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 6 of 13)

THE BLOODY THEATRE

--OR--

MARTYRS MIRROR

--OF THE--

ANABAPTISTS OR DEFENSELESS CHRISTIANS, who baptized only upon Confession of Faith, and who suffered and died for the testimony of Jesus, their Savior, in the sixteenth and seventeenth centuries, that is, from A. D. 1500 to A. D. 1660.--Being an Enlargement of the preceding Martyrs Mirror, augmented from many authentic Chronicles, Memoirs and Testimonies; together with an Account of The Holy Baptism, and other Articles of Divine Worship practiced in those times.

AN ACCOUNT OF THE HOLY BAPTISM IN THE SIXTEENTH CENTURY.

SUMMARY OF BAPTISM IN THE SIXTEENTH CENTURY.

[The controversy of the so-called clergy the cause, in this century, that the Anabaptists increased the more, which forms the beginning of this account.

In the meantime, the difference is shown, between the old Waldenses and the apostate Hussites, respecting the article of holy baptism.

The Waldenses in Hungary were now, in the year 1507, greatly persecuted; concerning whom it is stated, that they led an innocent life; and it is also declared that in their confession, which they delivered this year, as well as in their defense, in the year 1508, nothing at all is said about infant baptism.

Ludovicus Vives is introduced, for the year 1521, who, commenting on Augustine, says: That formerly the adults alone were admitted to baptism, and that even in his time said practice was still maintained in some cities of Italy.

Two articles of the old Waldenses are related, one of which is against the Pope, the other on holy baptism.

For the year 1540, mention is made of the churches in Thessalonica, who were said to have remained unchanged in faith from the time of the apostles, and agree with the Anabaptists. From two different authors particulars corroborating the matter of said Thessalonian churches are given; from the testimony of other writers and credible memoirs.

In a note it is shown, that in Thessalonica alone the Christians have more than thirty churches, or meeting houses, while the Turks have only three.

D. Vicecomes mentions the time when the Thessalonian Christians administered baptism.

We then proceed to some confessors who lived and were put to death in the time of our fathers; some good and wholesome testimonies regarding this article, left by them as Thomas van Imbroeck, A. D. 1558; Jacob de Roore, A. D. 1569; John Wouters van Kuyck, A. D. 1572, Christian Gastayger, A. D. 1586; Bartholomew Panten, A. D. 1592. Finally, about A. D. 1600, an entire confession of faith follows, such as has been believed and practiced for many years, by those called Mennists.

With this we conclude the whole account of holy baptism and Christian worship in those times.]

* * * * *

It is now our purpose to fulfill the promise we made in the preceding part, and to this end have come here, namely, to show also in this century, that the distinguishing mark of the believers, that is, baptism according to the institution of Christ, was at this time also correctly taught, practiced and maintained, by those who may be called orthodox believers; notwithstanding said article had to suffer much opposition, violence and molestation, and this not only from the papists (who, however, have nearly always opposed it), but also from other persuasions who had abhorred the doctrine of the papists in many other points, and with fear and terror had fled from the Roman church, as from a confused Babel.

However, all this, instead of obscuring the truth, tended only to illuminate and glorify it the more, just as gold when contrasted with copper, the mountain’s height with the deep valley, and the light of day with the darkness of night, can be distinguished the more plainly; also the praiseworthy commended, and the contemptible contemned. This was the case at that time, not only with the assailed truth, but also with those who defended it, as shall be related and proven in the sequel.

Jacob Mehrning’s History of Baptism, making mention of the sixteenth century, that is the time from A. D. 1500 until A. D. 1600, begins with these words: Page 772 “At this time there arose, principally in Germany, a most severe persecution against the old Waldenses and their followers, through the violent controversy of the so-called clergy, and the disputations waged against them by the pens of the learned.” [The Waldenses] in consequence of this, however, gained far more Anabaptists (namely Baptists), than there had ever before, in any country, been seen.

This indicates that the old orthodox Waldenses, notwithstanding the severe persecutions, existed also at this time, yea, insomuch that now they increased more than ever before.

