the word of God. Among these they had apprehended,
and imprisoned at Zurich, in the convent Othenbach, a very dear and
worthy man, who, from a faithful heart, with the gift he had received
from God, took heed to the church of Jesus Christ, and cared for it
spiritually; his name was Ully Wagman.

But as in his imprisonment he was treated very harshly and rigorously,
he felt that his death was near, and having commended his soul unto
God, he departed this life. Compare both of the aforementioned tracts.

With him there was imprisoned another brother, who after Ully’s death
(since he did not want to apostatize, nor to go to church with his
opponents) remained in confinement about two years longer, namely,
until the 2d of October, A. D. 1656. But as to how it subsequently
ended with him, we have not learned. _M. Meyli, Tract edition 1658._

Meanwhile: the former lost his life, while the latter remained in
bonds. The Lord will hereafter pronounce a righteous judgment upon
those who have done and those who have suffered this: the dead that die
in the Lord are blessed: those imprisoned for the testimony of Jesus
Christ shall be brought into the liberty of the children of God; and on
the other hand, those who imprisoned shall be imprisoned and bound with
the woeful bonds of darkness; those who put to death the pious, or were
the cause of their death, and have not repented of it, will, it is to
be feared, not escape the second and eternal death. O that those who
may be guilty in this matter, and are still living, might repent before
their death! O that from persecutors they would become true followers
of Christ and of his saints! O that they might be saved! This we also
wish them out of pure love and from the heart.

NOTE.--Already prior to the year 1645 they had at divers times brought
this and that one of the scattered flock of Christ prisoner to Zurich,
and confined them in Othenbach. Among these there were particularly
five brethren, namely, Jacob Aussilly, Jacob Gachnauer, Jacob
Baumgarter, Hans Huber, and another, named Henry. With these it went,
consecutively, as follows:

Jacob Aussilly, from the county Kiberg, was imprisoned in Othenbach
already in the year 1644, stripped of his clothes, dressed in a long
gray coat, and fastened to a chain.

Jacob Gachnauer, from the Groeningen Bailiwick, was first with his
wife driven out of the country, his family broken up, the children
expelled and thrust into poverty, house and furniture sold, and the
proceeds thereof delivered into the hands of the authorities. But
when he subsequently undertook to come back into the country, to seek
his scattered children, he met the persecutors on the way, who also
imprisoned him in Othenbach, deprived him of his clothes, dressed him
in a gray coat, fastened him to a chain, and dealt with him as with the
preceding brother.

Jacob Baumgarter, an old man of seventy years, had prior to this time
been imprisoned five times on account of his faith, but had escaped
every time; but when he was now apprehended, and also brought to
Othenbach, there was no hope of deliverance, for they also fastened him
to a chain, likewise deprived him of his clothes, and, as had been done
to the former, also dressed him in a gray coat. Moreover, he was for a
time fed on bread and water, stripped twice, and put in irons twice,
and also in fetters and handcuffs, etc.; his house and homestead were
sold for 500 guilders, and the money delivered to the authorities.

Hans Huber, from the Horgerberg, was first imprisoned with eleven other
brethren, for the faith’s sake, from which bonds he was delivered
with his companions; but he was subsequently again apprehended, and
imprisoned in a strong place at Othenbach; and as he was fettered and
chained, there was no prospect for him to be released without the
miraculous help of God.

In the meantime, his wife and her sister, two aged women, were driven
into exile, also because of the faith.

The last, named Henry, had divers times also been severely persecuted
for the testimony of Jesus Christ, and had also been imprisoned; but
he was now confined with the others, in a way which made deliverance
almost an impossibility.

They were all chained, and stripped of their usual garments, and
dressed, in the aforementioned manner, for a mockery and reproach, in
long gray coats.

Thus they persevered until the last of August of the year 1645, being
the time when we heard of them for the last time; how it further went
with them, we have not been able to ascertain.

In the meantime there cannot be withheld from them the name of pious
witnesses of Jesus Christ; since they professed a good profession, and,
moreover, suffered all this for his name’s sake. See _Tract, Mang., of
the year 1645, completed the 15th of September_.


OF A CERTAIN WRITING FROM MACKENHEYM, BEING A DEFENSE OF THE PERSECUTED
SWISS BRETHREN, OR REFUTATION OF A LETTER ACCUSING THEM, SENT FROM
ZURICH TO AMSTERDAM, A. D. 1658.

When all the aforementioned outrages perpetrated on the Swiss brethren
gave rise to much censure on the part of some people, against the
authors of said outrages, a certain letter was sent from the city of
Zurich to one of the merchants at Amsterdam, in which the cause of the
persecuted brethren was represented in the blackest hues, but the cause
of their persecutors, in the fairest colors; consisting principally
in the assertion, that those who were persecuted there were quite a
different class of people, and of another faith and practice, than
their fellow-believers in the Netherlands, namely, that they were
disobedient, stubborn, etc.

This letter having arrived at Amsterdam, it was found good to send the
same (either the original or a copy of it) to the Swiss brethren; to
the end that they might obtain from them a correct and true explanation
with regard to this matter.

Thereupon they wrote an answer upon the 20th of March, old style, or
the 30th of the same month, new style, A. D. 1658, and sent the same,
together with the confession of their faith to the ministers of the
church of God at Amsterdam.

Therein it is stated, among other things, concerning the slander of
disobedience, that even the Zurich lords of both estates had often
confessed to them (the prisoners), that they had been to them very dear
and obedient subjects, that is in common or civil matters, yea, that
in the matter of doing right they serve as lights and examples unto
others. Again, that they had nothing to complain of them, save only
that they would not go to church with them, etc.

It is then stated in said letter, that they had nevertheless been
reduced to extreme desolation and misery, in regard to which these
words are found:

“They apprehended the old and sick, women enceinte and in childbed,
together with their innocent babes, and treated said persons in
various ways, with great harshness and cruelty; yea, they seized all
whom they could get into their power, so that at one time there were,
in confinement, thirty-seven persons, of whom many men and women, in
consequence of the dampness and long confinement, were very grievously
injured in their health, and sixteen persons had to die in these
prisons,” etc.

This letter was written at Mackenheym, and signed by six elders and
ministers from Alsace (whose names on account of the present peril, we
will not mention), in the year 1658, in the month and on the day given
above.


SEVEN TEACHERS AND ELDERS OF THE CHURCH OF JESUS CHRIST IMPRISONED AT
BERNE, NAMELY, ULY BOGART, ANTHONY HINNELBERG, JEGLY SCHLEBACH, HANS
ZAUG, ULY BAUMGARTER, CHRISTIAN CHRISTIANS, AND RHODE PETERS, IN THE
YEAR 1659.

The little flock of Christ having fled from the confines of Zurich to
the regions of Berne, could at this time also there obtain no freedom,
inasmuch as those of Berne, following the footsteps of those of Zurich,
also undertook to lay hands on them, but especially on the shepherds
and leaders of the church, in order that they might by this means, as
it seems, cause the more terror among the innocent sheep and lambs of
the scattered flock of Christ.

Seven of the teachers and principal elders of the church were
apprehended, for whom special prisons were prepared, namely, Uly
Bogart, Anthony Hinnelberg, Jegly Schlebach, Hans Zaug, Uly Baumgarter,
Christian Christians, and Rhode Peters.

These were for a while kept very hard at work, and very poorly fed
with heavy food, spelt and rye, to make good the expenses they caused;
besides that much reproach, contumely and vituperation was heaped upon
them.

They were first told, that they should be kept confined in this manner
until the end of their life; in which they patiently comforted and
surrendered themselves to the grace of the Lord. However, when they saw
that there was no hope of dissuading these people from their faith and
religion, they determined upon another plan (according to what we have
been informed from Alsace), namely, that they should have to choose
one of these three things: 1. To go with them to church; or, 2. Be
perpetually banished to the galleys; or, 3. To have to die by the hands
of the executioner.

Certainly a hard and difficult choice; for the first proposition
concerns the soul, and the last two the body: by choosing one of these
things doubtless either the soul or the body, or even both together,
should be imperiled.

If one denies his faith, he does violence to his conscience; or if he
adopts another religion, contrary to his heart and mind, he exposes his
soul to extreme danger, yea, to the peril of damnation.

If one on the other hand will keep his faith, not bend or violate his
conscience, and maintain and defend the religion which he has accepted
and thinks necessary to salvation; he brings, in such case, his body
in distress, so that he must wander about in misery, or meet with an
untimely and violent death.

However, in such a case, it is necessary to consider, that the soul is
of infinitely greater importance than the body, which latter at all
events must once, when the soul shall continue, be put off. Hence heed
ought to be taken to the instruction of Christ, where he says: “And
fear not them which kill the body, but are not able to kill the soul:
but rather fear him which is able to destroy both soul and body in
hell.” Matt. 10:28.

As to what was done in this matter, either on the part of the
prisoners, or by those who kept them imprisoned, we have not been able
to learn; it is certain, however, that they remained in confinement
as late as A. D. 1659, which sufficiently indicates the immovableness
of their faith, wherein the Lord, who is gracious, be pleased to
strengthen them by his good Spirit, so that they, striving steadfastly,
may hereafter, with all the saints, of whom we have mentioned many in
this book, receive the blessed crown of unfading glory from the Lord.


SEVEN HUNDRED PERSONS OPPRESSED AND PERSECUTED AT BERNE.

In the year 1671 there arose again a severe persecution against the
Anabaptists, in said dominion of Berne; which persecution was so
rigorous and long-continued, that it seemed that the authorities would
not desist, until they should have utterly driven that people out of
their dominion, or exterminated them. In consequence of this it also
happened, that about seven hundred persons, small and great, found
themselves compelled to leave their abode, forsake their property,
and, many of them, also their kindred, together with their earthly
fatherland, and betake themselves with the others to the Palatinate, in
hope that the Lord should so order it, that they might find a place of
abode there. We were eye witnesses, as to how it went when they arrived
there, and we inspected place after place whither they had come to find
abodes.

However, as we, just before we went thither, had received, from the
persecuted people themselves, as well as from others who wrote in their
name, and as they told them, several letters, which plainly state the
circumstances and condition of this persecution, just as we had heard
it from their own lips, we deemed it advisable, to insert the same
here, in order that the Christian reader, reading them, may fancy to
himself, that he hears the account, not of ear or eye witnesses, but
even of the very people that suffered said persecution. The letters
read as follows:


EXTRACT FROM THE FIRST LETTER, DATED THE 7TH OF APRIL, 1671, FROM
OBERSULTZEM.

As to the request of the friends, concerning the situation of our
Swiss brethren in the Berne dominion, the facts are, that they are
in a very sad condition, as we have learned from the lips of the
fugitives that have arrived here, some of whom are still in my house.
They say: That they are daily hunted with constables, and, as many
as they can get, taken prisoners to the city of Berne, so that about
four weeks ago about forty, men and women, were in confinement there.
They have also scourged some, and banished them from the country, one
of whom has arrived here. They also scourged a minister in the word,
and then conducted him out of the country, into Burgundy, where, when
they arrived there, they first branded him, and let him go among the
Walloons. However, as he could talk with no one, he had to go about
three days with his burnt body, before his wounds were dressed and he
obtained some refreshments; being in such a condition, that when they
undressed him for the purpose of binding up his wounds, the matter ran
down his back, as a brother who helped dress the wound told me himself.
This friend arrived in Alsace together with two women and a man, who
had also been scourged and banished. Hence they proceed very severely,
and, as it seems, will not desist from their purpose, until they shall
have utterly banished from their country and exterminated this harmless
people.

It also appears that nothing further can be done in favor of these
persecuted brethren; for besides that the friends at Amsterdam and
elsewhere labored for several years in the matter, so that several
favorable letters of recommendation from the Lords States of Holland,
as also in particular from the city of Amsterdam, and also of other
persons of quality, were sent thither to the magistrates; also, in
the year 1660, an Express named Adolf de Vreede, was sent to them;
however, he did not effect much for the benefit of our friends there.
Hence, I cannot see that the friends at present will be able to effect
anything that would tend to the relief of our persecuted brethren
there. We will have to await with patience the deliverance which the
Lord our God may be pleased to grant them.


EXTRACT FROM THE SECOND LETTER FROM OBERSULTZEM, THE 23D DAY OF MAY,
1671.

The persecution of our friends continues as rigorous as before, so
that we are surprised, that they do not make more speed in leaving the
country. Now and then one or two come straggling down; but the most
of them still stay above Strasburg, in Alsace. Some go into the woods
and chop wood; others go to the mountains and work in the vineyards,
in the hope, as it appears to me, that by-and-by tranquillity will be
restored, and that they might then be able with the greater convenience
to return to their forsaken abodes; but I fear, that it will not pass
over so soon, and that they will find themselves greatly deceived in
their hope.

The magistrates at Berne caused six of the prisoners, among whom was a
man with nine children, to be fastened to a chain, and to be sold for
the sea, to be used as galley slaves between Milan and Malta; but as
to what they propose to do with the other prisoners, cannot really be
learned. One of the prisoners, an old man of about eighty years, died
in prison. May the Lord comfort them in their sorrow, and strengthen
them in their weakness, so that they may patiently bear the cross, and
strive faithfully unto the end, for the truth of the gospel, and thus
be enabled ultimately to obtain the promised salvation and crown of
life. Amen.


EXTRACT FROM THE THIRD LETTER FROM OBERSULTZEM, THE 13TH OF OCTOBER,
1671.

Hendrick de Backer, most esteemed friend and beloved brother in Christ.
I wish you and yours much grace and peace from God our Heavenly Father,
through our Lord Jesus Christ, as a friendly greeting. Amen.

This is in reply to your request touching the condition of our
persecuted Swiss brethren. The facts are, that on the 11th ult., it
was resolved in the full council at Berne, to send the male prisoners
that are young and strong also upon the galleys, even as they have
before this done to six of them; but the old and feeble they would
either send elsewhere, or keep them in perpetual confinement. Learning
of this resolution, and being moved to compassion, a certain gentleman
in Berne went to the magistrates, and requested that they would be
pleased to postpone sending away the prisoners until he could go to
their fellow-believers, residing in Alsace, and see whether they
would be responsible for the prisoners, by promising that the latter,
after leaving the country, should return no more without consent.
This he obtained, and coming into Alsace to our friends, he presented
the matter to them, who, as soon as they had heard it, forthwith
accepted the conditions, and promised, in case the authorities at Berne
should be pleased to send the prisoners to them, that they would be
responsible for them, and aid them in obtaining other abodes. This
our friends, as I understand, promised this gentleman (his name was
Beatus), not only orally, but also gave it to him in writing. Thereupon
he promised them again to do his best with the authorities of Berne,
and hoped to obtain so much from them, that they should bring the
prisoners as far as Basle, from where the friends might take them away
with them. Hence, we long to meet them, daily expecting to hear that
they have arrived in Alsace, or that they shall come over here to us.

At this moment there have arrived at my house, four Swiss brethren with
their wives and children, who say, that also many others are on the
way, since the persecution and search are daily increasing. Concluding
herewith, I commend you, after a Christian and brotherly greeting, to
the Most High, for your eternal salvation.

Your affectionate friend and brother in Christ.

  JACOB EVERLING.


EXTRACT FROM THE FOURTH LETTER, DATED NOVEMBER 2D, 1671.

Concerning our Swiss friends, they are now coming this way in large
parties, so that there have already arrived over two hundred persons,
and among them are many old, gray headed people, both men and women,
that have reached seventy, eighty, yea, ninety years; also a number
that are crippled and lame; carrying their bundles on their backs, with
children on their arms, some of good cheer, some also with tearful
eyes, particularly the old and feeble persons, who now in their
great age are compelled to wander about in misery, and go to strange
countries, and many of them having nothing on which to sleep by night,
so that I and others with me, have now for about two weeks had to make
it our regular work, to provide shelter and other necessaries for them.

We are also in daily expectation of still more, so that we hope, that
when the people have mostly left the country, the prisoners also will
be released. Farewell.

       *       *       *       *       *

The sequel was, that continually more and more of the expelled
fugitives came down from Switzerland into the Palatinate, in all nearly
seven hundred persons, old and young, among whom were families of
eight, ten, and as many as twelve children, who had scarcely been able
to bring with them enough for their traveling expenses, as appears from
the following extract:


FIFTH EXTRACT FROM THE SAME, OBERSULTZEM, ON THE 5TH OF JANUARY, 1672.

There has arrived in the region above Heidelberg, a man, being a
minister in the North, having twelve, mostly very young children,
but having, as I understand, brought with him only four rix-dollars
in money, and a very poor horse. Some others have brought with them
some money, but many nothing at all, so that after close examination
there was found among two hundred and eighty-two persons, one thousand
and forty-six rix-dollars. And in the Alzey Bailiwick, among two
hundred and fifteen persons, six hundred and eight rix-dollars. In
the Darmstein Bailiwick, there were found one hundred and forty-four
persons; but as to what their means are, I have not learned; but from
appearances I judge them to be the most indigent. In short, we find
that their number consists of about eighty full families, then further,
widows, single persons, and husbands and wives that had to forsake
their companions, because the latter, being attached to the Reformed
Religion, could not make up their minds to leave; in all, six hundred
and forty-one persons, whose funds amount to no more than the little
sum already stated; so that you can easily calculate, that considerable
assistance will be necessary. Besides these, we understand, there are
about one hundred persons more sojourning in Alsace, whom we also
expect by the fore part of the year. Farewell. Thus far the extracts
from the letters.

Subsequently the brotherhoods residing in the provinces of the United
Netherlands, in March of the same year, 1672, sent some from their
midst to the Palatinate, who traveling everywhere to the persecuted
brethren, and hearing and seeing them, not only found the above
related, to be true, but also, that already some of the last mentioned
had come over from Alsace, who, bringing also, like the others, no
funds with them, were, together with these, aided and comforted by the
common assistance of the wealthy churches or brotherhoods of the United
Provinces.

Moreover, they learned from some of the forty prisoners themselves
that they had all been released, and, according to the request of the
above mentioned gentleman, been brought to Basle, and there turned over
to their brethren, with whom they then together removed. But when the
chiefest of them were asked why they had not left sooner and sought
such places, where they might have lived with more freedom according
to their conscience, seeing the authorities had not prevented their
leaving, they gave different reasons for it, of which the following
ones were not the least:

1. They said that they say that the churches greatly waxed and
increased, so that, though under the cross, they nevertheless
flourished as a rose among thorns, and that further increase could
daily be expected, because many persons manifested themselves, who
saw the light shine out of darkness, and began to love the same and
seek after it; that the ministers considering this in their heart,
found themselves loth to leave the country, fearing that thereby this
promising harvest might be lost, and thus many fall back from their
good purpose; and hence, they chose rather to suffer a little than to
leave, in order that they might yet rescue some souls from perdition,
and bring them to Christ.

