The Bloody Theatre, or Martyrs Mirror of the Defenseless Christians who baptized only upon confession of faith, and who suffered and died for the testimony of Jesus, their savior, from the time of Christ to the year A.D. 1660 (part 13 of 13)

The Bloody Theatre, or Martyrs Mirror of the Defenseless Christians who baptized only upon confession of faith, and who suffered and died for the testimony of Jesus, their savior, from the time of Christ to the year A.D. 1660 (part 13 of 13)

In the second place, I said; “My lords, we have the truth, and I hope by the grace of God, that we shall adhere to it unto the end.” He also made many words, saying, that he had come out of compassion which he had for us; “and inasmuch,” said he, “as you will not hearken to the clergy, I come of my own accord, finding myself constrained thereto, hoping that you would hearken to me more.” For (said he, and smote his breast) if it had not been for him, it would already have been over with us, but he had prevented it. We also know, that he has very great influence, with the Court as well as with the lords of the city, for in many things in the government of the city, his wishes, to a great extent, are consulted. Thus he finally said (smiting his breast once more), that we should have to die; “for,” said he, “it has been determined by the lords of the council of Flanders, by the high council, by the Court, and by His Highness the Prince of Parma.” Thereupon I joyfully replied, saying: “The will of the Lord be done with us; to this end (once to die), are we born.”

“Yes,” said he, “the dying is a small matter, but that you shall hereafter go into perdition!” for he had previously damned us many times. Hence, Michiel answered, that judgment belonged to God. Then he said: “Perhaps you say that we are damned.” Thereupon, I said, “We do not condemn those that are without us; God will judge them.” But, friends, they are a presumptuous, proud tribe, and they blaspheme God and his holy temple without any fear. He further also said: If we would renounce, he should do his best with His Highness, though he should have to travel to the Court himself, which should cost a good deal. Thus, friends, it seems, according to what we hear, that though we should forsake the faith, we should still be in peril of death. And thus he finally left us, begging us to think of his words. “I hope,” said he, “that the Holy Spirit will work in them.” But we had another hope, namely, that God the Father of our Lord Jesus Christ shall strengthen us by his Spirit, that we may abide in the truth unto the end of our life.

Friends, we were with him over two hours. And we used few words, except now and then, when we could not pass something by, which required a reply; for much speaking is of little avail, and they say that they come to teach us; but we do not want to be taught by them. This the priests said to me alone, for we were examined separately, except this last time.

And about five or six days after, he sent his son to us once more, asking us, whether we had attended to and considered this matter. Thereupon we said that we wanted to adhere to the faith in Jesus Christ, as we confessed from the first. Hence, he left us, which was on the 28th of March.

Thus, my affectionately beloved brethren and sisters in the Lord, we daily expect the day of our redemption, that we might offer up our sacrifice. I had almost forgotten to state that the pensionary had told us: “You may perhaps be taken unawares some night, when you will least expect it.” Hence, God knows what they have in mind. They have no power over us, except the Lord permit them. God is our strength and power, and the sword of our conquest. And though we must suffer for his sake, we must possess our souls with patience, remembering, that the apostle says (1 Pet. 2:20), that it is acceptable with God, to suffer for well-doing; though, dear brethren and sisters in the Lord, the world does not regard it as acceptable, for (1 Corinthians 1:18) it is written: “That the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God, which power God works by his Spirit, to the comfort and strengthening of their mind.

Hence, my dear brethren and sisters, watch ye, stand fast in the faith, quit you like men, be strong, and let all your things be done with charity, so that you may grow up and increase, and not depart in love, in hope, in faith, which is a precious treasure, that we have received in our earthen vessels through the Holy Spirit. Keep it diligently with great carefulness, for part of us have long labored for it, and through light minded carelessness one is so soon spoiled of it, and then all labor that has been done is lost. For if the righteous man shall turn away, says the Lord, my soul shall have no pleasure in him. He forsakes the fountain of living waters, and they that depart from him shall be written in the earth, neither shall their names be found in the book of life. Heb. 10:38; Jer. 2:13; 17:13; Philippians 4:3.

Hence, watch in the faith, and let us exercise as great care for our spiritual treasure which we have through grace received by faith in Christ Jesus, as many a man exercises for his perishable treasures, which thieves and robbers covet, as sometimes appears; as for instance in my own case, and that of Michiel my fellow-prisoner; for they have robbed us of nearly everything. And many are of such a disposition, that they like to acquire temporal wealth, not properly considering the words of Paul, that such fall into temptation and great snares. 1 Tim. 6:9. And covetousness, which Paul calls idolatry (Eph. 5:5), has a long cloak, so that one cannot easily get at it. And they gather great treasures for their children, which is opening a wide door by which to introduce them into the world. But the best treasure which can be left to children, is this: To instruct them from their youth to fear God; to present to them the word of the Lord, as far as their understanding can comprehend it, and as the forefathers taught their children, to fear God, shun sin, and do good, as we have examples in Abraham, who commanded his children after him; likewise in Susanna; also in old Tobit, who taught his son from his youth to fear God; and also in Sara, the daughter of Raguel.

Friends, diligently search the Scriptures, which will sufficiently instruct you. Let us always follow that which is good, and exhort and provoke one another to good works, to excel therein. Hence, I write once more as before; for the axe is now already laid at the root of the trees, and every tree which bringeth not forth good fruit is hewn down and cast in the fire. Matt. 3:10. And that we be not like the five foolish virgins; that when the bridegroom comes we be not sleeping, so that we may then not have to go and buy the oil to burn in our lamps. Hence, the faith which worketh by love shall shine gloriously before the Lord. For not every one that saith unto me, Lord, Lord, shall enter into the kingdom of God; but he that doeth the will of my Father which is in heaven. Matthew 7:21.

Hence Christ says: “Blessed are they that hear the word of God, and keep it.” Luke 11:28. “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.” Rev. 1:3. Let us continue in Christ’s word, and we shall also be his disciples, and remain such forever. John 8:31.

Further, my affectionately beloved brethren and sisters in the Lord, we find in all the Scriptures, that all the holy patriarchs, prophets, and apostles were moved to teach and exhort us to peace, love and unity; for the apostle says: “The peace of God, which passeth all understanding, keep your hearts and minds in Christ Jesus.” Phil. 4:7. Peter says: “Unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.” 1 Pet. 1:22,23. O friends, where love, peace and unity exist in the church, there is exceeding wealth. The Psalmist truly says: “How pleasant it is for brethren to dwell together in unity! it is like precious ointment. Ps. 133:1,2. But where there is discord, there the hearts must grievously sigh over one another, and eat their bread with mourning; and thus the feast days (when the bread of the Lord should be broken in the Lord’s church, in remembrance of the abundant benefits of the Lord) are turned into days of mourning, which to behold causes great sorrow to the simple; as, alas! is to be lamented with weeping eyes at Harlem and concerning several other churches that are infected with such diseases, which is a sorry thing for me and others with me in our countries to hear. May the complaint thereof ascend to the Lord in high heaven.

O that God would grant grace, that they could bear one another in love, and that the principal ones would bow themselves under the mighty hand of God, and deny themselves, for the holy will of the Lord and for the sake of his church. I should hope that it would not give them an evil conscience, if they submitted to it for the sake of peace, and if every one were little in his own eyes; how well it should go, and how soon everything should be peacefully settled! O friends, let us bow the knees of our hearts before the Lord, that Christian unity among one another may come upon the spiritual Israel, so that a triumphant thanksgiving with joy and gladness in the spirit may be observed in all the churches. Hence seek peace, and pursue after it. Heb. 12:14. Consider the word, pursue; for when a man pursues something, he goes after it with haste. O friends, it is more than time for you to make peace and unity, lest haply the Lord punish in wrath. For no one is assured, that there will always remain liberty in the country; there will perhaps be a change in the country there, as there is in Flanders and Brabant.

Hence, my dear brethren and sisters in the Lord, I and my fellow-prisoners pray you, and this with bended knees and a sad heart, in the name of our Lord Jesus Christ (before whom every knee must bow, and who shall also without respect to persons recompense every one, according to that he hath done, whether it be good or bad), that you will make peace and unity with the Lord; for blessed are the peacemakers, says Christ; for they shall inherit the kingdom of heaven; so that the pleasant mountain of the Lord, and the holy city of Jerusalem, may be found in glorious appearance, with all her pleasant fountains, from which the waters of the Holy Spirit spring forth abundantly, into the hearts of the elect and holy citizens and of the household of God, who are firmly founded upon the foundation of the prophets and apostles, of which Christ Jesus is the true corner stone.

Herewith, I will bid my dear brethren and sisters in the Lord, a final farewell and Christian adieu, till we meet where parting shall be no more, which is in the new, heavenly Jerusalem, where the King of kings shall reign forever with the sceptre of his eternal, imperishable kingdom. I herewith commend you to the Lord, and to the comforting, rich word of his grace, by which word we are called in peace, to keep the unity of the Spirit through the bond of peace. Adhere valiantly to the truth, and pray the Lord for us, as already written; we hope to do the same for you, according to our weak ability. I hope that the Lord will keep us unto the end of our life. O friends, I have such a heartfelt desire for the day of my redemption, to rest under the altar, Christ Jesus, with all our dear brethren and sisters that have been put to death before us for the testimony of Jesus Christ, who did not spare their lives, but willingly surrendered them for his holy name’s sake.

Thus, my dear brethren and sisters in the Lord, hasten too, and betake your hearts under the bloody banner of Jesus Christ, to help bear his reproach without the camp of the Lord, and this from pure love without fear. For he that feareth hath torment; but perfect love casteth out fear, 1 John 4:18. O friends, where such love is, there love is stronger than death, and jealousy hard as hell; the coals thereof are coals of fire, and a flame of the Lord, so that many waters cannot quench love. Cant. 8:6,7. Hence, let all your things be done in love, and be steadfast and immovable, and abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. I hereby humbly pray you, to take my simple writing in good part, though it has not been well arranged. For, friends, far be it, that I should think myself fit to exhort, but I need to be exhorted myself; but I include myself in everything that I have written here, for it has been done out of simple, brotherly love, this the Lord knows; and I hope by the grace of God to confirm it with my death, as seems probable according to what we hear. The Lord strengthen us in our last extremity with his Spirit, who is a helper in distress.

Finally, my dear brethren, rejoice, be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. 2 Corinthians 13:11. Watch in the faith!

By me, a weak brother, a feeble member of the body of Christ, too undeserving for all the mercy of God, and unworthy of his grace, to suffer. O Lord, make me, unworthy one, worthy. Michiel Buyse and Sijntgen Wens greet you much with the peace of the Lord.

JOOST DE TOLLENAER.

ANOTHER LETTER FROM JOOST DE TOLLENAER, TO HIS MOTHER.

Grace, peace and mercy from God our heavenly Father, through Jesus Christ his only begotten Son and the Savior of the whole world; for as by one man death came into the world, so by one man came life into the world, that all that believe in his name should obtain eternal life. May he strengthen and confirm you with his Holy Spirit in all your tribulation and grief which you bear on my account; but be patient, my dear, beloved, old mother, for your tribulation shall be turned into eternal joy.

To the same only wise and strong, invincible God be praise, glory, honor, power and blessing forever and ever.

After all affectionate and Christian greeting to you my dear and in God beloved mother and sister in the Lord, whom I love from the very depth of my whole heart, I inform you, that my mind is still unchanged, hoping by the grace of the Lord to adhere to his holy truth, which I also have not been ashamed to confess before men, and this upon the consolation that Christ will also not be ashamed to confess me before his heavenly Father and his holy angels, which will be an everlasting consolation of reward for those who shall continue in the faith steadfast unto the end. To this end may he strengthen and confirm me and all those that are with me in distress, with his Holy Spirit, so that he may ever rule in our hearts to the praise and honor of his holy and most worthy and adorable name. For this I pray day and night in my weakness; asking also your love, my beloved mother, that you will help pray the almighty God for us poor prisoners, that we may keep the faith in fervent love unto the end, to the salvation of our souls, to the edification of our neighbor, and for a light unto the world.

O my dear, beloved mother, you who have given birth to me in such pain and anguish, and have moreover brought me up with great carefulness, with what should I be able to recompense your motherly love? I have nothing with which I can fully requite it. But since you fear God, standing in the same faith with me, I have a living hope to the eternal, almighty God, that he shall give me strength in my faith, to finish it to his name’s honor, and this I know will be greater joy to your heart, than if I should bring you many pieces of gold.

Thereto I have good courage, for the Lord is faithful in all his promises; for he forsakes no one that flees to him for refuge; but he keeps his chosen as the apple of his eye. O how pleasant it is to fear the Lord, for him that with a resigned heart puts himself under obedience to the Lord. Hence let us always, as long as we have the breath of life in us, walk in the pure love of the truth, as children that are born of God, for God is love, and he that abides in love abides in God, and God in him. 1 John 4:7,8. Hence Paul says: “Who shall separate us from the love of Christ? shall tribulation, or distress, or famine, or nakedness or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

Hence Paul calls love the bond of perfectness.[347] Herewith I will bid my dear and in God beloved mother, a Christian farewell and final adieu. Adieu my chosen, beloved mother and sister in the Lord, and be of good cheer in the Lord and grieve not too much on my account, for parting must come once; but we expect, in the hope of faith, a heavenly meeting, where parting shall be no more; there I hope to wait for you under the altar of Christ. I pray you always to have good intercourse with my dear wife after my departure; for I shall leave an afflicted widow. Hence do the best as long as you are together; for, as far as I understand, it may take an end with us this or the following week. The Lord grant me strength in my last extremity. Adieu, my dear mother; with an inward kiss of love and peace. Greet in my name my dear and in God beloved wife, with the kiss of love and peace; and also J. F. E. and V. T. with their company, and Stoffel and Margriete S., when it is convenient. Farewell and a final adieu to all that fear God. I would like to have it remain secret, that we write letters from here, for they have troubled and vexed us on account of it. May the Lord open the eyes of all our enemies, that they may see whom they pierce and distress.

[347] The original has it, Hence Paul calls the bond of love a perfectness.--TR.

By me, your beloved son, in all subjection, according to my weak ability.

JOOST DE TOLLENAER.

A TESTAMENT FROM JOOST DE TOLLENAER, TO HIS DAUGHTER.

If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. Prov. 2:3–5.

If thou wilt serve God, be in earnest with it, lest thou tempt him. Eccl. 18:23.

Be not slothful in business, but fervent in spirit, rejoicing in hope, patient in tribulation; continuing instant in prayer. Rom. 12:11,12.

Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me. Jn. 5:39. Cursed be he that doeth the work of the Lord negligently, Jer. 48:10.

I, Joost de Tollenaer, your father, was apprehended in Ghent, and brought into the Saucelet (the city prison), in the corn market, after ten o’clock in the night, of the 13th of January, 1589, and this for the word of God and the testimony of Jesus Christ. The Lord strengthen me by his Holy Spirit unto the end of my life, and all those that are in distress, without as well as in bonds.

Betgen, this is your age, and is for your remembrance.

Betgen de Tollenaer was born on the 14th of August, A. D. 1574. God strengthen you in virtue according to his will. And if I die for the name of the Lord, the following letter is written to you for a testament, and for a remembrance all your life. But if I do not die, it is for the delight and instruction of your heart, that you should conduct yourself, to fear the Lord your God.

Fear God, and keep his commandments; for this behooves all men.

By holy faith and love effectual Man is saved through Jesus Christ.

May the only and merciful, almighty God, who is full of all mercy and a Father of the afflicted widows and orphans; and a Ruler of all those that trust in him, cause you, my daughter and child, to grow up in wisdom and in the knowledge of the truth, so that you may know and learn to fear the most high God, who created and made heaven and earth, the sea and all the fountains of water. May the eternal almighty Father, grant you this through Jesus Christ his only begotten Son, our Lord and Savior. Amen.

Hear, my dear child Betgen, and understand my word, written to you in the name of the Lord, and let my speech enter into your heart, and receive it as a precious treasure of gold, that is, that you are from your very youth to learn to fear the Lord your God with all your heart, with all your soul, and with all your ability; and walk in all his ways, and serve the Lord with the whole heart and soul, and keep the commandments of the Lord your God, so that it may go well with you in the land; and the Lord will give you his rich grace, and all manner of spiritual blessings. For the fear of God is an overflowing fountain of eternal life, which quickens heart and spirit, and creates a longing and desire to hear the words of God; for they strengthen the inner man in soul, spirit, and body.

Hence, my dear child, endeavor from your youth to shun and avoid evil; for it will now be time to perceive and learn to discern what is good and evil. For he that knoweth to do good and doeth it not, to him it shall be accounted sin. James 4:17. And the wise man says: That the Spirit of God does not dwell in a careless soul, nor in a body that is subject to sin. Wis. 1:4. Therefore learn henceforth to shun sin like the face of a serpent. Hence be sober, of good conduct and modest, and avoid all light company, which is carnal and worldly minded; for the world and all the lust thereof shall perish, but he that doeth the will of God abideth forever. 1 John 2:17. Hence have your intercourse with those that fear the Lord, and walk in God’s ways; and you shall grow up as a daughter of Sarah, which will be acceptable before the Lord. Hence, my child, if you lack wisdom, you must ask it of God: who giveth it to all men liberally, and upbraideth not. But he must ask in faith, nothing doubting, and it shall be given him. James 1:5,6. Hence ask the Lord your God humbly with bended knees, and this often and constantly. Going, standing, working, always have the Lord before your eyes, calling upon him with prayer and supplication, saying: O Lord, my Lord, direct me in thy ways; give me wisdom that comes from the throne of thy glory, and cleanse me from all my sins, that I may be worthy to become a holy temple. Give me grace that I may be meek and humble of heart, and little in my own eyes, so that thy Holy Spirit may dwell in me, and that I may grow up in thy holy divine fear; to the eternal salvation of my soul, and to the praise, glory and honor of thy holy, most worthy, adorable name. O Lord, strengthen me, miserable one, since I am but dust and ashes. O Lord, be merciful unto me, and help me forever. Amen.

And if you, my child, thus betake your heart with all humility to the Lord, and unceasingly cleave to him with prayer and supplication, he will delight in you, and abundantly give you the fear of God, and the knowledge of wisdom. For the fear of God is a tree of life, and his branches flourish forever, and his fruits are righteousness, peace and joy in the Holy Ghost, and his leaves serve for the healing of the nations; but none eat of the fruits save those that are born again of water and of the Spirit; who, through baptism in Christ Jesus, have buried the old Adam with all his carnal lusts; who renounce the devil, hell, death, the world and all its false appearance, and henceforth walk according to the holy will of God the Lord, with all the elect children of God, whose names are written in the book of eternal life. Hence fear God from the heart; not as the world does, who profess that they know God but in works they deny him, being abominable unto God, and disobedient, and unto every good work reprobate. Tit. 1:15. But God has chosen him a peculiar and holy people, zealous of good works, to do his will. 1 Pet. 2:9; Tit. 2:14. Hence we must above all, as I have written before, diligently fear the Lord with an humble heart. Perfect and upright was Job, fearing God, and eschewing evil; for to depart from evil is understanding. Job 1:1; 28:28. Hence serve the Lord with fear, and rejoice with trembling. Ps. 2:11. For the fear of the Lord is the beginning of wisdom; it is a good understanding; and he that doeth according to it, his praise endureth forever. And then the wise man also says: The fear of the Lord is to hate evil, pride, and arrogancy, and the evil way. Prov. 8:13. He that walketh in his uprightness feareth the Lord; but he that is perverse in his ways, despiseth him, and falleth in the snares of death. 14:2. For where one suffers in the fear of God, for the name of the Lord, there are wealth and honor; and the fear of the Lord is the beginning of wisdom, and is in the depth of the heart only with the faithful, and dwells only with the chosen women, and is found only with the righteous and the faithful. The fear of the Lord is true religion; it keeps and makes the heart good, and gives joy and gladness; for he that fears the Lord shall prosper, and when he needs comfort, he shall be blessed of the Lord. The fear of the Lord prevents sin; for he that is without fear cannot please God. Eccl. 1.

Hence, my child, when it goes well with you, watch, and continue steadfast in the fear of the Lord, and be not proud, for a haughty spirit goes before a fall. Prov. 16:18. Therefore have God always before your eyes in all your ways, and seek to please him with an upright heart; and God shall be with you, and have compassion upon your weakness, and wink at sin when it comes upon you unawares through ignorance or misapprehension. But presumptuous sinning and obstinacy are an abomination before the Lord, and he will not leave unpunished such as thus lightly esteem his words. Therefore take heed to yourself, that you be not a slave of sin. And give not your mouth to lying; for the mouth that lieth slayeth the soul. Wis. 1:11. There is more hope of a thief, than of a man accustomed to lie; for they are every man’s enemy. A lying child is always hated, and whatever they speak, their words are not hearkened to, and men hold them in derision. The devil is a liar from the beginning, and abode not in the truth. Hence all the ungodly are called children of the devil. When they speak lies, they do according to the nature of their father the devil, who has always continued a liar, wherefore he was also cast out of heaven. Hence, my child, always speak the truth, for the same maketh not ashamed, whether it be for or against you. Always say just as it is; for though you have erred in something, yet if you speak the truth, it will be overlooked more readily, than if you sought to cover it by lying; for lies ultimately are made manifest and come to light, and then the liar must with shame hear words of reproach, which is an abomination before God and men. Hence Paul says: Lie not one to another, but let every one speak the truth from the heart with his neighbor; for liars shall have no part in the kingdom of God.

Behold, my dear child Betgen, I have set before you many excellent and precious treasures, and all for your admonition. I pray you, take them to heart, and often read them over; so that you may thereby be instructed in the fear of God. And do not let this my letter (which I have written with much pains in my prison, with trepidation, fearing lest some one should suddenly surprise me), to lie there idle as a dead fable; but lay it to heart, for a child that loves her father will also love that which comes from her father, and often read it over with delight, thereby remembering her father’s affectionate favor. For as a man, that has his delight in a treasure of money, which he has locked in his strong chest, often goes to contemplate the treasure, to count it over, and to make calculations with it; so do also you often look over and peruse this my letter; for it is of more value than many pieces of gold, for it points you to the fountain of life, whereby your soul may live for ever, if you will be subject to the truth. However, my child, you are young yet, and your mind cannot yet comprehend it all; but I hope the understanding will come yet. Hence give good attention from your youth, to hear the words of God, and the Lord will give you wisdom; buy it of the Lord, for he will give it to you for nothing. Hence lay my words to heart, for they are not my words, but the holy word of the Lord, which Christ himself has taught us. Therefore, if you would be saved, keep the Lord’s commandments. For he that loves Christ, and will be his disciple, the same will continue in his word; with him he shall keep his supper in the kingdom of God, his heavenly Father, and he will go before them and serve them, and dwell with them for ever. But he that will be God’s servant here, must submit to much temptation; he must also take his cross upon him, and thus daily follow him; for Christ says: Ye shall weep and lament, but the world shall rejoice; but be of good cheer: I have overcome the world. Even as appears now, my child; because I fear God, and according to my weak ability separate from the world, therefore the world hates me. And through their wicked hatred and envy they have imprisoned me, and it may very soon come to pass, that they shall kill me for the name of Jesus Christ, and for the testimony of his holy word, wherein I also stand steadfast through the grace of the Lord, to risk for it all that I have. For I have nothing which I have not received from the Lord; hence we must willingly surrender it again for his holy name, for what we possess here in this world is but lent us; hence they are foolish who set their heart upon temporal things. For he that fears God must possess all things as though he had them not, for our goods are a prey to every one. All they that fear God are thrust out of their houses, and they will spoil and scatter them. By this it is known who are God’s chosen children: they are tried as gold in the fire.

Therefore, my child, search the holy Scriptures; they shall show you, that the godfearing must enter into the kingdom of God through much tribulation and suffering. But the ungodly world is not worthy to suffer for the name of the Lord, for they do not know the name of Christ in the spirit. For if they had known him, they would in former times not have crucified the Lord of glory. Hence, if they hated, persecuted and envied Christ the Son of God, and said that he had a devil, how much the more his disciples! But the Lord be thanked, all their upbraiding, reviling and envying is of no avail, but the word of God; and Christ says: Blessed are ye, when men speak evil of you falsely; rejoice and be glad, for your reward shall be great in heaven. Matt. 5:11,12. Peter says: The Holy Spirit of God resteth upon him. 1 Pet. 4:14. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. 1:5.

Therefore, my child, though the world upbraid you with it to-day or to-morrow, you need not be ashamed, for I do not suffer for any crime, as a thief, or murderer, or as one that seeks other people’s property; but it is for the confession of my faith in Christ Jesus, namely, that he is the true Son of God. Hence Peter says, that if one suffers for well doing, it is acceptable with God. 1 Peter 2:20.

Further, my dear child Betgen, it is my fatherly request of you, if I am taken away from you, that you may go to your uncle Lowijs, or to your aunt Tanneken or Jacomijntgen, to live with them; or if they think it best, they may put you with some good friends, to service. Hence I pray you, that you will be subject to your elders, not with eye-service, to please men, but with all courtesy and modesty, in their absence, as well as in their presence, remembering that you serve not only men, but God. Eph. 6:6,7. And always be diligent to do what they command you, and be courteous and friendly; and you will be loved by them. And always make yourself the least, and they will exalt and praise you, and do not in anything think too well of yourself, and take good heed not to argue against your elders, or with those with whom you are living; for it becomes young people very ill to contradict or talk back. And, my child, be also just in all your dealings, and steal nothing from people, for this would be a very shameful thing, if young girls or boys were discovered in any unrighteousness. Hence take good heed to keep clean hands, this I pray you, as I hope you will do. And whatever food or drink you see, take nothing therefrom, for it would bring you into disfavor. Hence remember all that I your father have requested of you, and keep it in your heart for a perpetual remembrance; for with careful love I have written this for a perpetual memorial, that you might at all times have or keep a good name.

Further, my beloved child, I must tell you yet, always to conduct yourself honorably with all with whom you live; and be well behaved, and show that you do not run into any fornication, which is an abominable, deadly sin before God, and besides exposes a person to the scorn of all men, and you could not attain to an honorable state. Hence always take good heed not to talk, joke or play with any young men, or to have much idle talk with them, lest through the lust of error you fall into sin. Besides I advise you out of fatherly love, to lay to heart all that I request of you, which will be an honor to you before God and all men.

Behold, my child, if I be offered up now, and go the way of all the earth (for all men are born once to die), be of good cheer and console yourself in the Lord, and be strong, and attend unto the admonition of the Lord our God, and lay it to heart, that you walk in his ways and keep his judgments, testimonies, statutes and commandments, as is written in the law and prophets. Hence, my child, when you live with any, if they fear God, they will be bound to admonish and correct you with the word of the Lord. This shall be a proof to you that they love you and seek your soul’s salvation, for which you are also to be thankful; but since you are young yet, you will understand it better when you have more understanding. Therefore pray the Lord diligently, to endow you with wisdom and understanding, so that you may grow up as a green plant in Zion, and as the pleasant rose in Jericho, and as the precious balsam that grows upon mount Hermon. Eccl. 24:14; Ps. 133:2.

Behold, my dear child Betgen, if you fear the Lord with all your heart, and with all your soul, and with all your strength and ability, your name shall be written in the book of life, and you shall be marked in your forehead with the name of the living God. You shall also receive a white, shining stone, and upon it a new name written, which no man knows, save he that receives it. You shall also be arrayed in garments of pure, white silk, which is the righteousness of the saints. Moreover, you shall with all the angels of God follow the glorious Lamb of God in great glory, and live forever and ever. Behold, such glorious rewards shall they have; he that overcometh shall inherit all things that God has prepared for his chosen. He shall lead them to the fountain of living waters, and shall wipe away all tears from their eyes. Rev. 7:17. Therefore fear God, and always seek to be instructed by the godfearing, and lay the words of the Lord well to heart, and keep them as did Mary the mother of the Lord. And always walk with meekness and humility, for God is pleased with those that are humble and lowly of heart; for God has cast down the proud from their seats, but has exalted the humble thereupon; for God resisteth the proud, but giveth grace to the humble. Luke 1:52; 1 Pet. 5:5.

Therefore humble yourself under the mighty hand of God, and he shall exalt you in due time; for the proud cannot please God. In Proverbs it is written: “These things doth the Lord hate: haughty eyes, a lying tongue, and hands that shed innocent blood.” Prov. 6:17. “When pride cometh, then cometh shame: but with the lowly is wisdom.” 11:2. A proud heart is an abomination unto the Lord, and it shall not remain unpunished. Hence Tobit said to his son: Let not pride rule in your heart, nor in your words; for it is the beginning of all destruction. Out of it proceeds all pride, when man apostatizes from God, and departs with his heart from his Creator; and pride impels to all sin, and he that is infected with it causes many abominations. Hence the Lord always rejected pride, and ultimately cast it down. God cast the proud princes from the throne, and set the humble thereupon; God rooted out the root of the proud nations, and set and planted the humble in their stead.

Hence do not think yourself wise, and do not reward evil for evil to any one, but recompense with good, as Christ teaches, where he says: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy cloak, let him have thy coat also. And whosoever shall compel thee to go a mile, go with him twain.” Matt. 5:38–41. Not, dear child, that we like to be smitten, or like to lose our cloak when it is taken away from us, that we should also give the coat, or to go with any one three or four miles against our will; but this is what the Scriptures teach us; and Christ also would herewith teach us, in order that we should rightly understand him, that believers are in no wise permitted to avenge themselves on any man, however great reason they may have, but must commit the matter to God, who judges aright. For when some one smites us, we must rather suffer ourselves to be smitten again, than that we should defend ourselves, or smite back; and when our cloak is taken away, rather also let the coat be taken, than that we should take or get the cloak back by force or by smiting. In short, we must always suffer, but never inflict suffering upon any one, as the law of nature teaches us. Do unto thy neighbor as unto thyself.

Hence we are to wish evil to no one, though in the law of Moses the contrary is written: “Thou shalt love thy neighbor, and hate thine enemy.” But Christ takes this away; for that was in the law of revenge, but now we are under grace. Hence we must also show grace, and not punish, as Christ says: “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good.” Matt. 5:43–45. Hence, dear child, one may not wish evil to his enemy, much less do him any evil. And do not hate him, neither avenge yourself, but give place to wrath; and be slow to wrath, for the wrath of man worketh not the righteousness of God; but as you would that men should do unto you, so do to them, and you will fulfill the law of Christ. Rom. 12:19; James 1:19,20; Matt. 7:12.

Further, my dear child, you are in duty bound to hold your mother, whom you still have, in love and esteem all the days of your life; for she has had much trouble and care with you, from the time that I have been married to her; hence you are also bound to love her, as your own mother. If you part from her to-day or to-morrow, you must heartily thank her for the motherly love which she has shown you; you ought not to part from her without many tears, for she has been a good mother to you. Therefore, though you should live far away from her, write her a very respectful letter sometime, and if you prosper, you may send her a friendly gift, by which to remember that you hold her in love and esteem; this shall be an honor to you. Hence do the best in all that I command you. And copy or read over frequently my letter, for a perpetual remembrance of your father; and follow it, and all that is good and acceptable before God.

Furthermore, my child, yield your heart under the obedience of the truth. And always be desirous to hear the word of God, and seek, when you attain to your understanding, to betake yourself among the church of the living God, and that in this way you may enter into the ark of the covenant; so that you may be a partaker of all the heavenly promises with Abraham, Isaac, Jacob, Moses, and all the prophets and holy apostles of God, our Lord Jesus Christ. Then you shall at the last day (that shall burn as a fiery oven) be delivered. For the ungodly shall be dreadfully tormented; they shall weep and lament forever, for they shall with the dragon, the devil, and all false prophets, be cast into the fiery lake that shall burn with fire and brimstone. Watch therefore in the fear of God, that you be not a partaker of their plagues. For if you to-day or to-morrow attain to your full age, and your hand is able, remember the poor members of Christ, in communicating to the poor with such as the Lord grants you. And whatever you give, give with a willing heart, and not by constraint, but of a ready mind, for God loveth a cheerful giver, says the apostle Paul. 2 Cor. 9:7. In Hebrews we read: “To do good and to communicate forget not; for with such sacrifices God is well pleased.” Heb. 13:16. And alms cover a multitude of sins. Through fasting, prayer and alms the Gentile, Cornelius, was acceptable to God, and he received the promise of salvation; for as water quenches fire, so alms extinguish sin; and the Lord who holds it will requite it in the time to come, and when he falls he shall find help. “My child,” says Sirach, “let not the poor suffer want, and be not hard toward the needy. Despise not the hungry, and do not grieve the needy in his poverty. Add not more trouble to a sorrowful heart; and defer not to give to him that is in need. Reject not the supplication of the afflicted; neither turn away thy face from a poor man.” Eccl. 3:30,31; 4:1–4.

Therefore assist the poor, so that the Lord may richly bless you. If you lay this to heart, and do according to it, your light shall arise as the bright morning star at the beautiful dawn; hence always do well, and if you love God, keep his commandments. Herewith I will conclude my letter. I have presented to you that which is best from the word of the Lord. Water and fire are set before man, namely, life or death. Eccl. 15:16,17; Deut. 30:19. Hence choose life, that you may forever possess the kingdom of God, with all his chosen saints.

Herewith, my dear child Betgen, I, for this time take a perpetual adieu of you; commending you to God the heavenly Father, who is the Father of all orphans, and of all those that fear and love him. And never neglect or forget diligently to ask God Almighty, and you shall receive of him, more than you ask, if it is according to his will.

Adieu, my child, if we should see each other no more. I pray the almighty God and King of kings, that he will govern you by his holy Spirit, so that I may meet you in the clouds of heaven, where parting shall be no more, this I pray God by his unfathomable grace and love, with bended knees and a weeping heart and uplifted hands.

O Lord, hear my prayer, and let it be done, that through the fruit of my loins thy holy, most worthy and adorable name may be praised now and forever. Amen.

My child Betgen, if I die, I would like to have your mother give you, for a perpetual memorial, a Testament, a Dirrick Philips Book of Fundamentals, a hymn book, and a copy of the book by Jacob de Keersgieter, which read diligently, for there are many excellent admonitions contained in them.

By me, your father, who wishes you every thing good. A. D. 1589.

JOOST DE TOLLENAER.

MAEYKEN PICKELEN, A. D. 1590.

That the way which leads to eternal life is strait and narrow, is shown by the holy Scriptures, and moreover, also many devout children of God have actually found this to be so; among whom was also a simple, godfearing woman, by the name of Maeyken Pickelen, who would no longer live according to the commandments and ordinances of men, but much rather sought to obey God, and to follow her Leader, Lord, and Bridegroom, with the oil of love in her vessel, and a burning lamp in her hand. Hence she could also not remain without temptation, but experienced that the kingdom of God must be taken by force; for in the year 1590 she was imprisoned for her faith and the practice of the evangelical truth, and on this account, after much vexation, torment, and suffering, she finally had to lose her life, and thus obtained the martyr’s crown, which the young man (of whom Esdras speaks, 2 Esdras 2:43) shall set upon her head, whereby she shall be permitted to enter into the eternal, everlasting joy, with all God’s chosen children.

LEONHARD BOLTZINGER, A. D. 1591.

In the year 1591, on a Friday, the 8th of March, Leonhard Boltzinger, a brother, was executed for the Christian faith, not far from Plunaven, in Bavaria, after he had been imprisoned twenty-three weeks; for he had been apprehended there the day before St. Michael’s, in the year 1590, and from there been taken into the town of Brauna, and put into a dark dungeon. They also tortured him greatly, in order to make him apostatize from his faith. Once he was drawn up by ropes, and the other time very miserably stretched on the rack: but he would not depart from the truth. Ultimately he was taken back from Brauna to Ulba, the place of his apprehension, where they on the aforesaid Friday led him out to the place of execution. He greatly rejoiced when he saw that he was so near his end, though they strenuously urged him to recant; but he replied: “I stand in the right faith, and therefore, though I had ten heads for one, I should rather have them cut off one after another, before I should renounce my faith.

The executioner then beheaded him with the sword and burned his body.

Thus he persevered steadfastly in the love of God, and refused to separate therefrom, to which end God gave him power, comfort, and strength, that though his sufferings were severe, he esteemed them so lightly, as though they had not been sufferings at all; so firm was his hope of entering into the glory of God, into everlasting joy, that he did not regard this short and transient tribulation.

GEORGE WANGER, A. D. 1591.

In this same year 1591, on the fifth day of the month of August, George Wanger, a tailor, was executed for the faith, at Lorenzi, in the Pusterthal, in the earldom of Tyrol, after he had been confined for more than a year; for he was apprehended the evening before St. James’ day, in the year 1590. At Lorenzi he was brought into the Bailiff’s house, and put into a common prison. The next day he was brought before the Bailiff, judge, clerk, and a priest, where they wanted to know of him, who had gone out with him, and where he had staid or lodged. But he answered: “God keep me from this evil; we do not betray our enemies; should I then betray my friends and dear brethren? by the help of God I shall not do this, for it is contrary to the love for our neighbor.” The judge strenuously assailed him with smooth and with hard words; but the brother said: “I received my sound members from God; to him I will offer them up again, and this with a good conscience.”

Having been confined long at Lorenzi, and examined three times by the authorities, he was in the castle of Michelsberg placed upon the rack, and when he would not, according to their wicked demand, tell what was contrary to God, his conscience, or neighborly love, he was twice so tortured, that the marks of it could be seen on him for thirteen weeks.

Having been confined in the castle of Michelsberg about two weeks, he was, on the sixteenth day of the month of September, taken to Brixen, and there put in chains in the tower, in which there was much vermin; scorpions also crawled about his head, on his bed and on the walls; he could not well turn over, and always had to keep his head covered, on account of the vermin. During the nineteen weeks that he was imprisoned at Brixen, his death was announced to him twice, and he was at the same time earnestly admonished to recant. But he said: “I have no desire to go to this people to whom you want to drive me; but to amend my life, if I err, and to exhort others that have not yet amended their life, to repentance; this I consider a work of God, and will gladly do it, and keep to God what I promised him in baptism, to my soul’s salvation.” The priests at Brixen often pestered him in prison with their visits, and also had him summoned before the vicar or provost of the cathedral, twice before the commander, ten times also before monks and priests, nobles and others, and wanted to lead him back to the true church. But he said: “I have not forsaken the true doctrine, faith, or church of Christ, but through the grace of God have obtained it, and want to adhere to it.”

Having been imprisoned at Brixen seven weeks, he was taken back to Lorenzi, and it was intended to execute him after two nights; but this was frustrated by the death of the Bishop of Brixen. He was taken back to Michelsberg, and imprisoned in the castle, until the fifth day of August, when he was again brought to Lorenzi into the judgment hall, where the priests held judgment over him, first trying whether they could not make him apostatize; but when they could not accomplish that, he was sentenced to death upon the imperial mandate, and it was read to him, that he had apostatized from the Catholic, Roman Church, and been baptized again, and had afterwards also sought to bring others to it, and to seduce them to his heretical sect, as they called it. But brother George said: “It is no heretical sect, but it is the divine truth and the true way to the kingdom of God.” He was then led out to the place of execution, where the commander of Lorenzi again earnestly admonished him, with smooth words, to recant; he would give him so much that he should have enough all the days of his life; and would moreover be surety for him at the last day, if he did wrong in it. But the brother said: “If I did this, and were to accept you as my surety, and the devil should first make off with the surety, where should I then have to go and seek my surety and pledge.” Thus the commander was made ashamed, and desisted from him.

There were also many people present, some of whom wept. He also requested that his hands be released a little, that he might lift them up to God, to thank and praise him, and to ask him, that he would give him strength to resist the false prophets and evil spirits. Finally he commended his spirit into the hands of God, and was thus beheaded for the word of God and his truth.

JACOB PLATSER, A. D. 1591.

In this year 1591, on the nineteenth day of August, the brother Jacob Platser, a lock-smith, was apprehended at Silgen, in the Pusterthal, in the earldom of Tyrol, and remained in bonds and imprisonment about eight weeks, until the fifteenth day of October. When they could not accomplish their purposes with him, and he would in no wise renounce that which God had made known to him, nor depart from the truth, he was, in pursuance with the imperial mandate, sentenced to the sword. He was then led out to the place of execution, where he offered up his prayer to God, in which he was of good cheer, to die for the sake of his truth and the faith. The executioner then beheaded him, and afterwards buried him. Thus he testified valiantly unto death, to the word of God and the true faith, to which God gave him his grace and power.

BARTHOLOMEUS PANTEN, MICHIEL THE WIDOWER, AND KALLEKEN N., A. D. 1592.

In the year 1592, in the month of July, there were apprehended at Ghent in Flanders, for the practice of the word of God, two brethren and a sister, named Bartholomeus Panten, Michiel the widower, and Kalleken N., who suffered much temptation, and were severely examined, by the priests, the Jesuits, and also by the pensionary, before whom they freely and fearlessly confessed their faith, to which they adhered steadfastly without departing from it. Thereupon it happened, that the sister was released from her bonds and set at liberty. But the brethren were severely tortured, in order that they should apostatize from their God, and indicate their fellow-brethren. But God, who does not forsake his own, but keeps them as the apple of his eye, so succored them, that they were enabled to adhere steadfastly to him and his word, and to keep their lips from bringing their neighbor into trouble. Hence they were finally sentenced to death as heretics, for the testimony of Jesus Christ, and having first been hanged to the gallows, and strangled, in the Count’s castle, they were then buried without in the gallows’ field. And as they helped the Lord Jesus Christ bear his reproach, so they shall also be received up with him into his glory full of honor and light, to live with him forever in joy and gladness.

We have also added here, for the benefit of the reader, the letters which Bartholomeus Panten wrote in his bonds.

THE FIRST LETTER FROM BARTHOLOMEUS PANTEN, WRITTEN TO HIS BROTHER KAREL, RESIDING AT HARLEM.

After an affectionate greeting to you, my beloved brother, without forgetting your wife and household, I inform you, that through the grace of the Lord I am well in body; and as regards the spirit, it is my purpose, by the help of the Lord to adhere to the truth unto the end, which I also wish you. Further, my beloved brother, I inform you of the condition in which I now am, that is, that I am now imprisoned at Ghent, together with another man and a woman, for the testimony of our Lord Jesus Christ, and the truth of the Gospel, for which the other man and I have been tortured, and I have unworthily suffered: and they threatened to inflict still further sufferings on us. But Peter says: “And be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts;” since they cannot do to you more than is permitted them of God. 1 Pet. 3:14,15. And Paul says to the Corinthians: “For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened.” 2 Corinthians 5:1–4.

Thus, my dear brother, I see no other way to attain to eternal life than to bear the cross which God has laid upon us, as Christ says: “If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” Matt. 16:24–26. But the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, for which cause, says Paul, we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. Rom. 8:18; 2 Cor. 4:16–18. Know, that I had temptation from the Jesuits and priests, and from the pensionary, but by the help of God I have hitherto resisted all these storms, and hope that he will further help me by his Spirit and power, without which we are not able to do anything; for of myself I have nothing but all weakness, misery and imperfection, which I have lamented with tears before God, praying him, that he would not enter into judgment with me, without his grace, for there shall no living soul stand innocent before him.