But this was also the century in which Luther in Germany, Zwingli in Switzerland, and afterwards Calvin in France, began to reform the Roman church; and to deny, oppose and contend with the authority of God’s holy word against the supposed power of the Roman Pope, and many papal superstitions, however, in order to avoid too great dissatisfaction, as it seems, they remained in the matter of infant baptism, in agreement with the Roman church, though they abandoned many incidents which the papists observe at the baptism of infants, such as the salt, spittle, exorcism, and the like.

They also have retained with the papists, the swearing of oaths, the office of secular authority, war against enemies, and sometimes also against each other, etc., of which things the old Waldenses had purified themselves, and would have no communion with any who would practice these things. Hence, we will leave them, and turn to our fellow believers.

It is true, that already before the beginning of this century, some of the Waldenses had united with the Hussites, apparently in the confidence, that with the doctrine, these would also follow the meekness of their former teacher, John Huss. But when said Hussites would retain infant baptism, and avenge the death of their teacher, yea, began to wage a bloody war against those who had put him to death, those who had united with them found themselves greatly deceived, and left them, not daring to trust their salvation with such people; some, however, though few, remained with them. Thus the Waldenses returned for the most part to their old brethren, but the Hussites were received by the Lutherans, Zwinglians and Calvinists, who, with them approved of infant baptism and war.

But since, some Waldenses had united with the Hussites before the apostasy of the latter, and some though few, had still remained with them, it came that said Hussites received, though erroneously, the name of Waldenses. Hence it originated, that they had a mixed confession of faith, which was partly conformable to the old confession of the Waldenses, and partly adulterated with innovations or human institutions. For example, the article of the holy baptism of these Hussites reads as follows: “The faith which God has given us, constrains us to believe and confess such things respecting baptism, which is the first sacrament: whoever, now, in adult age, has become believing through the hearing of the word of God, by which he, being regenerated and enlightened in his soul, has received power, such an one is bound to be baptized in the name of the Father, the Son, and the Holy Ghost, into the unity of the holy church, by an external washing of water, in token of his inward purification obtained through faith.”

(So far this article accords with the confession of the old Waldenses; but what follows it, is held to have been added by said Hussites.)

“This our confession extends also to infants, who, according to the command of the apostles, as Dionysius writes, must be baptized, and afterwards, through the wise direction of their sponsors, who are taught in the law of Christ, be guided, or urged and trained to the life of faith, that is, to worthily practice the faith.”

We see here, a great departure of these Hussites, who have added to the old rule of the Waldenses, which is confirmed by the authority of holy Scripture (namely, to baptize upon faith), a new rule, namely, to baptize also infants, and for proof of this, adduce not the testimony of Christ or his holy apostles, but of one Dionysius, who never was an apostle or teacher of Christ, but a fallible man.

And still, the preacher Mellinus would make the readers of his book believe, 2d book, page 614, col. 3, that this last part was also the confession of the Waldenses; but the contrary is evident, as previously stated; yea, according to his own account, fol. 446, col. 1, the Waldenses, A. D. 1544, forty years after the Hussites, whom he calls Bohemian brethren, made the above article, issued a confession and delivered it in the parliament of the King of France, in which, where speaking of baptism, they make no mention at all of any baptizing of infants; but the work of the Hussites, according to the account of said preacher, is said to have originated A. D. 1504. Compare fol. 611, col. 1, with fol. 614, col. 3.

A. D. 1507.--“In this year,” writes P. J. Twisck, “the Vaudois, Waldenses, or believers were cruelly persecuted in Hungary, and delivered the confession of their faith, together with an apology, to Uladislaus, King of Bohemia, refuting the calumnies of their enemies, and proving that they had not separated from the Roman church without good reasons. Of these people, papistic writers themselves confess, that they led an innocent and pious life, though they nevertheless cruelly sought to kill and exterminate them.” Chron., page 930, col. 2, from Henr. Boxh., fol. 27.