2. A second reason was, that they could not so easily take their
departure to other countries, because there are among them many divided
families, of whom the husband or the wife is in the church, while the
companion still attended the public church, in which case, if the
latter would not follow their persecuted companions, also to forsake
everything and leave the country, it caused great inconvenience and
sorrow; that there were even divers ministers not exempt from this
difficulty, and there were also two ministers there in the Palatinate,
who had wives that were not in the church, and whom they (having
secretly been warned by a good friend), also had had to leave by night,
and take to flight, without knowing as yet whether their wives should
follow them, or whether they, loving their property more than their
husbands, should remain there in the land, and forsake their husbands.
That such cases created the more sorrow and difficulty, because the
authorities granted liberty to such remaining persons, whether women
or men, to marry again and seek other companions. These and other
reasons had prevented them from departing uncompelled out of their
earthly fatherland; but induced them, rather (as they had now done), to
wait until they should see that they could no longer remain there and
preserve a good conscience.

Truly, it is to be lamented that at this time, when the light of the
gospel has shone so long to the protestants, there are nevertheless
still found among them those who think it good to persecute such who in
every respect are good and pious subjects, and differ from them only in
certain points concerning the Christian religion. O, how little there
is regarded by such conduct, the teaching of our Savior, to do unto
others as we would have them do unto us. And yet such complain of the
persecution that is inflicted in France, Hungary, and elsewhere upon
their brotherhoods. But what do you think, might they not with justice
be replied to in the same manner in which the Apostle Paul replied to
the Jews: Rom. 11:21,[359] etc.? Certainly, very justly.

  [359] This is evidently an error, and Rom. 2:21 seems to be the
  passage had in view by the author.--TRANS.

We conclude this recital with this earnest prayer, namely, that God
the Lord would be pleased so to direct the hearts of those that are in
authority, that we may under their reign and dominion lead a peaceable
and quiet life, in all godliness and honesty. And if it should be, that
the great God might deem it good, to permit the persecution of his
believers here or there, that he might then be pleased to abide with
them with his fatherly care and comfort, and through grace grant that
their afflictions may be accompanied with patience, their faith with
steadfastness, and their virtues with faithfulness; all to the honor
of his name, that can never be praised enough, and to the salvation of
their souls, through Christ our Lord and Savior. Amen.

HANS HASLIBACHER, A. D. 1571.

In connection with the above account of the persecutions that came
upon the Swiss brethren, we do not deem it out of place to add the
following, namely: That a certain old and pious brother (commonly
called Haslibacher, because he was born at Haslibach); was apprehended
for his faith, and brought to Berne, where in prison he was handled
very severely, and cruelly tortured; but when he, notwithstanding this,
steadfastly adhered to his faith, there came to him in the prison,
soon after, one Friday, several preachers, who disputed with him,
against whom he so bravely conducted himself, in defending his simple
confession of faith, that they could accomplish nothing with him.
Thereupon the preachers came to him again the following day, being
Saturday, speaking more harshly to him, and severely threatening him,
that if he did not renounce his faith, his head should be laid before
his feet. Upon this, the good old man courageously replied, that he
should in no wise renounce his faith, but would steadfastly adhere
to the same, since he felt perfectly assured that his faith was so
acceptable to God, that he should by no means forsake him in distress
and death.

Thereupon it happened, as is credibly related, that in the following
night from Saturday until Sunday he was comforted and strengthened by
a Divine vision, and exhorted to adhere steadfastly to his accepted
faith; and that, though they should severely threaten him, even so that
they should put him to death with the sword, he should nevertheless not
be terrified, for the Lord should be at his side, and not suffer that
he should feel any pain from it.

Now when on Monday the preachers again came to him and disputed with
him as before, endeavoring to move him from his faith, adding, that if
he did not renounce, he should be punished with death the next day.
Haslibacher boldly answered: “I am ready to suffer my head to be struck
off, much rather than apostatize from my faith.”

Thereupon, when the preachers left him, and he in the evening fell
into a deep sleep which lasted until midnight; it is said that he had
a dream in which it was shown him that they would behead him (through
which he was suddenly awakened), and it was made known to him in a
special manner, that he should be punished with the sword, but that
there should be given three special signs, whereby his innocence would
appear before men.

NOTE.--As reference has been made to three signs, which however,
are not mentioned, but are given in the hymn (the last one of the
_Gesangbuch der Taufgesinnten_), we will in order to complete the
account, here insert this hymn in full. We will, however add, that
neither this hymn nor the list of Swiss martyrs, copied by Hans
Loersch, following it, were contained in the Holland editions of the
Martyrs Mirror, but were afterwards added in the German editions. The
hymn which also appears only in part in the German, is here given
entire.--_Publishers._

    Give ear, kind friends, and help who can,
    To sing about an aged man,
      Who hailed from Haslibach;
    Hence, Haslibacher was he called,
    And lived in parish Summiswald.

    Since our dear Lord permission gave,
    To men t’accuse him as a knave,
      Because of his true faith;
    Hence bound they him with rigor stern,
    And led him to the town of Berne.

    And though he was imprisoned here,
    And tortured with torments severe,
      For holding to his faith;
    Yet did he steadfast still remain,
    In torture, anguish, and in pain.

    One Friday morning, mark my words,
    There came some educated lords,
      Into his prison hold;
    And in dispute did him enlist,
    That he should from his faith desist.

    Our Haslibacher then and there,
    Gave all their babblings to the air,
      For thus he straightway said:
    “My faith I never will forsake,
    Though life and body you should take.”

    On Saturday these learned men
    Came to his prison-hold again,
      And thus with threats they spake:
    “Thou must renounce thy heresy,
    Or else thou shalt beheaded be.”

    Instant he answered with bold heart:
    “From this my faith I’ll ne’er depart,
      But firmly cleave thereto;
    For God accepts my faith as right,
    And he’ll protect me by his might.”

    And when night’s sable garb was spread,
    God’s angel came with might and said,
      In Haslibacher’s ear:
    “’Tis God who me to thee doth send,
    To comfort thee before thy end.

    “Moreover I will counsel thee,
    Not wavering in thy faith to be,
      But strong therein remain;
    For God accepteth thy belief--
    He’ll keep thy soul and bring relief.

    “And though they threaten with the sword
    To execute thee, let their word
      In thee cause no dismay:
    For at thy side I will remain
    To succor thee from every pain.”

    And thus again, when Monday came,
    Those tutored men, of priestly fame
      To Haslibacher went,
    And sorely him with words they ply,
    That his belief he should deny.

    “If not,” they said, and meant it too,
    “To-morrow’s morn brings death to you.”
      But Haslibacher said:
    “This body you may put to death--
    I’ll give my head, but not my faith.”

    When night again her mantle spread,
    Deep sleep fell on his weary head,
      Until the clock struck twelve.
    He dreamed he was in daylight fair,
    Led forth to be beheaded there.

    This wakes him up, as well it might,
    And lo, about him all is light.
      A book before him lies,
    An angel’s holy voice explains:
    “Read what this little book contains.”

    And when he reads the book he finds
    That his tormentors set their minds,
      That they would him behead.
    But God would let three signs appear
    To show th’ injustice he should bear.

    When he had read it to the end,
    Night’s darkness did again descend,
      And sleep his eyelids closed,
    Till daylight brought these murderous men,
    Into his prison cell again.

    “Good morning, friend,” he from them hears,
    With thanks, like greeting meets their ears.
      Then unto him they said:
    That he the word divine should hear,
    Or feast on executioner’s fare.

    “From this my faith I’ll ne’er let go,
    The word of God full well I know;
      My cause to God I give;
    Yet deep regret doth fill my heart,
    That innocent I must depart.”

    They led him to an inn in haste,
    And meat and drink before him placed,
      The hangman by his side:
    That deep disgust and fear of death,
    Might make him yet renounce his faith.

    Quoth Haslibacher to the man:
    “Eat, drink; make merry while you can,
      For though upon this day
    You offer up my guiltless blood,
    My soul more quickly soars to God.”

    He further said: “The Lord will show
    Three signs, to let you plainly know
      That innocent I die;
    For when my head’s struck off, ’twill fall
    Into my hat, and laugh withal.

    “The second sign upon the sun
    You’ll plainly see when it is done;
      And of the third take heed:
    The sun will, like my blood, be red,
    The town-well likewise blood will shed.

    The judge unto the lords decreed:
    Of these three signs take goodly heed.
      Remember also this:
    That if this all shall happen so,
    ’Twill work your soul’s eternal woe.”

    When he had finished his repast,
    They took his hands to tie them fast;
      When Haslibacher said:
    “Pray, Lorenz, listen to my plea,
    And leave my hands from fetters free.

    “I’m ready now and do rejoice,
    That you have let me have my choice
      To die and pass from hence.
    But Lord, show mercy unto them,
    Who me this day to death condemn.”

    When he at last the block had faced,
    He doffed his hat and had it placed
      The multitude before:
    “Friend Lorenz, to my prayer give ear,
    I beg to leave my hat lie here.

    With this he bowed his knees in prayer,
    And when the Paternoster there,
      He earnestly had prayed,
    He said: “To God I’ve given my cause,
    Act now, according to your laws.”

    Down comes the sword, when lo, the head
    Springs in his hat, as he had said;
      And all the signs were seen--
    The sun was red and looked like blood,
    The town-well shed a crimson flood.

    Amazed, an aged sire said:
    “The Anabaptist laughs, though dead.”
      Then said another sire:
    “If you had let this Baptist live,
    Eternally you would not grieve.”

    With one accord the people said:
    “Henceforth no Baptist’s blood we’ll shed.”
      Then said an aged sire:
    “Had you not acted ’gainst my will,
    This Baptist would be living still.”

    The hangman too was heard to say:
    “’Tis guiltless blood I’ve shed to-day.”
      Then said a yeoman old:
    “The Anabaptist’s mouth did laugh,
    Which surely indicates God’s wrath.”

    He who composed this little hymn,
    Received his death in prison dim,
      A sinful mob to please.
    They brought him pen and ink to write,
    And thus he bade us all “Good night.”

NOTE.--At the close of the German edition of the Martyrs Mirror an
extract was received and inserted which Hans Lœrsch had copied out of
the Tower Book at Berne, and which has been preserved by Christian
Kropff; the same reads as follows:

At Berne the following persons were executed for the faith: In the year
1528: Hans Seckler, a joiner, and hatter, at Aarau. In the year 1529:
Conrad Eicher of Staffisburg; two believers from the Seignioralty Bix;
a tinker from the Emmenthal; Ulrich Schneider, of Luetzgenpfluehe; a
young lad from Wallis; Hagerly, from the Seignioralty Alburg. In the
year 1536: the 2d of May, Moritz Losenegger. In the year 1537: Bernhard
Waelty of Ruederswil, on the 7th of July; Hans Schweitzer of Ruegsau,
Juerg Hoffser of Obergallbach, from the Seignioralty Siegnau on the
28th of August, Ulrich Bichsel; Barbeli Willher of Hassli; Barbeli
zur Studen of Summiswald; Catharina Friedli Imhoff; Verena Issoli of
Schuelbah from the Seignioralty Seignau; Ulrich of Ruegsau. In the
year 1538: Cunas Seidenkohen of Constance, on the 28th of March; Peter
Stucki, at Wimmis on the 16th of April; Ulrich Huben of Rietenbach,
from the Seignioralty Seignau; Hans Willer, in August; Elsbeth Kuepfer
of Summiswald; two women, on the 28th of May, the one of Summiswald,
the other of Hoestetten; Peter Wessenmiller of Wimmis, on the 7th of
September; Stephen Ruegsegger, on the 8th of December, who was executed
at Einygen; one from the Seignioralty Seignau; one of Summiswald;
Rudolph Isolly from the Tannenthal. In the year 1539: Lorenz Aeberly
of Gruenau, on the 3d of June; Hans Schumacher from the Aargau, of
Wuemistern. In the year 1532: one of Oberbip, on the 1st of May; Peter
Ancken from the Siebenthal. In the year 1543: Christian Oberlen, on the
17th of September; Hans Ancken of Ausseldingen; Waelty Gaerber on the
Striethalter, from the Seignioralty Seignau. In the year 1571, on the
20th of December: Hans Haslibacher, from the Seignioralty Summiswald,
who was executed at Haslibach.


AN EDICT PUBLISHED BY THOSE OF BERNE AGAINST THOSE CALLED ANABAPTISTS,
THE 9TH OF AUGUST, IN THE YEAR 1659.

The persecution did not cease with the imprisonment of the above
mentioned seven friends at Berne but they proceeded still further with
their constraint of conscience, and consequently with the exercise of
their fury; insomuch that they also aimed at those that were dispersed
and wandered about as sheep having no shepherd.

Against them, on the 9th of August of the year 1659, in the meeting
of the Council of the city of Berne, a certain edict was drawn up,
confirmed and also proclaimed, touching the bodies and goods of the
aforementioned, poor, wandering, and afflicted people, teachers as well
as those taught; reading as follows:


_Extract of an edict, published by those of Berne against the
Anabaptists._

The teachers, of whom, by close search; one or more can be apprehended,
shall forthwith, by the Bailiff, be conducted here into our orphan
house, for safe keeping; in order that the necessary steps for their
conversion may be taken there, or, if they persist in obstinacy, proper
punishment be exercised. In the meantime the officers shall seize their
property and deliver an inventory thereof to us, or to the directors
appointed by us for this purpose.

Now between those that are not teachers, but simply their adherents and
followers, as also between the stubborn and obstinate, and the simple
or weak and inexperienced, this difference shall be made, that with the
former more severity is to be used, but with these more gentleness.

Those, however, as well as these, our officers and preachers shall
together, kindly, diligently and punctually examine and investigate,
concerning their and their fellow believers’ life, conversation and
faith; remind and convince them from the word of God of their error,
and thereupon, for the same reason, show them, with proper discretion
and prudence, their bounden duty towards God, his word, the preaching
of the same, holy baptism, the holy Supper and catechization, and
also toward their God-appointed Christian authorities, fidelity and
allegiance towards their country, together with other things required,
and remind them well, so that they may at all times execute these
things.

If then by such kind words, instruction and admonition, some shall have
been brought back into the true way, so that there is hope of their
reformation and conversion, the same shall and may without any other
abjuration, or without rendering any oath, be set at liberty, with a
good admonition, and paying the expenses, and as converted members,
graciously be received back into the bosom of the church; without this
causing them any further rebuke, hatred, contempt or the like, but much
rather praise for their obedient return.

Then, as soon as these people shall have returned the preachers of said
place shall so order their sermons, as to strengthen the same after
their conversion, and earnestly admonish all the others in general,
much rather to honor, praise and love these people on account of their
conversion, than that they should therefore in any wise hate, despise
and revile them. Further, they shall set them a good example, by a
blameless life and conversation, by piety and honesty, in the hope,
that by this means the rest may be won the more easily, and, without
fear, be brought back into the true way.

But to those who accept no reminding, instruction or admonition, but
continue disobedient and stubborn, neither will renounce or depart
from their error, the penalty of banishment imposed upon them shall be
announced, and their immovable obstinacy and reprobacy be made known to
the directors appointed by us over the affairs of the Anabaptists, that
our further orders with regard to it may be expected.

And when such obstinate erring, persons, upon the above mentioned
report, have been sentenced by the court, it is our meaning, intention
and command: that they, under a safe escort, be conducted to the
boundary, and by a promise, in place of an oath (since they do not
swear an oath), be utterly banished from our country and dominion,
until their apparent conversion; and if they, notwithstanding the
banishment, return unconverted, and are apprehended, and still do not
recant, but obstinately persevere in their error as before, they shall,
as often as this occurs, be publicly scourged with rods, branded, and
again, as before, expelled and banished from the country, which well
deserved punishment is founded upon the following reasons and arguments:

1. All subjects are, without contradiction, bound to show their
natural, God-given authorities, fidelity and allegiance, and to attest
such fealty or fidelity with an oath; but those who will not render
such oath of allegiance are not recognized as subjects, nor tolerated
in the country, hence the Anabaptists, who flatly refuse the same,
neither can or shall in any wise be permitted to remain in the country.

2. Just as little can they be recognized and tolerated as subjects,
who will not acknowledge (as subjects are bound to acknowledge),
that their authorities are from God, and with God, without which
acknowledgment there can be no obedience; but as the Anabaptists
will not admit, that the office of magistracy is compatible with
Christianity (or can exist in the Christian church), hence they can
also not be tolerated in the country.

3. All subjects are bound to defend and protect their country, as being
our common mother, yea, to sacrifice their property and blood for it;
hence those, who, contrary to the command refuse to do this, cannot be
permitted in the country and as the Anabaptists utterly refuse this,
they cannot be tolerated in the country.

4. All subjects are bound, according to the teaching of the holy
apostle Paul, to render, for the common support of their country,
tithes, customs and taxes; and those who refuse to do this cannot be
tolerated in the country. Since, then, the Anabaptists, though they do
not refuse to do these things, which is done through fear, yet teach,
that to take this, is not compatible with Christianity; which doctrine,
if it should gain the ascendancy, might easily produce evil fruit;
therefore such people can not be put (or tolerated) under a government.

5. Since the magistracy, as the same apostle teaches, is given of God
as an avenger, upon those that do evil, especially upon murderers,
traitors, and the like, the subjects are bound to make the same known
to their authorities; but those who will not obligate themselves to do
this, cannot be reckoned among the faithful and obedient subjects; now
therefore as the Anabaptists are such as refuse to make known one of
them to the authorities, they cannot be tolerated.

6. Those who refuse to submit to the wholesome ordinances and statutes
of the authorities of the country, yea, act directly contrarily to
them, can be tolerated still less. Now the Anabaptists are such
people; for they act and offend against the so necessary and not less
beneficial ordinances of the authorities, in the following ways:

1. They preach without the calling and confirmation of the authorities.

2. They baptize in their churches without the calling and command of
the authorities.

3. They pervert the church discipline (or have other church
regulations) contrary to the public ordinances of the authorities.

4. They attend no meetings (of the church) held on Sundays or days of
prayer.

Hence, as they will not submit, as behooves faithful subjects, to such
institutions and ordinances, that agree with the word of God, and
contemptuously act contrarily to them, they are not worthy to live in
the country.

For these manifold and vitally important reasons we are entirely
resolved, and would earnestly have it laid to heart by all, that they
constantly and without delay proceed with such banishment and the
penalties pertaining thereto, against all the adherents and followers
of this erring and, (on account of much evil) very dangerous, wicked
sect; that the same may make no progress, much less, receive additions,
but that it may, with every possible means, be utterly abolished, and
the country be rid of it; whereupon we graciously rely.

Touching, then, the property of such disobedient banished people, as
also of those that have run away, the same shall, after computation of
the expenses accrued, be divided with the obedient wives and children,
and said portion, whether real or personal property, after our officers
have seized it, an inventory thereof shall be sent to the hands of
our aforesaid directors, in order that such property may be managed
at their discretion, the annual income be drawn from it and, if the
banished or fugitive persons do not again return, but die unconverted
in their errors, the same be adjudged to us with perfect equity;
likewise shall it be done regarding the property belonging to the wives
and children of Anabaptists, who went away with them, though they were
not regarded as adherents of the sect.