Herewith I commend you to God, and remember the words of Paul, where he says: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit. Eph. 4:1–4. And to the Colossians: Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Colossians 3:13–15. And to the Galatians: If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain-glory, provoking one another, envying one another. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens.... For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden. Gal. 5:25,26; 6:1–5. Again, in James 5:19,20 we read: Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. James 5:19,20. And Peter says: Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 1 Pet. 4:8. For John says: “Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that ye should love one another. Not as Cain, who was of that wicked one, and slew his brother.” 1 John 3:10–12.

Hence, my dear brother, be kind and affectionate with one another, and forgive one another, even as God has forgiven you through Christ. Paul also says: “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.”

Herewith, my dear brother, I bid you adieu, if we should see each other no more.

Written in my bonds, to Karel Panten, my brother, by me,

BARTHOLOMEUS PANTEN.

THE SECOND LETTER FROM BARTHOLOMEUS PANTEN, BEING AN INSTRUCTION FROM THE WORD OF THE LORD, TO ALL LOVERS OF THE TRUTH; TOGETHER WITH A BRIEF ACCOUNT OF HIS EXAMINATION.

As the lily among thorns, so is my love, etc. Canticles 2:2.

Christ Jesus teaches us, Matt. 5:10–12: “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” Hence let us be patient, and rejoice in it, and bless them that curse us, and pray for them that despitefully use and persecute us; that we may be the children of our Father which is in heaven, who maketh his sun to rise on the evil and on the good, on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? Be ye therefore perfect, even as your Father which is in heaven is perfect. Vs. 44–48.

Thus, my dear friends, let us show common love (charity), and also brotherly love, according to Peter’s teaching. 2 Pet. 1:7. And also according to the teaching of Paul: “Let us do good unto all men, especially unto them who are of the household of faith.” Gal. 6:10. And; “See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.” 1 Thess. 5:15. Again, Peter also teaches us: Not rendering evil for evil, or railing for railing: but contrariwise, blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil and do good: let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness’ sake, happy are ye; and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts. But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. 3:9–15; 4:15–18.

Wherefore, let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. V. 19. And let us look unto Jesus the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. Heb. 12:2–4. And Peter also says: Christ suffered for us in the flesh, and left us an example, that we should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. 1 Pet. 2:21–23.

Hence, dear friends, if we want to be of his servants, we must serve the Lord according to his divine will and demands. That is, we must suffer and bear here, and not resist; else we should live to ourselves, and not to the Lord, and so doing we should not follow the footsteps of Christ, for we must bless, and not curse, them that persecute us. As Paul teaches us: Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. Rom. 12:17–21.

Hence, my dear friends, and all those that seek their salvation, learn from this to know the sheep from wolves, the doves from hawks. For Christ sent out his own like sheep in the midst of wolves, and admonished them, to be wise as serpents and simple as doves. Matt. 10:16. For all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving and being deceived. 2 Tim. 3:12,13.

But when I told it to our persecutors, they said that they also had been persecuted; whereupon I told them, that they only suffered persecution when they were too weak and feeble; but when they had the ascendancy again, they were persecutors themselves, and took our goods, and tormented and threatened us, so that there is fulfilled the prophesy of Esdras: “They shall be like mad-men, sparing none, but still spoiling and destroying those that fear the Lord. For they shall waste and take away their goods, and cast them out of their houses. Then shall they be known who are my chosen; and they shall be tried as gold in the fire.” 2 Esdras 16:71–73. Also Christ says: “These things have I spoken unto you, that you should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you, will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them.” John 16:1–4.

But, my dear friends, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; for ear hath not heard, nor eye seen, what God has prepared for them that love him; for the righteous shall live forever; the Lord is their reward, and the care of them is with the Most High; therefore they shall receive a glorious kingdom and a beautiful crown from the Lord’s hand. Wis. 5:15,16. Hence let us with the eyes of the spirit look at the beautiful promises, and with Moses rather choose to suffer affliction with the children of God, than to enjoy the pleasures of sin for a season; for he had respect unto the recompense of the reward, and esteemed the reproach of Christ greater riches than all the treasures of Egypt. Hebrews 11:25,26.

Herewith, my dear friends, I will commend you to the Lord, and to the rich word of his grace; that thereby you may in this time grow up, blossom, be fruitful and flourishing. By me,

BARTHOLOMEUS PANTEN.

The following are some controversies which we prisoners had with the Jesuits. I have written them briefly, according to the best of my recollection; for to write them word for word would be impossible. If we could have been together, I could have written a little more fully, for quite a number of days have passed, since it took place. Again, for proof they quote much from Augustin, and other of their teachers, and also assert that they have existed so long. They know not or will not know, that they have possessed the earth for a long time with deceit, violence and tyranny, kept down the untarnished truth, and instead of the truth believed lies, as Paul declares how that God sends strong delusions, because they received not the love of the truth, but had pleasure in unrighteousness: Read 2 Thess. 2. There it is written of the man of sin and the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshiped.

I further inform you, that they have assailed me, and would have liked to bring me back to their doctrine. I would have liked to show them by the parable of the tares of the field (Matt. 13:24) that it is unbecoming and contrary to the doctrine of Christ, and also contrary to common love and propriety that any one should be apprehended for his faith (of misapprehension of the holy Scriptures), spoiled of their goods, tortured or put to death; and I partly presented to them the declaration of Christ, that the Father of the household commanded his servants, that they should permit the tares and the wheat to grow up together until the harvest, which is the end of the world, according to Christ’s own declaration. But they said: Jam marces est, that is: “It is now harvest.” I said: “The harvest is the end of the world; and the reapers are the angels;” adding: “You assume the service of angels.”

They wanted to excuse themselves with the authorities; but I warned them, seeing that they were the teachers and preachers of the authorities; that our blood should be required at their hands, if they teach the authorities this, and encourage, constrain or counsel them thereto, as they do according to my understanding, for it is contrary to the doctrine of Christ, and the command of God. When his servants asked him, whether they should root it out, he told them: Nay, lest while ye gather up the tares, ye root up also the wheat with them. But they want to be wiser, and to rule over Christ; whereby they show that they are antichrist, that is, contrary to Christ and his doctrine. For if they were true Christians, and disciples of Christ, the bride, yea sheep, doves and members of Christ, or branches on the vine, they would not persecute or inflict suffering upon any one, but would rather suffer and bear persecution. “But evil men and seducers shall wax worse and worse, deceiving and being deceived.” 2 Tim. 3:12,13.

Again, we also had a controversy concerning baptism with the same Jesuits, and also with the Dean of St. John’s and their pastor, who defended infant baptism and considered it necessary for salvation. But I quoted to them divers Scriptures, that baptism pertains to believers, and that it is not enough, that the faith is confessed with the mouth, but that it must also be apprehended with the heart, as Philip said to the eunuch. Acts 8:37. “If thou believest with all thine heart, thou mayest.” I also told them that Philip preached the word of God to those of Samaria, and when they believed Philip (who preached to them of the kingdom of God and the name of Jesus Christ), they were baptized both men and women. And Michiel quoted the Scripture from the Acts of the Apostles, in the second chapter: “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart; and said unto Peter and to the rest of the apostles, Men and brethren what shall we do? Then Peter said unto, them, Repent. Thereupon one of them said: What is it, to repent? That is: Be sorry for your sins, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. In the same chapter it is also written: And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added to them about three thousand souls.

And the Dean of St. John’s, and the pastor of the same church, when we talked with them, made a long speech from John 3, where Christ declares: Except a man be born again, he cannot see the kingdom of God. I said that he had spoken that to the adult; but he would claim, that it was spoken of every one, of children as well as adults; and wanted to conclude from it, that infants that died without baptism were lost, which is untrue, for the kingdom of God belongs to infants, according to Christ’s own promise; and the words which Christ speaks to Nicodemus do not concern infants, but only those that have ears to hear, and hearts to understand. But they insisted: Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. And they thought that water baptism constitutes the new birth, and that infants are thus regenerated; which is a great misapprehension; for, according to Peter’s words, it is as he says in his first epistle: “Purifying your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently; being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.” 1 Pet. 1:22,23. And James says: “Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.” James 1:18. And John says: “Whosoever believeth that Jesus is the Christ is born of God.” 1 John 5:1. Christ also says: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.” John 3:6–8. Behold, thus, the new birth is effected by receiving the word of God; for the old man and his works must be put off, and the new man put on, and this is no child’s work. This I have added here as an explanation to you of the new birth.

We also spake with the Jesuits, and with others, about the incarnation of our Lord Jesus Christ, in which we did not agree, for they said that he had flesh and blood from Mary. And I said that he is the Son of God, who was born of the virgin Mary, since she had known no man: and I also said, that Paul says: For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. Rom. 5:10. And in the Acts of the Apostles it is written: “Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” Acts 3:26. And John says in his first epistle: The blood of Jesus Christ his Son, and not the blood of Mary. 1 John 1:7. The apostle Paul also says to the Corinthians: “The first man is of the earth, earthy; the second man is the Lord from heaven.” 1 Corinthians 15:47. And in the gospel we read: “He that cometh from above is above all; he that is of the earth is earthly, and speaketh of the earth; he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony, hath set his seal that God is true.” John 3:31–33. And unto the Hebrews it is written: “Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me.” Heb. 10:5. And Matt. 1:20 it is written: “Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is received (conceived) in her is of the Holy Ghost,” That which she received (mark well) did not come from her; else it would be of the earth, as was Mary, and as are all the children of Adam. Not that we had all these words with them, but that you might the better understand the foundation of our faith. The others used many more words than are put here, but I have not remembered them all. They asserted that he was of the natural seed of David. Thereupon we confess that he came forth from the seed of David, and that he is of the house of David, and born of the virgin Mary, through the power and operation of the Holy Ghost; for Mary herself was astonished at this work, when she received the message from the angel, and said to the angel: “How shall this be seeing I know not a man?” And the angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” Luke 1:34,35. In John it is written: “I am the living bread which came down from heaven; if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world.” John 6:51. Mark well here, whence this bread, which he calls his flesh, came, whether it came from Mary, who was of the earth, or whether it came from heaven? We say with Christ: From heaven, and not from the earth, of which Mary was.

Again, I also inform you, that we spoke some concerning the Lord’s Supper and the breaking of the bread, with the Dean of St. John’s and their pastor, and their view was, that Christ’s flesh and blood were in their sacrament. Thereupon Michiel said: “If this was so, then they would be eating flesh on Fridays; which they took amiss, and said that it was not eaten like other flesh. And Kalleken said from John 6: “The flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” And I quoted to them the declaration of Paul, 1 Cor. 11:26: “As often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come.” “Hence he is certainly not there,” said I. They said that he was everywhere; and there stood ink on the table at which we sat, and they, or one of them, said that he was in the ink. And one among them had a pen in his hand and said: “He is in the pen.” One of them also said that he was in hell. It did certainly seem, according to their saying, that God was everywhere; and I said: “Into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin; for the Holy Spirit flees from the froward. Wisdom 1:4,5. And there were many other words said, concerning their images and idols and their view was: That they might be made and set up, but that they might not be worshiped, and that if there were any one that did this, he should be reproved, as they said; and after this manner they spoke. I said to the Jesuits: “If candles are lighted or placed before them, and they are carried upon the shoulders, is that not honoring and serving them?” And I said: “The gods of the heathen are of silver and gold, and the work of men’s hands; they have ears, but hear not; they have eyes, but they see not.” Ps. 115:4–6. One of them, when he heard this, wanted to say, that they did not have any; but upon maturely considering the matter, they had some of silver and gold. And there was still more said about it between Michiel and them; but what I said I have remembered best.

Herewith adieu for this time; farewell; read with understanding, and keep it secret for the present, that the lords may not get to hear of it. By me,

BARTHOLOMEUS PANTEN.

A TESTAMENT FROM BARTHOLOMEUS PANTEN TO HIS LITTLE DAUGHTER, WHO AFTER HER FATHER’S DEATH WAS PUT INTO A CONVENT BY THE PRIESTS; THE LORD GRANT THAT SHE MAY YET BE BROUGHT INTO THE RIGHT WAY.

My dear child, hear the instruction of your father, and forget it not, if God permits you to grow up, and you attain to your understanding; and remember how I went before you, according to my limited ability, in all imperfection (which I lament before God), to enter in through the strait gate, for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? My dear child, I say that it is impossible; hence take heed to their fruits; for it agrees in no wise with the holy Scriptures, that any one should be apprehended, spoiled of his property, and put to death, for his faith; for neither Christ nor his disciples did this, but they had to suffer themselves from unbelievers, and were put to death by them, as it clearly appears, that Christ himself was numbered among the transgressors, and was led to death like a lamb, and as a sheep dumb before her shearers.

Hence, my dear child, endeavor to follow this Shepherd, if you would be one of his sheep; for Peter declares of him: “Christ also suffered for us, leaving us an example, that ye should follow his steps; who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.” 1 Pet. 2:21–23. Hence, my dear child, the author of our faith went before, as Paul declares to us: “Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith: who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin.” Heb. 12:1–4.

Thus, my dear child, lay this to heart, and when you attain to your understanding, it is my fatherly request of you, that you will join yourself to those that fear God, who are by far the least among all people, but are yet the true congregation and church of God, who regulate themselves according to the ordinances of the Lord, and according to the practice of the holy apostles, namely, a baptism which is founded upon faith, and must be received as Christ has commanded, and is written in Matthew: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you.” Matt. 28:19,20. Also in Mark: “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved.” Mark 16:15,16. Also in the Acts of the Apostles, where Peter practiced it on many. This confession of faith must not only be made with the mouth, but it must also be apprehended with the heart, and shown by the works, even as John declared to the Pharisees and Sadducees, whom he saw coming to his baptism, and said: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance.” Matthew 3:7,8.

It must withal be understood, that confession is not enough, but that sorrow of heart must also be evinced by good works; that the old man with his evil works, must first be put off, and that it must be done out of pure faith, as Philip said to the eunuch: “If thou believest with all thine heart, thou mayest.” Acts 8:37. For all outward action, without renewing of the spirit, cannot please God. And the Supper we keep in remembrance of the Lord’s bitter death and sufferings, as is declared [a letter] to the Corinthians: “I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” 1 Cor. 11:23–26. Now if we are to show his death till he come, he is not daily in their mass, nor in all their idolatry, nor in their idol, with which they visit the sick in their distress, where they say he is; this is far from the truth.

And as regards the incarnation of our Lord Jesus Christ, we believe what the holy Scriptures declare concerning it, and are satisfied with the confession of Peter, when Christ asked his disciples, who men said that he was: Some said Jeremiah, Elias, or one of the prophets. Hence Christ asked his disciples: But whom say ye that I am? Peter answered: Lord, thou art the Son of the living God. Matthew 16:13. And as also Nathaniel testifies: Thou art the King of Israel. John 1:49. Paul says: For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life. Rom. 5:10. And John says: The blood of Jesus Christ his Son cleanseth us from all sin. 1 John 1:7. And in the Acts of the Apostles it is written: God raised up his child Jesus. Acts 3:26. Now if he raised up his child, it must certainly have been dead. And in Isaiah it is written: A virgin shall receive [conceive], and bear a son. Is. 7:14. If she received [conceived] him, it is my belief that she did not receive more than she brought forth; and I am satisfied with the work of God, however it may have been effected. That I should believe, that he is of her flesh and blood, of this I have no testimony in the holy Scriptures, and am content with the aforesaid confession.

We further practice, according to the doctrine of Christ and of the apostles, an excommunication, whereby the disorderly, who pervert their faith in improper works must be punished, as Christ and Paul declare. It must be used with those that have entered into the communion of the saints and been baptized into one body with them, but relapse into any carnal works, as in adultery, whoredom, murder, drunkenness, idolatry, and the like. Matthew 16:19; 1 Cor. 5:11; 1 Tim. 5:20.

Hence, my child, when you attain to your understanding, defer not to take up the cross, as much as you value your soul, for it is written: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. Luke 14:26,27. Hence everything must be forsaken for the Lord’s sake, for Christ also says in the same chapter: “Whosoever forsaketh not all that he hath cannot be my disciple.” Verse 33.

Therefore, my dear child, look not at the great multitude, but remember the time of Noah, how few there were saved when the world perished by the flood. And that from the five cities of Sodom and Gomorrah there were left but three persons.

Hence, my dear child, separate also from the spiritual Sodom, that you be not a partaker of her sins, and receive not of her plagues. Rev. 18:4. It is also written, 2 Cor. 6:17,18; 7:1: “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. For the time will come when they shall lament it, who have spent their life here in that which was not proper; for when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 1 Thess. 5:3.

Hence, my dear child, Paul says: “But ye are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, watch and be sober.” Verse 4. As also Peter says: “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.” 1 Pet. 5:8,9.

We also believe in a resurrection of the flesh, at the last day, of the good and of the evil, of the just and the unjust, so that all that are in the grave, shall hear the voice of the Son of God; and they that have done good shall come forth unto the resurrection of eternal life; and they that have done evil shall come forth unto eternal damnation. John 5:28,29.

Hence, my dear child, order your paths according to the holy Scriptures, which will show you the right truth; for he that seeketh findeth, and to him that knocketh it shall be opened. Hence, pray the Lord for help and assistance, for he is the giver of every good thing; that after this life you may hear the welcome voice: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was a hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Matt. 25:34.

Hence, my dear child, exercise yourself herein, and have your delight in it; do according to Tobit’s advice: If thou hast much, give much; if thou hast little, give little, and that with a faithful heart. Tobit 4:8.

O my dear child, be mindful of what I have written you, and be always faithful and obedient to people, in all that is not contrary to the truth; and be diligent in your labor, courteous, gentle and meek; for the fruit of the Spirit is in all goodness and righteousness and truth. Eph. 5:9.

Herewith I commend my dear child to the Lord, and to those that fear God.

This was written by me your father, Bartholomeus Panten, on the same day that I was tortured for the name of the Lord; some of it before the torturing, and some after it. Let all of you that read this, or hear it read, bear in mind, and not be surprised, though this has taken place, for the apostle Peter says: Beloved, think it not strange, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that in the time of revelation ye may be glad with exceeding joy, if ye are now reproached here for the name of Christ. Amen. By me,

BARTHOLOMEUS PANTEN.

MICHIEL HAZEL, A. D. 1592.

In this year, 1592, also one Michiel Hazel, after he had been imprisoned over four years, for the Christian faith, was beheaded in prison, at Witling, in the country of Wurtemberg, on the seventh day of the month of July, continuing firm, steadfast and of good cheer in the Lord, though he had to suffer much misery and tribulation in the time of his imprisonment. For a long time he was confined, not knowing but that he should have to remain in confinement all the days of his life; yet he would not forsake the faith and the divine truth, no matter what might come upon him, even though it were death. Hence even the unbelieving had to give a good testimony of him; for the castellan himself said: This was a good man; and that if such a man did not get into heaven, he would not venture to knock; yea, that if he should come to such an end, he should rejoice over it from the heart.

THOMAS HAN, A. D. 1592.

In the year 1592, on the twelfth day of May, also Thomas Han, of Nicktsburg, was imprisoned for the faith, at Freiburg, in Bavaria; he was also very severely tortured and racked, and in order that he should tell what they wanted, and renounce his faith, they had him suspended by ropes from eight until eleven o’clock. But he answered them: “You have my body; do with it what you will; you shall not deprive me of my soul, and I shall also not tell you what you want, nor betray any one; though you extract the veins out of my body, one after another, and cut away a strip from my skin every day, yet I will not renounce, nor depart from the truth.” They applied to him many words of reproach, as that he was a deceiver, and had seduced many to the sect of the Anabaptists. But he said to them: “It is the true, Christian baptism, and not anabaptism; and if I could convert the whole world, I would gladly die three times if it were possible.”

When he had been in confinement about seven weeks, he was (since he could not be brought to recant) on the 8th of July brought into the council house to be sentenced. As this took place, he turned to the people and exclaimed thrice with a loud voice: “Honor and thanks be to God, that it has come to this, and that this is his will.” The executioner then bound him, and wanted to place him into a wagon, but he said: “I will walk to death, even as also Christ our Lord walked to death;” and he thereupon commenced to sing. The beadle enjoined him silence, but the executioner said: “Let him alone.” In going out, a priest joined himself to him, and also other persons went with him. The priest asked (when he refused to be instructed) whether he thought, that he and his like alone were righteous, and that the rest were all damned. But brother Thomas answered: “We endeavor to live piously, and shun sin; but those who will live in sin, we put away from us, and do not tolerate them; yet we condemn no one; but every one that commits sin is condemned by his evil works, and this we tell them.” Thereupon the priest said: “We also reprove sin.” The brother said: “How should you reprove, for where the shepherd is not good, how then should the sheep be good? You are false prophets, how then should you reprove falseness?” And he further said to the priest: “Go away, you false prophet; I cannot behold you any longer.” Thereupon the priest began to exalt his sacrament, that it was the true body and blood of Christ, and that whosoever partakes of it has no sin. The brother said: “You go around with your sacrament, and sell it for money, even as Judas sold and betrayed the Lord; but we observe the Lord’s supper in remembrance of him, according to his command.”

He then asked the priest, where there was anything written of the sacrament. The priest became silent, and did not know what to answer, except that he said: “It is written in the Bible.” Thomas asked: “Where?” The priest said: “Paul writes of it in the fifteenth chapter.” The brother said: “That is not so;” and then went on to say: “Do go away from me, you false prophet.” When they arrived at the place of execution, the executioner asked whether he wanted to pray. This he did, and then said: “I have finished my prayer; proceed now, for I wish to get out of this world.” He then knelt down, and the executioner quickly drew forth the sword, to frighten him, and then begged him three times for God’s sake, to renounce, and he would let him go. But the brother said: “Renounce I will not; but proceed with your work, for it must be.” Thus the executioner beheaded him, he peacefully commending his spirit to God. The executioner then placed the body upon the wood, and singed it a little, and then buried the severed head with the body. And though there was a strong wind that day, yet the smoke of the fire ascended straight up to heaven, as can also be testified by all who saw it. This happened at Freiburg, in Bavaria, on the 8th of July, A. D. 1592.

MATTHEUS MAIR, A. D. 1592.

The same year 1592, on Mary Magdalene’s day, Mattheus Mair was apprehended at Wier, in the district of Baden. This was brought about by a priest, who upon coming out of the church, and noticing the brother, sent his servant maid after him, to see whether he should leave the village. He further commanded her, that she should so speak to him, as though she also wanted to become of his persuasion, and would like to go with him to his people; in the meantime he should come, and send other persons there, who should speak with him. With such words the maid delayed the brother, till the priest sent out some peasants, who apprehended him, and conducted him into the town of Baden. Six days after, namely, the 28th of July, as he would not follow them, nor renounce his faith, the ungodly pack of priests proceeded with him; however, what they talked with him, or what he answered them, this they did not allow to come to the light. When he was led forth to death, there were present his brother-in-law and several of his friends, who interceded for him, and also offered to give money for him; but they could obtain nothing, yea, not even to speak with him.

Now as he was going forth to death, he asked among the people, where his brother-in-law and friends were, and how they might come to him; saying that he had to charge them, that they should tell his brethren and sisters, to take care of his wife and child, for they were with a pious people. This he spoke aloud among the people. Then one of his friends among the people consoled him and said, that he should not yield, but be valiant; he should soon have overcome. Thereupon one smote the friend, who had said this, for it, and said that he was also a heretic, and ought to be treated like the rest. Now when the executioner had thrust brother Matheus into the water, he drew him out again three or four times, and each time asked him whether he would recant. But he always said, No, as long as he was able to speak; hence he was drowned, on the twenty-ninth day of the month of July, through the power of God steadfastly persevering in the faith. There was much said about his death, by high and low, as that they had murdered him, and the traitorous Judas and priest were cursed; for this Matheus was a well-known, good and pious man; hence God also gave him power to continue steadfast in the faith unto his end.

NOTE.--The envy of some of the Calvanists in the town of Middelborgh was at this time so great against the defenseless sheep of Christ, who had come to them from various papistic towns, to escape the distress and persecution, and expected to rest under their protection, that they paid no attention, and had no regard, neither to humble supplications nor the repeated commands of the Prince of Orange, who in the years 1577 and 1578 had given orders to the magistrates there, to let these people dwell in peace; but disturbed the peace of said people, and the practice of their religion. Hence Maurice, the oldest son of the aforesaid Prince, of honorable memory, following the footsteps of his father, issued, for the third time, a prohibition concerning the oppressing of the aforesaid people, to the end that they might now certainly obtain liberty of conscience, as appears from the following act:

Transcript.

Maurice, born Prince of Orange, Count of Nassau, Marquis van der Vere, to the honorable, most learned, wise, discreet, dear, particular, etc.

That which has been brought to our knowledge, on behalf of Mailjaert de Poorter, and Joost Leonisse, sawyers and wood-sellers, residing in the town of Middelborgh, you will learn at length from the accompanying request; and though we do not doubt at all, but that you will conduct yourselves, with the supplicants, in the points of their request and complaint, entirely according to the import of the resolution previously taken with regard to this, by the Lords States of Holland and Zealand; and will conform to such acts and letters as have been granted to the supplicants and their fellow brethren in the same profession, in the time of our lord and father the Prince of Orange, of worshipful memory; yet we would nevertheless hereby earnestly request you, seeing this matter concerns not only the town of Middelborgh in particular, but these United Provinces in general, that you will regulate yourself according to the import of the aforesaid resolutions, in all quietness and friendship, allowing the aforesaid supplicants and their fellow brethren to enjoy such liberties as have been granted them by said resolutions and acts respectively, until the aforesaid Lords General States of these United Provinces shall have further considered and disposed of the aforesaid matter. And besides that, we deem it reasonable and just, it is our pleasure.

And hereby, honorable, most learned, wise, discreet, dear, particular, we commend you to God.

Gravenhage, on the 4th of March, 1593.

Signed:

Your very good friend, MAURICE DE NASSAU.

The superscription was: To the honorable, wise and discreet, our dear, particular Burgomasters, Judges and Rulers of Middelborgh, and was sealed with his Excellency’s seal.

Below was written: Compared with the original, and found to agree with it.

J. MILANDER.

Further Observation.--Upon this followed, it appears, some rest, so that the scattered flock of Christ began to increase some at that place, and to extend its membership. In the meantime, however, [in the dominion] of popery they were still persecuted to death; of whom, among others that lost their lives there, the following have come to our notice; from which the distress of that time, though there was rest in some places, can be inferred and judged.

AELTGEN BATEN, AND MAEYKEN WOUTERS, A. D. 1595.

Aeltgen Baten was an aged woman, and Maeyken Wouters a young woman of about twenty-four years. Both were born at Sonhoven, in the seignioralty of Vogelsanck, belonging under the territory of Luyck, and resided there. Through the grace of God they obtained the true knowledge of the holy gospel, believed the same, amended their lives, according to its requirements, and had themselves baptized upon the faith in Jesus Christ, according to his divine commandment and the practice of his dear apostles. As this however could not be tolerated, complaints were entered against them at Luyck, where the Court is held, and where orders were given to bring them thither as prisoners, which was done in the following manner: The lords of Luyck have certain beadles, called trappers, whom they send through the country whenever they want to have any one apprehended. They sent fourteen of these trappers from Luyck to Sonhoven, to apprehend these two women, or any others, and to bring them to Luyck. They first captured Aeltgen, and afterwards Maeyken and her brother (who was still very young), who had made themselves ready and it was the intention of both of them, if their father should have been taken, to go with him and not to forsake him; but as they did not catch the father, her brother also escaped the trappers.

Thus they began to conduct these two lambs to Luyck; but as they, on their way to Luyck, had to pass through Hasselt, a town about a league distant from Sonhoven, these two lambs were spoken to by many of their acquaintances at Hasselt, and it was greatly lamented, that they had to go to Luyck, into prison, and much sympathy and solicitude was expressed for them. Maeyken said to them: “If the Lord has so ordered it, I would rather go to Luyck (namely, for the testimony of Christ), than home. And thus they proceeded through the city, and went to Luyck, in all a distance of about eight leagues. When they got there, they were imprisoned ten weeks in the official’s tower. During this time, they showed each other great love, tending as it appears, much to edification and encouragement; for the young sister would gladly have borne in her own body, if it had been possible to do so, all the hardships which her dear, old sister suffered. They endured much vexation, being threatened, frightened, and also entreated, in order to turn them from the faith.

Once the bishop’s chaplain came to the young sister, with bland words, and brought a can of wine with him, in the hope that he should overcome her. With words of greatest suavity he presented to her the matter; yea, he got down upon his knees, and with folded hands begged her to recant and to believe the Romish church. But Maeyken proved herself faithful, and repelled the devil’s deceit, so that the tempter went away. On another occasion, a man from her village, who was acquainted with her, came to Luyck. He had heard that it was reported that she should have to die, and his soul was set on fire, and the matter excited his carnal sympathy, thinking: “And must that young girl die?” Hence he thought with himself, that he would talk with her, in order to see whether he might not move her. He therefore went to her in prison, and called Maeyken out alone, and said: “My dear Maeyken, O that you would obey, and yield a point, to be released from these bonds. When you get out, you can live as before.” Thereupon she replied: “My dear friend (calling him by name), would you advise me this, that I should forsake God and become a child of the devil?” The man said: “Then you will have to die.” Thereupon Maeyken said: “I should rather have this come to pass with us, than enjoy the light of day.” When the man heard this, he became silent, so that he turned around with weeping eyes, and said nothing more to her. They were both tortured and suspended on Thursday night; but they remained silent and fainted away. Then they poured water over Maeyken, upon which she cried aloud; but more than that they did not obtain from either. During the night they lay together quietly. On Friday night they sang with great joy. Having been thus imprisoned for a long time, they were finally brought into the official’s court, and condemned according to their spiritual law. When they heard their sentence, they thanked the Lord with a joyful heart, yea, with a laughing mouth. They then delivered these two persons over to the secular judge, who received them, and placed them again in his prison, in which they suffered great distress for a few days, on account of the uncomfortable condition of the prison. However the Lord ordered it, so that they took consolation and courage in the Lord, and Aeltgen’s husband sent her money and blankets for her needs, for which she thought she had no further use, and hence refused it altogether. She asked her dear sister Maeyken, whether she would have it. Maeyken said: “I have as little need of it as you, my dear sister;” for they trusted soon to live in all fullness and joy with the Lord. “Yes,” said Aeltgen, “if the door stood open, I should not wish to go away.” And since in all their sufferings they were so joyful in God, they thanked God in heaven in their hearts, and sang praises to him in prison.

Afterwards they wanted to sentence them by the secular law, which it was said, was done by four judicial persons, or judges, namely, that these two persons should be drowned (for the word of God), by being cast alive, bound, from the Meuse bridge. On that same Saturday there came to them to Luyck two men from their locality, to ask both of them, whether they had some word to send yet. Coming thus unbeknown, they found them in a chamber, where sat the lords to sentence them, and they were standing in their midst, and when Aeltgen saw her acquaintance she said to him: “Nephew, have you come to visit us once more? we trust to offer up our sacrifice within one hour; we thank you heartily for it, and I request you to please tell my husband, to bring up my children in the fear of God.” Maeyken also said: “Do bid my father and mother many adieus.” This they spoke while standing among the lords, expecting their sentence. The men tarrying a little, one of the lords bowed himself before Maeyken, begging her to recant and to believe in the Romish church; and her life should be spared. Thereupon Aeltgen said: “We want to die, as Christ’s apostles did.” Now when their last hour was approaching, both were brought forth from prison. Hence, both of them being rejoiced, they began to sing and to thank and praise God; but alas! the poor lambs could not long enjoy this; for what is granted to thieves and murderers, namely, to speak, of this they were deprived, and they were conducted back to prison, where their mouths were gagged, and they were thus, as dumb lambs, led to the slaughter and death. When they arrived on the Meuse Bridge, many and various reports of this matter were circulating among the common people. When they arrived at the place appointed, the executioner began to bind them, but they had to keep silent, until the executioner loosed the cloth that was before their mouths, and tied it over their eyes. Then Aeltgen first said: “O Lord, this is a beautiful city indeed; would that it repented with Nineveh;” and commending herself to God, the executioner forthwith cast her from the bridge down into the water, and she was instantly drowned.

The executioner then also released Maeyken’s mouth, so that she was heard to speak, saying to the executioner: “Grant me, that in my greatest extremity I may pray to God and call upon him.” The executioner said: “Pray to our lords the magistrates, and believe with us in the Romish church; and you shall save your life. Maeyken said: “I have never done amiss to the magistrates; hence I also need not to worship them;” but the executioner gave her a short answer, and giving her no time, cast her down from the bridge immediately; she did not sink instantly as Aeltgen, but with blooming cheeks she drifted upon the water for a long time, until, it is said, she had reached the lower side of the city.

Thus these two Christians ended their lives to the honor of God, on the 24th of July, 1595.

HERE FOLLOWS A LETTER WHICH MAEYKEN WOUTERS WROTE FROM PRISON TO HER PARENTS, AND TO OTHERS OF HER FELLOW BELIEVERS.

The abundant mercy of God our heavenly Father, through Jesus Christ his only Son our Lord, this I wish you, my dear father and mother, brothers and sisters, whom I love much from the heart, but our heavenly Father above all, for he has called me, that I should help him bear his sufferings, for which I have asked him many times, if I might be worthy of it. Hence I followed him with great joy.

My dear father and mother, think not (though I am bodily separated from you and the flock of Christ) that my Bridegroom will forsake me; think what he has said: Though a mother should forsake her child, yet will I never forsake mine elect, whom my heavenly Father has given me. Is. 49:15. Hence if it is his pleasure, I shall soon be delivered. But if you now deliver me with temporal wealth, you deprive our Bridegroom of his honor, and believe not that he will deliver me.

Hence, my dear father and mother, grieve me no more about paying the costs; for you have burdened me greatly, day and night, because I sent word to you so many times, that you should not ransom me, and you did not write me an answer.

Hence, my dear father and mother, speak with our friends, so that I may receive a comforting letter from you or from the others, which would be to me a great joy; for otherwise I desire no comfort from men, only from our heavenly Father alone, who is able to provide for us.

O dear friends, if I continue steadfast in that which my heavenly Father lays upon me, what great treasure I hope to gather thereby, which will fall to me hereafter, which is a great joy to me. O my dear father and mother, is this not a greater joy to you, than if I had not done according to your will, and had gone off with a young man, as you have doubtless heard of other girls? Hence rejoice and make melody to the Lord in your hearts, because the Lord has made me, unworthy one, worthy thereto and you have brought me up to God’s praise. Remember that there is still more written, where the Lord says: Blessed are ye, when men persecute and revile you for my name’s sake; rejoice and be exceeding glad then, for great shall be your reward in heaven. Matt. 5:11,12.

Know, dear father and mother, that I have been before so many lords and authorities, also priests and Jesuits, who sought nothing but to murder my soul. But the Lord our God gave me wisdom and understanding, and a mouth to speak which, I believe, was pleasing to our dear Lord. Very many times they predicted my eternal damnation, and said to me: “If you do not forsake your sect, and live according to the holy Roman Church, as the whole world does, you will, as truly as God is in eternal life, never attain to repentance.” Then I said to them: “I doubt not, but trust, that if we finish it by the help of the Lord, we shall through grace obtain the eternal joy.” Then they said to me: “God has nothing to do with you; you are a child of the devil; the devil has you by the throat, who will confirm you even unto the fire. God created you beautiful, and made you after his own image; and is it not a pity now, that you will have to die an ignominious death, and hereafter inherit eternal fire?” I said to them: “I will rather die, than apostatize from my faith, if it is God’s pleasure. Thus I am ready, much rather to-day than to-morrow; I will not fear men, who must die; but I will much rather fear my heavenly Father, who has given me my life; though I now, for his sake, lose it, he can give it to me again.”

Then they left me. The omnipotent, strong and mighty God, our heavenly Father, who always helps us to triumph, and does not forsake them that have put their hope in him, and never turn their faith from him, the Lord our God, who sits in the highest throne of glory, come to our aid; he alone is worthy to receive praise and thanks, honor and glory, and blessing forever and ever. Amen.

Hereby I most heartily greet my dear father and mother, brother and sister, with the peace of the Lord. Dear friends, when you offer up your prayers before the Lord, do not forget me, since I shall not forget you; may the Lord be our helper. Amen.

Once more, in particular I greet father and mother, brother and sister, and further all believers and lovers of the truth; let all pray heartily for me. I hope to be diligent, as far as the Lord has given me grace. God be with us all. Amen.

I had this letter written, when I was in prison for the testimony of the truth, in the town of Luyck, A. D. 1595. I, a feeble member of the Christian church, bearing now in my body the marks of my Lord. Adieu, now, all of you.

MAEYKEN WOUTERS.

ANNEKEN VAN DEN HOVE, 1597.

At Brussels, under the reign of the archduke Albert, there was apprehended for her faith and following Christ, a young maiden named Anneken van den Hove (being the servant-maid of Nicolaes Rampaert’s sister), having been betrayed, as it was said, by the pastor of the Savel church at Brussels.

This Anneken was imprisoned two years and seven months, in which time she suffered much temptation, from priests, monks, Jesuits and others, who thereby sought to make her apostatize from the faith she had accepted; but however great pains they took with her, in the way of examining, tormenting, fair promises, threats, long imprisonment, and otherwise, she nevertheless constantly remained steadfast in the faith in her Lord and Bridegroom, so that finally, on the ninth of July 1597, certain Jesuits came and asked her whether she would suffer herself to be converted, for in that case she should be released and set at liberty. Thereupon she replied: “No.” They then offered to give her six months more time for consideration; but she desired neither day nor time, but said: They might do what seemed good to them, for she longed to get to the place where she might offer up unto the Lord a sacrifice acceptable unto him. This answer having been conveyed to the judges, information was brought her about two hours afterwards, that if she wanted to die, prepare herself, unless she wished to turn.

Hence the justice of the Court, and also a few Jesuits, went out with her about eight o’clock, half a mile without the city of Brussels, where a pit or grave was made, while in the meantime she fearlessly undressed herself, and was thus put alive into the pit, and the lower limbs having first been covered with earth, the Jesuits who were present asked her: Whether she would not yet turn and recant? She said: “No;” but that she was glad that the time of her departure was so near fulfilled. When the Jesuits then laid before her, that she had to expect not only this burying alive of the body into the earth, but also the eternal pain of the fire in her soul, in hell. She answered: That she had peace in her conscience, being well assured that she died saved, and had to expect the eternal, imperishable life, full of joy and gladness in heaven, with God and all his saints.

In the meantime they continued to throw earth and (as has been stated to us) thick sods of heath ground upon her body, up to her throat; but notwithstanding all their asking, threatening, or promising to release her and take her out of the pit, if she would recant, it was all in vain, and she would not hearken to it.

Hence they at last threw much additional earth and sods upon her face and whole body, and stamped with their feet upon it, in order that she should die the sooner.

This was the end of this pious heroine of Jesus Christ, who gave her body to the earth, that her soul might obtain heaven; thus she fought a good fight, finished her course, kept the faith, and valiantly confirmed the truth unto death.

Since she then so loved her dear leader, Christ Jesus, that she followed him not only to the marriage at Cana, but also, so to speak, even to the gallows-hill, there cannot be withheld from her the honor and name of a faithful martyress, who suffered all this for his name’s sake.

Hence she will also afterwards, when going forth as a wise virgin, yea, as a dear friend of the Lord, to meet her heavenly Bridegroom, be joyfully welcomed and received in the heavenly halls of immortal glory, together with all steadfast servants of God.

O God, be merciful also unto us that are still living, that continuing faithful unto the end, we may with her, and all the saints receive thy blessed inheritance.

FURTHER OBSERVATION TOUCHING THE CAUSE OF DEATH OF ANNEKEN VAN DEN HOVE.

It was for a long time believed (which originated in the assertions of some adherents of the Reformed Church), that the aforementioned Anneken van den Hove died for the sake of the Calvanistic or so-called Reformed faith; but this was long ago justly contradicted, by written as well as by oral testimonies; among others, through a certain letter, which was written in the month of July (when she was offered up) by some one from Antwerp, to one of his friends; in which it is stated, in papistic style, that she was buried alive outside of the city of Brussels, because she belonged to the Anabaptists.

One year subsequently, namely, 1598, there was published, a printed work called the Apologia Catholica, by Franciscus Kosterus, in which, on page 160, these words are found: “Moreover, there was no injustice done at Brussels, to Anneken van den Hove, inasmuch as they proceeded against her in accordance with the old laws of the Emperor’s; nor need the Calvinists complain of the lords; for she was found a Mennonist and Anabaptist, who, Calvin himself confesses, ought to be punished.” See the aforementioned book, printed at Antwerp, by Joachim Trognesius, edition 1598, at the place referred to.

Subsequently, in the year 1601, another tract was printed and published at Antwerp, by Hieronymus Verdussen, entitled: Brief and true account of the sufferings of some pious and glorious martyrs, etc.; wherein she, near the close, is pronounced an Anabaptist.

Moreover, a certain school teacher and sexton of the papistic church at Aelst, who then resided in Brussels, near the Stone Gate, where she was imprisoned, and who often brought her food, made the verbal statement, according to creditable testimony, that she had such a faith and religion as the Mennonites, etc.

It was also then, and shortly after that time a common saying at Brussels, of those that had any knowledge concerning her views, that she agreed therein with the Anabaptists, etc.

OF THE DESTRUCTION OF SOME TYRANTS OF THIS LAST PERSECUTION.

We will abridge this century with which formerly also our old Offerboeck was concluded; showing the destruction of some tyrants, who were no small cause of this last and severest persecution of all.

Even as the old man whom King Antiochus had sent out to Jerusalem, notwithstanding he set up many abominations, and tyrannized against the law of God, could nevertheless not suppress the people of God and his law, but had to behold their increase [even] under the persecution, and besides see that the country was full of wars and commotions and resisted the king; even so it also came to pass with the aged Ferdinand Alvares de Toledo (also called Duke of Alva), whom King Philip II had sent from Spain into these Netherlands; however much he endeavored to make every one accept the abomination of idolatry, above God and his word, and however dreadfully he raged, utterly to exterminate the true lovers of the divine truth, and ardent followers of the holy gospel, yet he could not, to the satisfaction of his furious and blood-thirsty disposition, accomplish his presumptuous undertaking.

For under his severe and bloody persecution, the church of the godfearing, the pure bride of Christ, still constantly bloomed as a beautiful rose among pricking thorns, and was fruitful, to the praise of the Most High.

But he himself, who sought to rule over all Netherland lords, and to oppress others, met with resistance from some of those whom he sought to exterminate, who, however, were not of the defenseless sheep of Christ, so that, after he had for about seven years indulged his desire for bloodshed, slaying and murdering for the faith (when the country was full of war on his account), he had to depart in disgrace, and with him one John Vergas, who was a member of his council of blood; which many regarded as a punishment of God for his wickedness. But a still severer fate awaited Jacob Hessel, one of the chief members of his deadly court, and Jan de Vis, Bailiff of Ingelmunster; who, some time afterwards, were taken out of prison, without previous announcement, or sentence having been pronounced conducted without the city of Ghent, and hanged to a tree. And even as they had sentenced many others to death unexpectedly, so they also had to yield up their lives unexpectedly, and thus there was meted to them with the same measure with which they had measured to others. From this we can easily perceive God’s just punishment upon those who persecute and kill Christ and his members. Likewise in the case of the high Bailiff of Halewijn, named George de la Rave, who also participated in the tyranny over the children of God, by persecuting, dispersing and apprehending them, and otherwise. In the year 1571 he assisted in apprehending, among others, one Adriaen Jans Hoedmaecker (who was burnt at Rijssel on account of his faith), and in the year following, on the same spot where Adriaen had been apprehended, he met together with some intoxicated persons, with whom he and his servants fell into an altercation and fight in which he was wounded to such an extent, that he had to lie in bed with the wound for a long time and finally died a painful death in great distress of mind. Hence he had several confessors come to him, who could nevertheless not rid him of the gnawing worm of a torturing conscience; but he had to end his life as a tyrant in misery.