NOTE.--Touching the confession which the aforementioned Waldenses, A. D. 1507, delivered to King Uladislaus, as well as their defense which they delivered A. D. 1508, nothing at all is therein said of infant baptism, though that would have been the proper time to explain themselves in this respect. See A. Mell., fol. 616, col. 1–4, and fol. 617, col. 1–3. As to their confession of the year 1504, which was corrupted or adulterated with human institutions, by the Hussites, we have already spoken.

A. D. 1521.--One Ludovicus Vives, of Valencia, commenting on the words of Augustine, in the 27th chapter of the 1st book of the City of God: With what admonition we address the baptized, says: “That no one be mislead by this passage, [I would state, that] no one was formerly admitted to holy baptism, save he who had attained his years, and understood himself what the holy water signified, and desired to be washed with it; yea, when he desired it a second time or oftener.”

Said Vives, in the same place, further declares: “I understand that in some cities of Italy the ancient custom is, to a great extent, still observed.”

By this he indicates, that at, as well as before his time, many there did not practice infant baptism; which is the purpose for which we have adduced this passage.

“These apparently were,” says H. Montanus, who has noted this, “a remnant from the Waldenses, who were also scattered into different parts of Italy.” Nietigh., page 89.

He then states, that in the year 1544 they delivered their confession of faith to Francis I., King of France, but that the following year, said King, through Minerius, miserably fell upon and exterminated them, in accordance with the sentence pronounced against them five years previously, at Aix, in the court of Provence, not far from Italy.

Their faith is further thus described: “That they, according to their ancient custom, did not recognize the Pope of Rome, and had always had a pure religion.”

Concerning baptism, they professed: “That it is an external visible sign, which signifies to us the renewing of the Spirit, and the mortifying of the members.” This confession, in substance, fully agrees with the one which we previously related from Jean Paul Perrin, as also, with what Reinerius admonishes, among the articles of their confession, as these were in his time, saying: “That they deemed infant baptism useless.” Mont., Nietigh., page 90.

We could expatiate and give more particulars, touching the Waldenses, in confirmation of the faith which they had in common with us, as also, that they confessed said faith until the times of the last martyrs, yea, also, that some of those martyrs proceeded from them; but as it is not our purpose to fill this book with words, but only to give the pith of the matter, which we think we have done, we will leave it as it is referring it to the judgment of the intelligent and impartial reader.

Before we leave this, we would state that mention is made, in this century, not only of the Waldenses, but also of certain churches in Thessalonica, in Greece, which are declared to have remained unchanged in faith from the time of Christ, and to agree in faith and practice with the Anabaptistic churches, in Switzerland. I will quote the account verbatim, which I have found in regard to this, in a certain tract entitled: The Spectacles, by which the Anabaptists of one faith may see, etc., by a lover of the truth, J. S., printed at Harlem, by Hans Passchiers, van Wesbusch, A. D. 1630.

In the preface, page 10, we read: “Since, my beloved, all the truly pious have a sincere joy and the greatest delight [to know], that many pious people are found upon earth, it has seemed good to me, to acquaint you with a brief testimony that has fallen into my hands: How, in the year 1540, or a little before, certain persons were brought captive by the Turks, from Moravia, to Thessalonica, in Turkey, and sold as slaves; which slaves there became acquainted with the (Thessalonian) Christians. Observing their life and conversation, they said to these Thessalonians, that in Moravia there lived a people who were like them in life and conversation, and were called Anabaptists; which kindled in the Thessalonians a zeal to examine the truth of the matter; and it further happened, as the testimony states,” etc.

NOTE.--Besides what we have noted concerning the churches at Thessalonica, Balthasar Lydius gives this account: “We will first speak of the Greek churches, who, in great numbers, are under the dominion of the Grand Turk; for in the city of Thessalonica, by the Turks now called Salonick, the Christians or Greeks have more than thirty churches, while the Turks, on the other hand, have only three; and so it is in other places in the vicinity. These churches do not recognize the Pope as the general head of the church.” This appears from the book of Nilus. Balth Lydii, 3. Tract. of the Waldenses, p. 33, col. 1. Nilus de Primatu Papa, p. 48, 51 edit., Wechel, A. D., 1608.