We herewith also declare and prohibit with equal strictness, that
no one, whoever he be, shall lodge or give shelter to native or
foreign Anabaptists, whether they be related to him or not; or to
help encourage their meetings, preaching, etc., whether by granting
them the use of houses or barns, or by aiding them with means: or,
in the future, to have any intercourse whatever with them, whether
written or oral; or in any wise to lend them any aid in the way of
money, provisions, or the like, neither secretly nor publicly; but,
on the contrary, we earnestly admonish every one of our subjects,
whatever they can learn concerning them, by writing, by messengers, or
orally, forthwith to report the same to the high Bailiff, that he may
regulate himself according to these our ordinances, and proceed against
offenders, for every offense of which they are found guilty, with
the irremissible fine of one hundred guilders; or, in case they are
not able to pay it, with arbitrary punishment, concerning which last
mentioned point, every one shall, until further information, be warned
by a special proclamation read from the pulpit.

Given in our council meeting, on the 9th of August, A. D. 1659.


CONCERNING WHAT WAS DONE FOR THE DELIVERANCE OF THE LAST MENTIONED
PRISONERS, AS ALSO FOR THE MITIGATION OF THE EDICT OF THOSE OF BERNE,
BY THEIR HIGH MIGHTINESSES THE LORDS STATES GENERAL, AND SOME RULERS OF
DUTCH CITIES, IN THE YEAR 1660.

This edict having been drawn up and proclaimed everywhere, especially
in the confines of Berne, caused very great sorrow, for those that
were already imprisoned, as well as for all the rest that were still
out of bonds; since, as it seemed, it was now imminent, that the whole
remaining light of truth, which had most gloriously arisen in these
parts, should be extinguished, and even the very foundation and root of
the lovely flower of the true Christian church utterly eradicated and
destroyed.

But in the meantime it happened, that the aforementioned edict came
to our notice, in the original Swiss language, and also translated
into the Dutch; whereby there was caused in us, and in many others
of our fellow-believers in the province of Holland, who had received
reliable information regarding the same, an inward affection, love
and compassion for the distressed Swiss friends, who were severely
threatened thereby.

Hence it was resolved and determined, in February of the year 1660,
to dispatch certain persons, fellow-believers of our faith, from the
cities Dortrecht, Harlem, Leyden, Amsterdam, Goude, and Rotterdam, to
Gravenhage, or the Court of Holland, where their High Mightinesses,
the Lords States General, were then holding their special assembly; to
the end that the distress of the Swiss Anabaptists might be made known
to them, and favorable letters of recommendation be obtained, to the
cities of Berne and Zurich, for the release, or at least alleviation of
the condition, of said people that were persecuted there.

Thereupon those dispatched from the aforementioned cities appeared
together in Gravenhage, about the 18th of February, of the same year,
and very speedily brought into the proper form an humble supplication
(which had already been drafted, but was not yet signed by all)--signed
it, and, to the end of aforesaid, delivered it to their High
Mightinesses.

These, as kind fathers and friendly fosterers of the afflicted, poor
and oppressed, took such great interest in the matter, that they
without delay, immediately resolved to comply with what was requested
in the aforementioned supplication.

Hence three documents were drawn up by the order of their High
Mightinesses; The first to the rulers of the city of Berne, for the
releasing of the prisoners, etc. The second to those of Zurich, for
restitution of the property of the imprisoned, deceased and expelled
Anabaptists (of whom we have also made mention in this book), which
they had kept in their possession already from the year 1635. The
third, as a passport for Adolph de Vrede, who was now to travel to
Berne and Zurich in Switzerland, in behalf of the Dutch Anabaptists,
or at least in the name of those who had drawn up the aforementioned
supplication, and thereupon obtained the letter of recommendation from
their High Mightinesses; to deliver the first mentioned two documents
to the lords there, to the end aforesaid.

These three documents, since we have received true copies thereof,
we shall, as much as concerns this matter in particular, present to
the well-disposed reader, and accord them a place in this book, for a
laudable memorial of what the States General of these blessed United
Netherlands have herein done.


THE STATES, ETC.

_To the city of Berne in Switzerland_:

Noble, very respectable, wise, prudent lords, especial good friends
and neighbors. From the complaints of divers persons, delegated by
their respective churches, who here in this land are called Mennonists,
citizens and inhabitants of the cities of Dortrecht, Harlem, Leyden,
Amsterdam, Goude, and Rotterdam, all situated in the province of
Holland, we have learned, that their fellow-believers, under the
name of Anabaptists, are suffering great persecution at Berne and
thereabouts, by virtue of very rigorous edicts enacted against them,
whereby they are not only prohibited from continuing to reside in the
country, but are not even permitted to depart elsewhere with their
families and goods, though they cannot be charged with any crimes.

That also some of the abovementioned persuasion are kept in close
confinement there.

All of which has moved us to Christian compassion, and we could
therefore not forbear, but, on the contrary, have deemed it well,
hereby to request you very kindly and neighborly, also most earnestly,
that you will not only not meet, neither suffer to be met,--the
fellow-believers of the supplicants, who under the name of Anabaptists
are found in, or belong to your dominion and are obedient, with
improper proceedings, and release and set at liberty the aforesaid
prisoners,--but also much rather, according to the good example of the
lords of the government of Schaffhausen, grant them sufficient time, to
remove with their goods and effects, whithersoever they shall resolve
to go.

Taking into favorable and proper consideration, that in the year 1655,
when the Vaudois, our and your fellow-believers, were so miserably
dispersed and persecuted by the Romanists, solely for the profession
of their Reformed religion, that the distress of the poor, dispersed
people, could not be relieved in any other way, than by the giving
and gathering of great contributions in England, in this country,
and elsewhere, where the Reformed[360] religion was practiced, the
Anabaptistic church, now the aforesaid supplicants, upon this simple
recommendation of their respective magistrates, from due obedience
to the same, and at the same time, also out of Christian love and
compassion for the aforesaid dispersed and persecuted Christians,
gave so liberally in their meetings, that it swelled to a notable
sum, which the deacons of the aforesaid church, by the order of their
aforementioned respective magistrates, turned over to where it belonged.

  [360] _True Reformed_, a certain copy has it.

We will rest confident, that you will defer to our well meant friendly
and neighborly intercession, as much as the justice of the matter
demands, and as we expect from your usual wisdom and discretion;
assuring you, that we shall never fail to return and acknowledge
respectively this favor to you collectively and individually, also to
your inhabitants, whenever an opportunity for it shall present itself
to us, and you shall be pleased to try us in this respect. In the
meanwhile we pray God Almighty: Noble, etc. In the Hague, the 19th of
February, 1660.

This accords with the minutes preserved in the records of their High
Mightinesses.

  J. SPRONSSEN.

Besides this writing of their High Mightinesses to the lords of Berne,
there was drawn up also the following, to those of Zurich, which
(excepting a few words expressed in the foregoing, and hence not
necessary to be repeated), we will present here.


THE STATES, ETC.

_To the city of Zurich in Switzerland_:

Noble, very respectable, wise, prudent lords, especial good friends
and neighbors. From the complaints of divers persons, delegated by
their respective churches, who here in this land are called Mennonists,
citizens and inhabitants of the cities of Dortrecht, Harlem, Leyden,
Amsterdam, Goude, and Rotterdam, all situated in the province of
Holland, we have learned, that their fellow-believers, under the
name of Anabaptists, have suffered great persecution at Zurich and
everywhere in your dominion, by virtue of very rigorous edicts enacted
against them, and that they have thereby been compelled to leave every
thing and to remove to other countries, to their great inconvenience
and total ruin.

All this has moved us to Christian compassion, and we could therefore
not forbear, but on the contrary, deemed it good, hereby to request you
very kindly and neighborly, also most earnestly, that you, according
to the good example of the magistrates of the city of Schafthausen,
release the property of the fellow-believers of the supplicants, which
you have now for several years had managed by directors appointed over
them, and drawn the fruits thereof, and deliver them to the aforesaid
persons interested, or those authorized by them, to be sold within a
certain sufficient time, and turned into money for their benefit.

(The rest is identical word for word with the preceding letter.)

Besides the aforementioned two letters of the States General to the
lords of Berne and Zurich, which are dated the same day, namely, the
19th of February, 1660, there followed yet a third letter, on the
9th of March of the same year, serving partly as a passport to the
ambassador and bearer of said two letters to the cities of Berne and
Zurich, and partly to request the neighboring potentates near and
around those parts, to promote said matter for the protection of the
Anabaptists. The contents thereof are as follows:


COPY.

_The States General of the United Netherlands, to all who see this or
hear it read, greeting._

_Be it known_: Whereas divers merchants and inhabitants of the chiefest
provinces of Holland and West Friesland, have informed us, that
they, for the performance and promotion of matters of consideration
and importance, most deeply concerning them and their own (for which
purpose we also, several weeks ago, granted our favorable letters of
recommendation) had deemed it necessary, to dispatch to Switzerland
and the adjacent countries, the honorable Adolph de Vrede, we have,
according to the manner customary here, in such cases, deemed it
well, hereby to request His Roman Imperial Majesty, all Kingdoms,
Republics, Princes, Potentates, States and estates, also the Rulers of
Cities and Places, Friends and Allies of this State, or maintaining
neutrality with the same, and especially the Kings, Republics, Princes,
Potentates, and Lords in the aforesaid parts, together with all
others that shall see this or to whom it shall be shown; that they
will render and show, and also suffer to be rendered and shown, the
aforementioned Adolph de Vrede, during this his coming journey, in
going, stopping, as well as returning, all aid, favor and assistance,
whereto an opportunity may present itself, which we are ready to return
and acknowledge, at all occurrences and opportunities, to His Most
High aforesaid Imperial Majesty, said High Kings, said High Republics,
Princes, Potentates, said Noble States, Estates, and Rulers of Cities
and Places, as also to their subjects and inhabitants respectively,
to each according to the opportunity and propriety of the State and
Country.

Given in our assembly, under our hand and seal, and the signature of
our recorder. In the Hague, on the 9th of March, 1660.

  JOHAN BARON VAN REEDE, at Renswoude.

_By the order of said High Lords States General in the absence of the
Recorder._

  _J. Spronssen._

Besides that which was done by their High Mightinesses, for the
release; or at least for the alleviation of the condition of the
persecuted Swiss friends in the confines of Berne and Zurich also some
separate cities of the United Netherlands, particularly in the province
of Holland, who were sincerely opposed to the constraint exercised over
the faith and the practice of the dictates of conscience, reproved
their co-religionists in Switzerland, especially the rulers of the
city of Berne, and admonished them to gentleness; yet all this, in a
courteous, friendly and discreet manner.

Of this, in order not to adduce too much of a matter, we shall not
quote the whole, but only that which, by the burgomasters and rulers of
the city of Rotterdam, was written to this end, in Latin, and sent to
the rulers of Berne, which, translated into the Dutch, as sufficiently
expressing the sense of the whole, we will present to the well-disposed.


COPY.

(Translated from the Latin.)

_To the Rulers and Councilors of the City and Republic of Berne, the
Burgomasters and Rulers of the City of Rotterdam wish all happiness
and prosperity._

Noble, honorable, highly respected Lords, esteemed Friends: It is
but a few days ago, that there was presented to us, from the elders
of the church, which, from their predecessor,[361] Menno, is called
the church of the Mennonites, a request, in the name of said church,
containing long complaints; that their fellow-believers, under the
odious name of Anabaptists, are proceeded against with such fury in
your E. E. city, that, in consequence of the edicts, they are not
allowed (though they are harmless and not accused of any crimes), to
remove with their possessions and temporal effects out of your E. E.
city and jurisdiction, and go elsewhere, yea, that some, solely out of
hatred against their faith, are deprived of their goods, and confined
in prison.

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

They the supplicants, request, that we, through our intercession,
should endeavor, to avert, if possible, the punishments decreed against
their brethren; which their request, being founded upon just arguments,
if they at all are founded on truth, we, by virtue of our duty and
office, could not ignore.

Hence we request your E. E. Highly-esteemed Lords, yea, we beg your E.
E., for the sake of religion and the faith in Christ; which we have
in common with your E. E., that your E. E. would be pleased, either
utterly to abolish the aforesaid exceedingly severe decrees enacted
against the innocent, erring or wandering ones, or, if your E. E.
should not deem this compatible with the situation of your State, of
which the judgment belongs to your E. E., would at least permit, that
the afflicted people, after selling their real estate, and arranging
their matters, may remove with their means to where they may expect
more tranquillity and safety.

As far as we are concerned, Honorable Lords, we have ever since the
foundation of this city held, that this class of people can quite
safely be tolerated in the state, without injury to the Republic.[362]

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

And for this our judgment we have to thank Prince William of Orange,
of blessed memory, who through his valor established for us freedom
of conscience, whom the entreaties and perverse zeal of a class of
evil disposed men never could move, to refuse the Mennonites any civil
privileges. And, truly, we have not yet regretted it, having never
found, that the Mennonites, under the cloak of religion (which alone is
pernicious for all Republics), have ever sought to brew any thing in
the state; but, on the contrary, that they have always with a cheerful
and willing mind rendered custom and taxes, and all that a subject
owes to his prince, yea, that they relieved, with their very liberal
contributions, the Reformed that were elsewhere suffering trouble for
their faith, and again recently, the Vaudois, our fellow-believers,
when they, upon the instigation of the pope’s ministers, were miserably
maltreated by the duke of Savoy.

It is not hid from us, highly esteemed Lords, that certain madmen,
through a wrong and perverse zeal, endeavor to persuade your E. E. by
arguments that the tolerating of the Mennonites is injurious for the
Republic; but they do this with such arguments, the weight of which
was never sufficient to induce us, to oppress the Mennonites with any
severe edicts.

For, that they do not consider the office of magistracy lawful for
a Christian, and religiously abstain from the swearing of oaths
(with which two points they are principally charged), this cannot be
detrimental to the Republic; seeing they do not refuse obedience to
the magistrates, to whom, though they command something onerous, they,
constrained by their conscience, consider themselves in duty bound
to obey; and will be so bound to their naked declaration, that, when
convicted of broken faith and of falsehood, they are willing to submit
to the punishment of perjurers.

Which things, as long as they continue unchanged we cannot see, what
harm the Republic has to expect therefrom.

That some, through pious, or even superstitious, fear, abstain from the
magisterial office, and from the swearing of oaths, what will those say
against it, who under the truly glorious name of Reformed, follow the
tyranny of the Pope, and under the favor of the excellent titles of
reformation and purity of faith introduce popery, with regard to the
cruelty of which, as it was practiced in former times, in this city,
especially against the Mennonites, as often as the remembrance of it,
preserved in our records, burdens our thoughts, our souls are seized
with horror and we rejoice that through the blood shed in former times
our necks have been freed from the yoke of the furious harlot.

All of which, highly esteemed Lords, if it is properly considered by
your Excellencies, we indulge the hope, that your E. E. will either
abolish the severe decrees against the Mennonites, or, at least, after
the example of those of Schaffhausen, one of the Swiss cantons, and the
example of the Roman Catholic Prince of Neuburg, grant the afflicted,
erring (or wandering) ones sufficient time to arrange their affairs,
and to settle down elsewhere.

Which, highly esteemed Lords, when it shall have been done, your E. E.
shall have performed an act that shall be acceptable unto God, glorious
for the name Reformed, salutary for the erring (or wandering) ones, and
pleasing to us, who are united with your E. E. by the close bond of
religion, and able to serve as an example to all those that boast of
the glorious name of the meek Savior.

We pray God Almighty, to enlighten your E. E. Persons and Republic with
the radiance of his truth, and to preserve you in lasting prosperity.
In Rotterdam, the 14th of February, 1660,

Your E. E. Excellencies’ affectionate friends, burgomasters and rulers
of the city of Rotterdam, and in the name of the same.

  W. VAN DER A. A.

This then was the laudable and good work of our high authorities in
this land of the States General, as well as of the authorities in
particular cities; far different from the disposition of those who
instituted the aforementioned oppressions and persecutions; wherefore
we sincerely wish and pray that God the Almighty Lord, would therefore
be pleased to be their shield and exceeding great reward.

Verily every one shall receive reward according to his works. The
martyrs who suffered for the truth of God, for their faithfulness and
steadfastness unto the end; the persecutors who afflicted the pious,
for their cruelty and tyranny, if they died unconverted and without
repentance; the saviors and deliverers (that is the good authorities),
who sought to defend the oppressed and persecuted, to help them, and
to rescue them from the claws and teeth of rapacious, blood-thirsty,
unreasonable men, falsely so called, for the salvation and deliverance
which they with regard to this effected for the harmless and innocent.

In the meantime we wish every one the best, even our enemies; for by
the means of their cruelty the pious are tried, made martyrs, and
brought to that state which makes truly and infinitely happy, namely,
to the eternal and blessed life. For this is thankworthy, if a man for
conscience toward God endure grief, suffering wrongfully. 1 Pet. 2:19.


PRAYER FOR THE SECULAR POWER.

O, thou God and Lord of hosts, who hast appointed governments in all
countries, forgive those authorities who have laid their hands on Thy
saints, and touched the apple of thine eye; let the blood of those whom
they have killed not cry vengeance upon them, lest thy wrath be kindled
against them; let it not be laid to their charge in thy great day of
judgment, which shall be hereafter.

Let those who do not yet cease to rage against thy sheep, and to
scatter thy dearly purchased church, be brought to the right, so that
they may be converted before their death, and, from persecutors, become
true followers of thy church.

On the other hand, the authorities whom thou hast set in our
fatherland, the blessed Netherlands, that are at present free from the
constraint of conscience, free from domineering over the most holy
faith, and above all, free from the blood of thy servants and saints,
be pleased to bless them, out of thy heavenly habitation, with the
abundance of thy wisdom and grace, a foretaste of which thou hast
permitted them to have already, many years ago.

Let thy church, which is without external armor shield, sword, or arms,
rest under their protection, as under a shady vine or fig tree, in
honesty and godliness; so that thy people may be multiplied, and many
that are still in error, be guided into the true, right, and only way
that leads to life.

Guide us so into thy ways, that we may not in any wise be a
stumbling-block or offense for them; so that the liberty which they
grant us in the practice of our religion, which we owe to thee, may not
be taken from us because of an improper walk on our part.

Be pleased to let our children and descendants (if it be best for their
salvation), enjoy this pleasant peace which we receive under their
protection.

O, Lord God, grant that none of these authorities, or of those that
are ruled by them, perish; but that they may all be kept and eternally
saved, through Jesus Christ thy beloved Son, to whom be praise, now and
forever. Amen.

Remember me, O my God, for good. Neh. 13:31.

Into thine hand I commit my spirit; thou hast redeemed me, O Lord God
of truth. Ps. 31:5.


ADVERTISEMENT.

When this book had been printed and fully concluded, we unexpectedly
received several things pertaining to the last Swiss persecution in
the confines of Zurich and Berne; principally concerning, however,
the Berne edict of the 9th of August, in the year 1659, and what was
graciously effected and accomplished by the E. E. honorable Lords
Burgomasters of the city of Amsterdam, for mitigation of the same, as
also for the release of our already imprisoned friends, and of their
goods.