But especially can it be seen, how hard it is to kick against the goads, in the case of one Pieter Titelman, the Dean of Ronse, who was probably the chiefest inquisitor in Flanders. He was about this time in Kortrijck, smitten with a severe disease by God, lice growing out of his wicked body so abundantly, that he could not be kept clean therefrom, notwithstanding he was supplied with clean linen, and otherwise cleansed two or three times a day. No remedy could be procured and he died a most distressing and miserable death.

Concerning this Dean of Ronse it is also written, that having gone forth on a certain occasion with a small number of men, to apprehend these witnesses of God, and thus to deliver them into the hands of the torturers and slayers, he came; at evening, into an inn, where he met a bailiff, who had gone out with a great number of beadles, to apprehend vagrants and wicked men. The bailiff asked Ronse with surprise, how he dared trust his body with so few servants, to apprehend other people; for if I were to do so, said he, I would soon lose my life. Thereupon Ronse replied, that he had no fear in this respect, since he had gone out to catch only good men, from whom he had no danger to apprehend. Upon this the Bailiff, particularly reflecting upon Ronse’s words, answered: “If you arrest the good people, and I the bad, who then shall remain free?” Hereby this Dean of Ronse certainly bore testimony of himself, that he had laid his hands on the just, who had not resisted him. So it can also be perceived from this bailiff’s remark, that he himself well knew that the magistracy’s power ought to be used only for the punishment of the evil, and the protection of the good; and that therefore this Ronse and his adherents shamefully abused their authority on these people.

It also happened at Dixmuyden, in Flanders, in the year 1553, when the pious Wouter Capelle, who is mentioned in this book, was burnt for the truth, that there was a simple, harmless fellow, who was arrested by the lords of Dixmuyden. He begged in the streets, and was thus fed by good-hearted people. And since the aforementioned Wouter Capelle, (by trade a say-weaver) was very liberal in supplying the poor with food, communicating to them from the labor of his hands, it occurred, two or three days before Wouter was apprehended, that this simple fellow, late in the evening, came to Wouter’s house. Wouter asked him whether he wanted something to eat. He said: “Yes.” Hence Wouter brought him a piece twice until he did not wish any more. Now when it came to pass, that Wouter Capelle was sentenced to be burnt, this simple fellow cried: “You thieves and murderers, you shed innocent blood; this man has done no evil but has very kindly fed me.” And this he cried constantly, and as Wouter was brought forth to be burned, he also stepped near and wanted to run into the fire with the condemned man, so that they had to carry him away by force. And when he was dead, the burnt body having been brought outside of the city to the gallows-field, this simple fellow daily resorted thither, heeding neither snow nor rain, and stroked with his hands the burnt body, and said: “O poor fellow, you have surely done no evil, and yet they have shed your blood; and you have fed me so kindly.” Finally, when the body had been almost devoured by the birds, this man on a certain occasion took off the whole skeleton, laid it upon his shoulders, and ran in to the gate with it. Hence many people followed him, to see whither he should take it, but he went with it to the lord burgomaster of the city, and when the latter had opened his door, he threw the whole skeleton down into the hall, and said (also other lords being gathered there): “You thieves and murderers, if you have eaten the flesh of this man, eat the bones too.” And as the lords of Dixmuyden had erected an iron stake in the place where the aforesaid Wouter Capelle had been executed, for a token and lasting memorial, that such a heretic (as they regarded him) had been burned there; it came to pass that the burgomaster of said city, into whose house the skeleton had been thrown, became sick unto death, and his sickness so affected him, that in his delirium he cried out: That he had seen the angel of God fly over the stake with the soul of the burnt Wouter Capelle. And this he constantly cried, till the lords caused the iron stake to be removed; then he ceased his cry; but died most miserably shortly afterwards. In consequence of this, it seems, those of Dixmuyden were so frightened that afterwards they shed no more innocent blood.

Concerning this avenging hand of God, which he very signally exercised upon blood-thirsty tyrants and persecutors of his people, you may also read in an epistle of Menno Simon’s, S. G. folio 133,[348] which the latter wrote in his time to Martin Mikron, and which partly related to the aforementioned Menno himself. It reads as follows:

[348] English Edition 2d part page 419.

“It is now about eighteen or nineteen years since that a very eminent and distinguished man, who was highly esteemed by the world, but whose name and country I will not mention, wickedly advised, how they should extirpate me and the pious. He had scarcely finished his words and wicked thought, when the avenging hand of the Most High touched him. He dropped at the table, and thus in a moment ended his impenitent, blood-thirsty, wicked, ungodly life in a most dreadful manner, O terrible judgment?” This happened about the year 1539.

“About the same time it happened to another man, who thought that he would so set his trap for me, that I could not escape, that he, in like manner, at the same meal he was eating, while speaking the words, was suddenly pierced by an arrow from the Lord’s quiver, being smitten with a severe disease, and thus had to give an account before the almighty, avenging God, and was buried within eight days from the time he had spoken these words.

“Still another, who was to become an officer to the Emperor in a certain place, fancied that he should exterminate this people, if there was any virtue in the imperial authority. He came to the place where he was to be located and serve in his capacity; and four or five days thereafter, the bell was tolled and the requiem sung over him.

Behold, thus God the Lord annihilates the designs of the ungodly who assail his holy mountain, and brings to naught all those that hate his truth and are inimical thereto.

“In the year 1554, it also occurred that three of our brethren were at Wisbuy in Gotland, for the purpose of earning a livelihood there. A preacher of that city, whose name was Laurentius, who was led by the spirit of his Father [the devil], cried after them on the street, and reviled them as much as he could, saying that they should not practice their religion there, though it should cost him all that was inside of his coat, namely, body and soul. A few days afterwards he came to converse with one of these brethren, another preacher also being present, who was somewhat more reasonable in disposition. He reviled, and carried on dreadfully; but the great Lord smote him in the presence of them both, so that he was suddenly deprived of his speech, and within twenty-one hours (alas!) was numbered with the dead. O terrible punishment and judgment of God!

“A case almost similar occurred the same year at Wismar, where they had accepted a crier, named Doctor Smeedesteed, who said that he would rather have a hat full of our blood, than a hat full of our gold. He persuaded the magistrates (who gladly have and want to hear such pillow makers) to proclaim just before cold winter, to the poor children, to clear the place before St. Martin’s day; or they should be put where they should not like to be. Smeedesteed was very joyous that he had accomplished the fulfillment of his heart’s desire; but to his sore judgment; for that very day the almighty, great Lord laid the hand of his wrath upon him, and within six or seven days took him away by an awful and severe sickness. Yet the hardened, blind and stupid world did not perceive it.

“A. D. 1555, it occurred again in that city, that there was a preacher, named Vincentius (who still lives there), who never grew tired of his ungodly reviling and severe reproaching. On the day they call the Lord’s Ascension day, he read from the Scriptures (Mark 16:16): ‘He that believeth and is baptized shall be saved,’ and said he should reproach and revile us, as long as his mouth was open. Instantly the strong power of God closed it, and bound his tongue, and he fell down in the pulpit, and was carried out by some of those present, as one punished of God, and taken into his house a dumb man. Behold, thus he can punish those who would touch and injure the apple of his eye.

“If I were to relate all the incidents which in my time befell the enemies of the saints, it would require a separate volume.” Thus far from Menno Simons.

It is appropriate to add here, what happened to the said godfearing Menno Simons himself. A traitor sold him for a certain amount of money, binding himself to deliver him into the hands of the tyrants, or he would lose his own head in stead; in which, however, to his own injury he did not succeed, though he put forth his utmost diligence to accomplish it. He repaired to their meeting, and diligently spied out a place where they assembled; but Menno in a miraculous manner escaped his hands.

It occurred also, that the traitor and the officer, who had gone out to seek and apprehend Menno, unexpectedly met him in a small boat on a canal. The traitor kept silence, till Menno had passed on a piece, and then jumped on shore, to escape with less peril. Then the traitor said: “See there, the bird has escaped us.” The officer called him a villain, and upbraided him for not speaking in time. The traitor replied: “I could not speak, for my tongue was held.” This was taken so amiss by the lords, that they severely punished the traitor, for a rigorous and instructive example to all bloodthirsty traitors.

Thus there can, by these and similar examples mentioned in divers places in this book, as also in both Testaments, in murderous Cain, Pharaoh, Jezebel, Antiochus, Herod, and many similar ones, be manifestly seen and perceived the avenging hand of the almighty God, and how grievously they offend against the God of heaven and earth, who here afflict, persecute and kill his people; and what intolerable punishment they have to expect at the coming of Christ from heaven; of which this temporal punishment is but a beginning and foretaste, seeing the Son of God, in the day when he will arise to avenge Zion, will regard all that has been inflicted upon his own, as though the apple of his own eye had been touched. Then shall all persecutors be sorry with too late repentance, and groan for anguish of spirit, who here condemned and killed the just, who did not resist them. Wis. 5:3; James 5:6.

Hence the wise woman Judith says in her song of praise: “Woe to the nations that rise up against my kindred! for the Lord Almighty shall judge them, and visit them in the day of judgment; for he shall put fire and worms in their flesh, that they shall burn, and feel it for ever.” Judith 16:17.

O how good were it for all tyrannical men, if they would consider and lay to heart these and similar passages of holy Scripture, and would fight no more against the high God, for it will be required of them at that day, before the judgment seat of Christ. Since faith is a pure gift, which comes from God alone, and hence can neither be given nor taken away by any man, however highly esteemed he may be. All princes and rulers ought also to commit the matter of faith to the Creator of all things, who alone is the discerner of the hearts and reins of all men, and who knows and beholds the hidden thoughts and intents of the heart, clear and uncovered before his eyes; before whose high majesty both the judge and the condemned must finally appear together. He will judge the world in righteousness, and offer faith to every one. Acts 17:31. He shall then judge according to truth, as to who believed and walked righteously or falsely. Hereunto we would from the inmost of our soul, counsel and entreat all lords and princes, as for their own welfare. O that God Almighty would be pleased to grant all princes and lords who have received the sword of justice, the grace, that they would use their sword and authority no further than only upon the bodies and goods of men in civil matters, for the punishment of evil-doers, and the protection of the good; to which end the same has been given them of God; and would let God Almighty be the Lord and Judge over the faith, souls, and consciences of men, which unquestionably belongs to him (blessed be he) alone. And that they would moreover consider, how very short and uncertain man’s life is, and how soon these earthly kingdoms can pass from one nation to another. And if the incoming lords hold different views than the former ones, city and country are instantly in great danger of revolt, uproar and destruction, if they want to force all their subjects to the religion which they have accepted; or the common people must resort to dissimulation and hypocrisy, to escape the punishment threatened; for such lords seldom lack preachers who for the sake of great prebends are willing to preach according to the pleasure of the lords.

And O that men would once consider, how many thousands of persons have for many centuries been deprived of life and property, on account of religious differences, because the magistrates (through the instigation of their preachers) would force them to their religion; which nevertheless wrought no improvement, but the conflict remained uninterrupted. But how utterly blind and unreasonable they proceed in this matter, it is easy to perceive; since we certainly, most clearly and abundantly find, that even the Lord’s apostles, which he had sent and highly enlightened, could bring but a very small proportion of men to one religion, and that in their time, besides the innumerable multitude of unbelievers and persecutors of the truth, were also many false apostles and deceitful workers, who preached Christ out of envy and strife, and not sincerely; so that Christ was preached in many ways, in season and out of season. 2 Cor. 11:13; Philippians 1:15,16. Who then shall believe that in this last and evil time, in which iniquity prevails, whole countries and kingdoms can be brought into the obedience of the apostolical doctrine, through the sword and constraint of the magistracy? The more so, since Christ himself says, that at his coming it shall be as it was in the days of Noah and Lot. Luke 17:26. Hence the Lord Jesus also seems to ask doubtfully: Whether, when the Son of man cometh, he shall find faith on the earth?

For the number of believers has from the beginning of the world been very small among the children of men; and not all men have faith, as Paul says; and the whole world, according to the teaching of the apostle, lieth in wickedness; and all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but of the world, and the world and the lust thereof shall pass away; and Solomon seems to compare this world and all her ungodliness to a magnificently adorned woman, in the attire of a harlot, subtle, wild and stubborn, so that her feet could not abide in her house; whereby she seduced and deceived the foolish youth, so that he followed her in wickedness.

Compare with it now this present evil world; how one can see every city and country polluted with pride, boasting, cursing and swearing, tippling houses, tennis-courts, dancing halls, and shameful brothels, or houses of ill-fame, where one can perceive, with open eyes, what a countless multitude of people, especially of the young, gorgeously arrayed and adorned in honor of the world and the devil, allow themselves to be lured and seduced thither; whereas it is certainly known, and also unanimously acknowledged, by all the one another opposing sects, according to the express words of God, that the end of such a life and walk, without true fruits of repentance, is eternal death. Nevertheless, we do not find that the preachers, to prevent this wickedness, work with the authorities to punish and root out in every respect, by rigorous decrees and corporal penalties, this indubitable evil and soul deception; but in the point of religion (in which through the craftiness and subtlety of men, there are so very many articles of contention and doubtful and conflicting views) we see them labor with all their might, to punish, exterminate, and use constraint upon the faith and consciences of others, though the latter cannot be accused of any of the evils mentioned. Yet experience teaches, that many of these preachers are themselves so uncertain and wavering in their faith, that they would rather change their faith many times, according to the desire of the authorities, as the chameleon its color, before they would on this account forsake their large salary. Hence it is our hearts’ wish and earnest prayer to all rulers, that they would be pleased not to hearken to such treacherous preachers, who seek the loss and destruction of other people; but that they would use their authority for the punishment of evil doers and the protection of the good; so that we may lead a quiet and peaceable life under them, in all godliness and honesty; and at the last day may, together find comfort and grace before the judgment-seat of Christ, when we all shall stand so greatly in need of grace and comfort. To this end may the Lord strengthen and keep us by his Spirit. Amen.

CONCLUSION OF THE SIXTEENTH CENTURY.

We will take leave of this sixteenth century with a certain conclusion appended to the Martyrs Mirror of the year 1631; wherein we will say nothing, as far as respects the sense of the same, but what our dear fellow believers have said in that work.

We have here presented to you, kind reader, many beautiful examples (as we have found them in printed works of former times, as well as in those of more recent date, from different regions, from the criminal records of city and country), of men, women, youths and maidens, who faithfully followed their Savior, Christ Jesus, in the true faith, feared God from the inmost of their soul, and with a pure heart sought eternal life; who flourished and shone as bright lights, before all the world, in the love and power of God, their mouths flowing in wisdom with the holy word and doctrine of the Lord; which appeared more in the manifestation of the Spirit, than in elegant language or human wisdom; for their thoughts, words and actions were all to please their Leader and only Shepherd, for whose name’s sake they gladly delivered up their lives into temporal death, as not seeking to possess a worldly and peaceful kingdom here upon this earth, but, as true strangers, to journey to the eternal and heavenly fatherland, well knowing and having experienced, that they that will live godly must suffer persecution. There must also be noticed the difference between the children of God and the children of unrighteousness, between the persecuted and the persecutors, because we know, and it can clearly be shown from the holy Scriptures, that from the beginning of the world the unrighteous, whose works were evil, always envied, reviled, persecuted and oppressed those that were righteous and practiced virtue, for an unreasonable zeal impelled them to it. And it has been observed, that many times the teachers or leaders, who ought to have taught and led the people to the true religion, and into the way of life, misled them to idolatry and into the way of error and death. The shepherds, who ought to have carefully fed the sheep of the Lord with the word of God, and protected them against the ravening wolves, have fattened themselves, and paid no attention to the flock, but presented to them mostly human doctrine and the reasonings of their own mind; clothed themselves with the wool of the sheep, and thus, in the appearance of sheep but the nature of wolves, themselves been disturbers and devourers of the flock, or have delivered them into the talons of the eagle, and the teeth of the lion. So also, the ministers of God, who were endowed with great honor and dominion by the Lord, and who had received the sword to punish the wicked and to protect the good, did not content themselves with these high offices and honor, but, abusing their power, through instigation or ignorant zeal, laid their hands in the Lord’s husbandry, and inconsiderately plucked off the wheat for the tares; and though it tended to the salvation of the oppressed, it was nevertheless a presumptuous procedure, thus to root out, destroy and thoughtlessly condemn with an unjust judgment, the green plants in the Lord’s field, before the harvest; for no one but the Lord himself can truly know who is worthy of the fire or of the garner.

Hence there are no savants upon earth wise enough to step into any office of the only wise God, and to execute the judgment which he has reserved for himself; for who can fathom man’s heart, save he that sees all things, and knows all mysteries, who penetrates the hearts and reins, and knows the thoughts of all men. Such things indeed are not man’s province, for men are often, though they think they are standing, cumbered with sin, unbelief and perverted views, much more than they are aware of; and all that men know and believe here is but in part. Besides, the examiners of the faith can easily be blinded or deceived by lies and a hypocritical life.

Hence those who would defend persecuting and killing for matters of faith, and represent and urge it as right, accomplish no good by their fury, but instead of good wheat they gather much impure chaff, and fill the sheepfold with dissembling, hypocritical goats. And if any one thinks, that it does not behoove a king or prince to tolerate all sorts of doctrines, persuasions or heretics in his country, but that he may practice such a religion in it, as he understands to be needful for the salvation of his subjects, and to prohibit all others; such a one must also consider this, that if in any country several princes, differing in religion, should come to rule one after another, and each one, seeking to enforce his faith, pollute the land with the blood of its inhabitants, such a country would be nothing else than a hell, or a pool full of disquietude and oppression, where the minds of men would be in such lamentable misery, as ships, which on the dreary and turbulent ocean are rocked hither and thither in the storm by all sorts of winds, till they at last suddenly perish. But how can they so greatly hate and cast out any one for the faith, even though he should err? this is not the nature of the children of God, who do not oppress even the unrighteous, even as it is not the nature of the sheep to devour the wolves, but to flee from them, and suffer devouring.

And why will they force any one to the faith, which only God can give to man? He that errs, errs for himself; if he falls, he falls unto his Lord, who can and will lift him up again, for he calls and invites every one to it, offering to him water and fire, life and death; each may choose what he will. And this choosing, seeking or finding of a faith to his salvation, is certainly as free to every citizen or inhabitant, as it is to the king or prince; for does not Christ call to him all that are burdened and heavy laden? Hence no one may think, that such calling concerns only the rulers, and that it is enough for the subjects, to look to and follow them. O no! each shall have to give an account for himself; for at the last judgment every one’s heart, whatever his rank or title, shall be equally closely searched; the counsel of every heart shall be made manifest; each shall receive reward according to his own works; and it shall not concern only the princes or the shepherds. No one shall there be responsible for another, but every one shall find his own burden heavy enough to carry. However, one need not be surprised, as though some new or strange thing happened, if God thus tries and purifies his elect. For if even the Prince of life and of salvation had to enter into his glory through much suffering; if the way to get into the joyful kingdom was so narrow for him, how shall his followers get there, except by the same way? What guilt was there in him? What wickedness, uproar, or crimes did he commit? Why was this harmless, innocent, spotless Lamb (which sought the harm of no one, but the welfare of all) persecuted so malignantly? What made the blind scribes so incensed at him? and why were they so exceedingly eager to follow the advice of inconsiderate Caiaphas? And was not the cause of all this the fact that mad ignorance urged them on? which so ofttimes inflamed the heads of the people, so that they (as though it had been a great service to God) wanted to exercise dominion over the minds as well as over the bodies of men, and use the sword to constrain the faith as well as to civil unity. However not all rulers were infected with this madness, for it was seen that the Gentiles, who were called strangers to the knowledge of God (as Felix, Festus, Agrippa, Gallius, and the like), were more considerate in well administering the office they had received, in careful maintenance of the common peace, and, according to Gamaliel’s wise counsel, committing to God the dominion over the faith, than the envious Jews, who according to the promise ought to have been children of God and true branches in the true olive tree. And thus we see, that God, who does all things according to his good pleasure, at some times and places, still grants such authorities who do not compel their subjects in matters of faith, but only seek their peace and welfare; even as we in our time lived to see a Polish and also a French king, who did not so strictly examine their subjects concerning their faith, nor investigate whether the same agreed with the common belief; but solely, whether their course of action tended to hinder or advance the welfare of the country, which they considered with sincere love and sought to promote.

Herein also not too much praise can be bestowed upon the Lords States of the United Netherlands, who, however vehemently they have sometimes been incited to it, do also not consent to such blind zeal in the way of constraint of conscience and investigation of faith. And since we are commanded to pray God for the magistrates, that we may lead a quiet, peaceable and godly life under them, how much more are we bound to thank God for his loving kindness, who also grants us the grace, that we may dwell under the protection of such authorities who oppose the wicked zeal of these blood-thirsty tyrants of conscience (as we have now enjoyed it in this country for about fifty years), and who according to their ability execute their offices, leaving the dominion and investigation of man’s heart and conscience to God.

We are also most solemnly bound to pray the Most High for them, that he will constantly keep them in this purpose, and moreover give them wisdom and understanding, so to rule their country and people, that all may tend and conduce to the peace of the subjects and the honor of God; that he may also give them such believing hearts, that they may truly know whereto they are set here by God, and, finally, walk before him in such a godfearing manner, that at the last day (when the crucified Jesus Christ shall appear with his mighty angels, in the clouds of heaven, as an almighty Potentate, Victor and glorious King, to execute vengeance upon all those that have not known God, and not obeyed the Gospel) they may also be glorified with all God’s saints, and appear with the elect believers in the resurrection and the revelation of the heavenly glory, to be clothed with the same, by the power of Christ, and with him to inherit the imperishable glory in perfection, and possess it forever and ever, without end. Amen.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTEENTH CENTURY,

FROM 1600 TO 1660.

SUMMARY OF THE MARTYRS IN THE SEVENTEENTH CENTURY.

[After the preceding, sixteenth century closed with the burying alive of Anneken van den Hove, in the year 1597, the following, seventeenth century commenced, not without threats, and the shedding of the blood of the pious witnesses of the Lord.

The first year of this century begins with a decree (though not unto death), published by those of Groeningen and Sneeck against the Anabaptists.

Huybert op der Straten. Trynken his wife, Pieter ten Hove, and Lysken te Linschoten, near Witgensteyn, for the aforementioned faith, led around the gallows, scourged and banished from the country, in 1601.

Hemes Nimrich, a teacher of the aforementioned people, and others, four years subsequently, namely, 1605, near Steyn, scourged out of the city, Hemes having first been led through under the gallows.

Marcus Eder and Hans Poltzinger apprehended on the 24th of April, of the same year, at Nimbach, in Bavaria, and on the 26th of the same month taken to Riet; and, for the steadfastness of their faith, finally put to death with the sword, and burnt with fire, on the 26th of August, A. D. 1605.

Hans Landis beheaded in the city of Zurich; further observations touching the circumstances of his death; for the year 1614.

An account respecting a certain prohibition published by those of Aerdenborgh against the Anabaptists, and what was done by the Lords States General of the United Netherlands for the abolishment of the same.

An extract from certain letters of said Lords States to the Lord of Haultain, Governor of Sluys, as also to the bailiff and magistrates of Aerdenborgh, for the cessation of the oppression began A. D. 1619.

A decree of those of Deventer against the Mennists or Anabaptists, A. D. 1620.

A note touching severe slanders against the Anabaptists in Holland, and how they, by a certain confession of faith, defended themselves before the States of said country, A. D. 1626.

The inauguration of the last Swiss persecution, as also the cause of the same, A. D. 1635.

The progress of the inauguration of said persecution in the castles Wadischwyl, Knonow and Groeningen, as also in the consistory, at Zurich, A. D. 1636.

Concerning said persecution, and the manner in which twelve brethren were apprehended, and imprisoned in the place Othenbach, at Zurich, as also how it terminated, A. D. 1637.

Hans Meyli, Sr., and his son’s wife, conducted to Zurich and imprisoned, A. D. 1638.

This year (1639), fruitful of martyrs and martyresses, many having suffered in prison, at Zurich, in body as well as in life; an account of whom is given in order; namely; Catharina Mulerin; the four sisters, Barbara Meylin, Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin; as also, Elizabeth Hilzin; the brethren, Hans von Uticken, Burckhardt Aman, Jacob Egly, Ully Schedme, surnamed Schneider, Jacob Rustenhel of Horgerberg, Stephen Zehender of Byrmensdorf, Ulrich Schneider, with his two sons, Henry Gutwol of Lehnmer, Hans Jacobs Hess, as also his wife.

A certain manifesto published by those of Zurich in excuse of the persecution commenced, answered and refuted by the persecuted; in the aforesaid year 1639.

Werner Phister, and his son’s wife, as also Gallus Schneider, Rudolph Bachman, and Ulrich Muller, put to death in the year 1640, at Zurich, in the prison Othenbach.

A supplication of those of Amsterdam to the council of Zurich, for mitigation of the persecution; as also the answer, A. D. 1642.

Felix Landis (the son of Hans Landis) dies of hunger and want in prison Othenbach, A. D. 1642; his wife delivered out of her bonds.

Rudolph Suhner, a young lad, follows in the footsteps of the aforesaid Felix, and also dies of want, A. D. 1643.

A number of women suffer much for the truth, namely, Elizabeth Bachmanni, Elsa Bethezei, Sarah Wanry, Verena Landis, Barbara Neff, and Barbly Ruff, about A. D. 1643.

Henry Boiler dies bound in prison, A. D. 1644.

A certain letter from Switzerland, touching the threats made by those of Berne against the Anabaptists in those parts, A. D. 1645.

Mention is made, A. D. 1650, of a decree published by those of Schaffhausen against those called Anabaptists.

A certain mandate proclaimed against the Anabaptists, three years later, namely, 1653.

Ully Wagman and another brother, both imprisoned; Ully dies A. D. 1654, while the other brother remained in prison long afterwards.

A certain letter from Mackhenheym, in defense of the brethren persecuted in Switzerland, sent to Amsterdam, A. D. 1658.

Seven teachers apprehended at Berne, namely, Ully Bogart, Anthony Hinnelberg, Jegly Schlebach, Hans Zaug, Ully Baumgartner, Christian Christians, and Rudi Peters. See year 1659.

A decree published by those of Berne, against those called Anabaptists, on the 9th of August, A. D. 1659.

A record of what the Lords States of the United Netherlands did with those of Berne, for the mitigation of the aforesaid decree, by letters of recommendation, as also of letters of recommendation of some Dutch cities in particular, for the same purpose; A. D. 1660.

Herewith this whole work, and consequently the whole Book of Martyrs, is abridged and concluded.]

* * * * *

This century will be brief, and extend not over much more than half a century. Neither will the martyrizations that occurred in it be so severe as those in any of the preceding centuries. Beheading people, or suffering them to die of want in prison, will be the severest punishments that were inflicted according to the body upon the following witnesses of the Lord. In the meantime, when the north wind of persecution began to blow its fiercest, according to the course of the times, the pleasant south wind of rest and liberty from persecution intervened. The most, however, mischief in this brief century, in the parts of Zurich and Berne, was caused by such as called themselves Reformed; others, who bore the same name, and especially the rulers of the United Netherlands (as being friends of peace, and enemies of constraint of conscience), opposed it, and kindly and in a fatherly manner protected the innocently persecuted ones, according to all their ability.

This work begins with Groningen and Sneeck in Vriesland, and ends with Zurich and Berne, in the confines of Switzerland. This is the order which we shall follow.

OF A DECREE PUBLISHED BY THOSE OF GRONINGEN AND SNEECK AGAINST THE ANABAPTISTS, A. D. 1601.

With the beginning of this century, when the constraint exercised by the papists upon the faith and conscience of the pious, began to cease somewhat, some who had separated from popery, and yet nevertheless retained the disposition of the papists, in the matter of oppressing others for their religion, poured out their bitterness not only upon those who had formerly oppressed them, but principally upon such as had never done them evil, but always good; however, not unto death, nor severe punishment of the body, but lighter and lesser penalties, of which those of Groningen and Sneeck were the inventors and inaugurators. Which decree, as far as it is directed against the Anabaptists, we shall copy literally.

THE DECREE.[349]

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

The burgomasters and the council make known: Whereas it has come to our certain knowledge that not only many in the city and in the jurisdiction of the same presume to exercise and practice, contrary to the treaty sworn to and made with the city, A. D. ’94, another religion than the Reformed, to the adulteration of the word of God, to the misuse of his holy sacraments, and to the offense and seduction of many persons; but that also nearly all disorders and abuses in and without the marriage state, and also others contrary to the Christian church regulations established and customary here, creep in and are practiced; and we by virtue of our office recognize it our duty to meet and check all this with proper penalties: therefore, we have ordained, and do ordain and decree by these presents, as follows:

Firstly, that the exercise of all other religions than the Reformed is herewith again strictly prohibited.

And if any one be found to allow his house or place to the Anabaptists, contrary to the church regulations of this city, for the purpose of preaching or holding meetings therein, he shall each time be fined ten dollars.

The preachers, as aforesaid, if found to be preaching, shall for each offense be fined ten dollars, or be imprisoned two weeks on water and bread; and when detected in thus preaching the third time, shall be expelled from the city or the jurisdiction of the same.

And all that shall be found attending such preaching or gatherings, shall each time be fined two dollars.

Whoever shall be found to have rebaptized any one, shall be fined twenty dollars; and when detected the second time, shall be imprisoned on water and bread, and expelled as aforesaid.

Again, unbaptized children shall not receive inheritance, according to the city statutes.

No one also shall be admitted to any administration or office, public or private, nor be accepted as a witness, except he render the solemn oath required for it.

And all that refuse such oath shall be punished as is proper according to law.

(NOTE.--Here follow two other articles, which do not properly belong to this matter; hence we have omitted to place them here; but proceeding we read thus:)

As regards the disposing of the aforesaid fines, one half shall go to the informer, and the other half, like other fines, fall to the city and its jurisdiction.

Thus resolved on the 5th of September, to be published by the bell on the ensuing Monday.

The aforewritten, touching the exercise of religion, was published by the bell, the 7th of September, 1601, old style.

See Chronijck van den Ondergang, edition 1620, page 1539, col. 2, compared with the apology of the decree, letter A., fol. 4; also, Tegenberecht, letter A., 3, 4.

FURTHER OBSERVATION.

Whether this decree by those of Groningen and Sneeck caused any serious oppression, then or about that time, by way of banishment or the like, to those baptized according to Christ’s ordinance, we have not been able to learn; but that they afterwards in those places proceeded much more severely than the decree justified, by hard imprisonment, etc., against those people, we have found only too much to have been the case; however to the great good and happiness of those who suffered this for the testimony of the Lord and his holy truth.

Moreover, said year did not end without the shedding of blood of the saints, and the spoiling of their goods, in the parts of Witgensteyn, as will appear from the following account.

FOUR PERSONS, NAMELY, HUYBERT OP DER STRATEN, TRIJNKEN HIS WIFE, PIETER TEN HOVE, AND LIJSKEN TE LINSCHOTEN, NEAR WITGENSTEYN LED AROUND THE GALLOWS, SCOURGED, AND BANISHED FROM THE COUNTRY, A. D. 1601.

In the year of our Lord sixteen hundred and one it occurred that Johann von Steyn, Count of Witgensteyn, Lord of Hamburg, being a member of the Calvinistic church, purposed to abolish the Romish and Lutheran doctrine, and at the same time laid his hands on the defenseless sheep of Christ, which were contemptuously called Anabaptists, and put them in prison.

Among these are mentioned by name, Huybert op der Straten, Trijnken his wife, Pieter ten Hove, and Lijsken te Linschoten, which latter, as we have learned, was an aged woman of over seventy years.

The first three mentioned were imprisoned twelve weeks, the latter seventeen days, she having been apprehended much later.

They suffered much temptation, by way of bitter threats as well as by entreaties, in order to cause them to apostatize; but when they (the persecutors) could not destroy their souls, or cause them to apostatize or depart from the truth all four were finally condemned upon a false accusation (namely, that they had been convicted with the holy Scriptures, which was altogether untrue, and that they would nevertheless continue in their deceptive heresy of Anabaptism, etc.) in this manner:

That all their property should be forfeited, and that each should be scourged with rods, to the number of about forty stripes, and moreover be forever banished from the country; which was accordingly done.

Thus, say the authors, they stripped these innocent, pious persons, led them around the gallows, and scourged them, spoiled them of their property, and shamefully drove them forth with empty hands, and sent them out of the country. See preface to the old Offerboeck, of the year 1615, letter iij, col. 1.

HEMES NIMRICH, A TEACHER OF THE ANABAPTISTS, TOGETHER WITH SEVERAL OTHERS, SCOURGED OUT OF THE CITY, FOR THE TESTIMONY OF JESUS CHRIST, HEMES HAVING PREVIOUSLY BEEN LED THROUGH UNDER THE GALLOWS, A. D. 1605.

Under the aforementioned Count of Steyn (or Witgensteyn) in Germany, though he was called Reformed, the Anabaptists also at this time, had to suffer much persecution for their faith.

A teacher of said faith, named Hemes Nimrich, was apprehended together with several others. “He was led to the gallows,” writes P. J. Twisck, “not knowing but he was to be beheaded; but when he arrived there, he was (as had been done to the preceding persons) led through under the gallows, and severely scourged; the other prisoners were scourged out of the city.” Chron. van den Ondergang, page 1590, col. 2.

MARCUS EDER AND HANS POLTZINGER, A. D. 1605.

On the 24th of April, A. D. 1605, two brethren, named Marcus Eder, a cart-wright, and Hans Poltzinger, a tailor, were apprehended for their faith and for the sake of the divine truth, at Nimbach in Bavaria, where they were traveling through and were betrayed. Early in the morning on the 26th of April both were taken prisoners to Riet, where they remained in confinement until in the fifteenth week. In the meantime they dealt with them in many and various ways, seeking to make them apostatize from the faith. Two Jesuits were also brought to them from the town of Oting, who were to instruct them, and teach them their faith. But they continued firmly and steadfastly in the true faith, and would not hearken to the voice of strangers. The priests at Riet often came to them, and wanted to persuade them to their faith; but the brethren said: “It is a faith of idolatry and fornication, a faith of sin and blasphemy, as the fruits testify.” And thus they did in no wise suffer themselves to be moved, but always defended themselves well according to the truth and the simplicity of Christ, concerning what God had made known to them; and thereto they would adhere unto the end; and though they, by God’s permission, should deprive them of their lives, they could not harm their souls.

Now when all the false doctrine of the priests could accomplish nothing with them, they gave them over to the executioner that he should try his skill on them, and had them twice very cruelly tortured, wanting to know of them, who had lodged them, and who they were to whom they wanted to go; the brethren however would not tell them, but said that it was not necessary for them to know.

Now when they could in no wise accomplish their purpose with them, there came, after much proceeding, an order from the government at Berckhausen, that they should be executed with the sword, and then burnt with fire.

When they arrived at the place of execution, brother Marcus requested the executioner, that he should first execute Hans, which he also did; and when this had been done, Marcus said to the people, of whom there were many present: “God be praised, my brother has overcome; and I will do likewise.” After these words brother Marcus was also beheaded, whereupon both were burnt together. This occurred on the twenty-sixth day of the month of August of the aforesaid year. The executioner had received orders, that if he should perceive that one of them wanted to recant, though he should already have drawn forth the sword, he should yet forbear and not proceed with it; but in this hope they were disappointed. Thus these two brethren testified to the faith and the divine truth valiantly and steadfastly unto death, with their blood; God, who gave them power and strength thereto, be praised and thanked forever.

The following brief account, which is found in the Chronijck van den Ondergang, page 1590, col. 2, will serve as a confirmation of the foregoing.

In the year 1605 (says the writer), on the 24th day of April, Marcus Eder and Hans Poltzinger, Anabaptists, were apprehended for the faith, at Nimback, in Bavaria, and taken prisoners to Riet, where they remained in confinement until the fifteenth week.

When they could neither by the Jesuits, nor by the priests, move them from the faith, they gave them over to the executioner to try his skill on them, and had them tortured twice very cruelly, wanting to know of them, who had lodged them, and who they were to whom they wanted to go; but the brethren would not tell them. Thereupon both of them were executed with the sword, and their bodies burnt together, on the 26th of August, of the same year. Compare the aforementioned chronicle with Jac. Th. Dal., and W. Att. letters.

HANS LANDIS, A. D. 1614.

That the bloody constraint or dominion over the consciences of men still obtains, is a sad thing, and especially is it to be deplored, that those who boast of being, more than others, followers of the defenseless Lamb, have not more the nature of the lamb, but much rather that of wolves in them. It certainly cannot stand as an excuse, that such a course is conducive to the maintenance of purity of the church; but it appears to be a hot zeal to weed out the tares (or what they judge to be tares); whereas the servants of the lord, when their zeal urged them to root out the tares, did not venture to do it: but asked permission, and when they were forbidden to do it, they forbore. If these would also ask, or examine the law book of their Lord, they would find there, that the Shepherd does not teach his flock to devour, but sends them as sheep among wolves; that it is also not his will, that the erring should be destroyed, but that they should be guided into the true way; and that he also does not desire the death of the sinner, but that he should repent and live. And many other similar doctrines, all of which tend to the salvation and not the destruction of men. But it is very evident that there is still a veil before their hearts, so that they cannot understand this; or that a frantic zeal has inflamed their hearts to such blood-thirst, that they cannot tolerate it, that any one should walk the way to heaven in any other manner than just as they have chosen it, and in which they want to compel every one to walk, as was seen in the year 1614, at Zurich, in Switzerland, in the case of a pious witness of the divine truth, named Hans Landis, a teacher and minister of the gospel of Christ, who had gone up the river Rhine, where he had his place of residence, to feed and refresh with the word of the Lord some souls that were hungering and thirsting for righteousness.

When the council at Zurich learned of this, they, instigated by the disposition of the envious scribes and Pharisees, could not tolerate this, but instantly caused it to be forbidden him, as though they had thought thereby to hinder the true progress of the word of the gospel. But he, who knew with Peter, that we must obey God’s commands more than the commandments of men, had such love to the truth, and to the young suckling’s on Zion’s breasts, that no human threats could induce him to forbear feeding them with the true food of the soul. Hence the enviers of the same apprehended him, and sent him ironed from Zurich to Solothurm, to the papists, expecting that he should forthwith be sent to sea or upon the galleys; but through the help of good-hearted people he was there released; but subsequently apprehended again and taken to Zurich, where he was rigorously examined concerning his doctrine, and when he would in no wise desist from his godly purpose or from his faith, they showed in him, that their decree of eighty-four years previous was not yet forgotten, neither had the spirit of it died of old age; for, according to the import of the same, they sentenced him from life to death, and hence, in the month of September of the aforesaid year, 1614, for the sake of the truth he was beheaded as a true follower of Christ. Which they nevertheless would not acknowledge, but pretended, and persuaded the common people, to deceive them, that he was not punished and put to death for his religion, but for his obstinacy and disobedience to the authorities.

In this they evinced their old nature of Pharisees; who, when they condemned to death the innocent Lamb, the Savior of us all, did not say that it was for his virtuous doctrine by which he converted man to God, but that he had to die for his blasphemy. And this is the nature of all tyrants, to heap upon the innocent, besides sufferings and death, also false accusations. But when the last day of judgment shall come, when they must also expect and shall receive a sentence for their inconsiderate sentences, and shall lament in amazement: “Behold, these whom we once had in derision, and a proverb of reproach, how are they now exalted;” then they shall too late repent of their wicked course, and lament it forever with gnashing of teeth.

But on the other hand, this pious martyr and witness of God, and all the righteous that are still under the altar and wait for the fulfillment of the number of their brethren who shall also make their robes white in the blood of the Lamb, shall receive a glorious reward, and shall then together, in shining raiment, with great boldness, as valiant heroes and confessors of Christ, with the wise virgins, be admitted by the Bridegroom to his marriage, where they shall enjoy eternal happiness, and possess the kingdom of the Father, prepared for them from the beginning. Amen.

FURTHER OBSERVATIONS TOUCHING THE PERSON AND THE DEATH OF HANS LANDIS.

Having through our good friends B. Louwr and H. Vlaming come into possession of a certain extract from a letter dated, A. D. 1659, July 19–29, from one of the preachers at Zurich, who witnessed the death of the aforementioned martyr, we have deemed it well to add it here, that is, as much of it as is necessary to be given here for fuller information.

“Further you remember,” he writes, “that Hattavier Salr. witnessed the beheading of Hans Landis, which I also still remember well, having seen it myself in the Wolfsstadt, the whole transaction being as fresh in my recollection, as though it had happened but a few weeks ago.”

Continuing, he speaks of his personal appearance and the manner of his death, saying,

“Hans Landis was a tall, stately person, with a long black and gray beard, and a manful voice.

“When he, cheerful and of good courage, was led out, by a rope, to the Wolfsstadt (being the place made ready for his execution), the executioner, Mr. Paull Volmar dropped the rope, and lifting up both of his hands to heaven, spoke these words:

“‘O that God, to whom I make my complaint, might have compassion; that you, Hans, have come into my hands in this manner; forgive me, for God’s sake, that which I must do to you.’

“Hans Landis comforted the executioner, saying that he had already forgiven him: God would forgive him too; he well knew that he had to execute the order of the authorities; he should not be afraid, and see that there was no hindrance in his way.

“Thereupon he was beheaded. After his head had been struck off, the executioner asked: ‘Lord Bailiff of the Empire, have I executed this man rightly according to imperial law and sentence?’ Otherwise it was customary to say: ‘This poor fellow,’ etc. As though he believed that he died saved and rich.

“The people were of the opinion, that the executioner by dropping the rope meant to indicate to Hans that he should run away, it was also generally said: that if he had run away, no one would have followed him, to stop him.” So far the aforementioned extract.

Further Statement.--It is also appropriate to give here what has been stated to us through credible testimony, namely, that when the aforementioned Hans Landis was standing in the place of execution, to be put to death, his dear wife and children came to him with mournful crying and lamentation, to take a last and final adieu and leave from him. But when he saw them, he requested them to go away from him, in order that his good resolution and tranquillity of heart for the death awaiting him might not be disturbed or taken away by their weeping and grief; which having been done, and he having commended his soul into the hands of God, the quickly descending stroke of the sword put an end to his life.

OF A CERTAIN PROHIBITION PUBLISHED BY THOSE OF AERDENBORGH AGAINST THE ANABAPTISTS, AND WHAT WAS DONE BY THE LORDS STATES GENERAL OF THE UNITED NETHERLANDS FOR THE ABOLISHMENT OF THE SAME, A. D. 1615.