On page 42 of the book referred to above, we read: Brief account how through some Moravians who had been captured by the Turks, and had come to Thessalonica, in Turkey, the Christians at Thessalonica obtained information that in Moravia there lived fellow believers of theirs, who were there called Anabaptists; and how, in order to ascertain the truth of the matter, they sent three of their brethren to Moravia, in Germany.

“I, the undersigned, testify that in Moravia there lived with me, for the space of three years, a man of our brethren, about a hundred years old, named Leonard Knar, who related to me that in his time, when he was a servant in the common house of the common church at Popitz, under the stewart, Hans Fuhrman, three brethren of the church of Thessalonica were sent to Germany to inquire after their fellow believers, who, as they had learned from the prisoners, as stated above, were living in Moravia.

“They first came to Nickelsburg, on the frontier of Hungary, where they went to a priest and inquired after this people. He entered a carriage and rode with these three men to Pausrom, to those who are there called Huterites, and in the Netherlands, Moravians.

“Having well examined their life and conversation, they discussed with them, in the Latin language, in which they were well versed, all the articles of the faith, but found that in three principal articles they did not accord; namely, first in shunning, as this article was maintained by the Huterites; secondly, in the community of goods, which virtually consists with them more in dominion and servitude, than in equality; thirdly, that they withhold from those who fall away from their communion and leave them the property which they brought in, on account of which these three men parted from them with tears in their eyes, because they had performed such a difficult and laborious journey in vain.

“The same priest then brought them in same place (Pausrom), to the Schwitzer church, who derive their name from Hans Schwitzer, who, through one of their brethren, named John Peck (who, with Hans Fuhrman and twelve other persons, had lain in prison for nine years, in the castle Passau on the Danube, in Bavaria, for the testimony of the faith), discussed in Latin all the articles of their faith. They agreed well in all points, on account of which they being mutually filled with great joy, acknowledged each other as dear brethren, and in token thereof, commemorated together the Lord’s Supper, with great gladness, confessing themselves the true church of God. They stated further that the church of God at Thessalonica had remained unchanged in faith from the time of the apostles, and that they still preserved in good condition the letters which the apostle Paul wrote to them with his own hands.

“All this having taken place, they parted in peace, and having commended each other with tears and the kiss of love, into the keeping of the Lord, the brethren journeyed back to Thessalonica.

“One of them who was a tailor by trade, left his shears as a memento in the church at Pausrom.

“This history is not only known to me, but is generally known, not only in Moravia, but also in the upper Palatinate.”

The father of this Leonard Knar, who saw and related all this, was elder among the Anabaptists there who now consist of two principal divisions, namely the Huterites, here in the Netherlands called Moravians, and the Schwitzers here in the Netherlands called Germans, but who were then yet one people. This Elder Leonard Knar ministered to these people in baptism, the Supper and intercessions according to the doctrine of the apostles.

As Leonard was well acquainted with John Peck, the latter orally related to Leonard all that he had discussed with the brethren from Thessalonica.

We mentioned before, that Hans Fuhrman and John Peck, together with twelve other persons, lay imprisoned for nine years in the castle of Passau. From this long confinement they were released through bail furnished by a certain lord of Jamits, who traveled thirty-six leagues to release the prisoners by becoming bondsmen for them. He had in his town Jamits, a large society of these people living under his protection.

To the above account the following testimony is given, subscribed to in these words:

“By me, Jacob Meyster, resident at Amsterdam, fled from Moravia, to Poland, A. D. 1620; thence A. D. 1626, to Stettin, in Pomerania, and in the year 1627, to Amsterdam. I acknowledge that this account of Leonard Knar is as related.”

Of these things, Jacob Mehrning, of Holstein, gives this account: “Thus we have information, that even at the present day there are brethren and Christians at Thessalonica, who agree with the Mennists in all articles of religion, also in baptism, two of whom were yet in the time of our fathers, with the brethren in Moravia, and then also in the Netherlands, and communed with the brethren, who expressly declared that they still preserved in good condition, at Thessalonica, the originals of St. Paul’s two epistles to the Thessalonians. Likewise, that many of their brethren were still living, scattered here and there in Ethiopia, Greece and other oriental countries, as well as other Christians, who, like them, were preserved by God, and remained in the same doctrine, and the true practice of baptism, constantly from the beginning of the apostles to this time.” Bapt. Hist., p. 739.