Concerning the edict, it must be stated, that what we shall place here
is not the whole, but only the first part of the same, being really a
preparation for the extract of the edict shown page 1070, col. 2; for
this, when added to that which is placed there, constitutes the whole
edict.

The people of this century are very inquisitive, not so much however,
from a true hunger of souls as from a spiritual lickerishness. This
work could have consisted just as well, if the following had not been
added, since in the aforementioned extract; printed in the place above
referred to, the execution and punishment of the imprisoned Anabaptists
who adhered to their faith is set forth, which is the principal point
to be noticed. On the other hand in what follows here, only an address
is made to the so-called spiritual and secular persons of rank, of the
church, in the jurisdiction of Berne, with regard to their offices: in
connection with which some preparation is made for the searching out
and apprehension of the aforementioned people.

But in order, also, if possible to satisfy the inquisitive in this
respect, and withal to show that we have in no wise omitted anything
that might be necessary, we have deemed it advisable to add this here.

They shall put you out of the synagogues: yea, the time cometh, that
whosoever killeth you will think that he doeth God service. John 16:2.

NOTE.--Though this properly has reference to banishing, ejecting or
expelling from the Jewish synagogues, it can also be applied to all
banishment for the sake of religion.


FIRST PART.

_Of the Edict of those of Berne, in Switzerland, against the (by them
called) Anabaptists, dated the 9th of August, A. D. 1659._

We the bailiff and councilors, of the city of Berne, send to every
one of our officers, preachers, and those who administer any office,
both spiritual and secular, in all towns, counties, seignioralties
and tribunals of our German dominions,[363] and hereby make known:
That since the reformation of the Christian religion, there have been
emitted, from time to time, by our laudable and pious forefathers, and
by us, persuant to our Christian reminding and command, admonitions
and ordinances, how and by what means, and with what zeal and earnest,
the errors of the hypocritical and seductive sect of the Anabaptists,
that has crept in, which is rejected by all Christian authorities
from the infallible foundation of the word of God, as being an evil,
dangerous, pernicious leaven, because they reject the lawful protection
of the magistracy,[364] through which much baneful harm can be caused
to country, people and ranks, are to be opposed and averted, yet, by
constant experience we must see and learn that such orders do not meet
with real attention and execution, in consequence of which negligence
this evil has rather increased than decreased until this time.

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

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

But in order that the same may not be permitted further to pursue its
pernicious and seductive course, but may earnestly be checked, and as
far as possible utterly abolished, we have caused diligent inquiries
to be made, in regard to the default in not executing and obeying
of the commands and ordinances we have emitted, and held a careful
deliberation as to what might be the most expedient to do in this
matter, as also, to whom it pertains, by virtue of office and duty, to
take care, that these errors and all that is contrary to the confession
of the Swiss evangelical faith, be not tolerated in our dominions,
and among our God-committed and entrusted, dear subjects, but, on the
contrary, that our own maybe led to the true knowledge of God, and kept
therein.

As to the means which we have deemed well to be employed in, and for
this our intention and purpose, they consist in two chief points.

_First, namely, in the removing of the principal causes of offense to
which the so-called Anabaptists object, in order to separate themselves
from the common Christian assemblies._

_Second, in the course of proceeding that shall be observed against
those that are attached to said sect._

Concerning the first point, it comprises and requires a Godly and
virtuous life and conversation; also proper punishment of open
slanders, and attention is therefore to be given that the officers,
both spiritual and secular, for the better heeding and evincing of
their duty, be, in the following, earnestly admonished. The virtuous
life of the officers, with which every one shall seek to be a light
to his subjects, can particularly serve as a good example herein,
and prevent further offense; consisting chiefly in this, that they
diligently attend preaching and practice other Christian works, so
that such apostate persons may at no time take occasion to say, as has
already happened, that the things of which they are accused in this
respect are neglected also by our own people, and even by the officers.

But the preachers shall be edifying, both by being zealous in their
church ministry, and by conducting themselves honestly, godly, and
inoffensively in their life, so that especially, of the preachers,
no evil reports be heard. The duty of their calling also consists
principally in this, that they rightly divide the doctrine of truth,
and apply the same to the profit of every one; also, that they, as
often as an opportunity presents itself, show forth the errors of
the Anabaptists, and effectually, but yet in the spirit of meekness,
refute them from the foundation of the holy Scriptures, well answer all
objections, and fully convince them, as also that they better instruct
their churches and hearers.

But the officers in general, spiritual as well as secular, especially
of the places where such people live, shall, every one in his calling,
so perform and do their duty, as before the eyes of the omniscient God;
they shall also together, in general as well as in the consistory,
sincerely labor with zeal and diligence, that the open vices of
whoredom, lasciviousness, cursing, and swearing immoderate eating and
drinking, and like wickedness, be strictly and without connivance,
punished according to the edicts and ordinances emitted by us, virtue
and honesty thereby planted, and thus they who would excuse their
departing from the church by such offensive life, be deprived of all
occasion.

But to this, our chief point, belongs especially the invocation of
God, that he will grant his blessing and increase, to the public
proclaiming of the pure doctrine, and keep Satan in check, so that
not, under the dissemblance of simplicity, the noxious and pernicious
weed of hypocrisy, of disobedience to God, of base contempt of the
public worship, the holy sacraments, and other holy institutions, as
also of the duty and propriety due to us, the Christian magistracy, be
propagated.

The second chief point, as to how such people are to be dealt with,
consists of two points.

1. _How the same are to be detected and brought to light._

2. _How those that are detected are to be proceeded with._

Concerning the first: As these people are hard to be taken, since some
are concealed by others, even by those to whom they are related by
marriage or other ties, particularly by those with whom there is little
knowledge of God, and zeal for religion to be found, and they hold
their gatherings mostly by night, in hid or otherwise unknown places;
therefore our officers shall with all diligence, according to their
oath and official duty, also on pain of punishment for connivance,
be admonished and bound themselves, and through their sub-officers
and servants, to search for them, especially the teachers, as much as
possible, and to have them followed whether in the mountains or in
valleys, forests and wildernesses, with all possible means, in order to
apprehend or capture as many of them as possible.

In order now the better to know and discover them and their
adherents, our church ministers, as appointed shepherds, shall with
like diligence, and in accordance with their literal, sworn oath,
be admonished, obligated and bound, every one of them, particularly
in places where this sect is found, with two or three of the church
council in his pastorate, to go round from house to house at least
twice a year, and properly to write down all those that belong in the
church, that is, men and women, old and young, and to keep a stricter
eye on them, so that they may all attend the preaching, catechization,
common prayers, and particularly also use the holy sacraments; those
who stay away and do not bring their children to holy baptism at the
proper time or not at all, and thereby are guilty of apostasy from the
church, not only at all times to make known these by name to the chief
bailiff appointed, but also to indicate to him the persons and their
places of abode, as far as known; also to neglect nothing of all that
is required for the managing of such persons.

However, in order that not again something be lacking in the execution
of this so necessary work, even as has hitherto been the case, or that
it otherwise be slackened and omitted, through want of the necessary
zeal, our officers together with the preachers are strictly charged to
carry out this order with the proper effect, in sincere earnestness,
without regard of persons. And that herein no negligence or connivance
be exercised by them, much less that they allow themselves to be turned
therefrom by any scruples, as being forbidden, improper means, or on
account of any advantage, lest they incur our disfavor.

The second article of the second chief point concerns the manner
of proceeding against those that are detected and captured by the
aforesaid means: whether the same be teachers and seducers, or their
adherents, and that are seduced.

Thus far the first part of the edict, which as yet mentions no corporal
punishment, but only the apprehending and capturing of the (by them
so-called) Anabaptists. The other part then follows, page 1070, col. 2,
beginning with these words:

“The teachers of whom one or more, by close search,” etc.

Thereupon it follows, in what manner they are to be punished, either by
depriving them of their goods, utterly banishing them from the country,
conducting them under safe escort to the boundaries of the country, and
if they, contrary to the banishment, etc.

NOTE.--This edict having been proclaimed in the Berne dominion,
soon after arrived in Holland, and caused no small sorrow in many
well-meaning hearts among the Anabaptists there, who were moved with
heartfelt sympathy for their dear fellow believers, the more so since
already some of them were in severe imprisonment, and others in the
confines of Zurich, had now for many years been deprived of the use of
their property.

Hence, in various Dutch cities, yet especially in the city of
Amsterdam, there was presented, by certain men delegated thereto, in
the name and by the order of their churches, to the noble, honorable
lords burgomasters of said place, the distress of the aforementioned
oppressed friends, and a formal request made for favorable letters of
recommendation to the magistrates of the cities of Berne and Zurich
respectively, for the release of the aforementioned prisoners, and the
restitution of their goods, etc. This was subscribed with the names of
H. Vlaming, W. J. V. Coppenol, and G. Grates.

This request having been delivered, the noble, honorable lords
burgomasters and rulers of the aforementioned city, very fatherly
and kindly consented to the matters presented, giving thereupon this
appointment:

The burgomasters and rulers of the city of Amsterdam have consented to
grant the above requested letters of recommendation.

Done this 29th day of January, 1660, and subscribed,

  N. NICOLAI.

Thereupon followed the promised letters of recommendation to the rulers
of Berne as well as to those of Zurich, reading as follows:


THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF BERNE.

_To the very honorable and highly esteemed lords, our good friends,
the lords burgomasters and pensionaries of the city of Berne_, Very
honorable and highly esteemed lords: A very considerable number of
our citizens, who with regard to their religion are called Mennonites
or Anabaptists, have shown us, that their fellow-believers, dwelling
in the cantons of Zurich and Berne, because of their religion have
to suffer a very severe persecution, insomuch that many of them have
been cast into prison, without that it was granted them, to leave the
country with their families and goods.

It is for this reason then, that the abovementioned citizens,
sympathizing in their hearts for their fellow-brethren, on account
of their distress, have, through Christian, as well as human zeal,
requested letters of recommendation from us, in order that by means
of the same they may have a favorable access to your noble lordships,
to prostrate themselves before your excellencies, with respect and
proper humility, to excite compassion and pity in you for those who
are persecuted, that you will give and grant them the liberty and
reasonable permission, to leave the dominions of your lordships, with
all that belongs to them.

They are a class of people who, under our government, and that of our
predecessors, have lived for many successive years, and do still live,
in this city, with all quietness and peaceableness, as has also been
the case in divers other cities of this state; willingly contributing
for the support of the Republic, as much as is imposed upon them;
discharging further the duties of good citizens and subjects, who have
on no occasion been found deficient, in manifesting an unusual love
towards the confessors of the Reformed church.

They still recently, while our brethren the Vaudois, were so cruelly
dispersed, contributed in this city, simply upon our recommendation,
even to the sum of about seven thousand pounds Dutch money, to be used
in the support of said Vaudois.

It is therefore for this reason, Very Honorable and highly esteemed
Lords, that we, considering these reasons, could not refuse to grant
the effect of our Christian love to these our worthy citizens,
interceding for them with your lordships, in favor of their
fellow-brethren; praying your lordships, if you cannot be moved to
let these poor people live under your government here, even as we do,
that you would at least be pleased, to deal gently with them; granting
them, according to the pattern and example of those of Schaffhausen, as
also of the Duke of Neuburg, a Roman Catholic Prince, the liberty, and
proper time, to remove with their families and goods; in which we doubt
not your lordships will do a true and genuine work of mercy. We on the
other hand assure you, that we shall not neglect, when opportunity
offers, to reciprocate such obligation in all that in which your
lordships shall deem our intercession to be proper; as being truly,
Very Honorable and highly esteemed Lords, very ready to serve your
lordships, The Lords Burgomasters and Rulers of the City of Amsterdam.

  _The 11th of February, 1660._

  By order of said my Lords.

  Subscribed: N. NICOLAI.

NOTE.--It would be sufficient for the intelligent, if only the first
mentioned letter were given, since the following contains almost the
same words and circumstances; but as it was thought by some, that this
work would not be complete, if any thing lacked of that which was also
written to Zurich, we shall place said letter here in full.


THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF ZURICH.

_To the very honorable and highly esteemed lords, our good friends, the
lords burgomasters and syndics of the city of Zurich._

Very honorable and highly esteemed Lords: A very notable number of our
citizens, who with regard to their religion are called Anabaptists,
have shown us, that those of their persuasion have now for several
years been compelled, because of edicts published against them, to
leave their abodes and goods in the canton of Zurich, without that it
was granted them, to take their aforementioned goods with them, nor to
enjoy the profit and income from the same, even to this day.

It is for this reason then, that our said citizens, sympathizing in
their hearts for their fellow-brethren, on account of their distress,
have, through Christian as well as human zeal, requested letters
of recommendation from us, in order that by means of the same they
may have a favorable access to your noble lordships, to prostrate
themselves before you, and to entreat you with respect and proper
submission, to have compassion and pity for those of their church;
giving them, or to those whom they have authorized, the liberty and
reasonable time, to dispose of their aforesaid goods, which are
situated under your lordships’ jurisdiction, in order that they may
convey them away to where they may deem it convenient or necessary.

They are a class of people, who, under our government, and that of
our predecessors, have lived very peaceably for many years, and still
live, in this city, as also in divers other cities of this state;
contributing with all diligence, to the support of the Republic, all
that is imposed upon them, and discharging the duty of good citizens
and subjects; who have on no occasion that presented itself been
found deficient, to manifest their Christian zeal in an uncommon
manner against those of the Reformed religion; even as they also still
recently, when our brethren the Vaudois were so cruelly dispersed,
contributed in this city alone, upon our recommendation, even to the
sum of about 7000 pounds Dutch money, to be used for the support and
comfort of said Vaudois.

It is therefore for this reason, very honorable and highly esteemed
lords, that we, in consideration of the same, could not refuse this
present effect of our Christian love, to these our worthy citizens,
interceding for them with you, praying your lordships in favor of
their fellow-brethren: if your lordships cannot allow this poor
people to live under your government as we do here, that you would
at least be pleased to deal a little more gently with them, granting
them, according to the example of those of Schaffhausen, and also of
the Duke of Neuburg, a Roman Catholic prince, the liberty and proper
time, to dispose of their goods and effects, in order that they may in
pursuance therewith convey or transport the same to where they shall
deem proper; in which we in no wise doubt, your lordships will do a
true work of equity and mercy. We also assure you, that we on our part
shall in no wise fail to evince our reciprocal and mutual duties, in
all that in which your lordships shall deem it well to commit it to our
intercession, as being truly and sincerely, very honorable and highly
esteemed lords, very affectionately yours, and ready to serve your
lordships. The burgomasters and rulers of the city of Amsterdam.

  _The 2d of March, 1660._

  By order of said my lords.

  Subscribed: N. NICOLAI.

Thus did the noble and most laudable rulers of the city of Amsterdam,
as fathers over their dear children, full of compassion and mercy, act
in the matter of the afflicted and oppressed Swiss friends. God be
their shield and very great reward. May he bless their wise reign. May
he grant, that their days may endure as the days of heaven and earth.

The very good example of the aforementioned rulers took such great
effect in the hearts of some of the leaders in the French church
of said city of Amsterdam, that they were also moved, and kindled
with a holy zeal of compassion, to labor in like manner, by friendly
petitions, to the magistrates as well as to the members of the
consistory of the cities of Berne and Zurich, for the deliverance and
liberation of the oppressed.

With regard to this, we could, if it were necessary, show their own
writings. Truly, a miracle of the Lord! Who should ever have thought,
that Zion’s deliverance should come through this way? But it is here,
as the apostle has said for the consolation of the pious: We know that
all things work together for good to them that love God. Romans 8:28.
We are persecuted, but not forsaken. 2 Corinthians 4:9.


TO THE BLOODY THEATRE OF THE ANABAPTISTS, OR NON-RESISTANT
CHRISTIANS.[365]

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

_To my Brother T. J. Van Braght_:

    A zeal and heavenly desire prevades th’ inspired strings
    Of David’s harp, whose tuneful chords a mournful feeling brings;
    When fear of death was strong within, those strains from Zion
      would roll,
    In psalms to demonstrate his grief and gloominess of soul.

    Such zeal, O brother, did I see from thee, like flashes burst,
    As thou the Christian martyrs’ deaths and steadfast faith rehearsed:
    E’en at the very time when sore afflicted, thou didst lie,
    And thou didst seem to realize that thou must shortly die.

    Wilt thou not save that care and zeal which thou dost now exhaust,
    And cease awhile that sacrifice, which all thy strength has cost?
    And with the sick and weak awhile from active service hold,
    In which, as I have said, thou hast engaged with zeal untold.

    Yet, well I know that thou, like Christ, must ever onward go,
    And teach the world the word of God, while traveling here below.
    To show the world what we should bear, and what the martyrs bore:
    Thou wast, by studying God’s blest word, impelled to work the more.

  P. VAN BRAGHT.


TERTULLIAN’S CONSOLATION AND ENCOURAGEMENT TO THE MARTYRS IN PRISON IN
THE TIME OF THE HEATHEN EMPERORS, IN THE YEAR 200.

Ye blessed and chosen martyrs of Jesus Christ, receive from me also,
somewhat that may tend to your spiritual refreshment, in addition to
the temporal comfort and maintenance with which the lady, the church,
has supplied you from her own breasts, and the brethren from their
individual labor. For, it is not profitable to nourish and cherish
the body, while the spirit is permitted to suffer hunger; and when
assistance is rendered to that which is weak, we should not neglect
that which is still weaker. However, I am not the person to address
you. Nevertheless, the most consummate soldiers are addressed, not only
by masters and their superiors, but also by plain persons and those
of inferior rank, receiving occasionally abundant and circumstantial
exhortations from them. Hence, it has frequently happened, that the
representations and admonitions of such persons, have afforded them
signal advantage.

Therefore, ye blessed, above all things, grieve not the Holy Spirit
who has accompanied you into prison; had he not entered with you,
you would not now be in bonds. Strive, therefore, to retain the Holy
Spirit with you there, that he may lead you from prison and conduct
you to the Lord. The prison is indeed the house of the devil, in which
he keeps his household; but you have gone into prison for the purpose
of trampling upon him in his own house; for when you contended with
him without, you totally vanquished him. Wherefore, he shall not say:
“They are in my power, I will tempt them with disgraceful hunger, with
apostasy, or with dissension among themselves.” He will flee from your
sight, and hide himself in his abyss, like a frightened, halting,
torpid, accursed and vanquished serpent.