Also at Aerdenborgh in Flanders they began to put into execution various means for the oppression of the Anabaptists who resided there and had escaped the claws of the Romish wolf, the cause of which was a certain prohibition emitted by the Bailiff and the council of said city; in which said people in the first place, were refused liberty in the practice of their religion, insomuch that they were not allowed to assemble for this purpose, neither in the city, nor within the limits of its jurisdiction.

Thereupon there began they to afflict these innocent and defenseless people, not only with heavy fines, but also with arrest and imprisonment.

This sad beginning would, to all appearance, have culminated in greater mischief to the aforesaid people, had not their High Mightinesses, the Lords States General of the United Netherlands, who had received information of this, opposed it with a certain mandate, whereby those who were the cause of said oppression were prevented from proceeding with the execution of their aforementioned prohibition, and on the other hand, liberty of religion was granted to those that were oppressed. The contents of the aforementioned mandate are as follows:

The States General, etc., to the Bailiff, Burgomasters and Judges of Aerdenborgh.

Honorable, etc.: We have learned with surprise, that, contrary to our resolution announced to Your Honor by our order by the clerk, Jan Bogaerd, you still hinder the members of the community called Anabaptists or Mennonists, residing in Aerdenborgh and the parts under its jurisdiction, in the freedom of their assembling and the exercise of their religion in Aerdenborgh, and trouble and oppress them, by prohibiting their assembling, by arrests, and fines.

Whereas we desire that the aforesaid members of the community belonging to the Anabaptist persuasion be allowed to enjoy just as much freedom, with all quietness and modesty, in their mind, conscience, assembling, and exercise of their religion, in Aerdenborgh as is the case every where else in the provinces, cities, and places of the United Netherlands, without any contradiction or resistance; except that you may exercise an oversight over their gatherings, as far as they deem it well, and that they, to this end, may inform you every time that they desire to assemble. Hence we command you, to govern yourselves precisely in accordance with this, to the better maintenance of tranquillity, peace and unity in the aforesaid city; without causing the apprehension or execution of the aforesaid members for any fine or contravention, because of previous gatherings. Upon this we shall rely, and, etc. Given this 1st of May, 1615.

This agrees with the minutes preserved in the rolls of their High Mightinesses. Signed,

N. RUYSCH.

FURTHER OBSERVATION, A. D. 1619.

When the aforesaid mandate had been drawn up, and properly delivered by order of their High Mightinesses, the hope was indulged in that it would be obeyed, and thereby the peace desired accomplished, but through the intervention of envious and malevolent persons this hope was frustrated; for it was sought, notwithstanding said mandate to find cause whereby the liberty of the aforementioned people might be annulled justly as it were, and their peace disturbed.

To this end served, or at least was used, a certain ordinance decreed in July of the year 1619, by order of the Excellencies lords in power against certain individuals. Though this ordinance had no reference whatever to the Anabaptists, yet their assembling and religious worship was prohibited; hence they again addressed themselves with humble supplications to the High Mightinesses of the United Netherlands, to the end that they might be delivered from this disturbance of their peace, and freely permitted (as had been ordained before) to practice their religion; whereupon followed another mandate to the governor of Sluys, and the bailiff and magistrates of Aerdenborgh, it read as follows:

The States, etc., to the Lord of Haultain, Governor of Sluys and the adjacent parts; as also to the Bailiff and Magistrates of the city of Aerdenborgh.

Noble, august, honorable, dear, particular: We here send you the adjoined request presented to us in the behalf of the members of the community called Mennonites or Anabaptists, residing in Aerdenborgh who complain that they are disturbed in the free exercise of their religion which we have granted them in the aforesaid city; you doing this under the pretext of the decree emitted by us on the 3d of July last; whereupon we have deemed it necessary to advertise and explain to you, that it is not our intention that the supplicants be comprehended in the aforesaid decree of the 3d of July, but that the supplicants shall retain, enjoy, and continue in, said freedom in the exercise of their religion, in Aerdenborgh, even as they have previously had and enjoyed. Hence we charge you, to govern yourselves in accordance with this, without further troubling the supplicants, as that they have to follow our previous concession and resolution. Hereupon we shall rely and commend you into the high protection of the Almighty. From the Hague, the 16th of November, 1619.

This agrees with the minutes preserved in the rolls of their High Mightinesses. Signed,

N. RUYSCH.

REMARK AS TO WHAT FOLLOWED HEREUPON.

After this second mandate there followed in the aforesaid city and its jurisdiction the hoped for peace, at least so that we have learned of no note-worthy disturbance or obstruction of religion.

Meantime the mischief broke out again in other places, especially at Deventer, though also from those professing the Calvinistic doctrine; insomuch that the authorities of said city, instigated by certain bitter and malignant persons, endeavored, through a certain edict containing divers punishments against the Anabaptists, to abolish the gatherings of those professing that belief; an account of which we shall forthwith give.

OF AN EDICT OF THOSE OF DEVENTER AGAINST (AMONG OTHERS) THE SO CALLED MENNONISTS OR ANABAPTISTS, A. D. 1620.

When the year sixteen hundred and twenty, after the birth of Christ had come, the aforesaid magistrates emitted an edict, not only against the Romanists (from whom they had formerly suffered persecution themselves), but also against the Mennonites or Anabaptists, who had always shown themselves peaceable and friendly toward and among them, whereby they prohibited, among others, also the assemblies of the Anabaptists, yet not on pain of death.

That this may be well understood, we shall correctly copy the edict; as far as it is directed against the Anabaptists, and present it to the impartial reader.

EDICT.

The magistrates of the city of Deventer prohibit all citizens and residents of their city; that no Mennists, etc., shall hold any secret or open assembly or meeting where any preaching ...[350] marriage, or any other exercise of religion is practiced; under whatever pretext the same may be done; on pain that those who shall be found to practice it shall forthwith be banished from the country forever; and every person that shall be found at such a place or in the assembly, shall forfeit the upper garment and twenty-five guilders in money; the second time, the upper garment and fifty guilders; the third time, to be punished arbitrarily. And he that lends his house, for the purpose of holding such gatherings, forfeits a hundred guilders; the second time, two hundred guilders; the third time, he shall be banished forever. See Chron. van den Ondergang, Book 17, for the year 1620, etc., page 1825, col. 1.

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

* * * * *

For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps. 1 Peter 2:19–21.

OF SEVERE SLANDERS AGAINST THE ANABAPTISTS IN THE PROVINCE OF HOLLAND, ETC. (TO INSTIGATE TO PERSECUTION), AND HOW THEY DEFENDED THEMSELVES TO THE STATES OF SAID COUNTRY, ON THE 8TH OF OCTOBER, A. D. 1626.

In the meantime men did not cease to slander and speak evil of the doctrines of the Anabaptists; especially about the article which they confessed concerning God, as also touching the incarnation of the Son of God, etc., even as though they advanced the most absurd, yea, ungodly opinions in regard to it; which was done, in order, if possible, to cause a persecution of these people, even in the midst of the Netherlands.

For this occurred in such a way, that also the high magistrates and States of the country were exercised with regard to it; who, to get full information about this matter, gave orders to divers churches of the Anabaptists, to make a uniform confession touching the aforementioned articles, and to deliver the same to their noble High Mightinesses.

To this the aforementioned Anabaptists were not averse; inasmuch as they composed these articles in writing, and delivered them, on the 8th of October, A. D. 1626, to the deputies of the Court of Holland. The contents thereof were as follows:

Of the only God, Father, Son, and Holy Ghost.

We believe from the heart, and confess herewith according to the testimony of the word of God, that there is one, only, eternal, almighty, merciful and just God (Deut. 6:4; Matt. 19:17; Ps. 90:2; Isaiah 40:28; Rom. 16:26; Gen. 17:1; Ps. 103:8; Philippians 2:4; Dan. 9:7), and none other (1 Corinthians 8:4,5), to whom there is none like (Ex. 8:10; Is. 46:9), whose greatness is immeasurable, and his form indescribable, 2 Chr. 6:18; Job 11:8,9. Before whom, above whom, and beside whom, there is no other, Is. 43:11; Deut. 10:17; 32:39. Who is of himself that he is, Ex. 3:14. To whom all things that are owe their existence, Gen. 1; Ps. 146:6; Acts 14:15. Who is the Alpha and Omega, the first and the last, the beginning and the end, Rev. 21:6; Is. 41:4. Who knows, sees, and hears all things, Ps. 94:11; 1 John 3:20; Ps. 33:13; 94:9. Who alone is good, and the fountain and source of all good, Matt. 19:17; James 1:17. Wherefore to him, blessed be he, belongs and must be given all divine honor, fear, love and obedience (Ps. 29:1; Luke 2:14; Deut. 10:12,20; 6:5; Matt. 22:37; Jeremiah 11:7), which may not be shown to any other, neither to angels, nor to men, nor to any other, whether they be heavenly or earthly creatures, Rev. 19:10; Acts 10:26. For he will not give his glory unto another, neither his praise to idols, Is. 48:11; 42:8. But although God in the aforesaid manner manifests and makes himself known in general by his word: yet by the same word he also shows himself distinctively and separately, as, namely: That there are three that bear record in heaven, 1 John 5:7. Not three gods, but one Father, one Word or Son, and one Holy Ghost, even as this was shown, when the Lord Christ was baptized (Matt. 3:16); and is also taught in the words of Christ, where he commands his disciples to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Matt. 28:19. So that therefore, according to the word of God, the Father is the true Father of the Son (Matt. 7:21; 10:32,33; 16:17; Mark 14:36; John 17), from whom the Son proceeded in an incomprehensible manner from eternity, and was born before every creature. Micah 5:2; Col. 1:15. Hence the Son is also the true Son of the Father (Ps. 2:7,12; Matt. 3:17; 17:5), so that also the Father, as far as he is the Father, is not the Son, John 3:16,17; Rom. 8:3; Gal. 4:4. That likewise the Son, as far as he is the Son, is not the Father, John 16:28; Rom. 5:10. But that herein the Father is another than the Son, and the Son another than the Father, John 5:32,37; 10:25,29; 15:24. That also the Father and the Son, as far as they are Father and Son, are not the Holy Ghost. That also the Holy Ghost, as far as he proceeds or is sent out by the Father, in the name of the Son, is another than the Father or the Son. But as far as the Father is God, eternal, uncreated, but the Creator of all things, with many other divine attributes, herein we believe that the Son and the Holy Ghost are one with the Father, to whom one and the same title of God, in the highest significance, honor, service, and obedience, belongs.

However, the manner, how and wherein Father, Son and holy Ghost are three and also one, we do not think that God has so fully revealed to us in his word; that also all the knowledge of it is not necessary to salvation, since it is a high or deep mystery, which here in this life can be known but in part, as if seen through a glass darkly, 1 Cor. 13:12. The perfect knowledge and true contemplation of which, is hoped for by faith, in this life, but will only hereafter, in the life eternal, be fully known. 1 John 3:2. Wherefore deep investigation of this matter, beyond or above the word of God, is more subtilty than Christian simplicity. The terms, of one essence, trinity, three persons, invented in former times by the ancients, we avoid, because they are unknown to the Scriptures, and because it is dangerous, in naming God, to use other words than those of the holy Scriptures. By the words, three beings, or three in one being, previously used by Jaques Outerman, as also by some of our teachers, we understand nothing else than what is comprehended in this our preceding confession.

Of the incarnation of the Son of God.

We believe and confess, that God, willing to show his very great love to the human race (who through sin had fallen into death and into much corruption), and to perform by the deed his gracious promises made to the fathers (Gen. 3:15; 12:3; 22:18; Deut. 18:18), sent to this purpose his only (John 3:16), dear (Luke 9:35), and beloved Son (Matthew 3:17), who was from eternity (Heb. 1:2), by whom all things were created and made (Col. 1:16; Heb. 1), into this world (John 3:17; 1 John 4:9), who gladly obeyed the will of his Father (Ps. 40:8; Heb. 10:7), and came from above (John 3:31; 8:23), from heaven (3:13; 6:62), came forth from his Father (16:28), leaving his divine glory (17:5), form (Philip. 2:6), and riches (2 Cor. 8:9), descended (Eph. 4:9), came into this world (John 16:28), so that the virgin Mary, by the power of the Most High (Luke 1:35), conceived him (Is. 7:14; Matt. 1:23; Luke 2:7), so that also the same, and no other, was born of her (Is. 7: Matthew 1:25; Luke 1; Gal. 4:4). For although Mary bore the Son of God in another form, than in which he was with the Father before the foundation of the world; yet it is nevertheless the same, whose goings forth have been from of old, from everlasting, Micah 5:2; Is. 9:6. For the Word or Son became flesh. John 1:14. Yea, he that was like unto God, became like another man. Philip. 2:7. The Son of God appeared in the form of sinful flesh (Romans 8:3), and God was manifested in the flesh (1 Timothy 3:16), so that the second man Christ is the Lord himself from heaven. 1 Cor. 15:47. Hence that which the apostles saw in Christ, with their eyes, heard with their ears, and handled with their hands, was of the Word of life; so that they saw that eternal life which was with the Father. 1 John 1. For God brought his first begotten Son into the world, whom all angels and men must worship. Heb. 1:6; Philip. 2:10. And when we thus believe, we have in our favor the testimony of God and of all the righteous, who with one accord unanimously exclaim: that this visible man Christ is the Son of God (Matt. 3:17; John 1:2; 9:37; 11:27; Matt. 16:16; 1 John 4:10; 5:5), who dwelt among men (John 1:14: Zech. 2:10; Bar. 3:37), and whom the high priests, because he confessed himself to be the Son of God, also condemned to death. Mark 14:64; John 18:35. For, not knowing him, they nailed the Lord of glory, that is the Lord from heaven, to the cross. 1 Cor. 2:8; 15:47. There the Son of the living God suffered (Heb. 5:8), whom God did not spare (Rom. 8:32), but delivered him up for the life of the world (John 3:16; 1 John 4:14), to the most ignominious death of the cross. Philip. 2:8. There the Son of God shed his precious blood for the forgiveness of our sins (Acts 20:28; Col. 1:14; 1 John 1:7; Rev. 1:5); he by whom God made the worlds, by himself purged our sins. Heb. 1:2,3. He was buried, and the third day was raised from the dead by the glory of the Father. 1 Cor. 15:12; Acts 3:26: Rom. 6:4; 1 Thess. 1:10. He ascended up to where he was before. John 3:13; 6:62; 16:28; Eph. 4:8; 1 Tim. 3:16. He is sitting there at the right hand of the Majesty of his Father (Eph. 1:20; Heb. 1:3), whence he shall come in the clouds of heaven, to judge the quick and the dead. Matt. 24:30; Acts 10:42; Rev. 1:7.

The final cause of the sending, advent, incarnation, and suffering and death of the only begotten Son of God in this world, was to save sinners (1 Tim. 1:15; Matt. 18:11), or to reconcile the sinful world to God the Father, John 3:17; 1 John 2:2; 2 Cor. 5:19. Hence he is also the only foundation (1 Cor. 3:11), the only door to the Father (John 10), the only way to eternal life (John 14:6), and the only meritorious cause of justification (Acts 13:38; Rom. 3:24), and of eternal salvation; for there is salvation in no other, as the apostle Peter says, neither is there any other name under heaven given among men, whereby they must be saved, than in the name of our Lord Jesus Christ. Acts 4:12. To him be praise, honor and glory forever and ever. Amen.

This was subscribed by twenty ministers of the Anabaptists (who are all well known), in the name of their churches; as of Amsterdam, Haerlem, Leyden, Delft, Rotterdam, Dergoude, Schiedam, Bommel, Blockzijl, etc.

This confession of faith, concerning the articles about God and the incarnation of the Son of God, etc., having been delivered to the deputies of the Court of Holland, produced satisfaction with their High Excellencies, and hence the establishment of greater peace and liberty for the Anabaptists in said country, although to the dissatisfaction of those who, through bitterness, had first endeavored to disturb their peace, and, if they could have succeeded to cause an oppression or persecution of them.

NOTE.--Just in time two manuscript tracts, in the Swiss language, were sent to us, both of them having been sent before this date, from the Swiss parts, to divers churches of our fellow-believers, but principally to those of Amsterdam, at the request and in the name of some of the oppressed brethren; also, in general, of the ministers and elders of the church in the Palatinate and Alsace.

The first was written and completed on the 15th of September 1645, and bears the signature of Jeremiah Mangold.

The second, in the month of February, 1658, by M. Meyli.

These two tracts, both of them written with one design and purpose, and sent to us, shall aid us in the carrying out of the work we have undertaken; namely, to extend the history of the holy martyrs who suffered for our common Christian faith, to this our present time, and bring it to a completion.

In order to do this in the best manner, and to bring these matters (which in one tract are described very diffusely, and in the other, very briefly, and sometimes abruptly), into a convenient form or shape, we shall not grudge the labor of treating them from their first rise, and to follow up the matters chronologically (though they are described indiscriminately), and to indicate each time, in order that no error be made, as to which tract from which we have taken it.

OF THE INAUGURATION OF THE LAST SWISS PERSECUTION; TOGETHER WITH THE CAUSES OF THE SAME, 1635.

The blooming rose of the church of God, in the Swiss countries, had now for about twenty-one years enjoyed tolerable peace; for it appears, that the thorns which before and about the year 1614 had grown up over it for its oppression, were satisfied with the blood of the last named Hans Landis; until, in the year of our Lord 1635, the old hatred of the misnamed Reformed broke out again in those parts, and principally in the city of Zurich, which, already one hundred and ten years previously, namely, A. D. 1525, in the time of Zwingli, when their church was but five years old (as was shown fol. 80, col. 2), had commenced with public decrees against the Anabaptists.

This originated principally in the conversion of a certain influential, rich, and respected man in the city of Zurich, named Henry F., who being chosen ensign by the authorities there, found his soul troubled with anguish and distress, and became unwilling to be used in the war, in which he was now to serve; hence seeking advice with the church of the defenseless Christians or Anabaptists, he entered into their covenant, and forsaking war, was there accepted through baptism, and recognized as a dear brother of said church. This, through the instigation of the learned there, was very illy received by the authorities in the aforementioned city; the more so, since he continued to live undisturbed on the borders of their territory, and this right opposite their adversaries, namely, the Roman Catholics.

Thereupon it followed that the magistrates issued a command, that all the Baptists (who contemptuously were called Anabaptists) should have to go to church with them and attend their worship, if they wished to retain their liberty.

But when they could not do this with a good conscience, and hence refused to comply with it, the magistrates, incensed at this, towards the close of the year 1635, caused many of them to be arrested, all of whom, with the exception of three, escaped (since the prison was not strong) and fled from the hands of the persecutors. The other three, however, namely, Rudolf Egli, Uhbi Schmied and Hans Muller, remained, and were each separately imprisoned, in the council house, where they persevered about twenty weeks, amidst much conflict, adversity and temptation, inflicted upon them in order to make them apostatize from their faith.

But when they in no wise wished to apostatize, and their adversaries could accomplish nothing with them; inasmuch as they indeed promised, if they should be released, to render their authorities, as they had previously done, all proper honor, subjection, and taxes, but that they would in no wise go to their church, nor attend their worship (which was the principal point); they were enjoined, that they, in order to come to a resolution, should deliberate and advise with their brethren; wherefore they, provisorily, were released from their imprisonment and bonds for a month’s time.

Afterwards, when they, according to the charge given them, and their promise, returned, and could still not consent to or follow with a good conscience that which the authorities demanded of them touching their religion, they were again confined in prison.

But when, as before, their good resolution and firm faith could not be changed, they were finally again released upon the aforementioned, condition, but afterwards, having proved what they had to expect, they did not again appear before them without safe-conduct. But all these things were but the beginning of sorrows. Compare Tract, Jer. Mang. after the preface, fol. 1, A., with Tract, M. Meyli, fol. 2, A.

PROGRESS OF THE INAUGURATION OF THE AFORESAID LAST SWISS PERSECUTION, IN THE CASTLES WADISCHWYL, KNONOW, AND GROENINGEN, AS ALSO IN THE CONSISTORY AT ZURICH, IN THE YEARS 1636 AND 1637.

In the following year, namely, 1636, on the 17th of March, also on the 17th of August of the same year, and also on the 8th of September, and towards the close of the year, but finally, in May of the following year, 1637, nearly all Anabaptists, brethren as well as sisters, in the parts of Switzerland, but principally, in the territory of Zurich, were summoned before certain persons, political as well as ecclesiastical, whom the authorities had delegated thereto.

First in the castles Wadischwyl, Knonow, and Groeningen, where they all had to make known their names and surnames, which were written down.

The second time, again in the same castles, where they were informed: That they should conform to the common mode of worship in the churches; which they refused.

The third time, at Zurich, in the consistory (however not all, but only some), where they disputed with them about three articles of religion, namely, about baptism, the Supper, and church discipline, or evangelical excommunication; so that when they had declared their views touching these points, as also concerning the whole foundation of their faith, and asked the committee, whether one could not be saved with such a faith; they received for an answer: “Yes, one could be saved with it.” However, in the evening, this having occurred during the day, they were again greatly reviled, reproached, and threatened with regard to their faith; for, as the proverb says: “When the fox’s skin does not reach, they use the lion’s pelt.”

The fourth time, again in the same consistory, where it was told them: That they should indicate all their movable and immovable property; with the promise that not one stiver should be taken therefrom; which they candidly did and declared; hence all their property was written down and registered, and they were then put in arrest.

The fifth time, again in the aforementioned castles, to which end a letter of safe-conduct was given them. Here they were asked, what they had resolved as regards conforming to the common worship, etc., which they had been enjoined to consider; whereupon a letter from the high Bailiff, by the order of the high authorities, was read to them, which contained: That if they would not go to church, and therein obey the authorities, they should be imprisoned in certain places, and have to expect no mercy.

In the meantime the aforesaid brethren and sisters frequently requested permission to leave the country (namely, with their property), but consent was never granted; only two things were offered them, of which they might choose one, namely, 1. That they should have to go to church with them; or, 2. That they should have to die in the prisons in which they were to be confined.

The first they would not promise or consent to, and hence had to expect the second.

This is the manner of the proceedings that preceded the last persecution of the believers in Switzerland. Jer. Mang., Tract, fol. 2, A. B.; also, M. Meyli, fol. 3, A. B.

OF THE AFOREMENTIONED PERSECUTION ITSELF, HOW IT OCCURRED, AND IN WHAT MANNER TWELVE BRETHREN WERE APPREHENDED, AND IMPRISONED AT ZURICH, IN THE PLACE OTHENBACH (WITH SOME CRIMINALS); AND HOW IT TERMINATED WITH THEM, A. D. 1637.

After the aforementioned proceedings of the Swiss authorities against the true believers in those parts, had taken place, and said believers could not answer according to the former’s pleasure, since their consciences did not feel free to do so, the aforementioned authorities, especially those of the city of Zurich, in the month of May, 1637, sent out their beadles in great numbers, who with raging and storming, cursing and swearing, cutting and chopping, even as ravening wolves among a flock of sheep, violently entered the houses of the believers, and took with them nearly all that they could get, sparing none; young and old, men and women, those enceinte, and mothers with infants, well and sick; among whom twelve brethren are especially mentioned by name, in the writings of the friends from Zurich; all of whom were imprisoned in the city of Zurich, in a very damp prison, called Othenbach, with some criminals; where much grief, vexation and misery befell them, solely for the steadfastness of their true faith. Some of them, who could not endure the severity of the imprisonment, the lack of food, and other hardships, died in bonds; some, however, escaped, by the help of God, unknown to the authorities, through the prison being opened, without doing violence to their faith; which matters will be treated more clearly and circumstantially in their proper place. Compare this with Jer. Mang., fol. 3, B.

NOTE.--In the year 1637, in the month of May, three brethren, the names of two of whom are Jacob Rusterholtz and Peter Brubach, were summoned to a certain place and kept prisoners, by the high Bailiff of Wadischwyl. There was also imprisoned at this time, Hans Landis the second, a confirmed minister of the church in Horgerberg; as also his daughter, Margaret Landis, who remained imprisoned about sixty weeks in Othenbach. In the meantime the authorities sold their property, realizing seven thousand guilders from it, which they kept for themselves.

Again, one Rudolf Egly, who two years previously, namely, 1635, had been imprisoned with two other brethren, in the council-house at Zurich, but had escaped, was now, A. D. 1637, again imprisoned, his house destroyed, the children driven out of it, and everything sold; from which there was realized about five hundred guilders, which the authorities also took into their possession.

Afterwards his wife, Martha Lindingerin, was apprehended and confined at Othenbach, in a very damp prison. For a time she was very harshly treated, and also severely tempted in regard to the common money belonging to the poor of the church, of which her husband had charge; for she was conducted into the torture chamber, and the executioner sent for and placed beside her, and she was threatened with severe pain and torture, if she would not indicate it.

In consequence of this she weakened, and gave the desired information, whereupon she was released, and the property of the poor saints seized, amounting in money and notes to about two thousand rix-dollars.

But when her spirit, as it seems, could not rest, and she bewailed this with great sorrow, she was, a considerable time afterwards, again apprehended, and imprisoned in Othenbach; but was, with a good conscience (by breaking out), on the Friday before Easter, with others of her brethren and sisters, delivered from bonds.

Compare both tracts, viz.: Mangold and Meyli.

NOTE.--In continuation, we shall now show from the first mentioned tract of the Swiss elders and ministers, what persons, as far as we have learned of them, were apprehended during this persecution, as also how it terminated with them.

HANS MEYLI, SR., AND HIS SON’S WIFE, ABOUT THE YEAR 1638.[351]

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

In the Knonow Bailiwick, the persecution, at this time, broke out with great violence, so that at one time about thirty thief catchers[352] entered, as by storm, the houses of the Anabaptists and defenseless Christians, made many watch-fires, raged and stormed, broke open doors and windows, ran with bare swords through the houses, and afterwards drank and rioted worse than soldiers.

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

Among others there was also vehemently assailed the house of an old man, named Hans Meyli, a minister of the church, who himself had been imprisoned in the year 1637; but now they also took along his son Martin’s wife, notwithstanding she had an infant at the breast.

She was bound hard, and confined in the convent prison called Othenbach, fed for a long time on bread and water, and very severely treated, in order to cause her to apostatize; but she continued steadfast in all her temptations, and was ultimately, through the grace of God, wonderfully delivered from bonds. Subsequently, being enceinte, she was again apprehended, and taken to the council house at Zurich, thence to Othenbach, and finally into the hospital, and there made fast to a chain, until the pains of travail came upon her, when she was loosed from her bonds, and seeing an opportunity for deliverance, once more escaped the persecutors’ hands. See Tract of the year 1645, by Jer. M., fol. 4, B. and fol. 5, A.

NOTE.--The authorities laid their hands also on the property, movable as well as immovable, of the old man, and realized from the sale of it fourteen thousand guilders, all of which they kept for themselves, without making any restitution.

NOTE.--On the 3d of May, A. D. 1639, the two sons of the aforementioned Hans Meyli, namely, Hans Meyli, Jr., and Martin Meyli, together with the wife of this Hans Meyli, were apprehended and imprisoned at Zurich, where there was inflicted upon them, especially upon the men, much misery, vexation and harm, with fetters and handcuffs, as well as iron shackles, which were put upon them twice, in order to make them apostatize from their faith.

Their children, as poor, forsaken orphans, were put out among strangers, which, as may easily be supposed, must have caused no small sorrow and anxiety to the hearts of these imprisoned parents; nevertheless they remained unchanged in their faith, refusing to apostatize therefrom, notwithstanding their love to their afflicted children, to whom they could not come, until they, on the Friday before Easter, A. D. 1641, after three years imprisonment, together with others of their fellow brethren, were delivered, in an unexpected manner, from their bonds, keeping a good conscience. See Tract of the year 1645, by Jer. Mang., fol. 5, A. B.

CATHARINA MULERIN, A. D. 1639.

The north wind of persecution rose now more and more in the Knonow district, which also appeared in the case of an old sister, named Catharina Mulerin; who having also been apprehended and taken to Zurich, had to suffer much there in prison, for the faith and testimony of Jesus Christ; but was afterwards (as the preceding ones), beyond all hope and expectation, released from bonds. Tract, Jer. Mang., fol. 8, B.

FOUR SISTERS, NAMELY, BARBARA MEYLIN, OTTILA MULERIN, BARBARA KOLBIN, AND ELIZABETH MEYLIN, A. D. 1639.

The persecution did not cease with the foregoing; but they continued and laid their hands also upon four pious sisters, Barbara Meylin, Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin, who also had to drink out of the bitter cup of the dreadful Zurich prison; however, the Lord preserved them, so that they, unharmed in their faith, unknown to the authorities, unexpectedly also escaped from imprisonment and bonds. See the last mentioned tract, fol. 10, A.

NOTE.--We made mention, for the year 1635, of one Hans Muller, who, being imprisoned in the council house at Zurich, with two of his fellow brethren, was released for a month upon condition, and then again imprisoned, and released the second time upon the same condition.

He was subsequently (about the year 1639, as the circumstances show) again cruelly persecuted; insomuch that even his neighbors and their houses were not spared, through which the thief-catchers ran like ravening wolves on the track of a sheep; but when they came into his house, from which he had already escaped, they, with pincers and other instruments, broke open chests and drawers, in the hope that they might there find the property of the church or the poor.

These thief-catchers, that night, threatened his little children, with bare swords, that they would kill them, if they did not show them where their father was.

When they could not get him, they took along his wife, whom they bound and imprisoned in Othenbach. Thereupon, it was proclaimed in church, that no one was allowed to lodge, or give food or drink to Hans Muller from the Groeningen Bailiwick, on pain of severe penalty and the disfavor of the authorities.

Now when his life was made exceedingly hard to him, the Bailiff in the convent of Ruti, in the name of the burgomasters and councilors of Zurich, sent to him a letter of this import, namely: That he should have a safe conduct for three weeks, to go and remain wherever he would; also that he might freely come to him in the convent, and, after they should have finished their conference, leave free and unmolested.

Thereupon he voluntarily, with sure confidence in the aforesaid promise, went into the convent; but when he could not consent to the Bailiff’s demand about his having to go to church, he was confined there, guarded day and night, and then taken to Zurich, imprisoned for a time in the council house, and then in Othenbach (that being the place where also his wife was imprisoned), where he was stripped, and kept a prisoner about sixty weeks; in which time he was in irons sixteen weeks, till he with the other prisoners finally, one Friday before Easter, unexpectedly made his escape.

Afterwards he was again hunted with mad fury, even as before, and driven from one place to another, so that he did not dare to live in his house with his wife.

In the meantime it happened, that his wife, having been delivered of twins, and lain in but eleven days, was surprised by ten thief-catchers, who, having surrounded the house by night, entered it with this threat: That if she would not indicate her husband’s hiding place, she should not leave the house for six weeks, or else she would have to go to church herself. But when she would not comply with this, two of the ten remained, and guarded her day and night.

This filled the woman with such terror that, seeing their design, she, on a certain very cold night, broke away with her two infants, and went a long unbeaten way, over hill and dale, and thus escaped the enemies’ hands, forsaking all that she had, which the authorities rented to strangers, realizing thereby a thousand guilders annually. See Jer. Mang. Tract, fol. 13, A.

ELIZABETH HILZIN, A. D. 1639.

In the meantime they treated some far more severely and cruelly than the preceding ones; for they ceased not with mere imprisonment, but the people were suffered to die by sheer want, poverty and misery.

Among those that suffered death, there is numbered Elizabeth Hilzin, a godfearing woman and sister of the church, who having been apprehended, bound, and imprisoned in Othenbach, was there treated so harshly, that she, from that time on, had but few well moments.

Nevertheless no mercy or compassion was shown her, until she, in consequence of all the hardships suffered, wasted in body, and, having surrendered her spirit, which she had received from God, back to him, died. However, the second death shall not hurt her, according to the promise of the Lord: “He that overcometh shall not be hurt of the second death.” Rev. 2:11. See above.

NOTE.--The authorities extorted a fine of five hundred guilders from the surviving husband of Elizabeth Hilzin.

Further observations.--About this time, 1639, there was also apprehended a young man from Horgerberg, named Hans Aster. He was also taken to Zurich into Othenbach, fed on bread and water for a time, stripped in his bonds, etc., but subsequently helped out, through the assistance of some of his fellow believers.

When this occurred, he was so miserably crippled through the severe imprisonment, that he had to be carried a long distance in the night.

In the meantime, also his wife with her infant child was apprehended, and confined in Othenbach for a time, but subsequently, through divine providence, escaped the enemies’ hands.

The authorities expelled the children into poverty, and sold their house and homestead (realizing from it about four thousand guilders), without restoring any thing.

The parents had therefore to work hard for a living, having lost every thing; but in this they trusted in God’s promises. Tract, Jer. and Meyli.

HANS VAN UTICKEN, A. D. 1639.

Like a sweeping tempest which strikes everything, and carries away whatever is loose, so it also went at this time in the matter of persecution. All that were called Anabaptists were taken along, wherever they could get hold of them. The district of Uticken-wage had to suffer much in consequence of this. Among those that lived here, they also apprehended a pious brother, named Hans van Uticken,[353] surnamed Muller, who, in the year 1639, was incarcerated in the convent prison at Zurich.

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

There they fed him on water and bread, stripped him in his bonds, and treated him most unmercifully, until he, having continued therein two years, became very sick, and as sick as he was, was helped out of prison, through the assistance of some of his fellow-believers, who, as it seems, feared his untimely death.

But when he was brought to his wife and children, and attained to rest, he died; however, with a joyful hope and glad soul, because the course of his pilgrimage (since he was not weakened in his faith and conscience) was now finished.

Thereupon his wife, because she had lodged her husband, and the children, because they had shown mercy to their father, had to pay to the authorities, a fine of forty pounds. Tracts, Jer. Mang., fol. 6, A., and M. Meyli, fol. 7, B., num. 13.

NOTE.--In the year 1639, the thief-catchers of the city of Zurich, led by one of the ministers of the church there, who went before them with a light (a lantern, torch or candle) like maniacs and madmen, violently entered into the house of a pious brother, named Rudolf Hagi, whom they forthwith took prisoner and conducted to Othenbach, a damp and unwholesome prison of the city of Zurich.

Here he was stripped in his bonds, and kept confined for about eighty-three weeks; during which time he, with other of his fellow-believers, was fettered and chained for sixteen weeks.

In the meantime they searched hard for his wife, but for the first captured only her oldest child, which they threatened with iron bonds and handcuffs, if it would not show where its mother was. Afterwards they also found the mother, whom they imprisoned in Othenbach. They, however, when there was no deliverance at hand, subsequently, by a certain means, made their escape, together with their brethren and sisters that were also imprisoned, without apostatizing from the faith. Tract Jeremiah Mang., fol. 6, A., compared with M. Meyli, on the name Rudolf.

BURCKHARDT AMAN, A. D. 1639.

Burckhardt Aman was a godfearing brother, who lived on the lake of Zurich. He was from there taken to Zurich, and imprisoned in Othenbach. But when his imprisonment had lasted about a year and a half, he, through a certain accident, unexpectedly was released, unknown to the authorities, keeping the faith in a good conscience.

But as in his bonds he had been maltreated very unmercifully and miserably, through many hardships and afflictions that he had suffered, not the least true Christian love or assistance having been shown him, it was impossible for him to live long; and he fell into a lingering sickness, and ultimately died, and was thus numbered among the dead in Christ, who have suffered and fought for his name’s sake. Jer. Mang. Tract for the year 1645, fol. 20, A.

NOTE.--About this time also two sisters, honorable women, were apprehended on the Lake of Zurich; who, after they had endured the trial of the faith, were released and delivered from their bonds. See Tract, Script., A. D. 1645.

JACOB EGLI, A. D. 1639.

The misery of the beloved friends and children of God continued; insomuch that in the year 1639 they laid their hands also on a pious hero and soldier of Christ, named Jacob Egli, from the Groeningen Bailiwick. He was also taken to Zurich, and there imprisoned in the convent dungeon Othenbach.

Herein he persevered upwards of seventy weeks,[354] but was finally no longer able to endure, according to the flesh, the severity of the place and the bad treatment, so that he at last, when his strength failed more and more, and his infirmities increased, with a cheerful heart, commended his soul into the hands of God, and through death departed this life.

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

Thus he finished the course of his pilgrimage, and entered into the saints’ rest, to triumph hereafter, where there shall be no more death, neither sorrow, nor crying, nor pain; where all things shall be made new and turned into joy, according to the Lord’s promise, Rev. 21:4. See Tract Jer. Mang., fol. 18, B.; also, M. Meyli. Tract, fol. 7, A., num. 10.

NOTE.--A. D. 1639 there was also apprehended the brother George Weber, an old man, from the county of Kiberg. The same was also taken to Zurich, into the convent Othenbach, and there fed on bread and water.

Finally, through the hardships and long duration of his imprisonment, he became greatly impaired in his body, and fell into a severe sickness, after he had been confined there seventy weeks.

Afterwards, through some of his fellow-prisoners, who opened the prison, he was released, but never again recovered his property.

As regards the homestead of this George Weber, as also that of Jacob Egly, the owners of the same must each annually pay therefor to the authorities five hundred guilders. Jer. Mang. Tract, fol. 19, A.

ULLI SCHEDME, SURNAMED SCHNEIDER, IN THE YEAR 1639.

The fire which the persecutors had kindled continued to burn, and their mad fury did not cease, until they had also apprehended a zealous and godfearing minister of the church, named Ulli Schedme, surnamed Schneider, by descent from Hirtzenstal, in the seignioralty Wadischwyl.

In his imprisonment all manner of vexation and sorrow was inflicted upon him, in order to induce him to conform to the common mode of worship in the churches, and to turn him from his own with whom he had hitherto associated. But as he could not consent to this, and time passed on, he, because of the bad fare and other hardships suffered, continually grew weaker and weaker, till his soul left his body; and he thus, because of his faithfulness, became, through natural death, an heir of the eternal and blissful life; the full possession of which the Lord, at the last day, shall grant to, and make partakers of, all those that have here faithfully and steadfastly served him. Tract, M. Meyli, fol. 6, B., num. 4.

“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” 2 Timothy 4:8.

JACOB RUSTERHEL FROM HORGERBERG, IN THE YEAR 1639.

In the year 1639, there was also brought prisoner to Zurich, Jacob Rusterhel, an old brother of the church at Horgerberg.

He was imprisoned in Othenbach, and they dealt very unmercifully, rigorously and cruelly with him; insomuch that he weakened, and consented to those that kept him in prison, to go to church; wherefore he was released.

But when he came to himself and considered what he had done, and what great offense should arise from it, he repented and very bitterly bewailed his fall, and again prepared himself very valiantly for the coming conflict.

Thereupon he suddenly became weak and sick according to the body, though full of divine power according to the soul, and kept quietly hid in his house.

However this could not remain concealed any longer; hence, being known, he was betrayed, again apprehended, and, as sick as he was, taken to Zurich, and, having been shackled with a chain, confined in the hospital there.

But as he could not endure this, and bodily infirmities came upon him more and more, he there departed this life, in misery, though with a joyful hope, waiting in blessed rest for the day of resurrection from the dead, which shall crown and comfort him and all true lovers of God, for all reproach and affliction suffered, with eternal honor and joy. Jer. Mang., Tract of the year 1645, fol. 13; also, M. Meyli, Tract, fol. 6, B., num. 14.

NOTE.--We have extracted this from the writing of the Swiss friends, of A. D. 1658, and it must be distinguished from that which is contained in the writing of A. D. 1645, concerning brother Jacob Rusterholtz, who was imprisoned almost two years, and then with wife and child expelled from the country, leaving behind his property, from the sale of which the authorities realized 1700 guilders, without restoring anything of it. See Tract, Jer. Mangold concerning the name Jacob Rusterhel.

But if it is to be understood, that both accounts refer to one and the same person, so that the surnames Rusterhel and Rusterholtz are only to be distinguished in the sound or spelling, and not in signification, it must follow, that said person was imprisoned only a few years ago, and then, when they could accomplish nothing with him, expelled from the country, and his goods seized and sold; but that he was finally again apprehended, and, when he, as before, remained steadfast, fastened to a chain in the hospital, until he died, having commended his soul to God. Compare both tracts, in the places which we have indicated.

STEPHEN ZEHENDER OF BYRMENSDORF, IN THE YEAR 1639.

On the 23d of September of the same year, 1639, there was brought bound to Zurich a godfearing brother, aged in years, named Stephen Zehender, a member of the church at Knonow, but by descent from Byrmensdorf. He was there imprisoned for sixteen weeks, in iron bonds, in the convent prison, a very damp and unwholesome place, called Othenbach, stripped in his bonds, fed on bread and water, and kept very hard in every respect, until he could stand it no longer, and, impaired in body, was befallen with severe misery according to the flesh, and ultimately with death, after he had with a patient and steadfast mind commended his soul unto God. See Jer. Mang., Tract, fol. 7, B., compared with the account of M. Meyli, fol. 6, B., num. 6.

NOTE.--About this time an old sister named Catharina Grobin, lived concealed (on account of the persecution) with her daughter, in the Knonow Bailiwick; but the preacher of the church at Risterschwyl, knowing this, came and wanted to apprehend her, notwithstanding he was alone; the daughter, however, out of filial love, wanted to save her, but he (O what cruelty from a preacher!) gave her such a thrust, that the pains of travail came upon her, and she was delivered of a dead child. In the meantime the mother escaped the hands of this ungodly man. Tract, M. Meyli, compared with that of Mangold, about the year 1639.

ULRICH SCHNEIDER, WITH HIS TWO SONS, IN THE YEAR 1639.

On the same day that Stephen Zehender was apprehended at Knonow, namely, the 23d of September, of the year 1639, they also seized, in the Seignoralty Wadischwyl, Ulrich Schneider, who was likewise (for his true faith, and because he would not go to the common church with his adversaries) bound and brought into the dungeon Othenbach.[355]

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

But when he had persevered here for a long time, lain in irons, and suffered exceeding much temptation, adversity and conflict (inflicted upon him, to make him apostatize), and, moreover, been stripped in his bonds, his bodily strength left him, and having committed his spirit unto God; he died in prison, thereby triumphing valiantly and courageously in the conflict set before him, without having weakened in his faith.

After the death of their father, his two sons were also apprehended, and imprisoned in the same place where their father had died; but the Lord granted them deliverance, so that they, when it was least expected, with a good conscience, through a certain means, unknown to the authorities, obtained their freedom.

In the meantime the authorities broke up this whole family, drove the remaining children among strangers, and sold the house and homestead, realizing therefrom 7000 guilders, which they kept for themselves, but the cast out and forsaken ones joyfully bore the spoiling of their goods.[356] Tract, Jer. Mang., fol. 11.

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

HENRY GUTWOL OF LEHNMER, A. D. 1639.

Two days and one month after the apprehension of the last mentioned witness of Jesus Christ, namely, on the 25th of October, 1639, there also died in the dungeon Othenbach, very miserably, however with a steadfast and joyful mind, Henry Gutwol, of Lehnmer, from the Knonow Bailiwick, after he had suffered much want, poverty and misery there; which painful and prolonged misery, upon which death ensued, shall hereafter, because of his steadfastness in the accepted truth, be returned to him in an eternal, joyful and triumphant life, according to the Lord’s promise: “Be thou faithful unto death and I will give thee a crown of life,” Revelation 2:10. Compare both tracts, that of Mangold as well as that of Meyli; the one of A. D. 1645, the other of A. D. 1658, in the Swiss language, on the name Henry Gutwol.