D. Vicecomes, lib. 1, cap. 23, quotes from Nicephorus Callistus, that in Thessalia baptism was administered only at Easter; on which account many died without baptism.

This harmonizes quite well with the foregoing; namely, that the Thessalonian churches were not accustomed, or at least did not deem it necessary to baptize infants, seeing they waited with baptism a whole year; on the other hand, those who consider infant baptism necessary, frequently dare not postpone it one month, one week, yea, sometimes not one day, on account of the uncertainty of the infant’s life; so that they appoint no definite time for infant baptism, as also, if necessity requires it, no definite persons; so much that the papists as also the Lutherans allow not only priests or teachers, but also laymen, yea, women to baptize, so that no child may die unbaptized. Anthon. Jac. Babel der Kinderdoopers, printed A. D. 1626, p. 107, 8th chapter, quest. 5, from Bellarm de Baptism, col. 307.

But that the Thessalonian churches had the custom of baptizing only on Easter, that is, once a year came as may be inferred, because they deemed it necessary first to instruct the persons for a long time, almost a year, and to teach them the faith, before they might be baptized; as has been shown from Rupert Tuiciensis, for the year 1124.

NOTE.--Notwithstanding we might herewith close our account of Holy Baptism, since not only this article, but all that further belongs to it, has been sufficiently shown, and the known martyrs of our faith and their confessions have been plainly presented in our old book of the martyrs long before this time; yea, already in the year 1524, we nevertheless, in order to satisfy, if this be possible, the critical, will proceed to bring this article to the end of this century, in which the confessions of the martyrs will render us no small service, as will appear.

CONFESSION OF THOMAS VAN IMBRŒCK, CONCERNING BAPTISM.

A. D. 1558.--At this time a godfearing and pious hero of Jesus Christ, named Thomas van Imbrœck, made a most excellent and explicit confession of holy baptism, as also a refutation of the opponents, which he delivered to the lords of Cologne, where he was imprisoned for the faith. It reads as follows:

I believe and confess that there is a Christian baptism, which must take place externally and internally; internally with the Holy Ghost and with fire, externally with water, in the name of the Father, the Son, and the Holy Ghost.

Internal baptism is imparted by Christ to the penitent, as John the Baptist said: “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I; whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” Matt. 3:11; Mark 1:8.

Christ confirms these words when he says to his disciples, “That they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.” And this promise was fulfilled on the day of Pentecost. Acts 1:4,5; 2, etc.

Thus was also the house of Cornelius baptized when they believed what Peter spake: they received the Holy Ghost, and all spake with tongues, and magnified God. Acts 10:44,46.

But the external baptism of water, which is a witness of the spiritual baptism, and indication of true repentance, and a sign of faith in Jesus Christ, is administered, by the command of the Almighty Father, and his Son Jesus Christ, and the Holy Ghost, and in the name of the only God, by a true servant of the Lord, to those who have repented and reformed, believe the Gospel,[207] confess their faith, and desire baptism; willingly offer themselves up to God, and yield themselves servants unto righteousness, yea, to the service of God, and the communion of Jesus Christ and all the saints.

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

This is fully comprehended and contained in the words which Christ speaks to his disciples: “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. In Mark we read thus: “Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Mark 16:15,16.

These words of Christ fully comprise the ordination and institution of the Christian baptism, and all that pertains to it; for Christ, who is the eternal wisdom of the Father, has expressly and completely thus commanded it. Now, as he is the Light and the Savior of the world, we find in this command, that teaching and believing must precede baptism. John 8:12; 3:17.

The Scriptures cannot be broken, neither are we to take away from, or add to, the word of God; nay, not even the smallest tittle or letter of the Gospel may be changed. Hence, the ordinance of the Lord, respecting baptism must remain unaltered; for it is the word of God, which abideth for ever. Deut. 4:2; Matt. 5:18; John 10:35.