Moreover, he shall not be so successful in his kingdom, as to excite
dissension among you, and incite you against one another; but he shall
find you equipped and armed with concord, since your peace is to him
a war. Even though some of you have not enjoyed this peace in your
churches, yet they have usually obtained it through prayer, from their
fellow martyrs in prison. You ought, therefore, to have and preserve
this peace among you, that you may impart the same to others. Other
hindrances, such as parents, etc., have accompanied you to the prison
door. Thenceforth, you are separated from the world, and much more from
the perishable things of the world. It should not be a source of fear
and distress to you, that you are separated from the world; for when we
consider that the world is rather a prison, we can perceive that you
have rather escaped from than been committed to prison. For the world
is filled with greater darkness, obscuring the minds of men. The world
binds sinners with more ponderous chains, in order to keep their souls
in bondage and security. The world exposes adulterous mankind to more
desolating impurities. In fine, the world contains more prisoners;
namely, the whole human family; and, moreover, is awaiting a sentence,
not this sentence of aldermen or judges, but the judgment of God.
So, ye blessed, ye are now in a place of refuge or safety from the
prison of the world; true, there is darkness in that refuge, but you
are a light in that darkness. There are indeed prisoners there, but
you are God’s freedmen; there is a loathsome smell there, but you are
a sweet savor. These judges have to look for a judge, but you it is
who shall judge these judges. 2 Cor. 6:2; Rev. 3:21. Those may indeed
be distressed who sigh after the wealth of this world, but a true
Christian had already renounced the whole world when he was out of
prison: and now that he is in prison he also renounces the prison. To
you who have renounced the world, it matters not in what part of the
world you are. And if you have but some of the joy of this life, it is
profitable dealing to lose or relinquish a trifling bargain, in order,
thereby, to gain a greater one. I forbear mentioning the magnitude of
the reward and glorification to which the martyrs are called of God.
Rev. 3:21.

Still, we would hereby compare the life of the world and the prison
life; the spirit gains more in prison than the body loses. Nay,
the body loses not the necessaries of life, in consequence of the
providence of the church and love of the brethren. But the spirit,
moreover, makes such acquisitions as are every way advantageous to
faith; for there (in prison) you see no strange gods; there you are not
offended with their images; there you are not molested by the great
throng of men, which takes place at the festivals of the heathen; you
are not enveloped with foul stench; you are not terrified with the
shrieks of the horrid exhibitions, and with the fury and insolence of
tumult, when the heathen tragedians make such vain representations. You
are not disgusted with the sight of public brothels; you are free from
offense, from temptation, from evil thoughts, nay, from persecution.
The prison affords to Christians all the advantages derived by the
prophets from their solitary wilds. The Lord was wont to withdraw from
the people, that he might enjoy the more freedom in prayer, and in
retirement from the world. Nay, in the wilderness, he manifested his
glory to his disciples. We will, therefore, discard the name _prison_,
and substitute that of _separation_, for, though the body is therein
secluded and confined, yet all things are open to the spirit. Let the
spirit then issue forth and wander abroad, not in shady orchards or
spacious pleasure houses, but let it travel in the way that leads to
God. Phil. 3:20; Col. 3:2; Heb. 13:14. So often as you expatiate in the
spirit, so often will you be beyond the confines of the prison. The
feet are free from the shackles, when the hands are uplifted to heaven;
the mind carries the whole man with it, taking him wherever it goes:
hence, our hearts should be wherever we should have our treasures.
Matt. 6:21.

But be it so, ye blessed, that the prison is irksome to the Christians:
yet we must remember, that we are called to the warfare of the living
God. Eph. 6; and the more especially as we have taken the sacramental
(baptismal) vow. Nay, no soldier marches to war with joy and delight.
He marches forth to the battle, not from his bed, but from his tent,
equipped and girded about, when the whole work is a series of trouble,
sorrow and turmoil; nay, in peace they are free from labor. They teach
with trouble to endure the fatigues of war; they march under arms,
they exercise in the field, sink ditches and saw wood for the various
kinds of armaments and fortifications. All is one continued labor and
toil, lest the body or the mind should be influenced by fear; from the
evening twilight till the dawn of day, from the heat of summer to the
cold of winter, from the taking off of the coat till the putting on of
the armor, from silence till clamor, from tranquillity till alarm.

Therefore, ye blessed, inure yourselves to all the hardships of the
soldier, for the exercise and strengthening of the mind and body. You
are now marching in a good contest, in which the living God is the
dispenser of the prizes, and the Holy Ghost the keeper; the coronation
is an everlasting jewel, the citizenship angelic existence in heaven,
a glory that shall endure forever: therefore, it is Jesus Christ who
dispenses the prizes to you, who has given you the unction of the Holy
Spirit, and advanced you to this grade of honor; may he withdraw you
from lighter work before the day of battle, that you may be assailed
with greater violence, and your strength be confirmed; for the
combatants have to undergo severe discipline and exercise, in order
that, by exertion, their physical powers may be improved. For, for this
end they are kept from venery, rich victuals, and strong drink; they
are subjected to constraint, tortured and exercised; and the greater
preparatory exercise they take, the greater is their hopes of victory.
Now they do it, says the apostle (1 Cor. 9:25), to obtain a corruptible
crown; but we shall obtain an eternal one. We should, therefore, make
the prison a place of trial and exercise, that we may be inured to
every misfortune and inconvenience, and so appear with the greater
confidence, before the judgment-seat of Christ.

We are not unacquainted with the declaration of the Lord Jesus: “The
spirit is willing, but the flesh is weak.” We ought, therefore, not to
fear or be dismayed, since the Lord declares that the flesh is weak;
but he has told us beforehand, that the spirit is willing and ready,
in order that he might know which should be subject to the other,
namely, that the flesh should serve the spirit, the weaker submit
to the stronger--that the former might also acquire strength of the
latter. The spirit should converse about the general eternal salvation,
and not about the inconvenience of the prison, but meditate upon the
contest, and what greater hardships may still be in reserve. Perhaps
the flesh will be terrified at the huge sharp sword, the lofty gallows,
the ravenous beast, or the exquisite pain of the flames, and the
numerous instruments of torment; then will the spirit and flesh stand
in opposition. What though this be great cruelty, numbers have suffered
it with great joy; nay, persons have voluntarily desired and longed for
it, in order to acquire honor and a name; and not only men but women.
Hence, ye blessed, you may know how to deport yourselves according to
the measure of your race.

It would consume too much time to mention all who have been executed
with the sword, under the influence of a strong desire for such a
death. Among females, there is _Lucretia_, who, being ravished, pierced
her bosom with a dagger in the presence of her friends, that she might
leave behind her the fame of her chastity. _Mutius_ burnt off his right
hand, in order, thereby, to acquire a name. How, also, that many other
extraordinary inconveniences and tortures have been suffered for the
acquisition of worldly honor and fame, we omit for brevity’s sake;
and add: If temporal honor is worth so much torture and pain, endured
through strength of mind, so that fire, sword, gallows, wild beasts,
and torture were contemned for the reward of human fame, I may well
say, that this, our affliction, is extremely light in comparison of the
heavenly glory and the divine reward. If glass is so valuable, how much
more precious are jewels? Who, then; would not much rather suffer so
much for a real, substantial good, when so many endure so much for an
unsubstantial one. I now dismiss the consideration for temporal fame;
still the strife of indignation and that of martyrdom are analogous,
etc.

This outward exercise, ye blessed, the Lord has not permitted to enter
the world to no purpose; but, for our sakes, to warn us, thereby, that
we shall be put to shame and confusion at the last day, if we are
afraid of suffering for the sake of truth unto salvation, that which
others have endured for the sake of vanity, unto perdition, etc. And
in conclusion, let us consider the end or design of the creation of
man, at which we must arrive, that such reflection may stimulate us to
prepare ourselves resolutely to endure those calamities which equally
befall the willing and the unwilling, (namely, the punishment of death,
etc.) There is no person who would not still suffer for man’s sake; why
then should we hesitate or fear to suffer in the cause of God, who will
recompense us with the purest love, and with joy and everlasting glory?
Meditate upon this, ye blessed.




INDEX.


  --A--

  Abraham of Cholchester burned, 332

     "    put to death, 533

     "    Picolet, 783

     "       "    letter of, 784

  Absalom van Tomme, 560

  Address of Zeno to Candidates, 208

     "    to the worldly minded, 14

     "     "  "  young, middle-aged, and old, 14

  Ado Trevirensis, baptism, A. D. 1076, 253

  Adrian, a bishop punished, 210

     "   Corneliss and others, 506

     "       "     a prayer, 507

     "       "     an admonition, 508–510

     "       "     a confession, 510–515

     "   de Rieu, 676

     "   Willems, 692

  Adriaen Brael, at Bruges, 629

     "    den Burry, 659

     "    Ol, 783

     "    van Hee and Joos Meeuwens, 562

     "    Pan and his wife, 595

     "     "  a letter from, 595

     "     "  another letter, 595

     "     Pieters and Barber Joosten, 810

     "     Janss Hoedemaecker burned, 841

     "       "        "       1st letter, 841

     "       "        "       2d     "  , 842

     "       "        "       3d     "  , 843

     "     Rogiers, 900

     "        "    first letter, 904

     "        "    sec’d    "  , 905

     "        "    third    "  , 906

     "     Hoedemaecker, 943

  Adriaenken Jans burnt, 855–856

       "       "  letter, 881

       "       "     "   to her, 883

  Advertisement, 1076

  Aechtken of Zierick--zee, 599

  Aedesius, brother of Apphian drowned, 175

  Aeltgen Baten and Maeyken Wouters, 1033

  Agapitus, put to death, 126

  Agathonica and others put to death, 111

  Agathopus, a deacon, drowned, 175

  A lad of fifteen years, 483

  Albanus, a teacher, burned, 192

  Albert of Gaul martyred, 221–222

  Albigenses, confession of, 274

       "      or Waldenses, distinction of, 293

       "      a plain distinction, 295

       "      180 burned, 295

       "      60    "     at Casser, 296

       "      100   "              , 296

       "      50    "     for the faith, 296

       "      400   "     at Lavaur, 296

  Alexander of Phrygia executed, 112

      "     the Greek martyr, 114

      "     of Jerusalem put to death, 127

      "     burned at Alexandria, 129

      "     torn by wild beasts, 136

  Alcibiades martyred, 113

  Alfuard put to death, 258

  Algerius, a youth, letter, 548

      "     offered up, 551

  Allert Janss, 807

  Aloida and Nunilo put to death, 235

  A man burned in London, 297

  Ambrose, articles of faith, 154

  Ammonaria, 130

  Ammonius put to death, 179

  Ammon, a deacon, 180

  Andrew, the apostle, crucified, 84

     "   Claessen beheaded, 428

     "   Kofler beheaded, 456

     "   Samuel and Dirk Pieters, 458

  Andries de Meulenaer, at Bruges, 629

     "    N., his father and brother, 807

  Andries Langedul, 608

  Andries N., 807

  Andries Pirchner, 1003

  Andronicus martyred, 83

       "     put to death, 141

       "     first  examination, 142

       "     second      "     , 144

       "     third       "     , 146

       "     account of death, 147

  Anna Maler and Ursula, 421

    "  of Freiburg, 419

    "  of Rotterdam, 436

    "   "     "      letter to her son, 436

    "  Cantiana, 480

  Anneken and others, 476

     "    Ogiers drowned, 806

     "    Heyndricks, 833

     "    Botson, Janneken, her daughter and Maeyken Pieters, 1005


     "    van den Hove, 1035

     "     "   "    "   further observation, 1036

     "    van Bruyssel, 956

  Anpleunis van den Berge, 726

  Answer to the question, Whether all the people mentioned in
    this book confessed the faith of the Anabaptists, 17