HANS JACOB HESS, WITH HIS WIFE, A. D. 1639.

Among those who suffered in the Swiss persecution, there was none of the least Hans Jacob Hess, a chosen and confirmed minister of the Christian church.

He was apprehended for the third time in the year 1639; for from the two preceding imprisonments, the first of which had occurred already, in the year 1637, the Lord, beyond all expectation, had remarkably delivered him, through the aid of those that were imprisoned with him; as also out of this third imprisonment. The first lasted nineteen days, the second, eight weeks, the third, eighty-three weeks, or more than a year and a half.

But in the meantime his life was made very bitter and vexatious: for he was stripped, and, together with some of his fellow-believers, put in iron bonds, sixteen weeks, which he nevertheless patiently bore with a steadfast mind, until the time of his deliverance.

While this was taking place, namely in the same year, also his wife was apprehended, who was first imprisoned in the council house, and then in Othenbach, where, through bad treatment and unfit food and drink, for sixty-three weeks, she was so impaired in her constitution, and weakened, that she was seized with consumption, and after suffering much misery, died in prison.

This then was the end of this pious heroine of Jesus, who, to receive the eternal, blessed life, because of the uprightness of her faith, chose to die a lingering death rather than enjoy the temporal rest and pleasure of this life; wherefore the gracious God shall hereafter crown and reward her, with all those that have valiantly suffered and fought for his name’s sake, with the unfading crown of honor. (1 Peter 1:4.) Tract, Jer. Mang., fol. 16, A. B., and fol. 17, A., etc.

NOTE.--The property of Jacob Hess was seized by the authorities, who realized from the sale of it 4000 guilders, without restoring anything of it to those who remained. O great injustice! How will they be able to account for this before the righteous judgment seat of Jesus Christ?

OF A CERTAIN MANIFESTO, EMITTED BY THOSE OF ZURICH, A. D. 1639, IN EXCUSE OF THE PERSECUTION RAISED; AND OF THE ANSWER WHICH FOLLOWED FROM THE PERSECUTED AS A REFUTATION.

Now when it happened that in consequence of the foregoing evil treatment instituted against the Swiss Anabaptists, those who had commenced this, drew down upon themselves, even from the common world, much opposition, criticism, and reproach, the rulers of the country, and especially of the city of Zurich, as having been the principal ones in said ungodly work of persecution, caused, A. D. 1639, a manifesto, apology, or defense (so called) to be published, in excuse and vindication as it were, of what they had already done and brought about against said Anabaptists.

But as this in many respects, was not according to the truth, but, from partisanship, contrary to the truth, many of the Swiss brethren who were still out of bonds, yet in the same persecution, defended themselves with regard to it, with all proper courtesy in a Christian and discreet manner. We could produce here their answer entire and with all the circumstances, since we have received it correct; but as this would take up too much room, and unduly increase this work, we shall note only some of the most important portions from it.

In regard to the first accusation laid to their charge in the aforesaid manifesto, by the lords of Zurich, namely, that they had separated themselves from the obedience which they owed to the Christian church; they make this reply:

“Herein, right in the beginning; great wrong and injustice is done us; for we desire in no wise to separate ourselves from the Christian church, but seek to adhere to the same and the pure word of God, yea, to sacrifice our bodies, property and blood therefor; but the reason that we cannot unite with their (namely, the so called Reformed) church, is, that her doctrine in many respects is not like the ancient, pure, apostolical doctrine, nor does it agree with the words and commandments of Christ; and that we, through God’s gracious illumination, have before us a better way, namely, the true apostolical foundation, to which, by the help of God, we will also adhere.

“But that nevertheless not we, but the principal learned men, and some of their own number, are those who, having in the beginning of the change held the right views with us, touching baptism, the Supper, excommunication, and resistance or revenge, afterwards again turned away from it shall clearly appear, when we shall rightly examine their first teachings and writings of a hundred years or more ago.”

Hereupon it is stated in the same answer, what teachers in the beginning of the Reformation taught the aforementioned articles aright, from which they subsequently, and especially their descendants, again departed; which appears from these words:

Firstly, as regards baptism, this is declared by the conference of Zwingli and Balthazar Hubmor, held A. D. 1523, at Zurich, in the Graef; where Zwingli publicly confessed: “That infants are not to be baptized before they grow up and attain to a reasonable age.” He also promised that he should make mention of it in his Book of Articles; as he also did, in the eighteenth article respecting Confirmation, where he says:

“That in former times it was not common to baptize children; but that they were publicly instructed together with the rest; who afterwards, when they had attained to their understanding, were called catechumeni, that is, instructed ones in the word,[357] whereupon, when the faith was thus firmly implanted in the heart, and they had confessed it with the mouth, they were “baptized.”

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

This practice of the doctrine, he said, he wished to see readopted in this our time.

Thus also confessed his colleague, Oecolampadius in a letter to the aforementioned Hubmor, saying: “We have up to the present day not met with any passages in the holy Scriptures, that cause us to confess the baptism of infants, as far as we in our littleness can see.” In like manner, on the sixth chapter of the Epistle to the Romans, treating on the word, Anignoratis, he writes: “That every Christian shall first confess Christ, and then be baptized with the external baptism (of water).”

So also writes Sebastian Hofmeyster, preacher at Schaffhausen, to said Hubmor: “We have publicly confessed before the council at Schaffhausen: That if our brother Zwingli in any wise insists (contrary to his previous opinion), that children are to be baptized, he herein greatly misses the mark, and does not according to the truth of the holy gospel.”

Continuing, he writes: “Truly, I did not allow myself to be compelled that I should baptize my child, who is named Zacharias, hence you also act in a Christian manner, that you bring to light again the true baptism of Christ: which has long been neglected or kept down. We will also undertake to do this.”

Christopher Hogendorf, on the third chapter of the first Epistle of Peter, writes: “You have heard, that faith is put before baptism; hence it is not mere baptism, but also the faith of baptism, which saves us.”

In like manner, Cellarius writes to the aforementioned Hubmor, as follows: “Since you desire that I shall declare to you my judgment concerning baptism and the Lord’s Supper, I will heartily and briefly comply with your request:

“In the first place it is an abomination in the eyes of God, that little children are baptized; which baptism is declared neither in the holy Scriptures, nor in the examples of the holy apostles; and there testify against it also God’s judgments, which manifest themselves in the division of the created things; for in the beginning the earth was without form and void.”

The preachers at Strasburg: Wolfgang Capito, Cestor Hedio, Matthew Zell, Symphonas Polio, Theobald Niger, John Latonius, Anthony Firn, Martin Hatk, and Martin Bucer, in their book, entitled, Ground and Reasons, fol. 1, write: “That in the beginning of the church no one was baptized nor received into the holy Christian church, except those who had entirely submitted to the word of Christ.”

Their ground and reason for such belief, they show from the holy Scriptures, namely, that they confess, that the beginning (before) of our Christian life is sin, and that therefore John the Baptist, Christ, and the apostles always began by saying: “Repent, etc.” Again: “In the congregation of God confession of sins has ever and always been first, which, with the ancients, preceded baptism, for usually adults, and not children, were baptized.”

Fol. 2 and 3, as also further on, they write: “That without the baptism of the Holy Spirit the water and (its) baptism are but a hocus pocus.”

Concerning the article of War or Retaliation. In like manner, some of the foremost Lutherans (who in the beginning were one with the Calvanistic Reformed), and of the Zwinglians, believed with us: That it does not behoove a Christian to war, or offer resistance. Among them we will first adduce Andrew Carlstadt, who, in a little book treating on whether men should forgive sufferings and offenses, printed at Zurich, A. D. 1524, writes as follows concerning resistance:

“We shall not be misled by the objection made: War is a punishment of God; hence there must certainly always be one who wages war against another.” Again: “They warred in the Old Testament.”

In reply to the first he writes: “Hear on the other hand, what Christ says (Matt. 18:7): ‘It must needs be that offenses come; but woe to that man by whom the offense cometh!’ Hence some merit the disfavor of God, so that he punishes and torments them with war, but woe to him that wages war against them; for he (namely, God) punishes the evil with the evil.”

Reply to the second: “The children of Israel waged war, either against sinful nations that would not allow them to go into the promised land, or against those, who, when they were in it, did not leave them in peace, and all this was a figure of the spiritual war, which we must now wage in Christ, as regenerated and new men, against all vice and unbelief.”

Immediately after that he proceeds and writes: “They also bring against us this objection: That we must compel by force of arms those that will not allow that which is right.”

Answer: If we are to speak in a right and Christian manner of the matter, war in no wise becomes us; we ought, according to the teachings of Christ, to pray for those who say all manner of evil against us, and count us fools; yea, if they smite us on one cheek, to offer them the other also; then shall we be children of the Most High.” Thus far, Carlstadt.

From Carlstadt the writer goes on to Luther, saying: “In a little book, printed at Wittenberg, in the year, 1520, Luther states why he burnt the pope’s books. The twenty-second article thereof reads thus: ‘Because he teaches, that it is right for a Christian to defend himself with violence against violence; contrary to the words of Christ (Matthew 5:40): “If any man take away thy coat, let him have thy cloak also.”’

In another book, also printed at Wittenberg, in the year 1522, there are found among other articles (which one Sorbona had extracted as heretical from Luther’s books) also these: “That he (namely, Luther) had taught concerning the words of Christ (Matt. 5:39): ‘Whosoever shall smite thee on thy right cheek, turn to him the other also;’ and again, (Rom. 12:19): Dearly beloved, avenge not yourselves,’ that these words are not advices” that is, which one may, or may not do “as many theologians erroneously teach, but that they are commandments” that is, things which must be observed.

Again: “Christians are forbidden to sue for their rights at the law.” Again: “Since a Christian may not place his affections upon temporal things, he may also not swear an oath because of them.”

In short: “We find that Luther for a considerable time was with mouth and hand opposed to resistance, till he was finally seduced to another belief, by the Jesuits even as Sleydanus, lib. 8, fol. 561, testifies.” See the oldest edition.

A few pages further on the writer comes to speak of Pomeranus, Brentius, and divers others, who, about the years 1520, 1530, 1540, and subsequently, undertook the work of the Reformation from Popery, and also became effectual instruments in that direction; who nevertheless at that time taught not only against retaliation upon enemies, but also, besides infant baptism, the swearing of oaths, and other articles which are not founded in the holy gospel of Jesus Christ; and, on the other hand, taught and defended such things as are founded therein, and are still at the present day taught by the Anabaptists; though some of the aforementioned reformers themselves, and especially their descendants, for the most part, again departed therefrom.

These and similar matters were, in said reply of the persecuted Anabaptists in Switzerland, given for examination to the lords of Zurich, and to those who had drawn up the aforementioned manifesto in excuse of the persecution raised; as clearly showing that not the Anabaptists, but they themselves, had departed from the principles of the Reformation; that consequently not the Anabaptists, who had adhered to their principles, but the apostate reformed themselves, were to blame in this matter. Hence, that the authors of said manifesto had done wrong in charging the aforesaid Anabaptists with having separated themselves from the obedience which they owed to the true Christian Church, only because they would not go to church with them, who are called Reformed, nor receive their religion contrary to their souls and consciences.

Besides this point of disobedience toward the church, the Swiss brethren were also charged in the aforesaid manifesto, that they were also disobedient to the political authorities, etc. But hereupon they, in said answer, roundly declared: That this was unjustly said of them, yea, that they were willing and entirely ready to obey their authorities in all just matters, to pray for them, to pay them due tribute, honor and fear, and, though they should suffer wrong from them, in no wise to avenge it: but willingly and patiently to bear it for the Lord’s sake.

These were about the principal points that were mentioned in the manifesto, and refuted by the persecuted brethren; the other matters are of small importance, and hence not necessary to be adduced here.

But they nevertheless proceeded with the persecution, and granted no mitigation, as will be seen from the following accounts:

WERNER PHISTER AND HIS SON’S WIFE, IN THE YEAR 1640.

The progress of the years brought no cessation of the persecution, nor could aught of what was adduced by way of excuse avail anything. This was clearly evident, for the year 1640 had scarcely come when the Wadischwyl district began again to resound with persecution, insomuch that the servants of the authorities there assailed, with dreadful raging and storming, like howling wolves and bears, the house of an old and pious minister of the church named Werner Phister, beat doors and windows and all that was attached to it in pieces, and apprehended him and his wife, as also his son’s wife, and brought them to Zurich, where they were imprisoned in the place Othenbach.

In the meantime the old man’s wife by a certain accident escaped; but the pious old minister himself, as also his son’s wife, when they would in no wise apostatize from their faith, nor go to the common church, had to forfeit their lives, insomuch that they were suffered miserably to die through want, poverty and hardships. But hereafter they shall no more hunger or thirst, nor be assailed by suffering or death; when the Lord, according to his promise shall reward and crown them with the eternal and blessed life. Tract, Jer. Mang., fol. 14. B, compared with Tract, M. Meyli., dated 1651, fol. 6, number 2.

NOTE.--We previously, for the year 1637, made mention, in the margin, of a brother named Peter Brubach, who being then imprisoned with two other of our fellow believers, finally was released. The same was now, A. D. 1640, cruelly persecuted; insomuch that on the 6th of May his house was demolished, his male and female servants sent away, the children driven out of the house, his house, homestead, woodland and fields, movables and immovables, yea, everything taken; a part of which was put into Othenbach, and the other part sold, from which 9000 rix-dollars was realized, which the authorities seized. Not long afterwards the three little sons of this man were imprisoned in Othenbach, where they miserably wasted, etc. Tract, Jer. Mang.; edit. 1645.

GALLUS SCHNEIDER, A. D. 1640.

A very old man named Gallus Schneider, from the Seignioralty Wadischwyl, was also apprehended in the year 1640, brought to Zurich, and there imprisoned in the convent dungeon (Othenbach).

He was kept in irons sixteen weeks, and very harshly treated, until he finally, when his faith had been sufficiently tried, and been found immovable, died in his bonds, having committed his soul unto God, from whom he had received it. Compare Jer. Mang. Tract, fol. 15, B., with Tract, M. Meyli, fol. 7, A., num. 7.

NOTE.--About this time, an old sister from Horgerberg, named Verena Albi, was also imprisoned, but subsequently, through a certain means, delivered out of bonds, but must still keep herself concealed. Tract, Mang., and Meyli.

RUDOLPH BACHMAN, A. D. 1640.

Even as youth on account of the bloom of their life was not spared, so also not the least compassion was had upon old age and declining years; yea, not even upon such as were very feeble and infirm according to the body.

Among these was Rudolph Bachman, from the Wadischwyl district, who was apprehended in the year 1640, and as he on account of his great age, weakness and infirmity, according to the flesh, was not able to walk, he was put on a sled, and thus conveyed from his house to the prison, which was a great distance off.

Afterwards he was placed in chains for a time, in the nearest hospital, and, because of the steadfastness of his faith, not loosed therefrom till he died.

But for this he shall hereafter, being freed from the eternal bonds of darkness, be admitted into the liberty of God’s saved children; on the other hand: “He that leadeth into captivity shall go into captivity.” Rev. 13:10.

Then it shall be seen, what difference there will be between God’s true servants, and those that have afflicted them; for every one shall receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. 5:10. Compared with Tract, M. Meyli, dated 1658, fol. 6, B., num. 3, etc.

NOTE.--Now, in the year 1640, there was also apprehended Henry Schnebbi, from the Seignioralty Knonow, a God-fearing brother, who was cast into prison with a number of criminals at Zurich, at whose hands he met with much ill-treatment; however, he was finally released. Tract, Jer. M., etc.

In the year 1641, Hans Rudolf Bauman, a very God-fearing man, and a minister of the Church of Jesus Christ at the Horgerberg, was also taken to Zurich, and there confined in the convent prison, where he was very closely kept for over sixty weeks, and for a considerable time fed on bread and water, and put into iron bonds; in consequence of which he fell into a severe sickness.

In the meantime, on a certain Good Friday, through the aid of some of his imprisoned fellow brethren he escaped, but as he on account of his sickness, was not able either to walk or to stand, he was taken up and carried for a considerable distance, so that he escaped the persecutors’ hands.

Thereupon his house and homestead were sold, and wife and children driven therefrom. From the sale was realized 3000 guilders, which the authorities seized and kept for themselves. But the Lord shall render unto every man according to his righteousness, and according to his faithfulness. 1 Samuel 26:23. Compared with Tract, Jer. Mang., fol. 12, A., etc.

ULRICH MULLER, A. D. 1640.

On the 31st of August of the year 1640, there was apprehended Ulrich Muller, a minister of the word of God, in the county of Kiberg.

He was taken from there to Zurich, where he was confined in the council house, and a few days afterwards imprisoned in the convent dungeon at Othenbach.

Here they treated him most unmercifully for thirty-five weeks, so that he completely wasted away, and, adhering to his faith, fell asleep in his bonds in great steadfastness.

After his death his children had to pay a fine of 100 guilders to the authorities on account of their father, who had, as it was thought, died as a heretic. Compare both tracts, that of Mangold is well as that of Meyli, on the name Ulrich.

NOTE.--At this time, A. D. 1640, there was also apprehended Oswald Landis, with his wife and two of his daughters-in-law, all of whom were imprisoned in the convent Othenbach; Jacob Landis, the son of Oswald, as also his entire family, were exiled into misery.

In the meantime the two imprisoned daughters-in-law, who had nursing infants, escaped out of prison by night; in which subsequently also the old man and his wife succeeded, but they had lost all their property, in consequence of which they had to roam about in poverty. Tract, Jer. M.

In the following year, 1641, they again apprehended divers pious Christians residing in the Seignioralty of Knonow; among whom are mentioned by name, Henry Fricken, and also Hans Ring and his wife.

Henry Fricken was confined in the council house of the city of Zurich, and so unmercifully treated, that he weakened in his purpose, and consented also to go to the common church, which was what they desired; whereupon he was released. But when he considered what he had done, and how he had done violence to his conscience, wronged his soul, and given offense to the Church of God, he fell into great distress, confessed his fall, and, with Peter, bitterly wept over his sin, and in order that his persecutors should no more rejoice over his apostasy, he went back to Zurich, into the council house, to be confined in the place whence he had been released, which was done.

In the meantime, by the order of the authorities, his two large farms were rented for 420 guilders and twenty quarters of corn annually; and in money and notes they took from him over 13,000 guilders; after which he was released, but again apprehended, out of which bonds he again escaped, but was afterwards, as before, sorely persecuted, while wandering about in misery and poverty.

Hans Ring also had to go to Zurich into the council house, and was then imprisoned in Othenbach, and closely guarded. He was conducted into the torture chamber, and twice stripped, near the rack, but yet finally, unweakened in his faith, escaped the tyrants’ hands.

The wife of this Hans Ring, four days after having been confined, and being yet very sick, was unexpectedly so assailed and distressed by the magistrates’ beadles, with furious raging and cursing, that she, in the attempt to save herself as it seems, unexpectedly fell into a gutter, where she could not be found or helped out for the time being; but afterwards, having been found, she was there fastened to a chain, and the people in the house commanded with severe threats, not to let her leave the house.

Finally, however, through the aid of some of her friends, she escaped by night, and, being very weak yet, was carried into another region. Compare Tract, Mang. with Tract, Meyli, on the names above referred to.

OF A CERTAIN SUPPLICATION ADDRESSED AND DELIVERED BY THOSE OF AMSTERDAM, IN FEBRUARY, 1642, TO THE COUNCIL OF THE CITY OF ZURICH, FOR MITIGATION OF THE PERSECUTION RAISED; AND OF THE ANSWER WHICH, IN JUNE OF THE SAME YEAR, FOLLOWED THEREUPON, BY THOSE OF ZURICH.

The laudable magistrates of the city of Amsterdam, in Holland, having an aversion to the proceedings of their fellow-associates at Zurich, on the 20th of February 1642, through the urgent request of the Anabaptists, at Amsterdam, with regard to the distress of the Swiss brethren, sent an humble supplication to the burgomasters and the council of the city of Zurich, in order, if possible, to obtain some mitigation of the persecution commenced against the Anabaptists there.

This supplication having safely and properly arrived and been delivered there, could nevertheless obtain nothing in this direction, save only an unfriendly and irritating reply; which was drawn up by them on the 18th of June, of the same year, and sent to the good magistrates of Amsterdam, and consequently also to the Anabaptists there, accompanied by three of their previously emitted manifestoes of the year 1639, wherein, as we have noticed for said year, nothing but reproach and contumely (though without cause) was heaped upon said persecuted people.

We could here adduce this letter of the Zurich lords, as we have a correct copy of it; but as it contains nothing but unkindness and acrimony, without the least justice or information, and the following work sufficiently declares from what spirit it proceeded, we deem it unnecessary and unworthy, to accord it a place here; without, however, despising said lords, since we are commanded to love even our enemies, and to pray for them that persecute us. Matt. 5:44.

FELIX LANDIS, WITH HIS WIFE ADELHEID EGLI, ABOUT A. D. 1642.

Felix Landis (the son of Hans Landis, who, A. D. 1614, was beheaded at Zurich) was a pious and godfearing brother of the church in Horgerberg. He was apprehended, and imprisoned in Othenbach, in which place he was treated most unmercifully; for he was not given anything to eat for many days, so that even some criminals that were confined near him in another place, took pity on him, and with difficulty, managed to get some food to him, through an opening between them. But when the door-keeper perceived this, he was put into another prison. Finally, however, they gave him some food; but he was so impaired in his body (through shrinking of his bowels, as it seems, on account of having suffered hunger so long), that he could not bear food any more, but prepared himself for death.

Yet in his greatest distress he was carried to church, during the sermon, where he, O dreadful inhumanity! was thrown under a bench; but he soon after gave up the ghost, which he had commended into the hands of God.

His wife Adelheid Egli, who was also imprisoned in Othenbach, was kept there almost four years.

In that time she was treated not only unmercifully, but also shamefully; they threw her into many a stinking corner, stripped her twice in her bonds, and for a time took away her clothes from her every night; however, she afterwards, with a good conscience, escaped from her bonds.

But in the meantime the authorities had broken up their family, put out the children among strangers, and then sold house and furniture, realizing from it 5000 guilders, all of which they kept for themselves.

However the cast out and forsaken ones comforted themselves herein according to the words of the apostle: “Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and enduring substance.” Hebrews 10:34. Compare Jer. Mang., Tract of the year 1645, fol. 13, A. B., with M. Meyli, Tract, dated 1658, fol. 7, num. 8.

NOTE.--The time of the imprisonment and death of this martyr, and of the following ones, which we have fixed about the year 1642 and 1643, is not really expressed in the Swiss manuscript, but is inferred from the circumstances.

RUDOLF SUHNER, ABOUT A. D. 1643.

They also apprehended a young lad, named Rudolf Suhner, who, though young in years, was old in the faith and knowledge of Jesus Christ.

He was kept confined nearly two years in Othenbach, during which time he was forced to hard labor.

In the meantime they made his life so bitter to him, by severe threats and terrible representations, that he, through fear of the impending distress, consented to go to church with those that had imprisoned him, whereupon he was released. But soon after, reflecting on his fall, he experienced great sorrow, sincerely wept over his sins, and again prepared himself for the conflict set before him.

Thereupon he was again apprehended, and confined in the aforementioned place, but kept much harder than before. For, for a time all food was denied him (even as had been done to Felix Landis), so that some criminals, who were confined close to him, filled with compassion on his account, poured to him some warm liquid food, through a crevice in the wall.

Finally, when in consequence of having suffered hunger so long, he was so weakened, that he could not live any longer, he requested once more, that they would, in his great distress, allow him a little warm food, which the jailer made known to the lords. This, however, they jointly refused to grant, in order to cause him, if possible, to apostatize. But finally one of the lords, beholding his misery, gave permission that they should give him some thing to eat again. Which when it was done, he could eat or bear it no more, and thus died famishing in his bonds; for which the Lord shall hereafter, at his heavenly table, reward him with eternal satiation. “Blessed are ye that hunger now: for ye shall be filled.” Luke 6:21. Compare Jer. Mang., Tract, fol. 14., A., with Tract, M. Meyli, fol. 7, num. 8.

THREE SISTERS, NAMELY, ELIZABETH BACHMANNI, ELSSA BETHEZEI, AND SARAH WANRIJ, ABOUT A. D. 1643.

The army of God, which at this time prepared itself for the conflict and the sufferings of Jesus Christ, consisted not only of men, who are sometimes judged to be the strongest, but also in women, for God’s power is made strong in weakness, which appeared in the case of three pious heroines of God, namely, Elizabeth Bachmanni, from the Groeningen Bailiwick, the wife of Hans Jaggli, of Bartschwyl; Elssa Bethezei, from the Knonow Bailiwick, the wife of Jacob Isselme; Sarah Wanrij, from the Horgerberg, the wife of Hans Phister, all of whom, imprisoned and bound in the dungeon Othenbach and in the hospital, for the testimony of Jesus Christ, lost their lives through want, hardships, and misery.

All this they endured in the fear of God as well as patiently. They counted their departure from this life as the beginning of the future. And so, their unrest was truly the entrance to the rest of the saints, who shall hereafter, for this brief suffering, which they endured for the name of the Lord, rejoice forever. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” 2 Cor. 4:17. Compare the above with Tract, Meyli, dated 1658, fol. 8, A., num. 1, 2, 3.

VERENA LANDIS, A. D. 1643.

An old sister, named Verena Landis, was surprised in the night in her own house, with dreadful raging and storming; in consequence of which she was so frightened that she fainted, yea, became sick, and hence could not go with the thief-catchers.

When they could not get her away, she had to promise to remain a prisoner in her house, which promise she kept.

But as they treated her very harshly, and provided her with very bad food, certain death ensued a short time afterwards, and she thus departed this life with a joyful hope and cheerful heart; for which the Lord hereafter, because it was done for his name’s sake, shall crown her with the life of bliss, and deliver her from eternal death. “There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Rev. 21:4. Jer. Mang., Tract, fol. 15, B., compared with Tract, M. Meyli, fol. 8, A.

BARBARA NEEFF, ABOUT A. D. 1643.

This woman was very near her confinement, when she was driven hither and thither through the persecution.

After she was delivered and had lain in three days, she was betrayed and apprehended.

She was forthwith, in the bitter cold of winter, taken to prison, a distance of four hours’ walk; in which she, on account of the intolerable cold, her health became irrevocably ruined, so that she, though she was released from prison previous to her death, she died soon after, and is now resting with her soul under the altar of God. Compare Jer. Mang., Tract of the year 1645, fol. 16, A., with M. Meyli, Tract, fol. 8, after the three women first mentioned, num. 1.

BARBLY RUFF, ABOUT A. D. 1643.

The persecutors did not rest, but continued, so that having hastily entered into the Knonow Bailiwick, they fell upon another sister, named Barbly Ruff, who was likewise enceinte; in consequence of which this good woman was so exceedingly frightened, it happened so unexpectedly, that the pains of travail came upon her, and she was therefore not able to accompany her captors.

Therefore she was fastened to a chain in the house of her brother-in-law, and the family or servants there enjoined to guard her well.

But when she had been delivered of her child, and had gained a little strength, although not yet quite recovered from all the hardships she had suffered, she, when it was not expected, escaped into another district, but since her life had been greatly weakened through the persecution she had suffered she died soon after; which she bore willingly and patiently, with a valiant and steadfast mind, to the praise of the Lord, entering into the saints’ rest, and waiting for the day that shall hereafter comfort her and all the pious. M. Meyli Tract, dated 1658, fol. 8, B., compared with Jer. Mang., Tract of the year 1645, on the name Barbly, etc.

NOTE.--About this time, 1643, there were also apprehended for their faith, two sisters, namely, Martha Lindne and Annill Blau, very well known and noted women. Martha was imprisoned in Othenbach, and threatened with the executioner, who stood beside her, if she should not reveal the poor fund, which was intrusted to her husband; which when she had pointed out, they took the whole of it and kept it, it amounting to about 1,000 dollars. Annill being enceinte, was fastened to a chain in the hospital till she was delivered. But, as many interceded for her, and especially through the intercession of the chief curate, Printiger, she was released, and went to the Lower Palatinate, where she and her husband, named Moneth Meylich, who, on account of the steadfastness of his faith, had also endured much persecution, tribulation and imprisonment, settled down, and (nothing to the contrary being known) they still live, enjoying prosperity through the blessing of God. Compare tracts of M. Meyli and Jer. Mang., on the names above referred to.

HENRY BOLLER, ABOUT A. D. 1644.

It continued to be a common custom to let people die in prison. This appeared also in the case of a godfearing brother, named Henry Boller,[358] from the Seignioralty Wadischwyl, a man of very great age, and very infirm according to the body.

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

He was apprehended, and taken to the aforementioned prison Othenbach at Zurich, and there put in bonds.

But as they treated him most unmercifully and without the least compassion, his many years and natural infirmity were not able to bear up under it; hence, having commended his spirit into the hands of God, he died there in prison: but he shall be rewarded for this in the day of resurrection, when there will be fulfilled what the prophet says: “Thy dead men (O God!) shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs.” Is. 26:19. Compare Tract, Jer. Mang., fol. 16, A., with the account of M. Meyli, fol. 6, B., though, through a mistake in copying, instead of Henry, it reads Hans.

NOTE.--On the 11th of June of the year 1644 there was apprehended an old brother from the Horgerberg, named Conrad Stricke, who, though he had been apprehended outside of the Zurich jurisdiction, was nevertheless imprisoned at Zurich, in the place Othenbach, and put in chains every night.

So was also his wife apprehended, and imprisoned in the same place; however, she, through a certain means, keeping her faith, escaped again; but the aforementioned Conrad, her husband, was not so successful, so that he remained in severe imprisonment until the close of the year 1645, after which time we have learned nothing of him or of his deliverance. See Jer. Mang. Tract, edit. 1645, on the name Conrad.

OF A CERTAIN WRITING FROM SWITZERLAND, TOUCHING THE THREATS MADE BY THOSE OF BERNE AGAINST THE ANABAPTISTS IN THOSE PARTS, A. D. 1645.

Now when some brethren and sisters in the Swiss dominions had died in prison, of misery, want, hunger and grief, but five still lived in confinement, the remaining ones who were yet out of bonds, when they were threatened, especially by those of Berne, that they should expel them all from the country, and seize their goods, and sell them, had recourse, next to God, with an humble and friendly letter, to their fellow believers in Holland and elsewhere in the Netherlands, requesting that they should everywhere fervently call upon God the Lord in their behalf, for comfort and grace, to the end that they might patiently endure that which might come upon them according to the flesh, for his holy name’s sake.

This letter was written the 22d of July, old style, in the year of our Lord 1645, and was signed by

Hans Duster, at Baltzen, an elder } in the word of the Lord. } From the Berne Ruth Kunstel, at Muchem, a minister } jurisdiction. in the word of the Lord. }

Ruth Hagen, an elder. } From the Hans Mully, a minister. } Zurich Hans Stuss, a minister. } jurisdiction.

What followed therefrom, and how it subsequently went with those who were imprisoned, can be seen in a subsequent account, in a marginal note, in connection with Ully Wagman.

But as to how the poor wanderers that were not imprisoned managed in their misery and poverty, we have received no clear information, but it can be sufficiently inferred from the sad condition of affairs.

AN EDICT PUBLISHED BY THOSE OF SCHAFFHAUSEN AGAINST THOSE CALLED ANABAPTISTS, ABOUT THE YEAR 1650.

The persecution of the sheep of Christ remained at this time not confined in the limits of Zurich and Berne; but as a fire of gunpowder, or a flash of lightning, rapidly passes from one place to another, so it went also here; for also those of Schaffhausen, being one of the Swiss cities designated by the name of Cantons, following the footsteps of their fellow believers, took, even as the former, to banishing the defenseless people who, having hitherto peaceably lived under their protection, were called Anabaptists.

There was however some time set them, in which they might leave with their families; hence the distress of those whom this befell was not so great as that of those of whom we made previous mention, and of whom we shall hereafter speak.

All this was caused by a certain edict published for this purpose, which, if it were necessary, could be adduced here; but for certain reasons we are compelled to be brief, and to abridge our account as much as is possible.

OF A CERTAIN MANDATE PUBLISHED BY THE PRINCE OF NEUBURG, AGAINST THE ANABAPTISTS (SO CALLED), ABOUT THE YEAR 1653.

Even as an innocent lamb that has escaped the wolf, at last falls into the claws of the bear, so it went also at this time; inasmuch as some of the defenseless followers of the meek Jesus, daring no longer to trust themselves in the Swiss confines, under the dominion of the Zwinglian Reformed, fled hither and thither, and thus also, as it appears, into Bergsland, the dominions of Guliche, and elsewhere, where the Roman Catholic Prince of Neuburg, William Wolfgang ruled, and where the Anabaptists had lived in peace for many years, under toleration.

But now it came to pass, about the year 1653, that the same Prince, instigated, as it is supposed, by certain envious and malignant Jesuits, also opposed all those that were called Anabaptists within the limits of his dominion; insomuch that he, by a certain public mandate, banished these people, in whatever part of his dominion they were resident, however with these conditions:

1. That all Anabaptists who had become such by apostatizing from the Romish religion, should have to leave without delay.

2. That all other Anabaptists, who had not apostatized from the Romanists, but had proceeded out of themselves, if they owned no real estate, should have to leave within half a year.

3. That all like conditioned Anabaptists, who owned real estate, and were engaged in an established mercantile business, should be granted for their removing, in order first to save their property, two years, etc. All this was accompanied with certain threats.

This was executed by his order, and published without any delay in every place of his dominion where it is customary to make proclamation; however, at Glabbeeck, in the country of Guliche (from where we have received information concerning this matter), it was done on the last of January of the year 1653.

In the meantime divers supplications for mitigation of the aforementioned edict were delivered to the Prince; to which, as it appears, he would in a measure have been inclined: but before this was done, he departed this world; hence that which had already been published remained in force with his successor.

Hence the aforementioned people had to leave those parts, and every one had to look out where he might best go; in which the Lord God showed many of them the grace that they were peaceably and joyfully received in the places whither they went, especially in the country of Cleves, under the Elector of Bradenburg, and in the Netherlands.

“When they persecute you in this city,” says the Lord, “flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.” Matt. 10:23.

ULLY WAGMAN, AND ANOTHER BROTHER, IN THE YEAR 1654.

There was some respite or abatement, as it appears, between the years 1644 and 1654, in the Zurich dominions, inasmuch as we have not learned of any one having died in prison, from bad food or maltreatment (though some, of those whom we previously, and also in the margin, made mention of, had been apprehended a considerable time previously); but when the year 1654 was come, we again learn of the death of a pious Christian there.

They aimed at the leaders of the church, especially at those who ministered in the word of God. Among these they had apprehended, and imprisoned at Zurich, in the convent Othenbach, a very dear and worthy man, who, from a faithful heart, with the gift he had received from God, took heed to the church of Jesus Christ, and cared for it spiritually; his name was Ully Wagman.

But as in his imprisonment he was treated very harshly and rigorously, he felt that his death was near, and having commended his soul unto God, he departed this life. Compare both of the aforementioned tracts.

With him there was imprisoned another brother, who after Ully’s death (since he did not want to apostatize, nor to go to church with his opponents) remained in confinement about two years longer, namely, until the 2d of October, A. D. 1656. But as to how it subsequently ended with him, we have not learned. M. Meyli, Tract edition 1658.

Meanwhile: the former lost his life, while the latter remained in bonds. The Lord will hereafter pronounce a righteous judgment upon those who have done and those who have suffered this: the dead that die in the Lord are blessed: those imprisoned for the testimony of Jesus Christ shall be brought into the liberty of the children of God; and on the other hand, those who imprisoned shall be imprisoned and bound with the woeful bonds of darkness; those who put to death the pious, or were the cause of their death, and have not repented of it, will, it is to be feared, not escape the second and eternal death. O that those who may be guilty in this matter, and are still living, might repent before their death! O that from persecutors they would become true followers of Christ and of his saints! O that they might be saved! This we also wish them out of pure love and from the heart.

NOTE.--Already prior to the year 1645 they had at divers times brought this and that one of the scattered flock of Christ prisoner to Zurich, and confined them in Othenbach. Among these there were particularly five brethren, namely, Jacob Aussilly, Jacob Gachnauer, Jacob Baumgarter, Hans Huber, and another, named Henry. With these it went, consecutively, as follows:

Jacob Aussilly, from the county Kiberg, was imprisoned in Othenbach already in the year 1644, stripped of his clothes, dressed in a long gray coat, and fastened to a chain.

Jacob Gachnauer, from the Groeningen Bailiwick, was first with his wife driven out of the country, his family broken up, the children expelled and thrust into poverty, house and furniture sold, and the proceeds thereof delivered into the hands of the authorities. But when he subsequently undertook to come back into the country, to seek his scattered children, he met the persecutors on the way, who also imprisoned him in Othenbach, deprived him of his clothes, dressed him in a gray coat, fastened him to a chain, and dealt with him as with the preceding brother.

Jacob Baumgarter, an old man of seventy years, had prior to this time been imprisoned five times on account of his faith, but had escaped every time; but when he was now apprehended, and also brought to Othenbach, there was no hope of deliverance, for they also fastened him to a chain, likewise deprived him of his clothes, and, as had been done to the former, also dressed him in a gray coat. Moreover, he was for a time fed on bread and water, stripped twice, and put in irons twice, and also in fetters and handcuffs, etc.; his house and homestead were sold for 500 guilders, and the money delivered to the authorities.

Hans Huber, from the Horgerberg, was first imprisoned with eleven other brethren, for the faith’s sake, from which bonds he was delivered with his companions; but he was subsequently again apprehended, and imprisoned in a strong place at Othenbach; and as he was fettered and chained, there was no prospect for him to be released without the miraculous help of God.

In the meantime, his wife and her sister, two aged women, were driven into exile, also because of the faith.

The last, named Henry, had divers times also been severely persecuted for the testimony of Jesus Christ, and had also been imprisoned; but he was now confined with the others, in a way which made deliverance almost an impossibility.

They were all chained, and stripped of their usual garments, and dressed, in the aforementioned manner, for a mockery and reproach, in long gray coats.

Thus they persevered until the last of August of the year 1645, being the time when we heard of them for the last time; how it further went with them, we have not been able to ascertain.

In the meantime there cannot be withheld from them the name of pious witnesses of Jesus Christ; since they professed a good profession, and, moreover, suffered all this for his name’s sake. See Tract, Mang., of the year 1645, completed the 15th of September.

OF A CERTAIN WRITING FROM MACKENHEYM, BEING A DEFENSE OF THE PERSECUTED SWISS BRETHREN, OR REFUTATION OF A LETTER ACCUSING THEM, SENT FROM ZURICH TO AMSTERDAM, A. D. 1658.

When all the aforementioned outrages perpetrated on the Swiss brethren gave rise to much censure on the part of some people, against the authors of said outrages, a certain letter was sent from the city of Zurich to one of the merchants at Amsterdam, in which the cause of the persecuted brethren was represented in the blackest hues, but the cause of their persecutors, in the fairest colors; consisting principally in the assertion, that those who were persecuted there were quite a different class of people, and of another faith and practice, than their fellow-believers in the Netherlands, namely, that they were disobedient, stubborn, etc.

This letter having arrived at Amsterdam, it was found good to send the same (either the original or a copy of it) to the Swiss brethren; to the end that they might obtain from them a correct and true explanation with regard to this matter.

Thereupon they wrote an answer upon the 20th of March, old style, or the 30th of the same month, new style, A. D. 1658, and sent the same, together with the confession of their faith to the ministers of the church of God at Amsterdam.

Therein it is stated, among other things, concerning the slander of disobedience, that even the Zurich lords of both estates had often confessed to them (the prisoners), that they had been to them very dear and obedient subjects, that is in common or civil matters, yea, that in the matter of doing right they serve as lights and examples unto others. Again, that they had nothing to complain of them, save only that they would not go to church with them, etc.

It is then stated in said letter, that they had nevertheless been reduced to extreme desolation and misery, in regard to which these words are found:

“They apprehended the old and sick, women enceinte and in childbed, together with their innocent babes, and treated said persons in various ways, with great harshness and cruelty; yea, they seized all whom they could get into their power, so that at one time there were, in confinement, thirty-seven persons, of whom many men and women, in consequence of the dampness and long confinement, were very grievously injured in their health, and sixteen persons had to die in these prisons,” etc.

This letter was written at Mackenheym, and signed by six elders and ministers from Alsace (whose names on account of the present peril, we will not mention), in the year 1658, in the month and on the day given above.

SEVEN TEACHERS AND ELDERS OF THE CHURCH OF JESUS CHRIST IMPRISONED AT BERNE, NAMELY, ULY BOGART, ANTHONY HINNELBERG, JEGLY SCHLEBACH, HANS ZAUG, ULY BAUMGARTER, CHRISTIAN CHRISTIANS, AND RHODE PETERS, IN THE YEAR 1659.

The little flock of Christ having fled from the confines of Zurich to the regions of Berne, could at this time also there obtain no freedom, inasmuch as those of Berne, following the footsteps of those of Zurich, also undertook to lay hands on them, but especially on the shepherds and leaders of the church, in order that they might by this means, as it seems, cause the more terror among the innocent sheep and lambs of the scattered flock of Christ.

Seven of the teachers and principal elders of the church were apprehended, for whom special prisons were prepared, namely, Uly Bogart, Anthony Hinnelberg, Jegly Schlebach, Hans Zaug, Uly Baumgarter, Christian Christians, and Rhode Peters.

These were for a while kept very hard at work, and very poorly fed with heavy food, spelt and rye, to make good the expenses they caused; besides that much reproach, contumely and vituperation was heaped upon them.

They were first told, that they should be kept confined in this manner until the end of their life; in which they patiently comforted and surrendered themselves to the grace of the Lord. However, when they saw that there was no hope of dissuading these people from their faith and religion, they determined upon another plan (according to what we have been informed from Alsace), namely, that they should have to choose one of these three things: 1. To go with them to church; or, 2. Be perpetually banished to the galleys; or, 3. To have to die by the hands of the executioner.

Certainly a hard and difficult choice; for the first proposition concerns the soul, and the last two the body: by choosing one of these things doubtless either the soul or the body, or even both together, should be imperiled.

If one denies his faith, he does violence to his conscience; or if he adopts another religion, contrary to his heart and mind, he exposes his soul to extreme danger, yea, to the peril of damnation.

If one on the other hand will keep his faith, not bend or violate his conscience, and maintain and defend the religion which he has accepted and thinks necessary to salvation; he brings, in such case, his body in distress, so that he must wander about in misery, or meet with an untimely and violent death.

However, in such a case, it is necessary to consider, that the soul is of infinitely greater importance than the body, which latter at all events must once, when the soul shall continue, be put off. Hence heed ought to be taken to the instruction of Christ, where he says: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.” Matt. 10:28.