Hence, the words of Christ declare, that teaching must take place before and after baptism, in order that the person baptized may use diligence to observe, after baptism, the Gospel (which was presented to him before baptism), and all things commanded him; for he is no more lord over himself; but, as a bride surrenders herself to her bridegroom, so he, after receiving baptism, surrenders himself to Christ, and loses his will, is resigned in all things, without name, without will, but leaving the name to Christ, and letting him reign in him. For this is the signification of baptism, that the Christian’s life is nothing but pure dying and suffering; because we are like unto the image of Christ, and baptized with him, must die and suffer, if we would reign and live with him. Rom. 6:4.

With this ordinance of Christ, accord also the apostles, as faithful stewards and dispensers of the manifold grace of God; for thus did Peter and the other disciples preach the Gospel at Jerusalem, and they that heard it, were pricked in their heart by the word, and said unto Peter and the rest of the apostles; “Men and brethren, what shall we do? Then Peter said unto them: Repent 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.” Acts 2:37,38. Thus did also Philip, when he expounded the Scripture to the eunuch. And the latter, when he had accepted it, said: “What doth hinder me to be baptized? Philip answered: If thou believest with all thine heart, thou mayest.” Acts 8:35–37. Thus also those of Samaria were baptized, when they believed the words of Philip. Verse 12.

Again, when Peter preached Christ to the house of Cornelius, and spake the word of life, the Holy Ghost fell on all them that heard the word. “Then said Peter: Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.” Acts 10:44,47,48.

Thus, Paul also found certain disciples at Ephesus, to whom he said: “Have ye received the Holy Ghost, since ye believed? They answered: We have not so much as heard whether there be any Holy Ghost. Then said Paul: Unto what then were ye baptized? They said: Unto John’s baptism. Paul said: John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus.” So we read in the 19th chapter of Acts.

Thus also Paul himself, when he had been prostrated on the way, by the Lord, and had heard at Damascus, by the command of the Lord, from Ananias, what he should do; had again received his sight, and was filled with the Holy Ghost, in short, had become a chosen vessel and fit instrument, was baptized, and called upon the name of the Lord; as Luke writes, Acts 9:18.

From these and other passages it is evident, that the apostles first taught, and that from teaching follow repentance and faith. For, how shall they believe, says Paul, without hearing. Faith cometh by hearing, and hearing by the word of God. Rom. 10:17. Hence, penitent faith is confessed and, so to speak, sealed by Christian baptism. For, after baptism, a constantly good and godly life should follow;[208] this is the true ordinance of the Lord Jesus Christ, and his apostles, as you may read everywhere throughout the Acts of the Apostles.

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

Lastly, as the apostles established the church of God through the Gospel, so they all unanimously declare in their epistles the aforesaid foundation of Christ. For, thus says Paul to the Romans: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.” Rom. 6:3–7.

With these words, Paul tells us what the baptism of believers signifies, namely, the dying of the flesh, or mortifying of the old Adam, the burying of sin, the putting off of the sinful flesh, and the resurrection of the new man and life; and this for this reason: since Christ died for our sins, was buried, and rose from the dead for our justification, and we, through the spirit of faith, have been incorporated or grafted into him, and hence, have become entitled to the merits of his death, yea, are made partakers of all that is his, and thus, in and through hope, are confirmed in his fellowship (unto which we are called through grace); therefore we must also, for his name’s sake, die unto sin,[209] bury it, and live unto righteousness, that we may be a true branch on the vine.

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

In this manner the apostle Paul speaks also to the Colossians: “Ye are complete in him, which is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him.” Chap. 2, verses 10–13, compared with Eph. 2:4–6.

These words, in the first place, declare, that circumcision is not a figure of baptism, but of the circumcision of Christ, which is not done on the foreskin of the flesh, but on that of the heart, not with hands, nor with a knife of stone, but without hands, through the word of God, in the Spirit.

These words of Paul sufficiently indicate, that in baptism the past life must be buried with Christ, and, through faith, rise to a new life; for the outward sign alone is of no value in the sight of God; but faith, the new birth, a true Christian life--by these, man is united with God, incorporated into Christ Jesus, and becomes a partaker of the Holy Ghost.