  Anthimus, bishop at Nicomedia, 169

  Anthonis Keute at Bruges, 629

      "    the weaver, 844

      "    Ysbaerts, 941

      "    Claes and others, 615

  Anthony Keyn beheaded, 457

     "    van Asselroye, 479

     "    Welsch, 638

     "    Hinnelberg, 1065

  Antipas burned, 92

  Antonis Schoonvelt and others, 627

  Anysia, a young girl, slain, 179

  A pious brother, 526

  Apollonia burned, 129

      "     wife of Leonhard Seyle, 434

  Apostles Creed, 26

  Apostolics put to death, 282

  Apphian, a youth, drowned, 174

  Aquila martyred, 83

  Aquilina put to death, 178

  Arent Block, 885–886

  Arent van Essen and Ursel, his wife, 805

  Arent Jacobs, wife and son, 438

  Ares put to death, 177

  Aristarchus slain at Rome, 83

  Arnald, a lector, burned, 281

  Arnobius on baptism, 148

  Arnold, a teacher, martyred, 204

     "   Marsilius, Theodoric and others, 284

     "       "          "     account of their views, 284

     "       "          "     their examination, etc., 285

     "       "          "     their constancy, 285

  Articles of faith from John Wickliffe, 324

  A Smith at Komen, 484

  Asterius crucified, 139

  Ater burned, 130

  Atrocious treatment of Christians, 107

  Attalus roasted in an iron chair, 112

  Augurius burned, 135

  Augustine, the baker, 532

  Aurea, a maiden, beheaded, 236

  Auxentices, put to death, 179

  A youth persecuted, 112


  --B--

  Babylas of Antioch beheaded, 130

  Balthasar Huber and his wife, 448

  Baptism _in the first century_, 61

  Baptism of John, 61–62

     "     " Jesus, 62

     "    commanded by Christ, 62

     "    practiced by the apostles, 62

     "    testimony of the apostles, 63

     "    not to be administered to infants, 63

     "    testimony of the fathers, 64

     "    _in the second century_, 97

     "    Dionysius on, 97

     "    Justinus   ", 97

     "    Gratianus  ", 99

     "    Clemens Alexandrinus, 99

     "    of infants not mentioned by Clemens, 99

     "    further remarks on, 100

     "    _in the third century_, 114

     "    Tertullian on, 115–116

     "    Leonilla and her grandsons, 117

     "    Origen Adamantius on, 117–119

     "    Notice concerning the writings of Origen, 119

     "    P. J. Twisck on different points of the doctrine of Origen, 118

     "    of Virian, Marcellinus and Justin, 119

     "    of Pancratius, 119

     "     " Bassilla, 119

     "     " Pontus, 119

     "     " Nemesius, 120

     "    Testimony of Cyril of Jerusalem on, 120

     "    Arnobius on, 121

     "    _in the fourth century_, 148

     "    of Fusca, 148

     "    Donatus on, 149

     "    of Athanasius, 150

     "    Council of Nice, 151

     "    of Hilarius, 152

     "    Views of Hilarius, 152

     "    of Monica, 153

     "    Canons respecting, 153

     "    of infants declared against at Neocesarea, 153

     "    of St. Martin, 153

     "    of St. Ambrose, 154

     "    Ephrem Syrus on, 155

     "    Gregory of Nyssa on, 155

     "    Optatus Milevitanus on, 156

     "    Gregory of Nazianzus, 156

     "    of Nectarius, 157

     "    Basilius and Eubulus, 157

     "        "    on, 157–158

     "    Chrysostom on, 158

     "    Benefit, etc., of, 159

     "    of Jerome, 161

     "    Jerome on, 162

     "    of Augustine, 163

     "    of Epiphanius, 165

     "    Epiphanius on, 165

     "    of Constantine and Theodosius, 166

     "    _in the fifth century_, 181

     "    of infants opposed by Victor, 181

     "     "  Victorinus, 181

     "     "  Synesius Syrenus, 182

     "    Sedulius on, 183

     "    Hilarius  ", 183

     "    Prosperus on, 184

     "    Maximus    ", 185

     "    Cyril of Alexandria on, 185

     "    Received by a Jew, 186

     "    Faustus Regiensus on, 186

     "    Evagrius on, 186

     "    Eucherius on, 187

     "    at Carthage, 187

     "    of Nazarius, 187

     "    Salvian of Massilia, 188

     "    of Anthymius, Sisinnius, etc., 188

     "    Primasius on, 189

     "    Fulgentius, 189

     "    Clodovius and people, 190

     "    _in the sixth century_, 190

     "    Cassiodorus on, 195

     "    Mehrning and Montanus on, 197

     "    Justus Origelitanus on, 199

     "    Olympiodorus on, 199

     "    Peter on, 199

     "    of the Jews, etc., on Easter and Whitsuntide, 200

     "    of Brunechildis, 200

     "    Donatus on, 201

     "    _in the seventh century_, 206

     "    of Anastasius, Cæsarea, etc., 207

     "    of Jews and others, 207

     "    Zeno of Verona on, 208

     "    Jacob Pamelius, 208

     "    Bracerensian counsel renewed, 208

     "    Isadorus on, 209

     "    J. Pomorius on, 209

     "    in A. D. 700, 209

     "    _in the eighth century_, 212

     "    Germanus on, 213

     "    Bede on, 213

     "    Amalarius Fortunatus, 214

     "    Roman practice favorable to, 215

     "    of Wittikind, 216

     "    What was required of catechumens, 216

     "    Albinus on, 216

     "    J. Mehrning on, 218

     "    Sebastian Franck on, 218

     "    P. J. Twisck’s account of, 218

     "    _in the ninth century_, 224

     "    Lamentation, 224

     "    Haimo on, 225

     "    Gratian to his contemporaries, 227

     "    Rabanus Maurus on, 227

     "    Angelomus on, 228

     "    Council at Paris on, 228

     "    Slaves baptized, 229

     "    Huldricus, complaint, 229

     "    Hincmar, Bishop Laudun, 229

     "    Hincmar, Bishop of Rheims, 229–230

     "    Paschasius on, 230

     "    Remigius on, 231

     "    P. J. Twisck on, 231

     "    _in the tenth century_, 238

     "    Giselbert on, 240

     "    Ansbert on, 241

     "    Smaragdus on, 241

     "    Theophilact, 242

     "    of Theridates, 244

     "     " Namesius, 244

     "     " Olympius, 244

     "     " Placidus, his wife and two sons, 245

     "    Fulbertus of Carnotanses on, 245

     "    _in the eleventh century_, 249

     "    Jacob Mehrning on, 250

     "    Anselm on, 250–251

     "    Algerus on, 251

     "    Buchard of Worms on, 252

     "    Lanfrancus writes, 252

     "    Bruno bishop of Angiers, 252

     "    Berengarius, deacon, 252

     "    Beroldus on, 253

     "    Ado Trevirensis on, 253

     "    Juo Carnotensis on, 253

     "    A. D. 1090, 254

     "    _in the twelfth century_, 260

     "    Waldenses on, 261

     "    Rupert Tuiciensis on, 261

     "    D. J. Vicecomes, 262

     "    Ludovicus Vives on, 263

     "    Petrobrusians, 263

     "    Arnulph, Bishop of Lyons, 263

     "    Hildebert, Bishop of Mayence, 263

     "    Arnald of Brescia on, 263

     "    Henricus Petri Tholossanus, 263

     "    _in the thirteenth century_, 288

     "    Jacob Mehrning from Cent. Mag., 289

     "    Peter de Bruis on, 289

     "    Henry of Toulouse, 289

     "    of the true, 290

     "    Principal points of doctrine, 290

     "    Account of Sebastian Franck, 290

     "    Gerard Sagarellas on, 291

     "    Form or mode of, 291

     "    Alexander on, 291

     "    Probus, Bishop of Tullo, on, 291

     "    _in the fourteenth century_, 309

     "    Jacob Mehrning on, 309–310

     "    Views on, 310

     "    Dulcinus and Margaret, 310

     "    Views of heretics (so called) on, 310

     "    John Wickliffe on, 311–312

     "    William Swinderby and Walter Brute on, 313

     "    Nicephorus Callistus on, 313

     "    Charles, Bishop of Milan, 313

     "    _in the fifteenth century_, 321

     "    of the Taborites, 325

     "    D. Balthazar Lydius, 325

     "    Jacob Mehrning on, 326

     "    Extract from History of Baptism on, 326

     "    _in the sixteenth century_, 351

     "    Ludovicus Vives on, 353

     "    Nicephorus on, 354

     "    Thomas van Imbroeck on, 355

     "    Jacob de Roore on, 359

     "    John Wouters van Kuyck on, 359

     "    Christian Gasteiger on, 359

     "    Bartholomew Panten on, 360

  Barba slain, 104

  Barbara Thielemans, six brethren, etc., burned, 465

     "    Meylin and others, 1053

     "    Kolbin  "    "   , 1053

     "    Neeff   "    "   , 1062

  Barbel put to death, 506

  Barbelius slain, 104

  Barbelken Goethals, 830

      "        "     letter, 830

  Barber Jans, 807

  Barbly Ruff, 1062

  Barnabas put to death, 73

  Barsimaeus slain, 104

  Bartel and others put to death, 481

  Bartholomeus Panten, 1025

        "         "    first letter, 1025

        "         "    second letter, 1026

        "         "    discussions, 1027

        "         "    testament to his daughter, 1029

  Bartholomew tortured and flayed, 85

  Bartholomew, the potter, 529

  Basilides beheaded, 124

  Basileus, Bishop at Pontus, burned, 180

  Beerentge, a maiden, 519

  Belief of these people, 312

     "    " William Swinderby, 313

  Believers put to death, 454

  Benefit, virtue and operation of baptism, 159

  Benjamin, a deacon, put to death, 193

  Berengarius, a deacon, condemned, 258

       "       followers anathematized, 260

  Berengarians banished, 280

       "       burnt, 281

  Betgen, Neelken and Mariken Franss, 594

  Biblis, Aquilina and Fortunata, 178

     "    put to death, 178

  Big Henry, Jerome Segers, etc., 485

  Blandina persecuted, 112

  Blasius Beck beheaded, 457

  Bloody oppression of believers, etc., 194

  Brother Alda, 423

  Bruno, bishop of Angiers, condemned, 258

  Bruyn and others, 844

  Burckhardt Aman, 1054


  --C--

  Calapodius put to death, 126

  Carius Prader and others, 417

  Carpus and others put to death, 111

  Casper Tauber, 399

  Cassian put to death by his scholars, 170

  Catharina, a maiden, beheaded, 177

      "      Mulerin, 1052

  Catharine of Thou, 329

  Catharine burnt at the stake, 485

  Cecilia put to death, 126

  Charge of William I. to the magistrates of Middelborgh, 1001

  Charles, Bishop of Milan, 313

  Charlo de Wael, 637

  Christian from Eukeraet, and others, 506

  Christian executed with the sword, 529

  Christian Langedul, 76

      "        "      first letter, 676

      "        "      second letter, 677

      "        "      third letter, 678

      "        "      another letter, 679

      "        "      last adieu, 680

  Christians burned at Toulouse, 301

  Christians during the fourth persecution, 114

  Christiaen Gasteyger, 1006

       "     Rijcen, 1007

       "        "    examined by, etc., 1008

       "        "    another letter, 1009

       "        "       "      "   , 1009

       "        "       "      "   , 1010

       "        "       "      "   , 1011

       "        "    consolatory letter, 1011

       "        "    exhorts his wife, 1012

       "        "    letter to his wife, 1013

  Christina Harring, 425

  Christoffel from Geistens, and others, 506

  Christoffel Buyze, Laurens van Rentergen, Joost Meerssenier
    and Grietgen Baets, 727

  Christoffel Fierens, 914

  Chrysostom’s views respecting baptism, 158

  Chrysostom’s views on articles of faith, 160

  Church of Christ, 38

  Claudine le Vettre and a brother, 707

      "     "   "    and a brother, further account, 708

  Cladius crucified, 139

  Claes Roders and Pieter Claes Jans, 447

    "   Lecks, 463

    "   Gerbrants and others, 515–516

    "   de Praet, confession of, 533–538

    "   Opreyder, 844

    "   van Armentierss, 956

  Claesken, confession of before the commissary, 588

      "         "       " before the inquisitor, 588

      "     a letter, 592

      "     another letter, 592

  Clement of Scotland burned, 221–222

  Clement Hendrickss, 797

      "        "   first letter, 800

      "        "   second letter, 800

      "        "   third letter, 801

      "        "   fourth letter, 802

      "        "   fifth letter, 803

  Cointha stoned, 129

  Coming of Christ, 37

  Command to teach and baptize, etc., 62

  Conclusion, 56

  Conclusion to the fifteenth century, 326

      "      of   "     "        "   , 338

  Conclusion of the sixteenth century, 1040

  Confession, first, 26

      "       second, 32

      "       third, 36

      "       of the Waldenses and Albigenses, 274

      "       of faith, ancient, 313

      "       of faith, etc., 332

      "       of faith, 360–395

      "       of Claes de Praet, 533–538

      "       of Claesken, 588

  Conrad Feichter and others, 425

      "   Koch, 659

      "    " first letter, 660

      "    " second letter, 661

  Conversion of Euvodius, 164

  Cornelis Gijselaer and one Michael, 885–886

  Cornelis van Kulenburgh, a lad, 517

  Cornelis Claess, 676

      "    the shoemaker, letter, 684

      "    Jan of Haerlem burned, 797

  Cruelties practiced by Nero, 77

      "     instituted by Regnerus, 232

  Cruelty and misery of this persecution, 128

      "   of Emperor Aurelian, 137

      "   of the Arian King, Honoricus, 193

      "   of Elvelid, the Mohammedan, 220

  Cyrenia, 176

  Cyril, points of faith, 186

  Cyrilla put to death, 179


  --D--

  Damian of Algau, 449

  Daniel Kopf, with two brethren and four sisters, 419

     "   Verkampt, 560

     "   Kalvaert, 640

     "   de Paeu, 696

     "   van Vooren and Passchier Weyns, 696

  David and Levina, 528

  Deaf Betgen, Betgen of Ghent and Lijsken Smits, 615

  Decree of Pope Lucius III against the Waldenses, 286

     "   Ilphonsus, king of Aragon, against the Waldenses, 287

     "   first and second, of Frederic II against the Waldenses
           and Albigenses, 304

     "   third of Frederic II, 305

     "   published in England, 328, 434

     "        "    by the Romanists, 397

     "  against the Anabaptists, 399

     "     " Menno Simon, 449

     " for the introduction, etc., 483

     " against the Anabaptists, 1007

     "    "     "      "      , 1043

     " further observation, 1043

  Decrees, renewal of, 530–532

  Defense and confession of Andrew Smuel and Dirk Pieters, 458

  Defense and confession of Anabaptists, 1048

  Demetrius put to death, 179

  Derthuin, Bertherius, Anobert, etc., 220

  Didius put to death, 179

  Dieuwertgen, and others, 477

  Digna Pieters drowned, 530

  Dileman Snijder, and others, 565

  Dingentgen of Honsschoten, 900

  Dionysia beheaded, 130

  Dionysius Areopagita martyred, 104

      "     bishop at Alexandria exiled, 135

  Dioscorus, greatly tormented, 130

  Dirck Mieuwess, 832

  Dirk Pieters Krood, and Pieter Trijnes, 447

    "     "    Smuel burnt, 458

    "     "      "   testament of, 460

    "     "      "   letter of consolation, 461

    "  Jans and others, 506

    "  Lamberts, Christian Wetteren and Antonijn de Wale, 640

    "  Willems, 710

    "  Anoot and Willem de Zager, 727

    "  Andriess, 741

  Discordance of Papistic writers, 49

  Divine judgments, etc., 55

  Doctrines of Origen, 118

  Document to the city of Berne, 1073

      "     "  "    "   " Zurich, 1073

      "     "  "  cities of Switzerland in behalf of Adolph de Vrede, 1073

  Donotian beheaded, 180

  Donuina put to death, 139

  Douwe Eeuwouts, 850

  Dulcinus and his wife Margaret, etc., 316


  --E--

  Edict against the Christians, in the years 284 and 302, 139

    "   of Theodosius and Honorius against the Anabaptists, 191

    "   first version--second version, etc., of above, 191

    "   second by those of Zurich, 422

    "   by Charles V, 426

    "   against Mennonists, 1047

    "      "    Anabaptists, 1063

    "      "        "      , 1070

    "   what was done for mitigation of same and for the release
          of the prisoners, 1072

    "   concerning the, against the Anabaptists, 1076

  Eighteen persons burned at Salzburg, 411

  Election of the Pope, 50

  Eleven and then seven, 478

  Elias put to death, 177

  Elizabeth drowned, 464

      "     and Hadewijk, 525

      "     Meylin, 1053

      "     Hilzin, 1053

      "     Bachmanni, 1061

  Ellert, Jans, six brethren, etc., burned, 465

  Elssa Bethezei, 1061

  Ennathas, a maiden, burned, 177

  Epaphras slain under Nero, 83

  Epimachus burned at Alexandria, 129

  Epipodius martyred, 114

  Epolonius of Antioch beheaded, 130

  Ethiopian put to death, 102

  Eucratis, a maiden, died in prison, 172

  Eugenia beheaded at Cordova, 246

  Eugenius, Auxentius, Maodatius, etc., 179

  Eulalia burned with torches, 170

  Eulogius burned, 135

  Eunus burned at Alexandria, 129

  Euphratesia, seven brothers and others put to death, 178

  Euplius beheaded, 172

  Eusebius and others put to death, 126

  Eustace Kuter, 620

  Evert Nouts, examination, tortured and sentenced, 552–556

    "   Hendricks of Warendorp burnt, 898

  Expulsion of the Christians from Metz, and burning their books, 288

  Extracts from book of criminal sentences of city of Amsterdam, 731–734

  Extracts from book of criminal sentences of the town of Gouda, 809


  --F--

  Faes Dircks and two others, 808

    "    "    confessions, 808

    "    "    first examination, 808

    "    "    second examination, 809

    "    "    third examination, 809

    "    "    execution, 809

  Fall of man, 37

  False and true church, 42

  Father Abraham of Cholchester, burnt, 332

  Faustina and Jacobita put to death, 105

  Faustus put to death, 179

  Feanchoys van Elstlandt, 628

  Feet-washing, 30–39

  Felician thrown to beasts, 174

  Felicitas and her seven sons at Rome, 106

      "      "  others, 123

  Felistis, Jans, burned, 518

      "      "   death sentence, 518

  Felix, bishop at Thibaris, put to death, 173

    "    Mantz, 400

    "    Landis and his wife Adelheid Egli, 1060

  Fierijntgen Ketels, Leentgen, her mother, with Pierijntgen
    and Marijntgen van Male, 640

  Fifty-four persons burned, 942

  Fije and Eelken, 466

  Florentin put to death, 137

  Fortunata put to death, 178

  Forty youths burned, 176

    "   women and others burned, 180

    "   Christians slain A. D. 566, 205

    "   two persons put to death, 675

  Four brethren and four sisters, 419

  Four God-fearing women, 130

  Four persons banished, 280

    "     "       "    , 1044

  Fourteen persons burned, 255

      "       "    further observation, 255

  Francais, the carpenter, 727

  Franchoys de Swarte, with Klaesken, his wife, 637

  Francijntgen Meulenaers at Bruges, 626

  Francijntgen and others, 532

  Francis of Bolsweert, 455

    "     van der Sach, 638

  Francoys van Leuven, 920

  Frans Sweerdtveger, 529

    "   Tiban and Little Dirk, 561

  Fransken Vroevrouwe, 594

  Fructuosus, bishop Tarragona, burned, 135


  --G--

  Gaius of Alexandria exiled, 135

  Gallus Schneider, 1059

  Geleyn Corneliss, 885–886

  George Wagner, 401

    "    Blaurock and Hans van der Reve, 415

    "       "  memorial of, 416

    "       " consolatory admonition, 419

    "    Bauman, 422

  George Gruenwald, 423

    "    Steinmetz, 423

    "    Zaunringerad, 424

    "    Vaser and Leonhard Sailer, 430

    "    Libich and Ursula Hellrigling, 449

    "    Raeck, 620

    "    Friesen, a cabinet maker, 636

    "       "     an admonition, 636

    "    Pruckmair, 1005

    "    Wanger, 1024

  Gerard and thirty others branded and scourged, 283

    "    etc., answers to questions, 283

    "     " summary of doctrine, 283

    "     " conduct toward the fathers in the council, 284

    "     " joyful going out and miserable death, 284

    "    further observations, 284

    "    Sagarellus burned, 308

  Germanicus devoured by beasts, 111

  Gerrit Hasepoot burned, 538

    "    van Kempen, 479

    "    Duynherder, 711

    "    van Mandel, confession of faith, 734

    "    Corneliss put to death, 835

  Getulicus and others slain, 106

  Gillis put to death, 476

  G. Kleermaecker put to death, 917

  G.      "       letter, 917

  God and the creation of all things, 36

  Golauduch of Persia put to death, 205

  Gomer, the mason, and others, 615

  Gotthard of Nonenburg, 568

  Govert, Gillis, Mariken and Anneken, 476

    "     Jaspers put to death, 559

  Grietgen, Naentgen and others, 484

    "       and others, 532

    "       Tanneken, Lijntgen and Stijntgen of Aix-la-Chapelle, 561

    "       Bonaventeurs, 599

    "       van Sluys, 920

  Grietjen " Bruyssel, 956

  Guljame van Dale, 631

  Gysbert Jans, six brethren, etc., burned, 465


  --H--

  Hadewijk and Elizabeth, 525

  Hans Koch put to death, 398

    "  Schlaeffer, 410

    "  Pretle, 412

    "  Feierer with five brethren and three sisters, 412

    "  Langmantel, etc., 414

    "  van der Reve, 415

    "  Wucherer and Hans Bartel, 431

    "  Seyel and Hans of Wels, 433

    "  Simeraver, 439

    "  Huber, 449

    "  Blietel, 456

    "  Staudtach beheaded, 457

    "  van Overdam, confession, 468–473

    "    "     "    letter, 473–475

    "    "     "    death, 476

    "  Keeskooper, letter of, 475

    "      "       death of, 476

    "  van Monster and others, 481

    "  Borduerwercker, 529

    "  Pichner of Sal, 529

    "  Brael persecuted, 539–542

    "  den Duytsch, 561

    "  de Smit, 561

    "  Burculo, 561

    "  Smit and others, 565

    "  Beck  "    "   , 565

    "  de Vette, confession of, 596

    "  Vermeersch     "      ", 606

    "  de Backer and others, 615

    "  Mariken van Meenen, Beetgen van Brugh and Lijntgen, 629

  Hans Symons, 676

    "    "  a letter to his wife, 681

    "    "  another letter, 683

    "  Marijns van Oosten, 711

    "    "      "   "  letter, 726

    "  van den Wege, 825

    "    "  "   "  first letter, 826

    "    "  "   "  second letter, 827

    "    "  "   "  third letter, 829

    "    "  "   "  fourth letter, 829

    "    " der Straten, 835

    "  Misel, 851

    "  Knevel, 899

    "  van Munstdorp burned, 934

    "   "      "     letter to his wife, 934

    " Peltner, 943

    " Bret, 984

    "  "  first letter, 986

    "  "  another letter, 988

    "  "  another letter, 990

    "  "     "      "   , 993

    "  "     "      " written in a dark pit, 997

    "  "     "      " to Hans C, 998

    "  de Ruyter, with his wife and daughter, 1001

    "  Aicher, 1005

    "  Poltzinger and Marcus Eder, 1044

    "  Landis, 1045

    "   " further observations, 1046

    "  Meyli, Sr., and his son’s wife, 1051

    "  van Uticken, 1054

    "  Jacob Hess, with his wife, 1056

    "  Zaug and others, 1065

    "  Haslibacher, 1068

  Hansken van der Broecke and others, 561

      "   Lisz at Bruges, 629

      "   Parmentier at Bruges, 629

      "   in’t Schaeck, 696

      "   van Oudenaerden, 920

  Hanz Peiz and some others, 430

  Harman Timmerman of Antwerp, 734

      "      "  confession of faith, 734

  Harmen, the dyer, and others, 844

  Hemes Nimrich, a teacher and others scourged, 1044

  Henderick van Etten, 783

      "   Dirks and others, 506

  Hendrick Anthoniss and others, 515–516

      "    Leerverkooper, Anthonis, and Dirk de Schilder, 561

      "    Adams and others, 565

      "    Aerts, the hatter, and Janneken Cabiljaus, his wife, 638

      "    Maelschalck, 694

      "       "   letter, 694

      "    Alewijns, 711

      "      "  an epistle to his children, 712

      "      "  to the lords at rack, 718

      "      "  farewell testament, 719–726

      "    Verstralen, first letter to his wife, 836

      "      "  another letter, etc., 837

      "      "  letter to brethren, 839

      "    Pruyt, 955

      "    Sumer, 1002

  Henricus put to death, 126

  Henry and Alfuard slain, 258

    "   of Toulouse put to death, 282

    "   Gutwol, 1056

    "   Boller, 1062

  Heraclides put to death, 124

  Herman, Andrew and Guillemette, 309

     "    Jans of Sollem burned, 518

     "    van Vleckwijck burned, 741

     "     "     "       and Friar Cornelis, 751–763

  Hero and others put to death, 124

  Heron burned, 130

  Heyndrick Eemkens, 635

      "     Arents, 706

      "     van Eckelo, 854

  Hilarius on baptism, 152

  Holy Supper, 39

  How Christ baptized through his disciples, 62

  Hugo Jacob Kraen, his wife Mary, and two others, 425

  Huybert op der Straten, Trijnken, his wife, and others, 1044


  --I--

  Ignatius devoured by wild beasts, 102

  Inquisition by Pope Innocent III against the Albigenses
                and Waldenses, 287