As to what was done in this matter, either on the part of the prisoners, or by those who kept them imprisoned, we have not been able to learn; it is certain, however, that they remained in confinement as late as A. D. 1659, which sufficiently indicates the immovableness of their faith, wherein the Lord, who is gracious, be pleased to strengthen them by his good Spirit, so that they, striving steadfastly, may hereafter, with all the saints, of whom we have mentioned many in this book, receive the blessed crown of unfading glory from the Lord.

SEVEN HUNDRED PERSONS OPPRESSED AND PERSECUTED AT BERNE.

In the year 1671 there arose again a severe persecution against the Anabaptists, in said dominion of Berne; which persecution was so rigorous and long-continued, that it seemed that the authorities would not desist, until they should have utterly driven that people out of their dominion, or exterminated them. In consequence of this it also happened, that about seven hundred persons, small and great, found themselves compelled to leave their abode, forsake their property, and, many of them, also their kindred, together with their earthly fatherland, and betake themselves with the others to the Palatinate, in hope that the Lord should so order it, that they might find a place of abode there. We were eye witnesses, as to how it went when they arrived there, and we inspected place after place whither they had come to find abodes.

However, as we, just before we went thither, had received, from the persecuted people themselves, as well as from others who wrote in their name, and as they told them, several letters, which plainly state the circumstances and condition of this persecution, just as we had heard it from their own lips, we deemed it advisable, to insert the same here, in order that the Christian reader, reading them, may fancy to himself, that he hears the account, not of ear or eye witnesses, but even of the very people that suffered said persecution. The letters read as follows:

EXTRACT FROM THE FIRST LETTER, DATED THE 7TH OF APRIL, 1671, FROM OBERSULTZEM.

As to the request of the friends, concerning the situation of our Swiss brethren in the Berne dominion, the facts are, that they are in a very sad condition, as we have learned from the lips of the fugitives that have arrived here, some of whom are still in my house. They say: That they are daily hunted with constables, and, as many as they can get, taken prisoners to the city of Berne, so that about four weeks ago about forty, men and women, were in confinement there. They have also scourged some, and banished them from the country, one of whom has arrived here. They also scourged a minister in the word, and then conducted him out of the country, into Burgundy, where, when they arrived there, they first branded him, and let him go among the Walloons. However, as he could talk with no one, he had to go about three days with his burnt body, before his wounds were dressed and he obtained some refreshments; being in such a condition, that when they undressed him for the purpose of binding up his wounds, the matter ran down his back, as a brother who helped dress the wound told me himself. This friend arrived in Alsace together with two women and a man, who had also been scourged and banished. Hence they proceed very severely, and, as it seems, will not desist from their purpose, until they shall have utterly banished from their country and exterminated this harmless people.

It also appears that nothing further can be done in favor of these persecuted brethren; for besides that the friends at Amsterdam and elsewhere labored for several years in the matter, so that several favorable letters of recommendation from the Lords States of Holland, as also in particular from the city of Amsterdam, and also of other persons of quality, were sent thither to the magistrates; also, in the year 1660, an Express named Adolf de Vreede, was sent to them; however, he did not effect much for the benefit of our friends there. Hence, I cannot see that the friends at present will be able to effect anything that would tend to the relief of our persecuted brethren there. We will have to await with patience the deliverance which the Lord our God may be pleased to grant them.

EXTRACT FROM THE SECOND LETTER FROM OBERSULTZEM, THE 23D DAY OF MAY, 1671.

The persecution of our friends continues as rigorous as before, so that we are surprised, that they do not make more speed in leaving the country. Now and then one or two come straggling down; but the most of them still stay above Strasburg, in Alsace. Some go into the woods and chop wood; others go to the mountains and work in the vineyards, in the hope, as it appears to me, that by-and-by tranquillity will be restored, and that they might then be able with the greater convenience to return to their forsaken abodes; but I fear, that it will not pass over so soon, and that they will find themselves greatly deceived in their hope.

The magistrates at Berne caused six of the prisoners, among whom was a man with nine children, to be fastened to a chain, and to be sold for the sea, to be used as galley slaves between Milan and Malta; but as to what they propose to do with the other prisoners, cannot really be learned. One of the prisoners, an old man of about eighty years, died in prison. May the Lord comfort them in their sorrow, and strengthen them in their weakness, so that they may patiently bear the cross, and strive faithfully unto the end, for the truth of the gospel, and thus be enabled ultimately to obtain the promised salvation and crown of life. Amen.

EXTRACT FROM THE THIRD LETTER FROM OBERSULTZEM, THE 13TH OF OCTOBER, 1671.

Hendrick de Backer, most esteemed friend and beloved brother in Christ. I wish you and yours much grace and peace from God our Heavenly Father, through our Lord Jesus Christ, as a friendly greeting. Amen.

This is in reply to your request touching the condition of our persecuted Swiss brethren. The facts are, that on the 11th ult., it was resolved in the full council at Berne, to send the male prisoners that are young and strong also upon the galleys, even as they have before this done to six of them; but the old and feeble they would either send elsewhere, or keep them in perpetual confinement. Learning of this resolution, and being moved to compassion, a certain gentleman in Berne went to the magistrates, and requested that they would be pleased to postpone sending away the prisoners until he could go to their fellow-believers, residing in Alsace, and see whether they would be responsible for the prisoners, by promising that the latter, after leaving the country, should return no more without consent. This he obtained, and coming into Alsace to our friends, he presented the matter to them, who, as soon as they had heard it, forthwith accepted the conditions, and promised, in case the authorities at Berne should be pleased to send the prisoners to them, that they would be responsible for them, and aid them in obtaining other abodes. This our friends, as I understand, promised this gentleman (his name was Beatus), not only orally, but also gave it to him in writing. Thereupon he promised them again to do his best with the authorities of Berne, and hoped to obtain so much from them, that they should bring the prisoners as far as Basle, from where the friends might take them away with them. Hence, we long to meet them, daily expecting to hear that they have arrived in Alsace, or that they shall come over here to us.

At this moment there have arrived at my house, four Swiss brethren with their wives and children, who say, that also many others are on the way, since the persecution and search are daily increasing. Concluding herewith, I commend you, after a Christian and brotherly greeting, to the Most High, for your eternal salvation.

Your affectionate friend and brother in Christ.

JACOB EVERLING.

EXTRACT FROM THE FOURTH LETTER, DATED NOVEMBER 2D, 1671.

Concerning our Swiss friends, they are now coming this way in large parties, so that there have already arrived over two hundred persons, and among them are many old, gray headed people, both men and women, that have reached seventy, eighty, yea, ninety years; also a number that are crippled and lame; carrying their bundles on their backs, with children on their arms, some of good cheer, some also with tearful eyes, particularly the old and feeble persons, who now in their great age are compelled to wander about in misery, and go to strange countries, and many of them having nothing on which to sleep by night, so that I and others with me, have now for about two weeks had to make it our regular work, to provide shelter and other necessaries for them.

We are also in daily expectation of still more, so that we hope, that when the people have mostly left the country, the prisoners also will be released. Farewell.

* * * * *

The sequel was, that continually more and more of the expelled fugitives came down from Switzerland into the Palatinate, in all nearly seven hundred persons, old and young, among whom were families of eight, ten, and as many as twelve children, who had scarcely been able to bring with them enough for their traveling expenses, as appears from the following extract:

FIFTH EXTRACT FROM THE SAME, OBERSULTZEM, ON THE 5TH OF JANUARY, 1672.

There has arrived in the region above Heidelberg, a man, being a minister in the North, having twelve, mostly very young children, but having, as I understand, brought with him only four rix-dollars in money, and a very poor horse. Some others have brought with them some money, but many nothing at all, so that after close examination there was found among two hundred and eighty-two persons, one thousand and forty-six rix-dollars. And in the Alzey Bailiwick, among two hundred and fifteen persons, six hundred and eight rix-dollars. In the Darmstein Bailiwick, there were found one hundred and forty-four persons; but as to what their means are, I have not learned; but from appearances I judge them to be the most indigent. In short, we find that their number consists of about eighty full families, then further, widows, single persons, and husbands and wives that had to forsake their companions, because the latter, being attached to the Reformed Religion, could not make up their minds to leave; in all, six hundred and forty-one persons, whose funds amount to no more than the little sum already stated; so that you can easily calculate, that considerable assistance will be necessary. Besides these, we understand, there are about one hundred persons more sojourning in Alsace, whom we also expect by the fore part of the year. Farewell. Thus far the extracts from the letters.

Subsequently the brotherhoods residing in the provinces of the United Netherlands, in March of the same year, 1672, sent some from their midst to the Palatinate, who traveling everywhere to the persecuted brethren, and hearing and seeing them, not only found the above related, to be true, but also, that already some of the last mentioned had come over from Alsace, who, bringing also, like the others, no funds with them, were, together with these, aided and comforted by the common assistance of the wealthy churches or brotherhoods of the United Provinces.

Moreover, they learned from some of the forty prisoners themselves that they had all been released, and, according to the request of the above mentioned gentleman, been brought to Basle, and there turned over to their brethren, with whom they then together removed. But when the chiefest of them were asked why they had not left sooner and sought such places, where they might have lived with more freedom according to their conscience, seeing the authorities had not prevented their leaving, they gave different reasons for it, of which the following ones were not the least:

1. They said that they say that the churches greatly waxed and increased, so that, though under the cross, they nevertheless flourished as a rose among thorns, and that further increase could daily be expected, because many persons manifested themselves, who saw the light shine out of darkness, and began to love the same and seek after it; that the ministers considering this in their heart, found themselves loth to leave the country, fearing that thereby this promising harvest might be lost, and thus many fall back from their good purpose; and hence, they chose rather to suffer a little than to leave, in order that they might yet rescue some souls from perdition, and bring them to Christ.

2. A second reason was, that they could not so easily take their departure to other countries, because there are among them many divided families, of whom the husband or the wife is in the church, while the companion still attended the public church, in which case, if the latter would not follow their persecuted companions, also to forsake everything and leave the country, it caused great inconvenience and sorrow; that there were even divers ministers not exempt from this difficulty, and there were also two ministers there in the Palatinate, who had wives that were not in the church, and whom they (having secretly been warned by a good friend), also had had to leave by night, and take to flight, without knowing as yet whether their wives should follow them, or whether they, loving their property more than their husbands, should remain there in the land, and forsake their husbands. That such cases created the more sorrow and difficulty, because the authorities granted liberty to such remaining persons, whether women or men, to marry again and seek other companions. These and other reasons had prevented them from departing uncompelled out of their earthly fatherland; but induced them, rather (as they had now done), to wait until they should see that they could no longer remain there and preserve a good conscience.

Truly, it is to be lamented that at this time, when the light of the gospel has shone so long to the protestants, there are nevertheless still found among them those who think it good to persecute such who in every respect are good and pious subjects, and differ from them only in certain points concerning the Christian religion. O, how little there is regarded by such conduct, the teaching of our Savior, to do unto others as we would have them do unto us. And yet such complain of the persecution that is inflicted in France, Hungary, and elsewhere upon their brotherhoods. But what do you think, might they not with justice be replied to in the same manner in which the Apostle Paul replied to the Jews: Rom. 11:21,[359] etc.? Certainly, very justly.

[359] This is evidently an error, and Rom. 2:21 seems to be the passage had in view by the author.--TRANS.

We conclude this recital with this earnest prayer, namely, that God the Lord would be pleased so to direct the hearts of those that are in authority, that we may under their reign and dominion lead a peaceable and quiet life, in all godliness and honesty. And if it should be, that the great God might deem it good, to permit the persecution of his believers here or there, that he might then be pleased to abide with them with his fatherly care and comfort, and through grace grant that their afflictions may be accompanied with patience, their faith with steadfastness, and their virtues with faithfulness; all to the honor of his name, that can never be praised enough, and to the salvation of their souls, through Christ our Lord and Savior. Amen.

HANS HASLIBACHER, A. D. 1571.

In connection with the above account of the persecutions that came upon the Swiss brethren, we do not deem it out of place to add the following, namely: That a certain old and pious brother (commonly called Haslibacher, because he was born at Haslibach); was apprehended for his faith, and brought to Berne, where in prison he was handled very severely, and cruelly tortured; but when he, notwithstanding this, steadfastly adhered to his faith, there came to him in the prison, soon after, one Friday, several preachers, who disputed with him, against whom he so bravely conducted himself, in defending his simple confession of faith, that they could accomplish nothing with him. Thereupon the preachers came to him again the following day, being Saturday, speaking more harshly to him, and severely threatening him, that if he did not renounce his faith, his head should be laid before his feet. Upon this, the good old man courageously replied, that he should in no wise renounce his faith, but would steadfastly adhere to the same, since he felt perfectly assured that his faith was so acceptable to God, that he should by no means forsake him in distress and death.

Thereupon it happened, as is credibly related, that in the following night from Saturday until Sunday he was comforted and strengthened by a Divine vision, and exhorted to adhere steadfastly to his accepted faith; and that, though they should severely threaten him, even so that they should put him to death with the sword, he should nevertheless not be terrified, for the Lord should be at his side, and not suffer that he should feel any pain from it.

Now when on Monday the preachers again came to him and disputed with him as before, endeavoring to move him from his faith, adding, that if he did not renounce, he should be punished with death the next day. Haslibacher boldly answered: “I am ready to suffer my head to be struck off, much rather than apostatize from my faith.”

Thereupon, when the preachers left him, and he in the evening fell into a deep sleep which lasted until midnight; it is said that he had a dream in which it was shown him that they would behead him (through which he was suddenly awakened), and it was made known to him in a special manner, that he should be punished with the sword, but that there should be given three special signs, whereby his innocence would appear before men.

NOTE.--As reference has been made to three signs, which however, are not mentioned, but are given in the hymn (the last one of the Gesangbuch der Taufgesinnten), we will in order to complete the account, here insert this hymn in full. We will, however add, that neither this hymn nor the list of Swiss martyrs, copied by Hans Loersch, following it, were contained in the Holland editions of the Martyrs Mirror, but were afterwards added in the German editions. The hymn which also appears only in part in the German, is here given entire.--Publishers.

Give ear, kind friends, and help who can, To sing about an aged man, Who hailed from Haslibach; Hence, Haslibacher was he called, And lived in parish Summiswald.

Since our dear Lord permission gave, To men t’accuse him as a knave, Because of his true faith; Hence bound they him with rigor stern, And led him to the town of Berne.

And though he was imprisoned here, And tortured with torments severe, For holding to his faith; Yet did he steadfast still remain, In torture, anguish, and in pain.

One Friday morning, mark my words, There came some educated lords, Into his prison hold; And in dispute did him enlist, That he should from his faith desist.

Our Haslibacher then and there, Gave all their babblings to the air, For thus he straightway said: “My faith I never will forsake, Though life and body you should take.”

On Saturday these learned men Came to his prison-hold again, And thus with threats they spake: “Thou must renounce thy heresy, Or else thou shalt beheaded be.”

Instant he answered with bold heart: “From this my faith I’ll ne’er depart, But firmly cleave thereto; For God accepts my faith as right, And he’ll protect me by his might.”

And when night’s sable garb was spread, God’s angel came with might and said, In Haslibacher’s ear: “’Tis God who me to thee doth send, To comfort thee before thy end.

“Moreover I will counsel thee, Not wavering in thy faith to be, But strong therein remain; For God accepteth thy belief-- He’ll keep thy soul and bring relief.

“And though they threaten with the sword To execute thee, let their word In thee cause no dismay: For at thy side I will remain To succor thee from every pain.”

And thus again, when Monday came, Those tutored men, of priestly fame To Haslibacher went, And sorely him with words they ply, That his belief he should deny.

“If not,” they said, and meant it too, “To-morrow’s morn brings death to you.” But Haslibacher said: “This body you may put to death-- I’ll give my head, but not my faith.”

When night again her mantle spread, Deep sleep fell on his weary head, Until the clock struck twelve. He dreamed he was in daylight fair, Led forth to be beheaded there.

This wakes him up, as well it might, And lo, about him all is light. A book before him lies, An angel’s holy voice explains: “Read what this little book contains.”

And when he reads the book he finds That his tormentors set their minds, That they would him behead. But God would let three signs appear To show th’ injustice he should bear.

When he had read it to the end, Night’s darkness did again descend, And sleep his eyelids closed, Till daylight brought these murderous men, Into his prison cell again.

“Good morning, friend,” he from them hears, With thanks, like greeting meets their ears. Then unto him they said: That he the word divine should hear, Or feast on executioner’s fare.

“From this my faith I’ll ne’er let go, The word of God full well I know; My cause to God I give; Yet deep regret doth fill my heart, That innocent I must depart.”

They led him to an inn in haste, And meat and drink before him placed, The hangman by his side: That deep disgust and fear of death, Might make him yet renounce his faith.

Quoth Haslibacher to the man: “Eat, drink; make merry while you can, For though upon this day You offer up my guiltless blood, My soul more quickly soars to God.”

He further said: “The Lord will show Three signs, to let you plainly know That innocent I die; For when my head’s struck off, ’twill fall Into my hat, and laugh withal.

“The second sign upon the sun You’ll plainly see when it is done; And of the third take heed: The sun will, like my blood, be red, The town-well likewise blood will shed.

The judge unto the lords decreed: Of these three signs take goodly heed. Remember also this: That if this all shall happen so, ’Twill work your soul’s eternal woe.”

When he had finished his repast, They took his hands to tie them fast; When Haslibacher said: “Pray, Lorenz, listen to my plea, And leave my hands from fetters free.

“I’m ready now and do rejoice, That you have let me have my choice To die and pass from hence. But Lord, show mercy unto them, Who me this day to death condemn.”

When he at last the block had faced, He doffed his hat and had it placed The multitude before: “Friend Lorenz, to my prayer give ear, I beg to leave my hat lie here.

With this he bowed his knees in prayer, And when the Paternoster there, He earnestly had prayed, He said: “To God I’ve given my cause, Act now, according to your laws.”

Down comes the sword, when lo, the head Springs in his hat, as he had said; And all the signs were seen-- The sun was red and looked like blood, The town-well shed a crimson flood.

Amazed, an aged sire said: “The Anabaptist laughs, though dead.” Then said another sire: “If you had let this Baptist live, Eternally you would not grieve.”

With one accord the people said: “Henceforth no Baptist’s blood we’ll shed.” Then said an aged sire: “Had you not acted ’gainst my will, This Baptist would be living still.”

The hangman too was heard to say: “’Tis guiltless blood I’ve shed to-day.” Then said a yeoman old: “The Anabaptist’s mouth did laugh, Which surely indicates God’s wrath.”

He who composed this little hymn, Received his death in prison dim, A sinful mob to please. They brought him pen and ink to write, And thus he bade us all “Good night.”

NOTE.--At the close of the German edition of the Martyrs Mirror an extract was received and inserted which Hans Lœrsch had copied out of the Tower Book at Berne, and which has been preserved by Christian Kropff; the same reads as follows:

At Berne the following persons were executed for the faith: In the year 1528: Hans Seckler, a joiner, and hatter, at Aarau. In the year 1529: Conrad Eicher of Staffisburg; two believers from the Seignioralty Bix; a tinker from the Emmenthal; Ulrich Schneider, of Luetzgenpfluehe; a young lad from Wallis; Hagerly, from the Seignioralty Alburg. In the year 1536: the 2d of May, Moritz Losenegger. In the year 1537: Bernhard Waelty of Ruederswil, on the 7th of July; Hans Schweitzer of Ruegsau, Juerg Hoffser of Obergallbach, from the Seignioralty Siegnau on the 28th of August, Ulrich Bichsel; Barbeli Willher of Hassli; Barbeli zur Studen of Summiswald; Catharina Friedli Imhoff; Verena Issoli of Schuelbah from the Seignioralty Seignau; Ulrich of Ruegsau. In the year 1538: Cunas Seidenkohen of Constance, on the 28th of March; Peter Stucki, at Wimmis on the 16th of April; Ulrich Huben of Rietenbach, from the Seignioralty Seignau; Hans Willer, in August; Elsbeth Kuepfer of Summiswald; two women, on the 28th of May, the one of Summiswald, the other of Hoestetten; Peter Wessenmiller of Wimmis, on the 7th of September; Stephen Ruegsegger, on the 8th of December, who was executed at Einygen; one from the Seignioralty Seignau; one of Summiswald; Rudolph Isolly from the Tannenthal. In the year 1539: Lorenz Aeberly of Gruenau, on the 3d of June; Hans Schumacher from the Aargau, of Wuemistern. In the year 1532: one of Oberbip, on the 1st of May; Peter Ancken from the Siebenthal. In the year 1543: Christian Oberlen, on the 17th of September; Hans Ancken of Ausseldingen; Waelty Gaerber on the Striethalter, from the Seignioralty Seignau. In the year 1571, on the 20th of December: Hans Haslibacher, from the Seignioralty Summiswald, who was executed at Haslibach.

AN EDICT PUBLISHED BY THOSE OF BERNE AGAINST THOSE CALLED ANABAPTISTS, THE 9TH OF AUGUST, IN THE YEAR 1659.

The persecution did not cease with the imprisonment of the above mentioned seven friends at Berne but they proceeded still further with their constraint of conscience, and consequently with the exercise of their fury; insomuch that they also aimed at those that were dispersed and wandered about as sheep having no shepherd.

Against them, on the 9th of August of the year 1659, in the meeting of the Council of the city of Berne, a certain edict was drawn up, confirmed and also proclaimed, touching the bodies and goods of the aforementioned, poor, wandering, and afflicted people, teachers as well as those taught; reading as follows:

Extract of an edict, published by those of Berne against the Anabaptists.

The teachers, of whom, by close search; one or more can be apprehended, shall forthwith, by the Bailiff, be conducted here into our orphan house, for safe keeping; in order that the necessary steps for their conversion may be taken there, or, if they persist in obstinacy, proper punishment be exercised. In the meantime the officers shall seize their property and deliver an inventory thereof to us, or to the directors appointed by us for this purpose.

Now between those that are not teachers, but simply their adherents and followers, as also between the stubborn and obstinate, and the simple or weak and inexperienced, this difference shall be made, that with the former more severity is to be used, but with these more gentleness.

Those, however, as well as these, our officers and preachers shall together, kindly, diligently and punctually examine and investigate, concerning their and their fellow believers’ life, conversation and faith; remind and convince them from the word of God of their error, and thereupon, for the same reason, show them, with proper discretion and prudence, their bounden duty towards God, his word, the preaching of the same, holy baptism, the holy Supper and catechization, and also toward their God-appointed Christian authorities, fidelity and allegiance towards their country, together with other things required, and remind them well, so that they may at all times execute these things.

If then by such kind words, instruction and admonition, some shall have been brought back into the true way, so that there is hope of their reformation and conversion, the same shall and may without any other abjuration, or without rendering any oath, be set at liberty, with a good admonition, and paying the expenses, and as converted members, graciously be received back into the bosom of the church; without this causing them any further rebuke, hatred, contempt or the like, but much rather praise for their obedient return.

Then, as soon as these people shall have returned the preachers of said place shall so order their sermons, as to strengthen the same after their conversion, and earnestly admonish all the others in general, much rather to honor, praise and love these people on account of their conversion, than that they should therefore in any wise hate, despise and revile them. Further, they shall set them a good example, by a blameless life and conversation, by piety and honesty, in the hope, that by this means the rest may be won the more easily, and, without fear, be brought back into the true way.

But to those who accept no reminding, instruction or admonition, but continue disobedient and stubborn, neither will renounce or depart from their error, the penalty of banishment imposed upon them shall be announced, and their immovable obstinacy and reprobacy be made known to the directors appointed by us over the affairs of the Anabaptists, that our further orders with regard to it may be expected.

And when such obstinate erring, persons, upon the above mentioned report, have been sentenced by the court, it is our meaning, intention and command: that they, under a safe escort, be conducted to the boundary, and by a promise, in place of an oath (since they do not swear an oath), be utterly banished from our country and dominion, until their apparent conversion; and if they, notwithstanding the banishment, return unconverted, and are apprehended, and still do not recant, but obstinately persevere in their error as before, they shall, as often as this occurs, be publicly scourged with rods, branded, and again, as before, expelled and banished from the country, which well deserved punishment is founded upon the following reasons and arguments:

1. All subjects are, without contradiction, bound to show their natural, God-given authorities, fidelity and allegiance, and to attest such fealty or fidelity with an oath; but those who will not render such oath of allegiance are not recognized as subjects, nor tolerated in the country, hence the Anabaptists, who flatly refuse the same, neither can or shall in any wise be permitted to remain in the country.

2. Just as little can they be recognized and tolerated as subjects, who will not acknowledge (as subjects are bound to acknowledge), that their authorities are from God, and with God, without which acknowledgment there can be no obedience; but as the Anabaptists will not admit, that the office of magistracy is compatible with Christianity (or can exist in the Christian church), hence they can also not be tolerated in the country.

3. All subjects are bound to defend and protect their country, as being our common mother, yea, to sacrifice their property and blood for it; hence those, who, contrary to the command refuse to do this, cannot be permitted in the country and as the Anabaptists utterly refuse this, they cannot be tolerated in the country.

4. All subjects are bound, according to the teaching of the holy apostle Paul, to render, for the common support of their country, tithes, customs and taxes; and those who refuse to do this cannot be tolerated in the country. Since, then, the Anabaptists, though they do not refuse to do these things, which is done through fear, yet teach, that to take this, is not compatible with Christianity; which doctrine, if it should gain the ascendancy, might easily produce evil fruit; therefore such people can not be put (or tolerated) under a government.

5. Since the magistracy, as the same apostle teaches, is given of God as an avenger, upon those that do evil, especially upon murderers, traitors, and the like, the subjects are bound to make the same known to their authorities; but those who will not obligate themselves to do this, cannot be reckoned among the faithful and obedient subjects; now therefore as the Anabaptists are such as refuse to make known one of them to the authorities, they cannot be tolerated.

6. Those who refuse to submit to the wholesome ordinances and statutes of the authorities of the country, yea, act directly contrarily to them, can be tolerated still less. Now the Anabaptists are such people; for they act and offend against the so necessary and not less beneficial ordinances of the authorities, in the following ways:

1. They preach without the calling and confirmation of the authorities.

2. They baptize in their churches without the calling and command of the authorities.

3. They pervert the church discipline (or have other church regulations) contrary to the public ordinances of the authorities.

4. They attend no meetings (of the church) held on Sundays or days of prayer.

Hence, as they will not submit, as behooves faithful subjects, to such institutions and ordinances, that agree with the word of God, and contemptuously act contrarily to them, they are not worthy to live in the country.

For these manifold and vitally important reasons we are entirely resolved, and would earnestly have it laid to heart by all, that they constantly and without delay proceed with such banishment and the penalties pertaining thereto, against all the adherents and followers of this erring and, (on account of much evil) very dangerous, wicked sect; that the same may make no progress, much less, receive additions, but that it may, with every possible means, be utterly abolished, and the country be rid of it; whereupon we graciously rely.

Touching, then, the property of such disobedient banished people, as also of those that have run away, the same shall, after computation of the expenses accrued, be divided with the obedient wives and children, and said portion, whether real or personal property, after our officers have seized it, an inventory thereof shall be sent to the hands of our aforesaid directors, in order that such property may be managed at their discretion, the annual income be drawn from it and, if the banished or fugitive persons do not again return, but die unconverted in their errors, the same be adjudged to us with perfect equity; likewise shall it be done regarding the property belonging to the wives and children of Anabaptists, who went away with them, though they were not regarded as adherents of the sect.

We herewith also declare and prohibit with equal strictness, that no one, whoever he be, shall lodge or give shelter to native or foreign Anabaptists, whether they be related to him or not; or to help encourage their meetings, preaching, etc., whether by granting them the use of houses or barns, or by aiding them with means: or, in the future, to have any intercourse whatever with them, whether written or oral; or in any wise to lend them any aid in the way of money, provisions, or the like, neither secretly nor publicly; but, on the contrary, we earnestly admonish every one of our subjects, whatever they can learn concerning them, by writing, by messengers, or orally, forthwith to report the same to the high Bailiff, that he may regulate himself according to these our ordinances, and proceed against offenders, for every offense of which they are found guilty, with the irremissible fine of one hundred guilders; or, in case they are not able to pay it, with arbitrary punishment, concerning which last mentioned point, every one shall, until further information, be warned by a special proclamation read from the pulpit.

Given in our council meeting, on the 9th of August, A. D. 1659.

CONCERNING WHAT WAS DONE FOR THE DELIVERANCE OF THE LAST MENTIONED PRISONERS, AS ALSO FOR THE MITIGATION OF THE EDICT OF THOSE OF BERNE, BY THEIR HIGH MIGHTINESSES THE LORDS STATES GENERAL, AND SOME RULERS OF DUTCH CITIES, IN THE YEAR 1660.

This edict having been drawn up and proclaimed everywhere, especially in the confines of Berne, caused very great sorrow, for those that were already imprisoned, as well as for all the rest that were still out of bonds; since, as it seemed, it was now imminent, that the whole remaining light of truth, which had most gloriously arisen in these parts, should be extinguished, and even the very foundation and root of the lovely flower of the true Christian church utterly eradicated and destroyed.

But in the meantime it happened, that the aforementioned edict came to our notice, in the original Swiss language, and also translated into the Dutch; whereby there was caused in us, and in many others of our fellow-believers in the province of Holland, who had received reliable information regarding the same, an inward affection, love and compassion for the distressed Swiss friends, who were severely threatened thereby.

Hence it was resolved and determined, in February of the year 1660, to dispatch certain persons, fellow-believers of our faith, from the cities Dortrecht, Harlem, Leyden, Amsterdam, Goude, and Rotterdam, to Gravenhage, or the Court of Holland, where their High Mightinesses, the Lords States General, were then holding their special assembly; to the end that the distress of the Swiss Anabaptists might be made known to them, and favorable letters of recommendation be obtained, to the cities of Berne and Zurich, for the release, or at least alleviation of the condition, of said people that were persecuted there.

Thereupon those dispatched from the aforementioned cities appeared together in Gravenhage, about the 18th of February, of the same year, and very speedily brought into the proper form an humble supplication (which had already been drafted, but was not yet signed by all)--signed it, and, to the end of aforesaid, delivered it to their High Mightinesses.

These, as kind fathers and friendly fosterers of the afflicted, poor and oppressed, took such great interest in the matter, that they without delay, immediately resolved to comply with what was requested in the aforementioned supplication.

Hence three documents were drawn up by the order of their High Mightinesses; The first to the rulers of the city of Berne, for the releasing of the prisoners, etc. The second to those of Zurich, for restitution of the property of the imprisoned, deceased and expelled Anabaptists (of whom we have also made mention in this book), which they had kept in their possession already from the year 1635. The third, as a passport for Adolph de Vrede, who was now to travel to Berne and Zurich in Switzerland, in behalf of the Dutch Anabaptists, or at least in the name of those who had drawn up the aforementioned supplication, and thereupon obtained the letter of recommendation from their High Mightinesses; to deliver the first mentioned two documents to the lords there, to the end aforesaid.

These three documents, since we have received true copies thereof, we shall, as much as concerns this matter in particular, present to the well-disposed reader, and accord them a place in this book, for a laudable memorial of what the States General of these blessed United Netherlands have herein done.

THE STATES, ETC.

To the city of Berne in Switzerland:

Noble, very respectable, wise, prudent lords, especial good friends and neighbors. From the complaints of divers persons, delegated by their respective churches, who here in this land are called Mennonists, citizens and inhabitants of the cities of Dortrecht, Harlem, Leyden, Amsterdam, Goude, and Rotterdam, all situated in the province of Holland, we have learned, that their fellow-believers, under the name of Anabaptists, are suffering great persecution at Berne and thereabouts, by virtue of very rigorous edicts enacted against them, whereby they are not only prohibited from continuing to reside in the country, but are not even permitted to depart elsewhere with their families and goods, though they cannot be charged with any crimes.

That also some of the abovementioned persuasion are kept in close confinement there.

All of which has moved us to Christian compassion, and we could therefore not forbear, but, on the contrary, have deemed it well, hereby to request you very kindly and neighborly, also most earnestly, that you will not only not meet, neither suffer to be met,--the fellow-believers of the supplicants, who under the name of Anabaptists are found in, or belong to your dominion and are obedient, with improper proceedings, and release and set at liberty the aforesaid prisoners,--but also much rather, according to the good example of the lords of the government of Schaffhausen, grant them sufficient time, to remove with their goods and effects, whithersoever they shall resolve to go.

Taking into favorable and proper consideration, that in the year 1655, when the Vaudois, our and your fellow-believers, were so miserably dispersed and persecuted by the Romanists, solely for the profession of their Reformed religion, that the distress of the poor, dispersed people, could not be relieved in any other way, than by the giving and gathering of great contributions in England, in this country, and elsewhere, where the Reformed[360] religion was practiced, the Anabaptistic church, now the aforesaid supplicants, upon this simple recommendation of their respective magistrates, from due obedience to the same, and at the same time, also out of Christian love and compassion for the aforesaid dispersed and persecuted Christians, gave so liberally in their meetings, that it swelled to a notable sum, which the deacons of the aforesaid church, by the order of their aforementioned respective magistrates, turned over to where it belonged.

[360] True Reformed, a certain copy has it.

We will rest confident, that you will defer to our well meant friendly and neighborly intercession, as much as the justice of the matter demands, and as we expect from your usual wisdom and discretion; assuring you, that we shall never fail to return and acknowledge respectively this favor to you collectively and individually, also to your inhabitants, whenever an opportunity for it shall present itself to us, and you shall be pleased to try us in this respect. In the meanwhile we pray God Almighty: Noble, etc. In the Hague, the 19th of February, 1660.

This accords with the minutes preserved in the records of their High Mightinesses.

J. SPRONSSEN.

Besides this writing of their High Mightinesses to the lords of Berne, there was drawn up also the following, to those of Zurich, which (excepting a few words expressed in the foregoing, and hence not necessary to be repeated), we will present here.

THE STATES, ETC.

To the city of Zurich in Switzerland:

Noble, very respectable, wise, prudent lords, especial good friends and neighbors. From the complaints of divers persons, delegated by their respective churches, who here in this land are called Mennonists, citizens and inhabitants of the cities of Dortrecht, Harlem, Leyden, Amsterdam, Goude, and Rotterdam, all situated in the province of Holland, we have learned, that their fellow-believers, under the name of Anabaptists, have suffered great persecution at Zurich and everywhere in your dominion, by virtue of very rigorous edicts enacted against them, and that they have thereby been compelled to leave every thing and to remove to other countries, to their great inconvenience and total ruin.

All this has moved us to Christian compassion, and we could therefore not forbear, but on the contrary, deemed it good, hereby to request you very kindly and neighborly, also most earnestly, that you, according to the good example of the magistrates of the city of Schafthausen, release the property of the fellow-believers of the supplicants, which you have now for several years had managed by directors appointed over them, and drawn the fruits thereof, and deliver them to the aforesaid persons interested, or those authorized by them, to be sold within a certain sufficient time, and turned into money for their benefit.

(The rest is identical word for word with the preceding letter.)

Besides the aforementioned two letters of the States General to the lords of Berne and Zurich, which are dated the same day, namely, the 19th of February, 1660, there followed yet a third letter, on the 9th of March of the same year, serving partly as a passport to the ambassador and bearer of said two letters to the cities of Berne and Zurich, and partly to request the neighboring potentates near and around those parts, to promote said matter for the protection of the Anabaptists. The contents thereof are as follows:

COPY.

The States General of the United Netherlands, to all who see this or hear it read, greeting.

Be it known: Whereas divers merchants and inhabitants of the chiefest provinces of Holland and West Friesland, have informed us, that they, for the performance and promotion of matters of consideration and importance, most deeply concerning them and their own (for which purpose we also, several weeks ago, granted our favorable letters of recommendation) had deemed it necessary, to dispatch to Switzerland and the adjacent countries, the honorable Adolph de Vrede, we have, according to the manner customary here, in such cases, deemed it well, hereby to request His Roman Imperial Majesty, all Kingdoms, Republics, Princes, Potentates, States and estates, also the Rulers of Cities and Places, Friends and Allies of this State, or maintaining neutrality with the same, and especially the Kings, Republics, Princes, Potentates, and Lords in the aforesaid parts, together with all others that shall see this or to whom it shall be shown; that they will render and show, and also suffer to be rendered and shown, the aforementioned Adolph de Vrede, during this his coming journey, in going, stopping, as well as returning, all aid, favor and assistance, whereto an opportunity may present itself, which we are ready to return and acknowledge, at all occurrences and opportunities, to His Most High aforesaid Imperial Majesty, said High Kings, said High Republics, Princes, Potentates, said Noble States, Estates, and Rulers of Cities and Places, as also to their subjects and inhabitants respectively, to each according to the opportunity and propriety of the State and Country.

Given in our assembly, under our hand and seal, and the signature of our recorder. In the Hague, on the 9th of March, 1660.

JOHAN BARON VAN REEDE, at Renswoude.

By the order of said High Lords States General in the absence of the Recorder.

J. Spronssen.

Besides that which was done by their High Mightinesses, for the release; or at least for the alleviation of the condition of the persecuted Swiss friends in the confines of Berne and Zurich also some separate cities of the United Netherlands, particularly in the province of Holland, who were sincerely opposed to the constraint exercised over the faith and the practice of the dictates of conscience, reproved their co-religionists in Switzerland, especially the rulers of the city of Berne, and admonished them to gentleness; yet all this, in a courteous, friendly and discreet manner.

Of this, in order not to adduce too much of a matter, we shall not quote the whole, but only that which, by the burgomasters and rulers of the city of Rotterdam, was written to this end, in Latin, and sent to the rulers of Berne, which, translated into the Dutch, as sufficiently expressing the sense of the whole, we will present to the well-disposed.

COPY.

(Translated from the Latin.)

To the Rulers and Councilors of the City and Republic of Berne, the Burgomasters and Rulers of the City of Rotterdam wish all happiness and prosperity.

Noble, honorable, highly respected Lords, esteemed Friends: It is but a few days ago, that there was presented to us, from the elders of the church, which, from their predecessor,[361] Menno, is called the church of the Mennonites, a request, in the name of said church, containing long complaints; that their fellow-believers, under the odious name of Anabaptists, are proceeded against with such fury in your E. E. city, that, in consequence of the edicts, they are not allowed (though they are harmless and not accused of any crimes), to remove with their possessions and temporal effects out of your E. E. city and jurisdiction, and go elsewhere, yea, that some, solely out of hatred against their faith, are deprived of their goods, and confined in prison.

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

They the supplicants, request, that we, through our intercession, should endeavor, to avert, if possible, the punishments decreed against their brethren; which their request, being founded upon just arguments, if they at all are founded on truth, we, by virtue of our duty and office, could not ignore.

Hence we request your E. E. Highly-esteemed Lords, yea, we beg your E. E., for the sake of religion and the faith in Christ; which we have in common with your E. E., that your E. E. would be pleased, either utterly to abolish the aforesaid exceedingly severe decrees enacted against the innocent, erring or wandering ones, or, if your E. E. should not deem this compatible with the situation of your State, of which the judgment belongs to your E. E., would at least permit, that the afflicted people, after selling their real estate, and arranging their matters, may remove with their means to where they may expect more tranquillity and safety.

As far as we are concerned, Honorable Lords, we have ever since the foundation of this city held, that this class of people can quite safely be tolerated in the state, without injury to the Republic.[362]

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

And for this our judgment we have to thank Prince William of Orange, of blessed memory, who through his valor established for us freedom of conscience, whom the entreaties and perverse zeal of a class of evil disposed men never could move, to refuse the Mennonites any civil privileges. And, truly, we have not yet regretted it, having never found, that the Mennonites, under the cloak of religion (which alone is pernicious for all Republics), have ever sought to brew any thing in the state; but, on the contrary, that they have always with a cheerful and willing mind rendered custom and taxes, and all that a subject owes to his prince, yea, that they relieved, with their very liberal contributions, the Reformed that were elsewhere suffering trouble for their faith, and again recently, the Vaudois, our fellow-believers, when they, upon the instigation of the pope’s ministers, were miserably maltreated by the duke of Savoy.

It is not hid from us, highly esteemed Lords, that certain madmen, through a wrong and perverse zeal, endeavor to persuade your E. E. by arguments that the tolerating of the Mennonites is injurious for the Republic; but they do this with such arguments, the weight of which was never sufficient to induce us, to oppress the Mennonites with any severe edicts.

For, that they do not consider the office of magistracy lawful for a Christian, and religiously abstain from the swearing of oaths (with which two points they are principally charged), this cannot be detrimental to the Republic; seeing they do not refuse obedience to the magistrates, to whom, though they command something onerous, they, constrained by their conscience, consider themselves in duty bound to obey; and will be so bound to their naked declaration, that, when convicted of broken faith and of falsehood, they are willing to submit to the punishment of perjurers.

Which things, as long as they continue unchanged we cannot see, what harm the Republic has to expect therefrom.

That some, through pious, or even superstitious, fear, abstain from the magisterial office, and from the swearing of oaths, what will those say against it, who under the truly glorious name of Reformed, follow the tyranny of the Pope, and under the favor of the excellent titles of reformation and purity of faith introduce popery, with regard to the cruelty of which, as it was practiced in former times, in this city, especially against the Mennonites, as often as the remembrance of it, preserved in our records, burdens our thoughts, our souls are seized with horror and we rejoice that through the blood shed in former times our necks have been freed from the yoke of the furious harlot.

All of which, highly esteemed Lords, if it is properly considered by your Excellencies, we indulge the hope, that your E. E. will either abolish the severe decrees against the Mennonites, or, at least, after the example of those of Schaffhausen, one of the Swiss cantons, and the example of the Roman Catholic Prince of Neuburg, grant the afflicted, erring (or wandering) ones sufficient time to arrange their affairs, and to settle down elsewhere.

Which, highly esteemed Lords, when it shall have been done, your E. E. shall have performed an act that shall be acceptable unto God, glorious for the name Reformed, salutary for the erring (or wandering) ones, and pleasing to us, who are united with your E. E. by the close bond of religion, and able to serve as an example to all those that boast of the glorious name of the meek Savior.

We pray God Almighty, to enlighten your E. E. Persons and Republic with the radiance of his truth, and to preserve you in lasting prosperity. In Rotterdam, the 14th of February, 1660,

Your E. E. Excellencies’ affectionate friends, burgomasters and rulers of the city of Rotterdam, and in the name of the same.

W. VAN DER A. A.

This then was the laudable and good work of our high authorities in this land of the States General, as well as of the authorities in particular cities; far different from the disposition of those who instituted the aforementioned oppressions and persecutions; wherefore we sincerely wish and pray that God the Almighty Lord, would therefore be pleased to be their shield and exceeding great reward.

Verily every one shall receive reward according to his works. The martyrs who suffered for the truth of God, for their faithfulness and steadfastness unto the end; the persecutors who afflicted the pious, for their cruelty and tyranny, if they died unconverted and without repentance; the saviors and deliverers (that is the good authorities), who sought to defend the oppressed and persecuted, to help them, and to rescue them from the claws and teeth of rapacious, blood-thirsty, unreasonable men, falsely so called, for the salvation and deliverance which they with regard to this effected for the harmless and innocent.

In the meantime we wish every one the best, even our enemies; for by the means of their cruelty the pious are tried, made martyrs, and brought to that state which makes truly and infinitely happy, namely, to the eternal and blessed life. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 1 Pet. 2:19.