      "       cruel mode of, 298

      "       continued, 298

      "       commenced in the Netherlands, 299

      "       of believers, 307

      "       continuation, 307

      "       mode of, 316

      "       rules of, 316

      "       articles for recantation, 322

      "       by the Spaniards, 336–337

      "       places of imprisonment, 337

      "       how persons were delivered to the secular judges, 337

      "       against the believers, 396

  In what the church always continued the same, 21

  Irene and two sisters burned, 178

  Ireneus put to death, 125

  Iron and leaden century, 51

  Isidore burned, 130


  --J--

  Jacob and Seli his wife, 447

    "   den Geldersman burnt, 458

    "   Claess and his wife Cecilia, 467–468

    "   van Yperes and others, 548

    "   de Melselaer, 560

    "   de Swarte and others, 561

    "   the goldsmith, and others, 615

    "   Dircks with his two sons, 696

    "   de Roore, the chandler, burned, 741

    "       "  disputation with Friar Cornelis, 742–751

    "       "  first letter, 763

    "       "  second letter, 765

    "       "  third letter, 767

    "       "  fourth letter, 769

    "       "  another letter, 774

    "       "     "      "   , 776

    "       "     "      "   , 779

    "  van den Wege, 920

    "   "   "   " letter to his wife, 921

    "   "   "   " another letter, 921

    "   "   "   "    "      "   , 926

    "   "   "   "    "      "   , 927

    "   "   "   " last words    , 928

    "  the cobbler, and his wife, 956

    "  Mandel, 1002

    "  Platser, 1025

    "  Egli, 1054

    "  Rusterhel, 1055

  Jacques Dosie at Leeuwaerden, 480

      "   D’Auchy put to death, 569

      "     "     confession in prison, 569

      "     "     before the commiss’y, 570

      "     "     betrayed and apprehended, 587

      "   Bostijn, 630

      "   Mesdagh, 686

      "      "  letter, 686

  James, the son of Zebedee, beheaded, 70

    "     "   "  "  Alpheus, stoned, 72

  Jan Egtwercken, Claes Meliss, etc., 448

  Jan Pennewaerts, six brethren burned, 465

   "  Pleunis and others, 503

   "  the old clothes buyer, 503

   "   "   "     "      "   confession, 505

   "  Drooghscheerder, 529

   "  de Kudse, 533

   "  Hendricks, examination, etc., 552–556

   "  Jans Brant, 593

   "  Bosch of Bergh, 606

   "  Hendrick, Bastiaen, etc., 629

   "  N. Jelis Outerman, etc., 629

   "  Hulle, at Ypres, 630

   "  Grendel, 637

   "  de Swarte, and Klaesken his wife, 638

   "  Maes, 638

   "  Gerrits burned at the Hague, 653

   "     "    testament, 653

   "     "    letter to the Lutheran preacher, 654

   "     "    another writing, 657

   "     "    another letter, 658

   "  Portier burned, 694

   "  van Paris, 694

   "  de Smit, 696

   "  Thielemans and Job Jans burned, 701

   "       "     first letter, 702

   "       "     another letter, 705

   "  van Raes, 727

   "   "  Mandel, confession of faith, 734

   "  de  Schaper, confession of faith, 734

   "  Wiljoot, confession of faith, 734

   "  van Doornick, confession of faith, 734

   "  Koopman and Hans, his servant, 734

   "  van Hadebroeck, 734

   "   "      "     first letter, 738

   "   "      "     second letter, 739

   "   "      "     third letter, 740

   "  Claes, 787

   "  Quirijnss of Utrecht, burned, 795

   "      "     letter, 797

   "  the ribbon weaver, 808

   "  Block, 852

   "    "   a letter, 852

   "  Wouterss van Kuyck burned, 855

   "     "      "    "   further observation, 856–857

   "     "      "    "   verses concerning, 857

   "     "      "    "   first letter, 857

   "     "      "    "   second letter, 861

   "     "      "    "   third letter, 864

   "     "      "    "   fourth letter, 866

   "     "      "    "   fifth letter, 868

   "     "      "    "   sixth letter, 870

   "     "      "    "   seventh letter, 872

   "     "      "    "   eighth letter, 874

   "     "      "    "   ninth letter, 876

   "     "      "    "   tenth letter, 878

   "     "      "    "   eleventh letter, 879

   "     "      "    "   confession, etc., 880

   "  Pieterss and others, 885–886

   "  Hendrickss of Swartewael, 886

   "      "      and Maertens Janss’ sentence, 887

   "      "      letter, 887

   "      "      examinations, 890

   "      "      letter, 895

   "      "      another letter, 896

   "  Smit, 915

   "  van Ackeren, 917

  Janneken Walraven burned, 542

     "     and Noelle, 561

     "     and Maeyken, 616

     "     van Hulle and Janneken van Rentegem, 825

     "     Munstdorp, Jans’ wife, 934

     "         "      letter to her daugh’r, 935

     "         "      (daughter) letter to parents in prison, 938

     "         "      (mother) letter to her sister, 939

  Januarius, bishop of Beneveutum, 176

  Jaques de Somere, letter to his mother, 967

  Jasper the shoemaker, 637

    "    den Taschrinkmaker, 727

  Jegli Schlebach and others, 1065

  Jelis Strings, Pieter and Jelis Potvliet, 631

    "      "     first letter, 631

    "      "     second letter, 633

    "   Bernaerts, a testament to his wife, 600

    "       "      a letter to his wife, 602

    "       "          "      "     "  , 603

    "       "          "      "     brethren, 605

    "   Matthijss put to death, 644

    "      "      letter, 644

    "      "      another letter, 649

    "      "         "       "  , 651

    "   the mason, 808

    "   Claverss and others, 832

    "   de Backer burnt, 841

    "   de Groot, 593

  Jerome’s views touching several other matters of faith, 163

  Jerome Kels, Michael Seifensieder and Hans Oberacker, 429

    "    Segers, with his wife, Lijsken, 485

    "      "     letter to his wife, 486–488

    "      "       "   the brethren, 489–492

    "      "       "   to his wife, 492–495

    "      "       "       "   "  , 495

    "    Segers’ wife, letter to her husband, 495–496

    "      "       "   letter to her husband, 497–498

    "    Segers, letter to his wife, 496–497

    "    Segers’ wife’s, letter to husb’d, 498

    "    Segers, letter to his wife, 499

    "      "       "       Big Henry, 506

    "      "     last letter to his wife, 501

    "      "     wife, Lijsken’s confession and death, 502

  Jeronymus and others, 548

  Jeronymus Schepens, 974

      "        "    letter to Claes Schepens, 983

  Jesus crucified, 65

  Johannes Erigena, surnamed Scotus, 237

  John the Baptist beheaded, 67

    "  banished, 92

    "  and Paul put to death, 180

    "  a tradesman, scourged, 234

    "  Tauler, 314

    "  Huss, followers of, 324

    "  Waddon burnt, 332

    "  Walen with two brethren, 408

    "  Hut burned, 417

    "  Styaerts and Peter, 433

    "  Claess and Lucas Lamberts, 451

    "    "   testament to his wife, 451

    "    "       "        "    "  , 451

    "    "       "        "    "    and children, 452

    "    "       "        "   brothers and sisters, 452

    "    "       "        "   kindred, 453

    "    "   sentenced, 454

    "  Knel or Buchner, 480

    "  Bair of Lichtenfels, 485

    "  Leyntner, 618

    "  Korbmacher, 620

    "  Schut, his confession, 628

    "  George, 675

    "  Mang, 675

    "  Fox, answer to letter, 971

  Joos Jans, 640

    "  Kasteel and Karel, 686

    "  Verbeeck, 626

    "     "    letter from, 626

  Joost Kindt, a letter, 520

    "     "    another letter, 520

    "   Joosten burned, 625

    "   Goethals, Roelandt and Pieter Stayert, Janneken Roelands
          and Janneken de Jonckheere, 727

  Joost, the wheelwright, with his wife, 808

    "    Verkindert put to death, 810

    "        "      letter to his wife, etc., 810

    "        "        "    to the church, 811

    "        "        "    to his brother W., 813

    "        "        "    to his wife, 814

    "        "        "    to his mother, 815

    "        "        "    to his wife, 816

    "        "        "    to his brother W. and wife, 817

    "        "        "    to his wife, 818

    "        "        "      "     "  , 821

    "        "        "      "     "  , 821

    "        "        "      "    brothers, 822

    "        "      last letter, 824

    "    van der Straten, 834

    "    de Tollenaer, 1013

    "    "     "      first letter, 1013

    "    "     "      second letter, 1015

    "    "     "      third letter, 1019

    "    "     "      testament to his daughter, 1019

  Joriaen Simons, a testament to her son, 543

     "      "     three letters, etc., 545–546

  Joris Wouter, Grietgen and Naentgen, 484

    "   Oudkleerkooper and others, 547

    "   Wippe put to death, 562–563

    "     "   first letter, 563

    "     "   second letter, 564

    "     "   third letter, 564

    "   Tieleman and others, 615

    "   and Joachim, 619

    "   van Meesch and Jacob Lowijs, 807

  Judas Thaddeus slain, 89

  Julia put to death, 126

  Julian burned at Alexandria, 129

  Juliana, 176

  Julitta of Iconia, 175

  Julius put to death, 126

    "    Klampherer, 627

  Junia martyred at Rome, 83

  Justinus beheaded, 108

  Justus and Pastor slain, 104

    "    a youth, beheaded, 173


  --K--

  Kalleken Strings and others, 627

    "      Steens and Herman, 638

    "      widow of Anpleunis van den Berge, 727

  Karel van Tiegem, 593

    "    "  den Velde and Proentgen, his wife, 637

    "   Halling, 676

    "   de Raet and Grietgen, his wife, 696

  Klaerken and Janneken, 548

  Klaes, Christian, Hans and others, 638

  Konrad Schumacher, 552

  Koolaert, the cooper, 626


  --L--

  Lambert van Doornick, 562

  Lambrecht Grube, Hans Beck, Laurence Shumacher, Peter Plaver,
    his servant Peter and Hans Talber, 424

  Lame Sijntgen, 920

  Last Judgment, 31–41

  Laurens van Guelders and others, 548

  Lauwerens van der Leyen, 608

      "      "   "    "  first letter, 609

      "      "   "    "  second letter, 610

      "      "   "    "  confession of faith, 611

      "      "   "    "  third letter, 614

      "      "   "    "  fourth letter, 614

      "      "  de Walle and others, 627

      "     Allaerts, 630

      "     Pieters, 694

  Lauwerens Verkamer, 709

      "     Andriess put to death, 810

      "         "    letter, 825

  Law of Christ, 38

  Lenaert Plovier of Aix-la-Chapelle, 616

      "      "    letter to his wife, 616

      "      "    testament, 617

  Leondar Bernkop, 448

  Leonhard Schneider beheaded, 457

  Leonhard Meister put to death, 398

      "    Keyser, 405–406

      "    Schoener and others, 409

      "    Frick, 410

      "    Lochmair and Offrus Greizinger, 432

      "    Boltzinger, 1024

  Leonhart Sumeraver, 1004

  Leonides and others, 114

      "    the father of Origen, 123

  Leopold Schneider, 411

  Letter of Jannijn Buefkijn, 475

     "   "  Privilege by William I., 1000

  Letters of King Henry VI., 332

  Lievijn Jans and others, 515–516

  Lijntgen Kernels, 810

      "    Joris and Trijntgen, her daughter, 844

      "    a young maiden, 956

  Lijsabet, wife of Claes de Vries and others, 832

  Lijsbet and Catharina Somerhuys, 844

  Lijsken te Linschoten and others, 1044

  Lippijntgen Stayerts, 709

      "       Stayaerts, 920

  Little Hans of Stotzingen, 412

  Louis and two others, 417

  Louwerens the shoemaker, 983

      "     Janss Noodtdruft of Delft, 1000

  Louwijs de Wever, 561

  Lucas Michiels, six brethren burnt, 465

    "   Hendricks at Bruges, 629

    "   de Groot hanged, 693

  Lucian, an elder, put to death, 179

  Lucianus and others slain, 96

  Lucius put to death at Alexandria, 106

  Ludwig Fest, 425

  Luke hanged on a tree, 91


  --M--

  Macar burned at Alexandria, 129

  Maerten the Walloon and others, 548

     "    Pieters and Grietgen Jans, 710

     "    van Wyjcke with Lijsken, his wife, 808

     "    Karettier, 810

     "    v. d. Straten, 900

     "    "  "    "     with Beliken, his wife, 907

     "    v. d. Straten, 1st letter, etc., 907

     "    "  "     "     2d    "   , 908

     "    "  "     "     3d    "   , 909

     "    "  "     "     4th   "   , 910

     "    "  "     "     5th   "   , 912

     "    "  "     "     6th   "   , 913

     "    Bossier, 560

  Maertens Janss, a corn porter, put to death, 886

  Maeyken Doornaerts and others, 532

     "    Katz of Wervick, 599

     "    de Korte, a letter, 599

     "    Kocx and others, 627

     "    Trams at Bruges, 629

     "    Boosers burned, 641

     "       "    confession and letter, 641

     "       "    another letter, 642

     "       "    letters, 642

     "       "    another letter, 643

     "    van der Goes, 783

     "    Deynoots, letter, 840

     "       "      another letter, 841

  Maeyken Gosens put to death, 917

      "   van Deventer put to death, 928

      "    "     "     testament to her children, 928

      "   van Deventer, prayer, 931

      "   Wens and others burnt, 931

      "    "   letters and testament, 931

      "    "   second letter, 932

      "    "   third letter, 932

      "    "   fourth letter, 933

      "    "   fifth letter, 933

      "   Wouters, 1033

      "   Wouters, letter, 1035

      "   Pieters, 1005

      "   Pickelen, 1024

  Magdaleentken, 599

  Magistracy, 30

  Mahieu van Halewijn, 593

    "    and his four sons, 638

  Malchus torn by wild beasts, 136

  Mamas, a shepherd thrust through, 138

  Mandate against the Anabaptists, 1006

      "       "    "      "      , 1063

  Manicheans and heretics, so-called, hanged, 257

  Manifesto by those of Zurich, 1056

      "     Refutation, 1056

  Many Christians apprehended, 211

    "       "     burned in France and England, 285

    "  godfearing people put to death in Flanders, 285–286

    "  persons burnt at Crema, 317

  Marcella and Rhais burned alive, 124

  Marcus de Ledersnijder, 560

      "  Eder and Hans Poltsinger, 1044

  Margaret Backster imprisoned, 334

      "       "     accusation, etc., 334

  Margriete, wife of Jeronymus, 548

  Maria van Beckum and Ursula, 450

    "   of Monjou, 505

  Marijn Amare at Bruges, 629

  Mariken and Anneken, 506

     "    put to death, 476

  Maritgen Jans and others, 477

  Maritgen and others, 477

  Mark dragged to the stake, 74

  Marriage, 30–40

  Martijne Amare, 637

  Martijntgen Aelmeers, 637

  Martin, the painter, 423

    "     of Vilgraten and Caspar Schumacher, 433

    "     Zaeywever and others, 547

  Martina and others put to death, 126

  Martionilla put to death, 178

  Martyrdom of Paul’s friends and brethren, 83

  Martyrdoms under Emperor Valens, 180

  Martyrs of the new covenant, 58

      "    "  "  eighth century, 212

      "   Mirror, extract from old, 960

  Mattheus Pottebacker, 608

      "    de Vick, 676

      "    Bernaerts burned, 900

      "        "     testament to his children, 900

      "        "     thanksgiving before and after eating, 904

      "    Keuse, 943

      "    Mair, 1032

  Matthew beheaded, 88

  Matthias tied on a cross, 90

      "    Servaes of Kottenem, 661

      "       "    first letter, 662

      "       "    second letter, 664

      "       "    third letter, 665

      "       "    fourth letter, 666

      "       "    fifth letter, 670

      "       "    sixth letter, 671

      "       "    seventh letter, 672

      "       "    eighth letter, 674

  Matthias Servaes, ninth letter, 674

      "       "     tenth letter, 674

  Matthijs Smit and others, 565

      "    Binder, 973

  Maturus persecuted, 112

  Mavilus put to death, 123

  Maximus stoned at Ephesus, 132

  Melchior Vet, 401

  Melchoir Platser, 1003

  Men and women burned at Troyes, 288

  Meynert Hermans and others, 515–516

  Mercuria beheaded, 130

  Metras stoned at Alexandria, 128

  Michael Sattler, 401

      "     "     charges against, 401

      "     "     letter of, 403

      "   Wideman, or Beck, 433

  Michiel van Bruyssel and Barberken, his wife, 917

      "   Buyse, 1013

      "   the widower, and Kalleken N., 1023

      "   Hazel, 1031

  Moadatius put to death, 179


  --N--

  Naentgen and others, 484

      "    Leerverkoopster, 594

  Name of these people (Turilupins), 312

  Narcissus put to death, 126

  Neeltgen and Trijntgen, 805

  Nelleken Jasper of Blijenberg, letter, 730

      "    Jaspers and others, 832

  Nemesius burned, 130

  Neon crucified, 139

  Nicholas Felbinger, 618

      "    Geyer, 675

  Nikasen Amare at Bruges, 629

      "   van Aelmeers, 637

  Nilus burned, 178

  Nine brethren and three sisters, 413

    "      "     "  several sisters, 421

  Notice to the reader, 168

    "    concerning martyrs, 210

    "    to the Christian reader, 731

  Nunilo and Aloida put to death, 235


  --O--

  Oaths, 30, 40

    "  views on, 310

  Objections of the Papists, 44

  Obscurity of the church of God, 23

  Observations regarding the account of Johannes Scotus, 237–238

  Offices in the church, 29, 39

  Of holy baptism, 15, 29, 38

  Of the danger of the times, 8

  Of the divine service of the church, 20

  Of the name Anabaptists, 15

  Old Jacob and others put to death, 481

   "  Maeyken, 599

   "  Pieter Jan Watier and others, 727

  Olivier Willemss burnt, 955

     "       "     further observations, 955

     "       "     extract from the court, 956

  Onesimus stoned, 104

  Onesiphorus put to death, 84

  Oppression under Granus, 205

  Origen on baptism, 118

    "    five disciples of, 124

    "    two female disciples of, 124

    "    son of Leonides, banished, 133

  Orvel, Jan and Pleunis, 628

  Oswald of Jamnits, 455

    "    Landis and others, 1060

  Ottila Mulerin and others, 1053


  --P--

  Pain, Melchior and three others, 423

  Palmken Palmen, 478

  Pamphilius, an elder at Cesarea, 176

  Pancratius, a youth, beheaded, 173

  Papylus and others put to death, 111

  Paul persecuted and beheaded, 79

    "  Glock, 972

  Pelagia suffocated, 176

  Pelagius, a lad, beheaded, 246

      "     extract from P. J. Twisck, 247

  Perceval van den Berge, 638

  Peronne of Aubeton burned, 320

  Perpetua and others, 123

  Persecution, first, under Nero, 76

       "       second,  "   Domitian, 91

       "       third,   "   Trajan, 101

       "       fourth, A. D. 166, 107

       "       fifth, A. D. 201, 122

       "       sixth, under Maximin, A. D. 237, 126

       "       seventh, under Decius, A. D. 251, 127

       "       eighth, under Valerian, A. D. 259, 134

       "       originator and cause, A. D. 259, 134

       "       further particulars, A. D. 259, 134

       "       cruelty and violence of, 134

       "       ninth, under Aurelian, A. D. 273, 137

       "       a more particular account, 137

       "       A. D. 273, what the author of, etc., 138

       "       tenth, A. D. 302, 139, 166

       "       A. D. 302, cause, etc., 167

       "       A. D. 302,   "     "    further statement, 167

       "       A. D. 302, cause, etc., further account, 167

       "       tenth, first year A. D. 302, 169

       "         "    second  "   A. D. 303, 172

       "         "    third   "   A. D. 304, 174

       "         "    fourth  "   A. D. 305, 176

       "         "    fifth   "   A. D. 306, 176

       "         "    sixth   "   A. D. 307, 177

       "         "    seventh "   A. D. 308, 178

       "         "    eighth  "   A. D. 309, 178

       "         "    ninth   "   A. D. 310, 178

       "         "    tenth   "   A. D. 311, 179

       "       cessation of, A. D. 213, 125

       "       reinstitution of, A. D. 223, 126

       "       general, 203

       "       after Justin the Great, 203

       "       eighth in seventh century, 211

       "       severe in East, 220

       "       by Mady, King of the Arabians, 223

       "       caused by kings of France, 233

       "       by the Saracens, 233

       "       in Cordova, 246

       "       by the Danish King Worm, 248

       "       by Udo, 248

       "       "  the Vandals, 249

       "       of  "  believers, 297, 321, 396

       "       in Germany, 306

       "       in Austria, 434

       "       another, 396

       "       inauguration of the last Swiss, 1049

       "       progress of the inauguration, etc., 1050

       "       how it occurred, etc., 1051

  Peter of Alexandria, exiled, 135

    "   Apselamus burned at Cesarea, 177

    "   Nilus and P. Mythius, 178

    "   Faustus, Didius and Ammonius, 179

    "   Waldo, conversion of, 266

    "   Abelard dies in a dungeon, 281

    "   Bruis burnt, 282

    "   Koster, 427

    "   Gerrits and others, 429

    "   Joris    "    "   , 429

    "   Kramer, 568

    "   of Spain, 615

  Petolomenus put to death, 106

  Phileas, bishop at Thumis, 169

      "    extract from letters, 169

  Philemon put to death, 179

  Philidian of Antioch beheaded, 130

  Philip stoned, 71

    "    put to death, 137

    "    of Langenlonsheim, 422

    "    de Keurs, 431

  Phocas put to death, 104

  Photimus died in prison, 113

  Pierijntgen Loosveldt or Neckers, 915

  Pieter Bruynsen and others, 503

    "       "     Van Weert, first lett’r, 503

    "       "      "    "    sec’d   "   , 504

    "    Thymans and others, 515–516

    "    van Olman, a letter, 516–517

    "    Witses, a mason, 527

    "      "     an admonition, 527

    "      "     letter to his wife, 527

    "    with the lame foot, 529

    "    de Backer and others, 547

    "    the miller and others, 548

    "    van Eynoven, examination, 552–556

    "    van Maldegem, 630

    "    van Male, 630

    "    the shoemaker, 638

    "    van Oosthove, 640

    "    van der Meulen, 640

    "    van Cleves, 694

    "    Pieters Beckjen burnt, 708

    "    Verlonge, confession of faith, 734

    "    de Gulicker with his servant, 885–886

    "    Saymer, 1013

    "    Jans, six brethren, etc., burned, 465

    "     "    and others sentenced, 466

    "    ten Hove and others, 1044

  Pionius of Smyrna burned, 131

  Pleuntgen van der Goes, 594

  Plutarch and others put to death, 124

  Plutarchus and others, 114

  P. Mythius, 178

  Polycarp put to death, 109

  Pontius and others put to death, 137

  Popes after A. D. 606, 50

  Possession of Roman chair through secular power, 51

  Porphyrius put to death, 84

  Potvliet, Peter and Jelis, 631

  Prayer of Hans Koch and Leonhard Meister, 399

    "    for the secular power, 1075

  Prijntgen and Martijntgen Maelbouts, 644

  Primus thrown to wild beasts, 174

  Prisca martyred at Rome, 83

  Priscus torn by wild beasts, 136

  Privatus put to death, 137

      "    bishop at Gevauldan, beaten to death, 138

  Probus put to death, 141

    "    first examination, 142

    "    second      "    , 144

    "    third       "    , 146

  Probus account of death of, 147

  Proculus, deacon at Pussolis, 176

  Prohibition against the Anabaptists, 1046

        "     further observation, 1047

        "     remark as to what followed, 1047

  Promus put to death, 177

  Publius, 104


  --Q--

  Questions and answers, 99

  Quirinus Pieters, 457

  Quiritius, 126


  --R--

  Rabanus Maurus, views of, 227

  Raphel van den Velde, 974

    "     "   "    "  first  letter, 974

    "     "   "    "  second    "  , 977

    "     "   "    "  another   "  , 977

    "     "   "    "  letter to his wife, 978

    "     "   "    "    "     "   " son, 981

    "     "   "    "  last letter to his wife, 982

  Reason why we have pointed out the article of Holy Baptism, 16

  Reason why we have called this work after the Anabaptists, 17

  Regarding the old work, 18

  Remarks on baptism, second century, 100

  Remken Remaeckers, 478

  Repentance and reformation, 38

  Reply to the first passage, 44

    "    "  "  second   "   , 45

    "    "  "  third    "   , 45

  Restoration of man, 37

  Resurrection, 31, 41

  Revenge, 40

  Reyer Dircks, a boatman, burned, 483–484

    "   Egberts and others, 515–516

  Reytse Aysess of Oldenborn, 943

    "      "    first letter, 943

    "      "    divers examinations, 944

    "      "    another confession, 947

    "      "       "        "     , 949

    "      "    letter, 950

    "      "    another confession, 951

    "      "    letter to his father, 951

    "      "      "    "   "  mother, 951

    "      "      "    "   "  wife, 953

    "      "    another letter to his wife, 953

    "      "    death sentence, 954

  Rhais burned alive, 124

  Richst Heynes, 463

  Ring Hans and others, 1060

  Rogotian beheaded, 180

  Roman succession from Peter, 46

    "   chair, 52, 53

  Rommeken put to death, 529

  Rudolph Bachman, 1059

     "    Bauman, 1059

  Rudolf Suhner, 1061

  Rufus and Rosimus beheaded, 102

  Rutilius martyred, 122


  --S--

  Saerken van Duerhove, 830

  Samson and Sydonius and others, 223

  Sanctus persecuted, 112

  Sander Hendricks, Hans de Smit, Hans van Burculo and others, 561

  Sander Wouterss of Bommel burnt, 898

  Sarah Wanrij and others, 1061

  Sebastian Glasmacher and Hans Grueufelder, 430

  Second coming of Christ, 31

  Secular authority, 40

  Separation, 31, 40

  Septimius Florens Tertullian’s apology for the Christians, 125

  Serapion of Ephesus slain, 129

  Serenevs put to death, 124

  Seven brethren, 418, 428

    "   teachers and elders imprisoned at Berne, 1065

    "   hundred persecuted at Berne, 1065

    "     "     extract from 1st letter, 1066

    "     "        "      "  2d     "  , 1066

    "     "        "      "  3d     "  , 1066

    "     "        "      "  4th    "  , 1067

    "     "        "      "  5th    "  , 1067

  Several thousand persons burned under Maximin, A. D. 237, 127

  Severe persecution, A. D. 130, 105

  Shunning, 31, 41

  Sicke Snyder, 425

  Sijntgen Vercoilgen, 709

    "      van Rousselare put to death, 917

    "       "     "       letter, 919

    "      Barninge, 920

    "      Wens, 1013

  Silas or Silvanus martyred in Macedonia, 83

  Simon Peter crucified, 77

    "   Zelotes slain, 89

    "   Cleophas crucified, 101

    "   Simon the shop-keeper, 519

  Six persons at Basel, 414

   "  brethren strangled, 546

  Sixty martyrs put to death, A. D. 239, 127

  Slanders against Anabaptists, 1048

  Soetgen van der Houte and Martha, 621

      "    "   "    "   a testament, 621

      "    "   "    "   letter, 624

  Some of the seventy slain, 91

    "  pious Christians apprehended, 177

  Sonnet, 58

  Sosius, deacon of Misenum, 176

  Stability, durability, etc., of the church of God, 21

  State of worship in the tenth century, 239

    "   "    "     further observations, 239

  Stephen stoned, 69

     "    of Orleans, etc., 255

     "    an elder, burnt, 336

  Steven de Graet and Sijntgen, 640

  Stijntgen Jans, examination, torture and sentence, 552–556

  Succession of the church of God, 25

      "      personal, 25

      "      of doctrine, 25

      "      of the Roman church, 43

  Sufferings of Christians in Persia, 211

  Summary of baptism, 61, 97, 114, 148, 181, 195, 206

    "     of the martyrs, 65, 101, 121, 166, 202, 209

    "     "   "     "     5th century, 190

    "     "  baptism, 8th    "   , 212

    "     "     "         9th    "   , 224

    "     "     "        10th    "   , 238

    "     "     "        11th    "   , 249

    "     "     "        12th    "   , 260

    "     "     "        13th    "   , 288

    "     "     "        14th    "   , 309

    "     "     "        15th    "   , 321

    "     "     "        16th    "   , 351

    "     "  the martyrs, 8th    "   , 219

    "     "   "     "     9th    "   , 231

    "     "   "     "    10th    "   , 245

    "     "   "     "    11th    "   , 254

    "     "   "     "    12th    "   , 279

    "     "   "     "    13th    "   , 288

    "     "   "     "    14th    "   , 314

    "     "   "     "    15th    "   , 327

    "     "   "     "    16th    "   , 395

    "     "   "     "    17th    "   , 1042

  Superscription of letter to Berne, 1078

        "        "    "     " Zurich, 1078

  Supplication to the city of Berne, 1060

        "      answer to same, 1060

  Susanneken and Kalleken Claes, 941

  Sybrant Jans, Hendrick Gijsbrechts van Kampen, Stephen Benedictus
    and others, 427

  Sylvanus, bishop of Emissa, 176

  Symphorian beheaded, 138


  --T--

  Tanneken van der Leyen, 529

      "     "   "  Meulen, Jaecxken van Hussele and
                     Jaecxken Teerlings, 727

      "    Walraven, 956

  Ten persecutions under Nero, 76

  Ten persons at Dortrecht burned, 831

  Tertullian’s views, 116

      "        consolation and encouragement to the early martyrs, 1080

  Teunis van Houstelraed, 477

  Tharacus put to death, 141

      "    first  examination, 141

      "    second     "      , 143

      "    third      "      , 145

      "    account of his death, 147

  The bloody theatre, 58

  Theodorus, Philemon and Cyrilla, put to death, 179

  Theodosia, a maiden, drowned, 176

  Theodosius and Honorius against the Anabaptists, 191

        "    threatens Cyril of Alexandria, 192

        "    bishop of Jerusalem, persecution of, 192

  Theodulus, a lector, drowned, 175

  Theonas, 176

  Theonilla put to death, 139

  The persons John baptized, 62

   "  sequel compared with the beginning of this history, 13

  Thirty-nine persons burned at Bingen, 298

  Thomas cast into a furnace, 86

    "    van Imbroeck, confession concerning baptism, 355

    "    van Imbroeck, defense, etc., 357

    "    Hermann and others, 406

    "    Balthaser and Dominicus, 412

    "    van Imbroeck, 556

    "     "     "     letter to his wife and brethren, 556

    "  van Imbroeck, letter to his wife, 557

  Threatenings of Theodosius, 192

  Three pious peasants, 136

    "   brothers crucified, 139

    "   brethren and two sisters, 413

    "   hundred and fifty persons, 421

    "   brethren at Antwerp, 479

  Tijs van Lindt, 478

    "  a young man, 519

    "  Jeuriaenss, 787

    "       "    first letter, 787

    "       "    another letter, 791

  Timothy stoned, 95

  Title of this work, 15

  Tjaert Reynerts, 438

  Tobias Questinex, six brethren, etc., 465

  Trijnken Keuts, 594

  Truyken Boens, six brethren, etc., 465

  Twelve pious Christians put to death, 110

    "    persons, men and women, burned, 431

  Twenty-four persons burned at Paris, 297

    "    persons imprisoned in London, 957

    Fourteen women driven from, etc., 957

    Youth scourged behind a cart, 957

    Hendrick Terwoort burned, 957

    Jan Pieterss, 957

    Gerrit van Byler, extract, etc., 958

    Extract from old Martyrs Mirror in reference to above, 960

    First letter from the above, 960

    Another letter from the above, 965

    Letter from Jaques de Somere, etc., 967

    Supplication presented to queen, 970

    Confession of faith of the above prisoners, 970

    Answer to John Fox by the above, 971

  Thomas Han, 1031

  To the Bloody Theatre of the Anabaptists, 1079

  Two sisters at Antioch, 178

   "  brethren and two sisters, 421

   "  young girls burned, 482

  Tyranny of Theodosius, bishop of Jerusalem, 192

     "    "  the King of Bulgaria, 233

  Tyrants of this time, A. D. 401, 191


  --U--

  Ulli Schedme or Schneider, 1055

  Ully Wagman, 1063

  Uly Baumgartner and others, 1065

  Ulpian cast into the sea, 175

  Ungodly life of Popes, 54

  Ulrich Schneider, 1055

    "    Muller, 1059

  Uprightness of these people, 312

  Urban of Antioch beheaded, 130

  Urticinus beheaded, 95


  --V--

  Valedictory, 19

  Valerianus put to death, 126

  Valerius, school-master, martyred, 697

      "           "        extract from his books, 697–701

  Various arguments, 47

  Veit Pelgrims at Glabbeck, 424

    "  Greyenburger, 804

  Verena Landis, 1061

  Vetius put to death, 111

  Victor and Pieter de Backer, 547

  Vigil Plaitner, 417

  Vijntgen, Goudeken, Janneken de  Jonkheer, Betgen van Maldegem
    and Sijntgen van Gelder, 630

  Vilgard and Caspar Schoeneck, 413

  Vitalus buried alive, 95


  --W--

  Waldenses, dispersion of, 266

      "      of one belief with the, Baptists, 267

      "      called Anabaptists, 267

      "      reject infant baptism, 268

      "      on secular authority, 270

      "      "  war, 270

      "      "  swearing oaths, 271

      "      "  other articles, 272

      "      "  their confessions, 273

      "      and Albigenses, 274

      "      Moral precepts left by, 276

      "      Virtuous life of, 277

      "      unjustly accused, 278

      "      Time of, 279

      "      100 burned at Strasburg, 298

      "      39     "   "  Bingen, 298

      "      18     "   "  Mentz, 298

      "      80     "   "  Strasburg, 301

      "      Papal statutes against, 303

      "      severe persecutions of, 304

      "      many burnt, 304

      "      burnt in Toulouse, 306

      "      Mandate of Pope Urban, 307

      "      in France persecuted, 308, 309

      "      martyred at Steyer, 318

      "      great numbers burned at Zuidenitz, 318

      "      account of their death, 318

      "      four persons burnt, 318

      "      persecution of, by Pope John XXII., 319

      "      persecution in Bohemia, 319

      "      further observation, 319

      "      persecution in France, 320

      "      Flanders, 320

      "      thirty-six burned, 320

      "      persecution on the Baltic, 321

      "      443 put to death, 321

      "      burnt in Flanders, 331

      "      put to death at Eichstaedt, 335

      "      and the Taborites, 325

  Waechling Dirks, Maerten Schoenmaecker and Adriaen Pieters, 561

  Walter Mair and two others, 424

    "    of Stoelwijk, 439

    "    "      "    letter from, 439

    "    "      "    prayer, 447

  Werner Phister and his son’s wife, 1058

  Weynken, a widow, burned, 407

  Willeboort Corneliss put to death, 643

  Willem, Maritgen, etc., 477

  Willem, the cabinet-maker, beheaded, 505

    "     of Bierck and others, 506

    "     Droogscheerder, a letter, 547

    "     van Haverbeke, 560

    "     Goosen and Egbert de Hoedemaecker, 562

    "     de Kleermaecker, 619

    "     de Duyck, 659

    "     Aerts, 686

    "     de Snijder and wife, 696

    "     van Poperinge and wife, confession of faith, 734

    "     Janss of Waterland burned, 794

    "     de Rijcker, 914

  William Swinderby burned, 328, 329

     "    Thorpe burned for the faith, 329

     "    White burnt, 332

     "      "   confession of faith, 332

     "      "   imprisonment, doctrine and death, 333

  William Wiggers of Barsinghorn, 426

     "    van Robaeys, 506

     "     "  Louvain, 529

     "     "  Keppel, 636

  Wolfgang Ulman, 412

      "    Brandhuber, Hans Niedermair and seventy others, 417

      "    Eslinger, 423

      "    Hueber, 593

      "    Mair, 593

      "    Pinder, 834

      "    Raufer, 1005

  Wouter, Joris, etc., 484

    "     van Capelle, 519

    "      "  Honschoten, 561

    "     Denijs, 727

    "       "   first letter, 728

    "       "   second letter, 729

    "       "   third letter, 729

  Writing from Switzerland on threats against the Anabaptists, 1062

  Writing in defense of accusation against the Anabaptists, 1064


  --Y--

  Ydse Gaukes and Anneken, his wife, 844

    "    "    first letter, 846

    "    "    second letter, 847

    "    "    third letter, 849

  Young man burnt, 854


  --Z--

  Zenobia beheaded, 141

  Zenobius  "     , 141


NOTICE.--The reader will observe that in this index the names of
persons are arranged alphabetically after the first names instead of
the surnames.




Spelling corrections:

    Proper nouns:
    ----------
    Adriaen Peters → Adriaen Pieters
    Andries → Andriess
    Annetge → Annetgen
    Apamia → Apamea
    ARMENTIERSS → ARMENTIERS
    Arragon → Aragon
    Baumgartner → Baumgarter
    Buysen → Buyse
    Cluniacensus → Cluniacensis
    Egly → Egli
    FEANCHOYS → FRANCHOYS
    FIERIJNTGEN → PIERIJNTGEN
    Francijntjen → Francijntgen
    Geschlacht → Geslacht
    Geslaght-register → Geslacht
    Grietken → Grietgen
    Gruthuysbusch → Gruthuysbosch
    Hanscken → Hansken
    Henrick → Hendrick
    Herman → Harman
    Hoedmaecker → Hoedemaecker
    Justinius → Justinus
    Kallaken → Kalleken
    KEESKOPER → KEESKOOPER
    Madgeburg → Magdeburg x3
    Maeken → Maeyken
    MAERTENS → MAERTEN
    Maertens → Maertenss
    Matheus → Mattheus x2
    Mehnring → Mehrning
    Michiel Buysen → Michael(?) Busye
    MIDDLEBORGH → MIDDELBORGH x2 (once in caps)
    Oorspronch der Nederlantsche → Oorsprong der Nederlandtsche
    Origin → Origen
    Peters → Pieters
    Philophilact → Theophilact
    Pieters → Pieterss
    Ryer → Reyer x2
    SIJNTJGEN → SIJNTGEN
    Stoelwijck → Stoelwijk
    Tactitus → Tacitus
    Vistorinus → Victorinus
    WYJCKE → WIJCKE

    In Index:
    ----------
    Auxentices → Auxentius
    Balthaser → Balthasar
    Bassilla → Basilla
    Baumgartner → Baumgarter
    Bruynsen → Bruynen
    Cladius → Claudius
    Harring → Haring
    Honsschoten → Honschoten
    Isadorus → Isidorus
    Kampen → Campen
    Petolomenus → Ptolomeus
    Photimus → Photinus
    Serenevs → Serenus
    Zierick--Zee → Zierickzee