PRAYER FOR THE SECULAR POWER.

O, thou God and Lord of hosts, who hast appointed governments in all countries, forgive those authorities who have laid their hands on Thy saints, and touched the apple of thine eye; let the blood of those whom they have killed not cry vengeance upon them, lest thy wrath be kindled against them; let it not be laid to their charge in thy great day of judgment, which shall be hereafter.

Let those who do not yet cease to rage against thy sheep, and to scatter thy dearly purchased church, be brought to the right, so that they may be converted before their death, and, from persecutors, become true followers of thy church.

On the other hand, the authorities whom thou hast set in our fatherland, the blessed Netherlands, that are at present free from the constraint of conscience, free from domineering over the most holy faith, and above all, free from the blood of thy servants and saints, be pleased to bless them, out of thy heavenly habitation, with the abundance of thy wisdom and grace, a foretaste of which thou hast permitted them to have already, many years ago.

Let thy church, which is without external armor shield, sword, or arms, rest under their protection, as under a shady vine or fig tree, in honesty and godliness; so that thy people may be multiplied, and many that are still in error, be guided into the true, right, and only way that leads to life.

Guide us so into thy ways, that we may not in any wise be a stumbling-block or offense for them; so that the liberty which they grant us in the practice of our religion, which we owe to thee, may not be taken from us because of an improper walk on our part.

Be pleased to let our children and descendants (if it be best for their salvation), enjoy this pleasant peace which we receive under their protection.

O, Lord God, grant that none of these authorities, or of those that are ruled by them, perish; but that they may all be kept and eternally saved, through Jesus Christ thy beloved Son, to whom be praise, now and forever. Amen.

Remember me, O my God, for good. Neh. 13:31.

Into thine hand I commit my spirit; thou hast redeemed me, O Lord God of truth. Ps. 31:5.

ADVERTISEMENT.

When this book had been printed and fully concluded, we unexpectedly received several things pertaining to the last Swiss persecution in the confines of Zurich and Berne; principally concerning, however, the Berne edict of the 9th of August, in the year 1659, and what was graciously effected and accomplished by the E. E. honorable Lords Burgomasters of the city of Amsterdam, for mitigation of the same, as also for the release of our already imprisoned friends, and of their goods.

Concerning the edict, it must be stated, that what we shall place here is not the whole, but only the first part of the same, being really a preparation for the extract of the edict shown page 1070, col. 2; for this, when added to that which is placed there, constitutes the whole edict.

The people of this century are very inquisitive, not so much however, from a true hunger of souls as from a spiritual lickerishness. This work could have consisted just as well, if the following had not been added, since in the aforementioned extract; printed in the place above referred to, the execution and punishment of the imprisoned Anabaptists who adhered to their faith is set forth, which is the principal point to be noticed. On the other hand in what follows here, only an address is made to the so-called spiritual and secular persons of rank, of the church, in the jurisdiction of Berne, with regard to their offices: in connection with which some preparation is made for the searching out and apprehension of the aforementioned people.

But in order, also, if possible to satisfy the inquisitive in this respect, and withal to show that we have in no wise omitted anything that might be necessary, we have deemed it advisable to add this here.

They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. John 16:2.

NOTE.--Though this properly has reference to banishing, ejecting or expelling from the Jewish synagogues, it can also be applied to all banishment for the sake of religion.

FIRST PART.

Of the Edict of those of Berne, in Switzerland, against the (by them called) Anabaptists, dated the 9th of August, A. D. 1659.

We the bailiff and councilors, of the city of Berne, send to every one of our officers, preachers, and those who administer any office, both spiritual and secular, in all towns, counties, seignioralties and tribunals of our German dominions,[363] and hereby make known: That since the reformation of the Christian religion, there have been emitted, from time to time, by our laudable and pious forefathers, and by us, persuant to our Christian reminding and command, admonitions and ordinances, how and by what means, and with what zeal and earnest, the errors of the hypocritical and seductive sect of the Anabaptists, that has crept in, which is rejected by all Christian authorities from the infallible foundation of the word of God, as being an evil, dangerous, pernicious leaven, because they reject the lawful protection of the magistracy,[364] through which much baneful harm can be caused to country, people and ranks, are to be opposed and averted, yet, by constant experience we must see and learn that such orders do not meet with real attention and execution, in consequence of which negligence this evil has rather increased than decreased until this time.

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

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

But in order that the same may not be permitted further to pursue its pernicious and seductive course, but may earnestly be checked, and as far as possible utterly abolished, we have caused diligent inquiries to be made, in regard to the default in not executing and obeying of the commands and ordinances we have emitted, and held a careful deliberation as to what might be the most expedient to do in this matter, as also, to whom it pertains, by virtue of office and duty, to take care, that these errors and all that is contrary to the confession of the Swiss evangelical faith, be not tolerated in our dominions, and among our God-committed and entrusted, dear subjects, but, on the contrary, that our own maybe led to the true knowledge of God, and kept therein.

As to the means which we have deemed well to be employed in, and for this our intention and purpose, they consist in two chief points.

First, namely, in the removing of the principal causes of offense to which the so-called Anabaptists object, in order to separate themselves from the common Christian assemblies.

Second, in the course of proceeding that shall be observed against those that are attached to said sect.

Concerning the first point, it comprises and requires a Godly and virtuous life and conversation; also proper punishment of open slanders, and attention is therefore to be given that the officers, both spiritual and secular, for the better heeding and evincing of their duty, be, in the following, earnestly admonished. The virtuous life of the officers, with which every one shall seek to be a light to his subjects, can particularly serve as a good example herein, and prevent further offense; consisting chiefly in this, that they diligently attend preaching and practice other Christian works, so that such apostate persons may at no time take occasion to say, as has already happened, that the things of which they are accused in this respect are neglected also by our own people, and even by the officers.

But the preachers shall be edifying, both by being zealous in their church ministry, and by conducting themselves honestly, godly, and inoffensively in their life, so that especially, of the preachers, no evil reports be heard. The duty of their calling also consists principally in this, that they rightly divide the doctrine of truth, and apply the same to the profit of every one; also, that they, as often as an opportunity presents itself, show forth the errors of the Anabaptists, and effectually, but yet in the spirit of meekness, refute them from the foundation of the holy Scriptures, well answer all objections, and fully convince them, as also that they better instruct their churches and hearers.

But the officers in general, spiritual as well as secular, especially of the places where such people live, shall, every one in his calling, so perform and do their duty, as before the eyes of the omniscient God; they shall also together, in general as well as in the consistory, sincerely labor with zeal and diligence, that the open vices of whoredom, lasciviousness, cursing, and swearing immoderate eating and drinking, and like wickedness, be strictly and without connivance, punished according to the edicts and ordinances emitted by us, virtue and honesty thereby planted, and thus they who would excuse their departing from the church by such offensive life, be deprived of all occasion.

But to this, our chief point, belongs especially the invocation of God, that he will grant his blessing and increase, to the public proclaiming of the pure doctrine, and keep Satan in check, so that not, under the dissemblance of simplicity, the noxious and pernicious weed of hypocrisy, of disobedience to God, of base contempt of the public worship, the holy sacraments, and other holy institutions, as also of the duty and propriety due to us, the Christian magistracy, be propagated.

The second chief point, as to how such people are to be dealt with, consists of two points.

1. How the same are to be detected and brought to light.

2. How those that are detected are to be proceeded with.

Concerning the first: As these people are hard to be taken, since some are concealed by others, even by those to whom they are related by marriage or other ties, particularly by those with whom there is little knowledge of God, and zeal for religion to be found, and they hold their gatherings mostly by night, in hid or otherwise unknown places; therefore our officers shall with all diligence, according to their oath and official duty, also on pain of punishment for connivance, be admonished and bound themselves, and through their sub-officers and servants, to search for them, especially the teachers, as much as possible, and to have them followed whether in the mountains or in valleys, forests and wildernesses, with all possible means, in order to apprehend or capture as many of them as possible.

In order now the better to know and discover them and their adherents, our church ministers, as appointed shepherds, shall with like diligence, and in accordance with their literal, sworn oath, be admonished, obligated and bound, every one of them, particularly in places where this sect is found, with two or three of the church council in his pastorate, to go round from house to house at least twice a year, and properly to write down all those that belong in the church, that is, men and women, old and young, and to keep a stricter eye on them, so that they may all attend the preaching, catechization, common prayers, and particularly also use the holy sacraments; those who stay away and do not bring their children to holy baptism at the proper time or not at all, and thereby are guilty of apostasy from the church, not only at all times to make known these by name to the chief bailiff appointed, but also to indicate to him the persons and their places of abode, as far as known; also to neglect nothing of all that is required for the managing of such persons.

However, in order that not again something be lacking in the execution of this so necessary work, even as has hitherto been the case, or that it otherwise be slackened and omitted, through want of the necessary zeal, our officers together with the preachers are strictly charged to carry out this order with the proper effect, in sincere earnestness, without regard of persons. And that herein no negligence or connivance be exercised by them, much less that they allow themselves to be turned therefrom by any scruples, as being forbidden, improper means, or on account of any advantage, lest they incur our disfavor.

The second article of the second chief point concerns the manner of proceeding against those that are detected and captured by the aforesaid means: whether the same be teachers and seducers, or their adherents, and that are seduced.

Thus far the first part of the edict, which as yet mentions no corporal punishment, but only the apprehending and capturing of the (by them so-called) Anabaptists. The other part then follows, page 1070, col. 2, beginning with these words:

“The teachers of whom one or more, by close search,” etc.

Thereupon it follows, in what manner they are to be punished, either by depriving them of their goods, utterly banishing them from the country, conducting them under safe escort to the boundaries of the country, and if they, contrary to the banishment, etc.

NOTE.--This edict having been proclaimed in the Berne dominion, soon after arrived in Holland, and caused no small sorrow in many well-meaning hearts among the Anabaptists there, who were moved with heartfelt sympathy for their dear fellow believers, the more so since already some of them were in severe imprisonment, and others in the confines of Zurich, had now for many years been deprived of the use of their property.

Hence, in various Dutch cities, yet especially in the city of Amsterdam, there was presented, by certain men delegated thereto, in the name and by the order of their churches, to the noble, honorable lords burgomasters of said place, the distress of the aforementioned oppressed friends, and a formal request made for favorable letters of recommendation to the magistrates of the cities of Berne and Zurich respectively, for the release of the aforementioned prisoners, and the restitution of their goods, etc. This was subscribed with the names of H. Vlaming, W. J. V. Coppenol, and G. Grates.

This request having been delivered, the noble, honorable lords burgomasters and rulers of the aforementioned city, very fatherly and kindly consented to the matters presented, giving thereupon this appointment:

The burgomasters and rulers of the city of Amsterdam have consented to grant the above requested letters of recommendation.

Done this 29th day of January, 1660, and subscribed,

N. NICOLAI.

Thereupon followed the promised letters of recommendation to the rulers of Berne as well as to those of Zurich, reading as follows:

THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF BERNE.

To the very honorable and highly esteemed lords, our good friends, the lords burgomasters and pensionaries of the city of Berne, Very honorable and highly esteemed lords: A very considerable number of our citizens, who with regard to their religion are called Mennonites or Anabaptists, have shown us, that their fellow-believers, dwelling in the cantons of Zurich and Berne, because of their religion have to suffer a very severe persecution, insomuch that many of them have been cast into prison, without that it was granted them, to leave the country with their families and goods.

It is for this reason then, that the abovementioned citizens, sympathizing in their hearts for their fellow-brethren, on account of their distress, have, through Christian, as well as human zeal, requested letters of recommendation from us, in order that by means of the same they may have a favorable access to your noble lordships, to prostrate themselves before your excellencies, with respect and proper humility, to excite compassion and pity in you for those who are persecuted, that you will give and grant them the liberty and reasonable permission, to leave the dominions of your lordships, with all that belongs to them.

They are a class of people who, under our government, and that of our predecessors, have lived for many successive years, and do still live, in this city, with all quietness and peaceableness, as has also been the case in divers other cities of this state; willingly contributing for the support of the Republic, as much as is imposed upon them; discharging further the duties of good citizens and subjects, who have on no occasion been found deficient, in manifesting an unusual love towards the confessors of the Reformed church.

They still recently, while our brethren the Vaudois, were so cruelly dispersed, contributed in this city, simply upon our recommendation, even to the sum of about seven thousand pounds Dutch money, to be used in the support of said Vaudois.

It is therefore for this reason, Very Honorable and highly esteemed Lords, that we, considering these reasons, could not refuse to grant the effect of our Christian love to these our worthy citizens, interceding for them with your lordships, in favor of their fellow-brethren; praying your lordships, if you cannot be moved to let these poor people live under your government here, even as we do, that you would at least be pleased, to deal gently with them; granting them, according to the pattern and example of those of Schaffhausen, as also of the Duke of Neuburg, a Roman Catholic Prince, the liberty, and proper time, to remove with their families and goods; in which we doubt not your lordships will do a true and genuine work of mercy. We on the other hand assure you, that we shall not neglect, when opportunity offers, to reciprocate such obligation in all that in which your lordships shall deem our intercession to be proper; as being truly, Very Honorable and highly esteemed Lords, very ready to serve your lordships, The Lords Burgomasters and Rulers of the City of Amsterdam.

The 11th of February, 1660.

By order of said my Lords.

Subscribed: N. NICOLAI.

NOTE.--It would be sufficient for the intelligent, if only the first mentioned letter were given, since the following contains almost the same words and circumstances; but as it was thought by some, that this work would not be complete, if any thing lacked of that which was also written to Zurich, we shall place said letter here in full.

THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF ZURICH.

To the very honorable and highly esteemed lords, our good friends, the lords burgomasters and syndics of the city of Zurich.

Very honorable and highly esteemed Lords: A very notable number of our citizens, who with regard to their religion are called Anabaptists, have shown us, that those of their persuasion have now for several years been compelled, because of edicts published against them, to leave their abodes and goods in the canton of Zurich, without that it was granted them, to take their aforementioned goods with them, nor to enjoy the profit and income from the same, even to this day.

It is for this reason then, that our said citizens, sympathizing in their hearts for their fellow-brethren, on account of their distress, have, through Christian as well as human zeal, requested letters of recommendation from us, in order that by means of the same they may have a favorable access to your noble lordships, to prostrate themselves before you, and to entreat you with respect and proper submission, to have compassion and pity for those of their church; giving them, or to those whom they have authorized, the liberty and reasonable time, to dispose of their aforesaid goods, which are situated under your lordships’ jurisdiction, in order that they may convey them away to where they may deem it convenient or necessary.

They are a class of people, who, under our government, and that of our predecessors, have lived very peaceably for many years, and still live, in this city, as also in divers other cities of this state; contributing with all diligence, to the support of the Republic, all that is imposed upon them, and discharging the duty of good citizens and subjects; who have on no occasion that presented itself been found deficient, to manifest their Christian zeal in an uncommon manner against those of the Reformed religion; even as they also still recently, when our brethren the Vaudois were so cruelly dispersed, contributed in this city alone, upon our recommendation, even to the sum of about 7000 pounds Dutch money, to be used for the support and comfort of said Vaudois.

It is therefore for this reason, very honorable and highly esteemed lords, that we, in consideration of the same, could not refuse this present effect of our Christian love, to these our worthy citizens, interceding for them with you, praying your lordships in favor of their fellow-brethren: if your lordships cannot allow this poor people to live under your government as we do here, that you would at least be pleased to deal a little more gently with them, granting them, according to the example of those of Schaffhausen, and also of the Duke of Neuburg, a Roman Catholic prince, the liberty and proper time, to dispose of their goods and effects, in order that they may in pursuance therewith convey or transport the same to where they shall deem proper; in which we in no wise doubt, your lordships will do a true work of equity and mercy. We also assure you, that we on our part shall in no wise fail to evince our reciprocal and mutual duties, in all that in which your lordships shall deem it well to commit it to our intercession, as being truly and sincerely, very honorable and highly esteemed lords, very affectionately yours, and ready to serve your lordships. The burgomasters and rulers of the city of Amsterdam.

The 2d of March, 1660.

By order of said my lords.

Subscribed: N. NICOLAI.

Thus did the noble and most laudable rulers of the city of Amsterdam, as fathers over their dear children, full of compassion and mercy, act in the matter of the afflicted and oppressed Swiss friends. God be their shield and very great reward. May he bless their wise reign. May he grant, that their days may endure as the days of heaven and earth.

The very good example of the aforementioned rulers took such great effect in the hearts of some of the leaders in the French church of said city of Amsterdam, that they were also moved, and kindled with a holy zeal of compassion, to labor in like manner, by friendly petitions, to the magistrates as well as to the members of the consistory of the cities of Berne and Zurich, for the deliverance and liberation of the oppressed.

With regard to this, we could, if it were necessary, show their own writings. Truly, a miracle of the Lord! Who should ever have thought, that Zion’s deliverance should come through this way? But it is here, as the apostle has said for the consolation of the pious: We know that all things work together for good to them that love God. Romans 8:28. We are persecuted, but not forsaken. 2 Corinthians 4:9.

TO THE BLOODY THEATRE OF THE ANABAPTISTS, OR NON-RESISTANT CHRISTIANS.[365]

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

To my Brother T. J. Van Braght:

A zeal and heavenly desire prevades th’ inspired strings Of David’s harp, whose tuneful chords a mournful feeling brings; When fear of death was strong within, those strains from Zion would roll, In psalms to demonstrate his grief and gloominess of soul.

Such zeal, O brother, did I see from thee, like flashes burst, As thou the Christian martyrs’ deaths and steadfast faith rehearsed: E’en at the very time when sore afflicted, thou didst lie, And thou didst seem to realize that thou must shortly die.

Wilt thou not save that care and zeal which thou dost now exhaust, And cease awhile that sacrifice, which all thy strength has cost? And with the sick and weak awhile from active service hold, In which, as I have said, thou hast engaged with zeal untold.

Yet, well I know that thou, like Christ, must ever onward go, And teach the world the word of God, while traveling here below. To show the world what we should bear, and what the martyrs bore: Thou wast, by studying God’s blest word, impelled to work the more.

P. VAN BRAGHT.

TERTULLIAN’S CONSOLATION AND ENCOURAGEMENT TO THE MARTYRS IN PRISON IN THE TIME OF THE HEATHEN EMPERORS, IN THE YEAR 200.

Ye blessed and chosen martyrs of Jesus Christ, receive from me also, somewhat that may tend to your spiritual refreshment, in addition to the temporal comfort and maintenance with which the lady, the church, has supplied you from her own breasts, and the brethren from their individual labor. For, it is not profitable to nourish and cherish the body, while the spirit is permitted to suffer hunger; and when assistance is rendered to that which is weak, we should not neglect that which is still weaker. However, I am not the person to address you. Nevertheless, the most consummate soldiers are addressed, not only by masters and their superiors, but also by plain persons and those of inferior rank, receiving occasionally abundant and circumstantial exhortations from them. Hence, it has frequently happened, that the representations and admonitions of such persons, have afforded them signal advantage.

Therefore, ye blessed, above all things, grieve not the Holy Spirit who has accompanied you into prison; had he not entered with you, you would not now be in bonds. Strive, therefore, to retain the Holy Spirit with you there, that he may lead you from prison and conduct you to the Lord. The prison is indeed the house of the devil, in which he keeps his household; but you have gone into prison for the purpose of trampling upon him in his own house; for when you contended with him without, you totally vanquished him. Wherefore, he shall not say: “They are in my power, I will tempt them with disgraceful hunger, with apostasy, or with dissension among themselves.” He will flee from your sight, and hide himself in his abyss, like a frightened, halting, torpid, accursed and vanquished serpent.

Moreover, he shall not be so successful in his kingdom, as to excite dissension among you, and incite you against one another; but he shall find you equipped and armed with concord, since your peace is to him a war. Even though some of you have not enjoyed this peace in your churches, yet they have usually obtained it through prayer, from their fellow martyrs in prison. You ought, therefore, to have and preserve this peace among you, that you may impart the same to others. Other hindrances, such as parents, etc., have accompanied you to the prison door. Thenceforth, you are separated from the world, and much more from the perishable things of the world. It should not be a source of fear and distress to you, that you are separated from the world; for when we consider that the world is rather a prison, we can perceive that you have rather escaped from than been committed to prison. For the world is filled with greater darkness, obscuring the minds of men. The world binds sinners with more ponderous chains, in order to keep their souls in bondage and security. The world exposes adulterous mankind to more desolating impurities. In fine, the world contains more prisoners; namely, the whole human family; and, moreover, is awaiting a sentence, not this sentence of aldermen or judges, but the judgment of God. So, ye blessed, ye are now in a place of refuge or safety from the prison of the world; true, there is darkness in that refuge, but you are a light in that darkness. There are indeed prisoners there, but you are God’s freedmen; there is a loathsome smell there, but you are a sweet savor. These judges have to look for a judge, but you it is who shall judge these judges. 2 Cor. 6:2; Rev. 3:21. Those may indeed be distressed who sigh after the wealth of this world, but a true Christian had already renounced the whole world when he was out of prison: and now that he is in prison he also renounces the prison. To you who have renounced the world, it matters not in what part of the world you are. And if you have but some of the joy of this life, it is profitable dealing to lose or relinquish a trifling bargain, in order, thereby, to gain a greater one. I forbear mentioning the magnitude of the reward and glorification to which the martyrs are called of God. Rev. 3:21.

Still, we would hereby compare the life of the world and the prison life; the spirit gains more in prison than the body loses. Nay, the body loses not the necessaries of life, in consequence of the providence of the church and love of the brethren. But the spirit, moreover, makes such acquisitions as are every way advantageous to faith; for there (in prison) you see no strange gods; there you are not offended with their images; there you are not molested by the great throng of men, which takes place at the festivals of the heathen; you are not enveloped with foul stench; you are not terrified with the shrieks of the horrid exhibitions, and with the fury and insolence of tumult, when the heathen tragedians make such vain representations. You are not disgusted with the sight of public brothels; you are free from offense, from temptation, from evil thoughts, nay, from persecution. The prison affords to Christians all the advantages derived by the prophets from their solitary wilds. The Lord was wont to withdraw from the people, that he might enjoy the more freedom in prayer, and in retirement from the world. Nay, in the wilderness, he manifested his glory to his disciples. We will, therefore, discard the name prison, and substitute that of separation, for, though the body is therein secluded and confined, yet all things are open to the spirit. Let the spirit then issue forth and wander abroad, not in shady orchards or spacious pleasure houses, but let it travel in the way that leads to God. Phil. 3:20; Col. 3:2; Heb. 13:14. So often as you expatiate in the spirit, so often will you be beyond the confines of the prison. The feet are free from the shackles, when the hands are uplifted to heaven; the mind carries the whole man with it, taking him wherever it goes: hence, our hearts should be wherever we should have our treasures. Matt. 6:21.

But be it so, ye blessed, that the prison is irksome to the Christians: yet we must remember, that we are called to the warfare of the living God. Eph. 6; and the more especially as we have taken the sacramental (baptismal) vow. Nay, no soldier marches to war with joy and delight. He marches forth to the battle, not from his bed, but from his tent, equipped and girded about, when the whole work is a series of trouble, sorrow and turmoil; nay, in peace they are free from labor. They teach with trouble to endure the fatigues of war; they march under arms, they exercise in the field, sink ditches and saw wood for the various kinds of armaments and fortifications. All is one continued labor and toil, lest the body or the mind should be influenced by fear; from the evening twilight till the dawn of day, from the heat of summer to the cold of winter, from the taking off of the coat till the putting on of the armor, from silence till clamor, from tranquillity till alarm.

Therefore, ye blessed, inure yourselves to all the hardships of the soldier, for the exercise and strengthening of the mind and body. You are now marching in a good contest, in which the living God is the dispenser of the prizes, and the Holy Ghost the keeper; the coronation is an everlasting jewel, the citizenship angelic existence in heaven, a glory that shall endure forever: therefore, it is Jesus Christ who dispenses the prizes to you, who has given you the unction of the Holy Spirit, and advanced you to this grade of honor; may he withdraw you from lighter work before the day of battle, that you may be assailed with greater violence, and your strength be confirmed; for the combatants have to undergo severe discipline and exercise, in order that, by exertion, their physical powers may be improved. For, for this end they are kept from venery, rich victuals, and strong drink; they are subjected to constraint, tortured and exercised; and the greater preparatory exercise they take, the greater is their hopes of victory. Now they do it, says the apostle (1 Cor. 9:25), to obtain a corruptible crown; but we shall obtain an eternal one. We should, therefore, make the prison a place of trial and exercise, that we may be inured to every misfortune and inconvenience, and so appear with the greater confidence, before the judgment-seat of Christ.

We are not unacquainted with the declaration of the Lord Jesus: “The spirit is willing, but the flesh is weak.” We ought, therefore, not to fear or be dismayed, since the Lord declares that the flesh is weak; but he has told us beforehand, that the spirit is willing and ready, in order that he might know which should be subject to the other, namely, that the flesh should serve the spirit, the weaker submit to the stronger--that the former might also acquire strength of the latter. The spirit should converse about the general eternal salvation, and not about the inconvenience of the prison, but meditate upon the contest, and what greater hardships may still be in reserve. Perhaps the flesh will be terrified at the huge sharp sword, the lofty gallows, the ravenous beast, or the exquisite pain of the flames, and the numerous instruments of torment; then will the spirit and flesh stand in opposition. What though this be great cruelty, numbers have suffered it with great joy; nay, persons have voluntarily desired and longed for it, in order to acquire honor and a name; and not only men but women. Hence, ye blessed, you may know how to deport yourselves according to the measure of your race.

It would consume too much time to mention all who have been executed with the sword, under the influence of a strong desire for such a death. Among females, there is Lucretia, who, being ravished, pierced her bosom with a dagger in the presence of her friends, that she might leave behind her the fame of her chastity. Mutius burnt off his right hand, in order, thereby, to acquire a name. How, also, that many other extraordinary inconveniences and tortures have been suffered for the acquisition of worldly honor and fame, we omit for brevity’s sake; and add: If temporal honor is worth so much torture and pain, endured through strength of mind, so that fire, sword, gallows, wild beasts, and torture were contemned for the reward of human fame, I may well say, that this, our affliction, is extremely light in comparison of the heavenly glory and the divine reward. If glass is so valuable, how much more precious are jewels? Who, then; would not much rather suffer so much for a real, substantial good, when so many endure so much for an unsubstantial one. I now dismiss the consideration for temporal fame; still the strife of indignation and that of martyrdom are analogous, etc.

This outward exercise, ye blessed, the Lord has not permitted to enter the world to no purpose; but, for our sakes, to warn us, thereby, that we shall be put to shame and confusion at the last day, if we are afraid of suffering for the sake of truth unto salvation, that which others have endured for the sake of vanity, unto perdition, etc. And in conclusion, let us consider the end or design of the creation of man, at which we must arrive, that such reflection may stimulate us to prepare ourselves resolutely to endure those calamities which equally befall the willing and the unwilling, (namely, the punishment of death, etc.) There is no person who would not still suffer for man’s sake; why then should we hesitate or fear to suffer in the cause of God, who will recompense us with the purest love, and with joy and everlasting glory? Meditate upon this, ye blessed.

INDEX.

--A--

Abraham of Cholchester burned, 332

" put to death, 533

" Picolet, 783

" " letter of, 784

Absalom van Tomme, 560

Address of Zeno to Candidates, 208

" to the worldly minded, 14

" " " young, middle-aged, and old, 14

Ado Trevirensis, baptism, A. D. 1076, 253

Adrian, a bishop punished, 210

" Corneliss and others, 506

" " a prayer, 507

" " an admonition, 508–510

" " a confession, 510–515

" de Rieu, 676

" Willems, 692

Adriaen Brael, at Bruges, 629

" den Burry, 659

" Ol, 783

" van Hee and Joos Meeuwens, 562

" Pan and his wife, 595

" " a letter from, 595

" " another letter, 595

" Pieters and Barber Joosten, 810

" Janss Hoedemaecker burned, 841

" " " 1st letter, 841

" " " 2d " , 842

" " " 3d " , 843

" Rogiers, 900

" " first letter, 904

" " sec’d " , 905

" " third " , 906

" Hoedemaecker, 943

Adriaenken Jans burnt, 855–856

" " letter, 881

" " " to her, 883

Advertisement, 1076

Aechtken of Zierick--zee, 599

Aedesius, brother of Apphian drowned, 175

Aeltgen Baten and Maeyken Wouters, 1033

Agapitus, put to death, 126

Agathonica and others put to death, 111

Agathopus, a deacon, drowned, 175

A lad of fifteen years, 483

Albanus, a teacher, burned, 192

Albert of Gaul martyred, 221–222

Albigenses, confession of, 274

" or Waldenses, distinction of, 293

" a plain distinction, 295

" 180 burned, 295

" 60 " at Casser, 296

" 100 " , 296

" 50 " for the faith, 296

" 400 " at Lavaur, 296

Alexander of Phrygia executed, 112

" the Greek martyr, 114

" of Jerusalem put to death, 127

" burned at Alexandria, 129

" torn by wild beasts, 136

Alcibiades martyred, 113

Alfuard put to death, 258

Algerius, a youth, letter, 548

" offered up, 551

Allert Janss, 807

Aloida and Nunilo put to death, 235

A man burned in London, 297

Ambrose, articles of faith, 154

Ammonaria, 130

Ammonius put to death, 179

Ammon, a deacon, 180

Andrew, the apostle, crucified, 84

" Claessen beheaded, 428

" Kofler beheaded, 456

" Samuel and Dirk Pieters, 458

Andries de Meulenaer, at Bruges, 629

" N., his father and brother, 807

Andries Langedul, 608

Andries N., 807

Andries Pirchner, 1003

Andronicus martyred, 83

" put to death, 141

" first examination, 142

" second " , 144

" third " , 146

" account of death, 147

Anna Maler and Ursula, 421

" of Freiburg, 419

" of Rotterdam, 436

" " " letter to her son, 436

" Cantiana, 480

Anneken and others, 476

" Ogiers drowned, 806

" Heyndricks, 833

" Botson, Janneken, her daughter and Maeyken Pieters, 1005

" van den Hove, 1035

" " " " further observation, 1036

" van Bruyssel, 956

Anpleunis van den Berge, 726

Answer to the question, Whether all the people mentioned in this book confessed the faith of the Anabaptists, 17

Anthimus, bishop at Nicomedia, 169

Anthonis Keute at Bruges, 629

" the weaver, 844

" Ysbaerts, 941

" Claes and others, 615

Anthony Keyn beheaded, 457

" van Asselroye, 479

" Welsch, 638

" Hinnelberg, 1065

Antipas burned, 92

Antonis Schoonvelt and others, 627

Anysia, a young girl, slain, 179

A pious brother, 526

Apollonia burned, 129

" wife of Leonhard Seyle, 434

Apostles Creed, 26

Apostolics put to death, 282

Apphian, a youth, drowned, 174

Aquila martyred, 83

Aquilina put to death, 178

Arent Block, 885–886

Arent van Essen and Ursel, his wife, 805

Arent Jacobs, wife and son, 438

Ares put to death, 177

Aristarchus slain at Rome, 83

Arnald, a lector, burned, 281

Arnobius on baptism, 148

Arnold, a teacher, martyred, 204

" Marsilius, Theodoric and others, 284

" " " account of their views, 284

" " " their examination, etc., 285

" " " their constancy, 285

Articles of faith from John Wickliffe, 324

A Smith at Komen, 484

Asterius crucified, 139

Ater burned, 130

Atrocious treatment of Christians, 107

Attalus roasted in an iron chair, 112

Augurius burned, 135

Augustine, the baker, 532

Aurea, a maiden, beheaded, 236

Auxentices, put to death, 179

A youth persecuted, 112

--B--

Babylas of Antioch beheaded, 130

Balthasar Huber and his wife, 448

Baptism in the first century, 61

Baptism of John, 61–62

" " Jesus, 62

" commanded by Christ, 62

" practiced by the apostles, 62

" testimony of the apostles, 63

" not to be administered to infants, 63

" testimony of the fathers, 64

" in the second century, 97

" Dionysius on, 97

" Justinus ", 97

" Gratianus ", 99

" Clemens Alexandrinus, 99

" of infants not mentioned by Clemens, 99

" further remarks on, 100

" in the third century, 114

" Tertullian on, 115–116

" Leonilla and her grandsons, 117

" Origen Adamantius on, 117–119

" Notice concerning the writings of Origen, 119

" P. J. Twisck on different points of the doctrine of Origen, 118

" of Virian, Marcellinus and Justin, 119

" of Pancratius, 119

" " Bassilla, 119

" " Pontus, 119

" " Nemesius, 120

" Testimony of Cyril of Jerusalem on, 120

" Arnobius on, 121

" in the fourth century, 148

" of Fusca, 148

" Donatus on, 149

" of Athanasius, 150

" Council of Nice, 151

" of Hilarius, 152

" Views of Hilarius, 152

" of Monica, 153

" Canons respecting, 153

" of infants declared against at Neocesarea, 153

" of St. Martin, 153

" of St. Ambrose, 154

" Ephrem Syrus on, 155

" Gregory of Nyssa on, 155

" Optatus Milevitanus on, 156

" Gregory of Nazianzus, 156

" of Nectarius, 157

" Basilius and Eubulus, 157

" " on, 157–158

" Chrysostom on, 158

" Benefit, etc., of, 159

" of Jerome, 161

" Jerome on, 162

" of Augustine, 163

" of Epiphanius, 165

" Epiphanius on, 165

" of Constantine and Theodosius, 166

" in the fifth century, 181

" of infants opposed by Victor, 181

" " Victorinus, 181

" " Synesius Syrenus, 182

" Sedulius on, 183

" Hilarius ", 183

" Prosperus on, 184

" Maximus ", 185

" Cyril of Alexandria on, 185

" Received by a Jew, 186

" Faustus Regiensus on, 186

" Evagrius on, 186

" Eucherius on, 187

" at Carthage, 187

" of Nazarius, 187

" Salvian of Massilia, 188

" of Anthymius, Sisinnius, etc., 188

" Primasius on, 189

" Fulgentius, 189

" Clodovius and people, 190

" in the sixth century, 190

" Cassiodorus on, 195

" Mehrning and Montanus on, 197

" Justus Origelitanus on, 199

" Olympiodorus on, 199

" Peter on, 199

" of the Jews, etc., on Easter and Whitsuntide, 200

" of Brunechildis, 200

" Donatus on, 201

" in the seventh century, 206

" of Anastasius, Cæsarea, etc., 207

" of Jews and others, 207

" Zeno of Verona on, 208

" Jacob Pamelius, 208

" Bracerensian counsel renewed, 208

" Isadorus on, 209

" J. Pomorius on, 209

" in A. D. 700, 209

" in the eighth century, 212

" Germanus on, 213

" Bede on, 213

" Amalarius Fortunatus, 214

" Roman practice favorable to, 215

" of Wittikind, 216

" What was required of catechumens, 216

" Albinus on, 216

" J. Mehrning on, 218

" Sebastian Franck on, 218

" P. J. Twisck’s account of, 218

" in the ninth century, 224

" Lamentation, 224

" Haimo on, 225

" Gratian to his contemporaries, 227

" Rabanus Maurus on, 227

" Angelomus on, 228

" Council at Paris on, 228

" Slaves baptized, 229

" Huldricus, complaint, 229

" Hincmar, Bishop Laudun, 229

" Hincmar, Bishop of Rheims, 229–230

" Paschasius on, 230

" Remigius on, 231

" P. J. Twisck on, 231

" in the tenth century, 238

" Giselbert on, 240

" Ansbert on, 241

" Smaragdus on, 241

" Theophilact, 242

" of Theridates, 244

" " Namesius, 244

" " Olympius, 244

" " Placidus, his wife and two sons, 245

" Fulbertus of Carnotanses on, 245

" in the eleventh century, 249

" Jacob Mehrning on, 250

" Anselm on, 250–251

" Algerus on, 251

" Buchard of Worms on, 252

" Lanfrancus writes, 252

" Bruno bishop of Angiers, 252

" Berengarius, deacon, 252

" Beroldus on, 253

" Ado Trevirensis on, 253

" Juo Carnotensis on, 253

" A. D. 1090, 254

" in the twelfth century, 260

" Waldenses on, 261

" Rupert Tuiciensis on, 261

" D. J. Vicecomes, 262

" Ludovicus Vives on, 263

" Petrobrusians, 263

" Arnulph, Bishop of Lyons, 263

" Hildebert, Bishop of Mayence, 263

" Arnald of Brescia on, 263

" Henricus Petri Tholossanus, 263

" in the thirteenth century, 288

" Jacob Mehrning from Cent. Mag., 289

" Peter de Bruis on, 289

" Henry of Toulouse, 289

" of the true, 290

" Principal points of doctrine, 290

" Account of Sebastian Franck, 290

" Gerard Sagarellas on, 291

" Form or mode of, 291

" Alexander on, 291

" Probus, Bishop of Tullo, on, 291

" in the fourteenth century, 309

" Jacob Mehrning on, 309–310

" Views on, 310

" Dulcinus and Margaret, 310

" Views of heretics (so called) on, 310

" John Wickliffe on, 311–312

" William Swinderby and Walter Brute on, 313

" Nicephorus Callistus on, 313

" Charles, Bishop of Milan, 313

" in the fifteenth century, 321

" of the Taborites, 325

" D. Balthazar Lydius, 325

" Jacob Mehrning on, 326

" Extract from History of Baptism on, 326

" in the sixteenth century, 351

" Ludovicus Vives on, 353

" Nicephorus on, 354

" Thomas van Imbroeck on, 355

" Jacob de Roore on, 359

" John Wouters van Kuyck on, 359

" Christian Gasteiger on, 359

" Bartholomew Panten on, 360

Barba slain, 104

Barbara Thielemans, six brethren, etc., burned, 465

" Meylin and others, 1053

" Kolbin " " , 1053

" Neeff " " , 1062

Barbel put to death, 506

Barbelius slain, 104

Barbelken Goethals, 830

" " letter, 830

Barber Jans, 807

Barbly Ruff, 1062

Barnabas put to death, 73

Barsimaeus slain, 104

Bartel and others put to death, 481

Bartholomeus Panten, 1025

" " first letter, 1025

" " second letter, 1026

" " discussions, 1027

" " testament to his daughter, 1029

Bartholomew tortured and flayed, 85

Bartholomew, the potter, 529

Basilides beheaded, 124

Basileus, Bishop at Pontus, burned, 180

Beerentge, a maiden, 519

Belief of these people, 312

" " William Swinderby, 313

Believers put to death, 454

Benefit, virtue and operation of baptism, 159

Benjamin, a deacon, put to death, 193

Berengarius, a deacon, condemned, 258

" followers anathematized, 260

Berengarians banished, 280

" burnt, 281

Betgen, Neelken and Mariken Franss, 594

Biblis, Aquilina and Fortunata, 178

" put to death, 178

Big Henry, Jerome Segers, etc., 485

Blandina persecuted, 112

Blasius Beck beheaded, 457

Bloody oppression of believers, etc., 194

Brother Alda, 423

Bruno, bishop of Angiers, condemned, 258

Bruyn and others, 844

Burckhardt Aman, 1054

--C--

Calapodius put to death, 126

Carius Prader and others, 417

Carpus and others put to death, 111

Casper Tauber, 399

Cassian put to death by his scholars, 170

Catharina, a maiden, beheaded, 177

" Mulerin, 1052

Catharine of Thou, 329

Catharine burnt at the stake, 485

Cecilia put to death, 126

Charge of William I. to the magistrates of Middelborgh, 1001

Charles, Bishop of Milan, 313

Charlo de Wael, 637

Christian from Eukeraet, and others, 506

Christian executed with the sword, 529

Christian Langedul, 76

" " first letter, 676

" " second letter, 677

" " third letter, 678

" " another letter, 679

" " last adieu, 680

Christians burned at Toulouse, 301

Christians during the fourth persecution, 114

Christiaen Gasteyger, 1006

" Rijcen, 1007

" " examined by, etc., 1008

" " another letter, 1009

" " " " , 1009

" " " " , 1010

" " " " , 1011

" " consolatory letter, 1011

" " exhorts his wife, 1012

" " letter to his wife, 1013

Christina Harring, 425

Christoffel from Geistens, and others, 506

Christoffel Buyze, Laurens van Rentergen, Joost Meerssenier and Grietgen Baets, 727

Christoffel Fierens, 914

Chrysostom’s views respecting baptism, 158

Chrysostom’s views on articles of faith, 160

Church of Christ, 38

Claudine le Vettre and a brother, 707

" " " and a brother, further account, 708

Cladius crucified, 139

Claes Roders and Pieter Claes Jans, 447

" Lecks, 463

" Gerbrants and others, 515–516

" de Praet, confession of, 533–538

" Opreyder, 844

" van Armentierss, 956

Claesken, confession of before the commissary, 588

" " " before the inquisitor, 588

" a letter, 592

" another letter, 592

Clement of Scotland burned, 221–222

Clement Hendrickss, 797

" " first letter, 800

" " second letter, 800

" " third letter, 801

" " fourth letter, 802

" " fifth letter, 803

Cointha stoned, 129

Coming of Christ, 37

Command to teach and baptize, etc., 62

Conclusion, 56

Conclusion to the fifteenth century, 326

" of " " " , 338

Conclusion of the sixteenth century, 1040

Confession, first, 26

" second, 32

" third, 36

" of the Waldenses and Albigenses, 274

" of faith, ancient, 313

" of faith, etc., 332

" of faith, 360–395

" of Claes de Praet, 533–538

" of Claesken, 588

Conrad Feichter and others, 425

" Koch, 659

" " first letter, 660

" " second letter, 661

Conversion of Euvodius, 164

Cornelis Gijselaer and one Michael, 885–886

Cornelis van Kulenburgh, a lad, 517

Cornelis Claess, 676

" the shoemaker, letter, 684

" Jan of Haerlem burned, 797

Cruelties practiced by Nero, 77

" instituted by Regnerus, 232

Cruelty and misery of this persecution, 128

" of Emperor Aurelian, 137

" of the Arian King, Honoricus, 193

" of Elvelid, the Mohammedan, 220

Cyrenia, 176

Cyril, points of faith, 186

Cyrilla put to death, 179

--D--

Damian of Algau, 449

Daniel Kopf, with two brethren and four sisters, 419

" Verkampt, 560

" Kalvaert, 640

" de Paeu, 696

" van Vooren and Passchier Weyns, 696

David and Levina, 528

Deaf Betgen, Betgen of Ghent and Lijsken Smits, 615

Decree of Pope Lucius III against the Waldenses, 286

" Ilphonsus, king of Aragon, against the Waldenses, 287

" first and second, of Frederic II against the Waldenses and Albigenses, 304

" third of Frederic II, 305

" published in England, 328, 434

" " by the Romanists, 397

" against the Anabaptists, 399

" " Menno Simon, 449

" for the introduction, etc., 483

" against the Anabaptists, 1007

" " " " , 1043

" further observation, 1043

Decrees, renewal of, 530–532

Defense and confession of Andrew Smuel and Dirk Pieters, 458

Defense and confession of Anabaptists, 1048

Demetrius put to death, 179

Derthuin, Bertherius, Anobert, etc., 220

Didius put to death, 179

Dieuwertgen, and others, 477

Digna Pieters drowned, 530

Dileman Snijder, and others, 565

Dingentgen of Honsschoten, 900

Dionysia beheaded, 130

Dionysius Areopagita martyred, 104

" bishop at Alexandria exiled, 135

Dioscorus, greatly tormented, 130

Dirck Mieuwess, 832

Dirk Pieters Krood, and Pieter Trijnes, 447

" " Smuel burnt, 458

" " " testament of, 460

" " " letter of consolation, 461

" Jans and others, 506

" Lamberts, Christian Wetteren and Antonijn de Wale, 640

" Willems, 710

" Anoot and Willem de Zager, 727

" Andriess, 741

Discordance of Papistic writers, 49

Divine judgments, etc., 55

Doctrines of Origen, 118

Document to the city of Berne, 1073

" " " " " Zurich, 1073

" " " cities of Switzerland in behalf of Adolph de Vrede, 1073

Donotian beheaded, 180

Donuina put to death, 139

Douwe Eeuwouts, 850

Dulcinus and his wife Margaret, etc., 316

--E--

Edict against the Christians, in the years 284 and 302, 139

" of Theodosius and Honorius against the Anabaptists, 191

" first version--second version, etc., of above, 191

" second by those of Zurich, 422

" by Charles V, 426

" against Mennonists, 1047

" " Anabaptists, 1063

" " " , 1070

" what was done for mitigation of same and for the release of the prisoners, 1072

" concerning the, against the Anabaptists, 1076

Eighteen persons burned at Salzburg, 411

Election of the Pope, 50

Eleven and then seven, 478

Elias put to death, 177

Elizabeth drowned, 464

" and Hadewijk, 525

" Meylin, 1053

" Hilzin, 1053

" Bachmanni, 1061

Ellert, Jans, six brethren, etc., burned, 465

Elssa Bethezei, 1061

Ennathas, a maiden, burned, 177

Epaphras slain under Nero, 83

Epimachus burned at Alexandria, 129

Epipodius martyred, 114

Epolonius of Antioch beheaded, 130

Ethiopian put to death, 102

Eucratis, a maiden, died in prison, 172

Eugenia beheaded at Cordova, 246

Eugenius, Auxentius, Maodatius, etc., 179

Eulalia burned with torches, 170

Eulogius burned, 135

Eunus burned at Alexandria, 129

Euphratesia, seven brothers and others put to death, 178

Euplius beheaded, 172

Eusebius and others put to death, 126

Eustace Kuter, 620

Evert Nouts, examination, tortured and sentenced, 552–556

" Hendricks of Warendorp burnt, 898

Expulsion of the Christians from Metz, and burning their books, 288

Extracts from book of criminal sentences of city of Amsterdam, 731–734

Extracts from book of criminal sentences of the town of Gouda, 809

--F--

Faes Dircks and two others, 808

" " confessions, 808

" " first examination, 808

" " second examination, 809

" " third examination, 809

" " execution, 809

Fall of man, 37

False and true church, 42

Father Abraham of Cholchester, burnt, 332

Faustina and Jacobita put to death, 105

Faustus put to death, 179

Feanchoys van Elstlandt, 628

Feet-washing, 30–39

Felician thrown to beasts, 174

Felicitas and her seven sons at Rome, 106

" " others, 123

Felistis, Jans, burned, 518

" " death sentence, 518

Felix, bishop at Thibaris, put to death, 173

" Mantz, 400

" Landis and his wife Adelheid Egli, 1060

Fierijntgen Ketels, Leentgen, her mother, with Pierijntgen and Marijntgen van Male, 640

Fifty-four persons burned, 942

Fije and Eelken, 466

Florentin put to death, 137

Fortunata put to death, 178

Forty youths burned, 176

" women and others burned, 180

" Christians slain A. D. 566, 205

" two persons put to death, 675

Four brethren and four sisters, 419

Four God-fearing women, 130

Four persons banished, 280

" " " , 1044

Fourteen persons burned, 255

" " further observation, 255

Francais, the carpenter, 727

Franchoys de Swarte, with Klaesken, his wife, 637

Francijntgen Meulenaers at Bruges, 626

Francijntgen and others, 532

Francis of Bolsweert, 455

" van der Sach, 638

Francoys van Leuven, 920

Frans Sweerdtveger, 529

" Tiban and Little Dirk, 561

Fransken Vroevrouwe, 594

Fructuosus, bishop Tarragona, burned, 135

--G--

Gaius of Alexandria exiled, 135

Gallus Schneider, 1059

Geleyn Corneliss, 885–886

George Wagner, 401

" Blaurock and Hans van der Reve, 415

" " memorial of, 416

" " consolatory admonition, 419

" Bauman, 422

George Gruenwald, 423

" Steinmetz, 423

" Zaunringerad, 424

" Vaser and Leonhard Sailer, 430

" Libich and Ursula Hellrigling, 449

" Raeck, 620

" Friesen, a cabinet maker, 636

" " an admonition, 636

" Pruckmair, 1005

" Wanger, 1024

Gerard and thirty others branded and scourged, 283

" etc., answers to questions, 283

" " summary of doctrine, 283

" " conduct toward the fathers in the council, 284

" " joyful going out and miserable death, 284

" further observations, 284

" Sagarellus burned, 308

Germanicus devoured by beasts, 111

Gerrit Hasepoot burned, 538

" van Kempen, 479

" Duynherder, 711

" van Mandel, confession of faith, 734

" Corneliss put to death, 835

Getulicus and others slain, 106

Gillis put to death, 476

G. Kleermaecker put to death, 917

G. " letter, 917

God and the creation of all things, 36

Golauduch of Persia put to death, 205

Gomer, the mason, and others, 615

Gotthard of Nonenburg, 568

Govert, Gillis, Mariken and Anneken, 476

" Jaspers put to death, 559

Grietgen, Naentgen and others, 484

" and others, 532

" Tanneken, Lijntgen and Stijntgen of Aix-la-Chapelle, 561

" Bonaventeurs, 599

" van Sluys, 920

Grietjen " Bruyssel, 956

Guljame van Dale, 631

Gysbert Jans, six brethren, etc., burned, 465

--H--

Hadewijk and Elizabeth, 525

Hans Koch put to death, 398

" Schlaeffer, 410

" Pretle, 412

" Feierer with five brethren and three sisters, 412

" Langmantel, etc., 414

" van der Reve, 415

" Wucherer and Hans Bartel, 431

" Seyel and Hans of Wels, 433

" Simeraver, 439

" Huber, 449

" Blietel, 456

" Staudtach beheaded, 457

" van Overdam, confession, 468–473

" " " letter, 473–475

" " " death, 476

" Keeskooper, letter of, 475

" " death of, 476

" van Monster and others, 481

" Borduerwercker, 529

" Pichner of Sal, 529

" Brael persecuted, 539–542

" den Duytsch, 561

" de Smit, 561

" Burculo, 561

" Smit and others, 565

" Beck " " , 565

" de Vette, confession of, 596

" Vermeersch " ", 606

" de Backer and others, 615

" Mariken van Meenen, Beetgen van Brugh and Lijntgen, 629

Hans Symons, 676

" " a letter to his wife, 681

" " another letter, 683

" Marijns van Oosten, 711

" " " " letter, 726

" van den Wege, 825

" " " " first letter, 826

" " " " second letter, 827

" " " " third letter, 829

" " " " fourth letter, 829

" " der Straten, 835

" Misel, 851

" Knevel, 899

" van Munstdorp burned, 934

" " " letter to his wife, 934

" Peltner, 943

" Bret, 984

" " first letter, 986

" " another letter, 988

" " another letter, 990

" " " " , 993

" " " " written in a dark pit, 997

" " " " to Hans C, 998

" de Ruyter, with his wife and daughter, 1001

" Aicher, 1005

" Poltzinger and Marcus Eder, 1044

" Landis, 1045

" " further observations, 1046

" Meyli, Sr., and his son’s wife, 1051

" van Uticken, 1054

" Jacob Hess, with his wife, 1056

" Zaug and others, 1065

" Haslibacher, 1068

Hansken van der Broecke and others, 561

" Lisz at Bruges, 629

" Parmentier at Bruges, 629

" in’t Schaeck, 696

" van Oudenaerden, 920

Hanz Peiz and some others, 430

Harman Timmerman of Antwerp, 734

" " confession of faith, 734

Harmen, the dyer, and others, 844

Hemes Nimrich, a teacher and others scourged, 1044

Henderick van Etten, 783

" Dirks and others, 506

Hendrick Anthoniss and others, 515–516

" Leerverkooper, Anthonis, and Dirk de Schilder, 561

" Adams and others, 565

" Aerts, the hatter, and Janneken Cabiljaus, his wife, 638

" Maelschalck, 694

" " letter, 694

" Alewijns, 711

" " an epistle to his children, 712

" " to the lords at rack, 718

" " farewell testament, 719–726

" Verstralen, first letter to his wife, 836

" " another letter, etc., 837

" " letter to brethren, 839

" Pruyt, 955

" Sumer, 1002

Henricus put to death, 126

Henry and Alfuard slain, 258

" of Toulouse put to death, 282

" Gutwol, 1056

" Boller, 1062

Heraclides put to death, 124

Herman, Andrew and Guillemette, 309

" Jans of Sollem burned, 518

" van Vleckwijck burned, 741

" " " and Friar Cornelis, 751–763

Hero and others put to death, 124

Heron burned, 130

Heyndrick Eemkens, 635

" Arents, 706

" van Eckelo, 854

Hilarius on baptism, 152

Holy Supper, 39

How Christ baptized through his disciples, 62

Hugo Jacob Kraen, his wife Mary, and two others, 425

Huybert op der Straten, Trijnken, his wife, and others, 1044

--I--

Ignatius devoured by wild beasts, 102

Inquisition by Pope Innocent III against the Albigenses and Waldenses, 287

" cruel mode of, 298

" continued, 298

" commenced in the Netherlands, 299

" of believers, 307

" continuation, 307

" mode of, 316

" rules of, 316

" articles for recantation, 322

" by the Spaniards, 336–337

" places of imprisonment, 337

" how persons were delivered to the secular judges, 337

" against the believers, 396

In what the church always continued the same, 21

Irene and two sisters burned, 178

Ireneus put to death, 125

Iron and leaden century, 51

Isidore burned, 130

--J--

Jacob and Seli his wife, 447

" den Geldersman burnt, 458

" Claess and his wife Cecilia, 467–468

" van Yperes and others, 548

" de Melselaer, 560

" de Swarte and others, 561

" the goldsmith, and others, 615

" Dircks with his two sons, 696

" de Roore, the chandler, burned, 741

" " disputation with Friar Cornelis, 742–751

" " first letter, 763

" " second letter, 765

" " third letter, 767

" " fourth letter, 769

" " another letter, 774

" " " " , 776

" " " " , 779

" van den Wege, 920

" " " " letter to his wife, 921

" " " " another letter, 921

" " " " " " , 926

" " " " " " , 927

" " " " last words , 928

" the cobbler, and his wife, 956

" Mandel, 1002

" Platser, 1025

" Egli, 1054

" Rusterhel, 1055

Jacques Dosie at Leeuwaerden, 480

" D’Auchy put to death, 569

" " confession in prison, 569

" " before the commiss’y, 570

" " betrayed and apprehended, 587

" Bostijn, 630

" Mesdagh, 686

" " letter, 686

James, the son of Zebedee, beheaded, 70

" " " " Alpheus, stoned, 72

Jan Egtwercken, Claes Meliss, etc., 448

Jan Pennewaerts, six brethren burned, 465

" Pleunis and others, 503

" the old clothes buyer, 503

" " " " " confession, 505

" Drooghscheerder, 529

" de Kudse, 533

" Hendricks, examination, etc., 552–556

" Jans Brant, 593

" Bosch of Bergh, 606

" Hendrick, Bastiaen, etc., 629

" N. Jelis Outerman, etc., 629

" Hulle, at Ypres, 630

" Grendel, 637

" de Swarte, and Klaesken his wife, 638

" Maes, 638

" Gerrits burned at the Hague, 653

" " testament, 653

" " letter to the Lutheran preacher, 654

" " another writing, 657

" " another letter, 658

" Portier burned, 694

" van Paris, 694

" de Smit, 696

" Thielemans and Job Jans burned, 701

" " first letter, 702

" " another letter, 705

" van Raes, 727

" " Mandel, confession of faith, 734

" de Schaper, confession of faith, 734

" Wiljoot, confession of faith, 734

" van Doornick, confession of faith, 734

" Koopman and Hans, his servant, 734

" van Hadebroeck, 734

" " " first letter, 738

" " " second letter, 739

" " " third letter, 740

" Claes, 787

" Quirijnss of Utrecht, burned, 795

" " letter, 797

" the ribbon weaver, 808

" Block, 852

" " a letter, 852

" Wouterss van Kuyck burned, 855

" " " " further observation, 856–857

" " " " verses concerning, 857

" " " " first letter, 857

" " " " second letter, 861

" " " " third letter, 864

" " " " fourth letter, 866

" " " " fifth letter, 868

" " " " sixth letter, 870

" " " " seventh letter, 872

" " " " eighth letter, 874

" " " " ninth letter, 876

" " " " tenth letter, 878

" " " " eleventh letter, 879

" " " " confession, etc., 880

" Pieterss and others, 885–886

" Hendrickss of Swartewael, 886

" " and Maertens Janss’ sentence, 887

" " letter, 887

" " examinations, 890

" " letter, 895

" " another letter, 896

" Smit, 915

" van Ackeren, 917

Janneken Walraven burned, 542

" and Noelle, 561

" and Maeyken, 616

" van Hulle and Janneken van Rentegem, 825

" Munstdorp, Jans’ wife, 934

" " letter to her daugh’r, 935

" " (daughter) letter to parents in prison, 938

" " (mother) letter to her sister, 939

Januarius, bishop of Beneveutum, 176

Jaques de Somere, letter to his mother, 967

Jasper the shoemaker, 637

" den Taschrinkmaker, 727

Jegli Schlebach and others, 1065

Jelis Strings, Pieter and Jelis Potvliet, 631

" " first letter, 631

" " second letter, 633

" Bernaerts, a testament to his wife, 600

" " a letter to his wife, 602

" " " " " , 603

" " " " brethren, 605

" Matthijss put to death, 644

" " letter, 644

" " another letter, 649

" " " " , 651

" the mason, 808

" Claverss and others, 832

" de Backer burnt, 841

" de Groot, 593

Jerome’s views touching several other matters of faith, 163

Jerome Kels, Michael Seifensieder and Hans Oberacker, 429

" Segers, with his wife, Lijsken, 485

" " letter to his wife, 486–488

" " " the brethren, 489–492

" " " to his wife, 492–495

" " " " " , 495

" Segers’ wife, letter to her husband, 495–496

" " " letter to her husband, 497–498

" Segers, letter to his wife, 496–497

" Segers’ wife’s, letter to husb’d, 498

" Segers, letter to his wife, 499

" " " Big Henry, 506

" " last letter to his wife, 501

" " wife, Lijsken’s confession and death, 502

Jeronymus and others, 548

Jeronymus Schepens, 974

" " letter to Claes Schepens, 983

Jesus crucified, 65

Johannes Erigena, surnamed Scotus, 237

John the Baptist beheaded, 67

" banished, 92

" and Paul put to death, 180

" a tradesman, scourged, 234

" Tauler, 314

" Huss, followers of, 324

" Waddon burnt, 332

" Walen with two brethren, 408

" Hut burned, 417

" Styaerts and Peter, 433

" Claess and Lucas Lamberts, 451

" " testament to his wife, 451

" " " " " , 451

" " " " " and children, 452

" " " " brothers and sisters, 452

" " " " kindred, 453

" " sentenced, 454

" Knel or Buchner, 480

" Bair of Lichtenfels, 485

" Leyntner, 618

" Korbmacher, 620

" Schut, his confession, 628

" George, 675

" Mang, 675

" Fox, answer to letter, 971

Joos Jans, 640

" Kasteel and Karel, 686

" Verbeeck, 626

" " letter from, 626

Joost Kindt, a letter, 520

" " another letter, 520

" Joosten burned, 625

" Goethals, Roelandt and Pieter Stayert, Janneken Roelands and Janneken de Jonckheere, 727

Joost, the wheelwright, with his wife, 808

" Verkindert put to death, 810

" " letter to his wife, etc., 810

" " " to the church, 811

" " " to his brother W., 813

" " " to his wife, 814

" " " to his mother, 815

" " " to his wife, 816

" " " to his brother W. and wife, 817

" " " to his wife, 818

" " " " " , 821

" " " " " , 821

" " " " brothers, 822

" " last letter, 824

" van der Straten, 834

" de Tollenaer, 1013

" " " first letter, 1013

" " " second letter, 1015

" " " third letter, 1019

" " " testament to his daughter, 1019

Joriaen Simons, a testament to her son, 543

" " three letters, etc., 545–546

Joris Wouter, Grietgen and Naentgen, 484

" Oudkleerkooper and others, 547

" Wippe put to death, 562–563

" " first letter, 563

" " second letter, 564

" " third letter, 564

" Tieleman and others, 615

" and Joachim, 619

" van Meesch and Jacob Lowijs, 807

Judas Thaddeus slain, 89

Julia put to death, 126

Julian burned at Alexandria, 129

Juliana, 176

Julitta of Iconia, 175

Julius put to death, 126

" Klampherer, 627

Junia martyred at Rome, 83

Justinus beheaded, 108

Justus and Pastor slain, 104

" a youth, beheaded, 173

--K--

Kalleken Strings and others, 627

" Steens and Herman, 638

" widow of Anpleunis van den Berge, 727

Karel van Tiegem, 593

" " den Velde and Proentgen, his wife, 637

" Halling, 676

" de Raet and Grietgen, his wife, 696

Klaerken and Janneken, 548

Klaes, Christian, Hans and others, 638

Konrad Schumacher, 552

Koolaert, the cooper, 626

--L--

Lambert van Doornick, 562

Lambrecht Grube, Hans Beck, Laurence Shumacher, Peter Plaver, his servant Peter and Hans Talber, 424

Lame Sijntgen, 920

Last Judgment, 31–41

Laurens van Guelders and others, 548

Lauwerens van der Leyen, 608

" " " " first letter, 609

" " " " second letter, 610

" " " " confession of faith, 611

" " " " third letter, 614

" " " " fourth letter, 614

" " de Walle and others, 627

" Allaerts, 630

" Pieters, 694

Lauwerens Verkamer, 709

" Andriess put to death, 810

" " letter, 825

Law of Christ, 38

Lenaert Plovier of Aix-la-Chapelle, 616

" " letter to his wife, 616

" " testament, 617

Leondar Bernkop, 448

Leonhard Schneider beheaded, 457

Leonhard Meister put to death, 398

" Keyser, 405–406

" Schoener and others, 409

" Frick, 410

" Lochmair and Offrus Greizinger, 432

" Boltzinger, 1024

Leonhart Sumeraver, 1004

Leonides and others, 114

" the father of Origen, 123

Leopold Schneider, 411

Letter of Jannijn Buefkijn, 475

" " Privilege by William I., 1000

Letters of King Henry VI., 332

Lievijn Jans and others, 515–516

Lijntgen Kernels, 810

" Joris and Trijntgen, her daughter, 844

" a young maiden, 956

Lijsabet, wife of Claes de Vries and others, 832

Lijsbet and Catharina Somerhuys, 844

Lijsken te Linschoten and others, 1044

Lippijntgen Stayerts, 709

" Stayaerts, 920

Little Hans of Stotzingen, 412

Louis and two others, 417

Louwerens the shoemaker, 983

" Janss Noodtdruft of Delft, 1000

Louwijs de Wever, 561

Lucas Michiels, six brethren burnt, 465

" Hendricks at Bruges, 629

" de Groot hanged, 693

Lucian, an elder, put to death, 179

Lucianus and others slain, 96

Lucius put to death at Alexandria, 106

Ludwig Fest, 425

Luke hanged on a tree, 91

--M--

Macar burned at Alexandria, 129

Maerten the Walloon and others, 548

" Pieters and Grietgen Jans, 710

" van Wyjcke with Lijsken, his wife, 808

" Karettier, 810

" v. d. Straten, 900

" " " " with Beliken, his wife, 907

" v. d. Straten, 1st letter, etc., 907

" " " " 2d " , 908

" " " " 3d " , 909

" " " " 4th " , 910

" " " " 5th " , 912

" " " " 6th " , 913

" Bossier, 560

Maertens Janss, a corn porter, put to death, 886

Maeyken Doornaerts and others, 532

" Katz of Wervick, 599

" de Korte, a letter, 599

" Kocx and others, 627

" Trams at Bruges, 629

" Boosers burned, 641

" " confession and letter, 641

" " another letter, 642

" " letters, 642

" " another letter, 643

" van der Goes, 783

" Deynoots, letter, 840

" " another letter, 841

Maeyken Gosens put to death, 917

" van Deventer put to death, 928

" " " testament to her children, 928

" van Deventer, prayer, 931

" Wens and others burnt, 931

" " letters and testament, 931

" " second letter, 932

" " third letter, 932

" " fourth letter, 933

" " fifth letter, 933

" Wouters, 1033

" Wouters, letter, 1035

" Pieters, 1005

" Pickelen, 1024

Magdaleentken, 599

Magistracy, 30

Mahieu van Halewijn, 593

" and his four sons, 638

Malchus torn by wild beasts, 136

Mamas, a shepherd thrust through, 138

Mandate against the Anabaptists, 1006

" " " " , 1063

Manicheans and heretics, so-called, hanged, 257

Manifesto by those of Zurich, 1056

" Refutation, 1056

Many Christians apprehended, 211

" " burned in France and England, 285

" godfearing people put to death in Flanders, 285–286

" persons burnt at Crema, 317

Marcella and Rhais burned alive, 124

Marcus de Ledersnijder, 560

" Eder and Hans Poltsinger, 1044

Margaret Backster imprisoned, 334

" " accusation, etc., 334

Margriete, wife of Jeronymus, 548

Maria van Beckum and Ursula, 450

" of Monjou, 505

Marijn Amare at Bruges, 629

Mariken and Anneken, 506

" put to death, 476

Maritgen Jans and others, 477

Maritgen and others, 477

Mark dragged to the stake, 74

Marriage, 30–40

Martijne Amare, 637

Martijntgen Aelmeers, 637

Martin, the painter, 423

" of Vilgraten and Caspar Schumacher, 433

" Zaeywever and others, 547

Martina and others put to death, 126

Martionilla put to death, 178

Martyrdom of Paul’s friends and brethren, 83

Martyrdoms under Emperor Valens, 180

Martyrs of the new covenant, 58

" " " eighth century, 212

" Mirror, extract from old, 960

Mattheus Pottebacker, 608

" de Vick, 676

" Bernaerts burned, 900

" " testament to his children, 900

" " thanksgiving before and after eating, 904

" Keuse, 943

" Mair, 1032

Matthew beheaded, 88

Matthias tied on a cross, 90

" Servaes of Kottenem, 661

" " first letter, 662

" " second letter, 664

" " third letter, 665

" " fourth letter, 666

" " fifth letter, 670

" " sixth letter, 671

" " seventh letter, 672

" " eighth letter, 674

Matthias Servaes, ninth letter, 674

" " tenth letter, 674

Matthijs Smit and others, 565

" Binder, 973

Maturus persecuted, 112

Mavilus put to death, 123

Maximus stoned at Ephesus, 132

Melchior Vet, 401

Melchoir Platser, 1003

Men and women burned at Troyes, 288

Meynert Hermans and others, 515–516

Mercuria beheaded, 130

Metras stoned at Alexandria, 128

Michael Sattler, 401

" " charges against, 401

" " letter of, 403

" Wideman, or Beck, 433

Michiel van Bruyssel and Barberken, his wife, 917

" Buyse, 1013

" the widower, and Kalleken N., 1023

" Hazel, 1031

Moadatius put to death, 179

--N--

Naentgen and others, 484

" Leerverkoopster, 594

Name of these people (Turilupins), 312

Narcissus put to death, 126

Neeltgen and Trijntgen, 805

Nelleken Jasper of Blijenberg, letter, 730

" Jaspers and others, 832

Nemesius burned, 130

Neon crucified, 139

Nicholas Felbinger, 618

" Geyer, 675

Nikasen Amare at Bruges, 629

" van Aelmeers, 637

Nilus burned, 178

Nine brethren and three sisters, 413

" " " several sisters, 421

Notice to the reader, 168

" concerning martyrs, 210

" to the Christian reader, 731

Nunilo and Aloida put to death, 235

--O--

Oaths, 30, 40

" views on, 310

Objections of the Papists, 44

Obscurity of the church of God, 23

Observations regarding the account of Johannes Scotus, 237–238

Offices in the church, 29, 39

Of holy baptism, 15, 29, 38

Of the danger of the times, 8

Of the divine service of the church, 20

Of the name Anabaptists, 15

Old Jacob and others put to death, 481

" Maeyken, 599

" Pieter Jan Watier and others, 727

Olivier Willemss burnt, 955

" " further observations, 955

" " extract from the court, 956

Onesimus stoned, 104

Onesiphorus put to death, 84

Oppression under Granus, 205

Origen on baptism, 118

" five disciples of, 124

" two female disciples of, 124

" son of Leonides, banished, 133

Orvel, Jan and Pleunis, 628

Oswald of Jamnits, 455

" Landis and others, 1060

Ottila Mulerin and others, 1053

--P--

Pain, Melchior and three others, 423

Palmken Palmen, 478

Pamphilius, an elder at Cesarea, 176

Pancratius, a youth, beheaded, 173

Papylus and others put to death, 111

Paul persecuted and beheaded, 79

" Glock, 972

Pelagia suffocated, 176

Pelagius, a lad, beheaded, 246

" extract from P. J. Twisck, 247

Perceval van den Berge, 638

Peronne of Aubeton burned, 320

Perpetua and others, 123

Persecution, first, under Nero, 76

" second, " Domitian, 91

" third, " Trajan, 101

" fourth, A. D. 166, 107

" fifth, A. D. 201, 122

" sixth, under Maximin, A. D. 237, 126

" seventh, under Decius, A. D. 251, 127

" eighth, under Valerian, A. D. 259, 134

" originator and cause, A. D. 259, 134

" further particulars, A. D. 259, 134

" cruelty and violence of, 134

" ninth, under Aurelian, A. D. 273, 137

" a more particular account, 137

" A. D. 273, what the author of, etc., 138

" tenth, A. D. 302, 139, 166

" A. D. 302, cause, etc., 167

" A. D. 302, " " further statement, 167

" A. D. 302, cause, etc., further account, 167

" tenth, first year A. D. 302, 169

" " second " A. D. 303, 172

" " third " A. D. 304, 174

" " fourth " A. D. 305, 176

" " fifth " A. D. 306, 176

" " sixth " A. D. 307, 177

" " seventh " A. D. 308, 178

" " eighth " A. D. 309, 178

" " ninth " A. D. 310, 178

" " tenth " A. D. 311, 179

" cessation of, A. D. 213, 125

" reinstitution of, A. D. 223, 126

" general, 203

" after Justin the Great, 203

" eighth in seventh century, 211

" severe in East, 220

" by Mady, King of the Arabians, 223

" caused by kings of France, 233

" by the Saracens, 233

" in Cordova, 246

" by the Danish King Worm, 248

" by Udo, 248

" " the Vandals, 249

" of " believers, 297, 321, 396

" in Germany, 306

" in Austria, 434

" another, 396

" inauguration of the last Swiss, 1049

" progress of the inauguration, etc., 1050

" how it occurred, etc., 1051

Peter of Alexandria, exiled, 135

" Apselamus burned at Cesarea, 177

" Nilus and P. Mythius, 178

" Faustus, Didius and Ammonius, 179

" Waldo, conversion of, 266

" Abelard dies in a dungeon, 281

" Bruis burnt, 282

" Koster, 427

" Gerrits and others, 429

" Joris " " , 429

" Kramer, 568

" of Spain, 615

Petolomenus put to death, 106

Phileas, bishop at Thumis, 169

" extract from letters, 169

Philemon put to death, 179

Philidian of Antioch beheaded, 130

Philip stoned, 71

" put to death, 137

" of Langenlonsheim, 422

" de Keurs, 431

Phocas put to death, 104

Photimus died in prison, 113

Pierijntgen Loosveldt or Neckers, 915

Pieter Bruynsen and others, 503

" " Van Weert, first lett’r, 503

" " " " sec’d " , 504

" Thymans and others, 515–516

" van Olman, a letter, 516–517

" Witses, a mason, 527

" " an admonition, 527

" " letter to his wife, 527

" with the lame foot, 529

" de Backer and others, 547

" the miller and others, 548

" van Eynoven, examination, 552–556

" van Maldegem, 630

" van Male, 630

" the shoemaker, 638

" van Oosthove, 640

" van der Meulen, 640

" van Cleves, 694

" Pieters Beckjen burnt, 708

" Verlonge, confession of faith, 734

" de Gulicker with his servant, 885–886

" Saymer, 1013

" Jans, six brethren, etc., burned, 465

" " and others sentenced, 466

" ten Hove and others, 1044

Pionius of Smyrna burned, 131

Pleuntgen van der Goes, 594

Plutarch and others put to death, 124

Plutarchus and others, 114

P. Mythius, 178

Polycarp put to death, 109

Pontius and others put to death, 137

Popes after A. D. 606, 50

Possession of Roman chair through secular power, 51

Porphyrius put to death, 84

Potvliet, Peter and Jelis, 631

Prayer of Hans Koch and Leonhard Meister, 399

" for the secular power, 1075

Prijntgen and Martijntgen Maelbouts, 644

Primus thrown to wild beasts, 174

Prisca martyred at Rome, 83

Priscus torn by wild beasts, 136

Privatus put to death, 137

" bishop at Gevauldan, beaten to death, 138

Probus put to death, 141

" first examination, 142

" second " , 144

" third " , 146

Probus account of death of, 147

Proculus, deacon at Pussolis, 176

Prohibition against the Anabaptists, 1046

" further observation, 1047

" remark as to what followed, 1047

Promus put to death, 177

Publius, 104

--Q--

Questions and answers, 99

Quirinus Pieters, 457

Quiritius, 126

--R--

Rabanus Maurus, views of, 227

Raphel van den Velde, 974

" " " " first letter, 974

" " " " second " , 977

" " " " another " , 977

" " " " letter to his wife, 978

" " " " " " " son, 981

" " " " last letter to his wife, 982

Reason why we have pointed out the article of Holy Baptism, 16

Reason why we have called this work after the Anabaptists, 17

Regarding the old work, 18

Remarks on baptism, second century, 100

Remken Remaeckers, 478

Repentance and reformation, 38

Reply to the first passage, 44

" " " second " , 45

" " " third " , 45

Restoration of man, 37

Resurrection, 31, 41

Revenge, 40

Reyer Dircks, a boatman, burned, 483–484

" Egberts and others, 515–516

Reytse Aysess of Oldenborn, 943

" " first letter, 943

" " divers examinations, 944

" " another confession, 947

" " " " , 949

" " letter, 950

" " another confession, 951

" " letter to his father, 951

" " " " " mother, 951

" " " " " wife, 953

" " another letter to his wife, 953

" " death sentence, 954

Rhais burned alive, 124

Richst Heynes, 463

Ring Hans and others, 1060

Rogotian beheaded, 180

Roman succession from Peter, 46

" chair, 52, 53

Rommeken put to death, 529

Rudolph Bachman, 1059

" Bauman, 1059

Rudolf Suhner, 1061

Rufus and Rosimus beheaded, 102

Rutilius martyred, 122

--S--

Saerken van Duerhove, 830

Samson and Sydonius and others, 223

Sanctus persecuted, 112

Sander Hendricks, Hans de Smit, Hans van Burculo and others, 561

Sander Wouterss of Bommel burnt, 898

Sarah Wanrij and others, 1061

Sebastian Glasmacher and Hans Grueufelder, 430

Second coming of Christ, 31

Secular authority, 40

Separation, 31, 40

Septimius Florens Tertullian’s apology for the Christians, 125

Serapion of Ephesus slain, 129

Serenevs put to death, 124

Seven brethren, 418, 428

" teachers and elders imprisoned at Berne, 1065

" hundred persecuted at Berne, 1065

" " extract from 1st letter, 1066

" " " " 2d " , 1066

" " " " 3d " , 1066

" " " " 4th " , 1067

" " " " 5th " , 1067

Several thousand persons burned under Maximin, A. D. 237, 127

Severe persecution, A. D. 130, 105

Shunning, 31, 41

Sicke Snyder, 425

Sijntgen Vercoilgen, 709

" van Rousselare put to death, 917

" " " letter, 919

" Barninge, 920

" Wens, 1013

Silas or Silvanus martyred in Macedonia, 83

Simon Peter crucified, 77

" Zelotes slain, 89

" Cleophas crucified, 101

" Simon the shop-keeper, 519

Six persons at Basel, 414

" brethren strangled, 546

Sixty martyrs put to death, A. D. 239, 127

Slanders against Anabaptists, 1048

Soetgen van der Houte and Martha, 621

" " " " a testament, 621

" " " " letter, 624

Some of the seventy slain, 91

" pious Christians apprehended, 177

Sonnet, 58

Sosius, deacon of Misenum, 176

Stability, durability, etc., of the church of God, 21

State of worship in the tenth century, 239

" " " further observations, 239

Stephen stoned, 69

" of Orleans, etc., 255

" an elder, burnt, 336

Steven de Graet and Sijntgen, 640

Stijntgen Jans, examination, torture and sentence, 552–556

Succession of the church of God, 25

" personal, 25

" of doctrine, 25

" of the Roman church, 43

Sufferings of Christians in Persia, 211

Summary of baptism, 61, 97, 114, 148, 181, 195, 206

" of the martyrs, 65, 101, 121, 166, 202, 209

" " " " 5th century, 190

" " baptism, 8th " , 212

" " " 9th " , 224

" " " 10th " , 238

" " " 11th " , 249

" " " 12th " , 260

" " " 13th " , 288

" " " 14th " , 309

" " " 15th " , 321

" " " 16th " , 351

" " the martyrs, 8th " , 219

" " " " 9th " , 231

" " " " 10th " , 245

" " " " 11th " , 254

" " " " 12th " , 279

" " " " 13th " , 288

" " " " 14th " , 314

" " " " 15th " , 327

" " " " 16th " , 395

" " " " 17th " , 1042

Superscription of letter to Berne, 1078

" " " " Zurich, 1078

Supplication to the city of Berne, 1060

" answer to same, 1060

Susanneken and Kalleken Claes, 941

Sybrant Jans, Hendrick Gijsbrechts van Kampen, Stephen Benedictus and others, 427

Sylvanus, bishop of Emissa, 176

Symphorian beheaded, 138

--T--

Tanneken van der Leyen, 529

" " " Meulen, Jaecxken van Hussele and Jaecxken Teerlings, 727

" Walraven, 956

Ten persecutions under Nero, 76

Ten persons at Dortrecht burned, 831

Tertullian’s views, 116

" consolation and encouragement to the early martyrs, 1080

Teunis van Houstelraed, 477

Tharacus put to death, 141

" first examination, 141

" second " , 143

" third " , 145

" account of his death, 147

The bloody theatre, 58

Theodorus, Philemon and Cyrilla, put to death, 179

Theodosia, a maiden, drowned, 176

Theodosius and Honorius against the Anabaptists, 191

" threatens Cyril of Alexandria, 192

" bishop of Jerusalem, persecution of, 192

Theodulus, a lector, drowned, 175

Theonas, 176

Theonilla put to death, 139

The persons John baptized, 62

" sequel compared with the beginning of this history, 13

Thirty-nine persons burned at Bingen, 298

Thomas cast into a furnace, 86

" van Imbroeck, confession concerning baptism, 355

" van Imbroeck, defense, etc., 357

" Hermann and others, 406

" Balthaser and Dominicus, 412

" van Imbroeck, 556

" " " letter to his wife and brethren, 556

" van Imbroeck, letter to his wife, 557

Threatenings of Theodosius, 192

Three pious peasants, 136

" brothers crucified, 139

" brethren and two sisters, 413

" hundred and fifty persons, 421

" brethren at Antwerp, 479

Tijs van Lindt, 478

" a young man, 519

" Jeuriaenss, 787

" " first letter, 787

" " another letter, 791

Timothy stoned, 95

Title of this work, 15

Tjaert Reynerts, 438

Tobias Questinex, six brethren, etc., 465

Trijnken Keuts, 594

Truyken Boens, six brethren, etc., 465

Twelve pious Christians put to death, 110

" persons, men and women, burned, 431

Twenty-four persons burned at Paris, 297

" persons imprisoned in London, 957

Fourteen women driven from, etc., 957

Youth scourged behind a cart, 957

Hendrick Terwoort burned, 957

Jan Pieterss, 957

Gerrit van Byler, extract, etc., 958

Extract from old Martyrs Mirror in reference to above, 960

First letter from the above, 960

Another letter from the above, 965

Letter from Jaques de Somere, etc., 967

Supplication presented to queen, 970

Confession of faith of the above prisoners, 970

Answer to John Fox by the above, 971

Thomas Han, 1031

To the Bloody Theatre of the Anabaptists, 1079

Two sisters at Antioch, 178

" brethren and two sisters, 421

" young girls burned, 482

Tyranny of Theodosius, bishop of Jerusalem, 192

" " the King of Bulgaria, 233

Tyrants of this time, A. D. 401, 191

--U--

Ulli Schedme or Schneider, 1055

Ully Wagman, 1063

Uly Baumgartner and others, 1065

Ulpian cast into the sea, 175

Ungodly life of Popes, 54

Ulrich Schneider, 1055

" Muller, 1059

Uprightness of these people, 312

Urban of Antioch beheaded, 130

Urticinus beheaded, 95

--V--

Valedictory, 19

Valerianus put to death, 126

Valerius, school-master, martyred, 697

" " extract from his books, 697–701

Various arguments, 47

Veit Pelgrims at Glabbeck, 424

" Greyenburger, 804

Verena Landis, 1061

Vetius put to death, 111

Victor and Pieter de Backer, 547

Vigil Plaitner, 417

Vijntgen, Goudeken, Janneken de Jonkheer, Betgen van Maldegem and Sijntgen van Gelder, 630

Vilgard and Caspar Schoeneck, 413

Vitalus buried alive, 95

--W--

Waldenses, dispersion of, 266

" of one belief with the, Baptists, 267

" called Anabaptists, 267

" reject infant baptism, 268

" on secular authority, 270

" " war, 270

" " swearing oaths, 271

" " other articles, 272

" " their confessions, 273

" and Albigenses, 274

" Moral precepts left by, 276

" Virtuous life of, 277

" unjustly accused, 278

" Time of, 279

" 100 burned at Strasburg, 298

" 39 " " Bingen, 298

" 18 " " Mentz, 298

" 80 " " Strasburg, 301

" Papal statutes against, 303

" severe persecutions of, 304

" many burnt, 304

" burnt in Toulouse, 306

" Mandate of Pope Urban, 307

" in France persecuted, 308, 309

" martyred at Steyer, 318

" great numbers burned at Zuidenitz, 318

" account of their death, 318

" four persons burnt, 318

" persecution of, by Pope John XXII., 319

" persecution in Bohemia, 319

" further observation, 319

" persecution in France, 320

" Flanders, 320

" thirty-six burned, 320

" persecution on the Baltic, 321

" 443 put to death, 321

" burnt in Flanders, 331

" put to death at Eichstaedt, 335

" and the Taborites, 325

Waechling Dirks, Maerten Schoenmaecker and Adriaen Pieters, 561

Walter Mair and two others, 424

" of Stoelwijk, 439

" " " letter from, 439

" " " prayer, 447

Werner Phister and his son’s wife, 1058

Weynken, a widow, burned, 407

Willeboort Corneliss put to death, 643

Willem, Maritgen, etc., 477

Willem, the cabinet-maker, beheaded, 505

" of Bierck and others, 506

" Droogscheerder, a letter, 547

" van Haverbeke, 560

" Goosen and Egbert de Hoedemaecker, 562

" de Kleermaecker, 619

" de Duyck, 659

" Aerts, 686

" de Snijder and wife, 696

" van Poperinge and wife, confession of faith, 734

" Janss of Waterland burned, 794

" de Rijcker, 914

William Swinderby burned, 328, 329

" Thorpe burned for the faith, 329

" White burnt, 332

" " confession of faith, 332

" " imprisonment, doctrine and death, 333

William Wiggers of Barsinghorn, 426

" van Robaeys, 506

" " Louvain, 529

" " Keppel, 636

Wolfgang Ulman, 412

" Brandhuber, Hans Niedermair and seventy others, 417

" Eslinger, 423

" Hueber, 593

" Mair, 593

" Pinder, 834

" Raufer, 1005

Wouter, Joris, etc., 484

" van Capelle, 519

" " Honschoten, 561

" Denijs, 727

" " first letter, 728

" " second letter, 729

" " third letter, 729

Writing from Switzerland on threats against the Anabaptists, 1062

Writing in defense of accusation against the Anabaptists, 1064

--Y--

Ydse Gaukes and Anneken, his wife, 844

" " first letter, 846

" " second letter, 847

" " third letter, 849

Young man burnt, 854

--Z--

Zenobia beheaded, 141

Zenobius " , 141

NOTICE.--The reader will observe that in this index the names of persons are arranged alphabetically after the first names instead of the surnames.

Spelling corrections:

Proper nouns: ---------- Adriaen Peters → Adriaen Pieters Andries → Andriess Annetge → Annetgen Apamia → Apamea ARMENTIERSS → ARMENTIERS Arragon → Aragon Baumgartner → Baumgarter Buysen → Buyse Cluniacensus → Cluniacensis Egly → Egli FEANCHOYS → FRANCHOYS FIERIJNTGEN → PIERIJNTGEN Francijntjen → Francijntgen Geschlacht → Geslacht Geslaght-register → Geslacht Grietken → Grietgen Gruthuysbusch → Gruthuysbosch Hanscken → Hansken Henrick → Hendrick Herman → Harman Hoedmaecker → Hoedemaecker Justinius → Justinus Kallaken → Kalleken KEESKOPER → KEESKOOPER Madgeburg → Magdeburg x3 Maeken → Maeyken MAERTENS → MAERTEN Maertens → Maertenss Matheus → Mattheus x2 Mehnring → Mehrning Michiel Buysen → Michael(?) Busye MIDDLEBORGH → MIDDELBORGH x2 (once in caps) Oorspronch der Nederlantsche → Oorsprong der Nederlandtsche Origin → Origen Peters → Pieters Philophilact → Theophilact Pieters → Pieterss Ryer → Reyer x2 SIJNTJGEN → SIJNTGEN Stoelwijck → Stoelwijk Tactitus → Tacitus Vistorinus → Victorinus WYJCKE → WIJCKE

In Index: ---------- Auxentices → Auxentius Balthaser → Balthasar Bassilla → Basilla Baumgartner → Baumgarter Bruynsen → Bruynen Cladius → Claudius Harring → Haring Honsschoten → Honschoten Isadorus → Isidorus Kampen → Campen Petolomenus → Ptolomeus Photimus → Photinus Serenevs → Serenus Zierick--Zee → Zierickzee

Spotted a typo or a problem in this chapter? Tell us