Hence, external baptism does not conduce to salvation, if the internal baptism is wanting, namely, the transformation and renewing of the mind. Once more Paul says to the Galatians: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” Gal. 3:26,27.

I hope that my lords will reflect a little on these excellent and explicit words; for when viewed aright, they are easily comprehended. Even as a man that is naked, hides himself and would not be seen because he is ashamed of his nakedness; but when he has covered his shame, he comes forth without hesitation. So it was also with Adam; when God called him, he hid himself, and said: “Lord, I am naked.” Nevertheless, he had covered himself with a fig-leaf; but it availed him nothing; for the Lord could well see his shame, that is, his sin. Gen. 3.

But when he knew himself, God clothed him with skins, which signified the sign of grace of Christ. Now when he had on the skin, his nakedness was no longer seen. So it is also with Christians; when they have put on the coat of skins (Christ), our sin is seen no longer, and the garment which we have on is manifest to all. Compare Gen. 3:21 with Gal. 3:27. Therefore, he that is baptized aright, has put on Christ, and nothing is seen on him, but Christ and the life of Christ. Thus Paul says to the Ephesians: “Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.” Eph. 5:25,26.

Here we plainly perceive, that the washing of water is joined to the word; for no one is cleansed by the washing of water, but by the word; as the Lord says: “Now ye are clean through the word which I have spoken unto you.” John 15:3.

In another place, Paul calls baptism a washing of regeneration, Tit. 3:5, because baptism represents regeneration; even as circumcision is called a covenant, because it represented a covenant. Thus also, the paschal lamb is called pascha, that is, a passing over, though it was simply a memorial of the passover. Thus, is baptism called a washing of regeneration, because it belongs to the regenerated children of God, who are born of incorruptible seed, namely, the living word of God, or, as James says: “Who are regenerated by the will of God, by the word of truth.” 1 Pet. 1:23; James 1:18.

Still another point is also to be considered here--that the apostles say, We must be regenerated by the word, that is, through the preaching of the Gospel. But by what will those who say that children are regenerated, prove this? since neither preaching nor word obtains with them.

Finally, Peter says also in his epistle: “When once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ.” 1 Pet. 3:20,21.

From the words of Peter we perceive, that baptism is represented by the flood, through which God punished the whole world; but Noah, with his house, whom God deemed righteous, was preserved in the ark from the water; even as Israel passed dry-shod through the Red Sea, and were thus delivered from their enemies; but Pharaoh, with his entire host, was drowned in it, so that not a single one escaped. 1 Cor. 10:1,2.

Thus it is with all the works of God; that which is life for the pious, is death for the ungodly, as Paul testifies with these words: “We are unto God a sweet savor of Christ, in them that are saved, and in them that perish: to the one we are the savor of death unto death; and to the other the savor of life unto life. 2 Cor. 2:15,16.

But in order rightly to understand the figure of the flood, we must consider Noah as the antitype of Christ; his house the antitype of believers; the ark, of the church; and the flood, of baptism. For, even as Noah, in his time, was a preacher of righteousness, so also Christ was a true preacher of righteousness, who proceeded from God, and came into the world. And as Noah prepared the ark, to preserve his household, so Christ prepared the spiritual ark, namely his church, built by the apostles, as wise master builders, to preserve his children and his household, of whom he himself says: “Behold, I and the children which God hath given me.” And as through the flood all flesh was destroyed and perished, so must also, through baptism, all carnal lusts and desires be destroyed and perish. And as only few, that is, eight souls, were preserved in the time of Noah, so it is also with men at this present time. Though it is proclaimed unto them, and the light shines forth clearly, still they love darkness rather than light; hence there are so few who truly believe, and are translated from the past life into a spiritual life, that they may enter into the church of Christ, and thus be baptized unto the dying of the flesh, and the resurrection to a new life.

For Christ himself says, that there are but few who find the true way; “for many are called, but few chosen;” few believe, and few shall be saved. Luke 13:24; Matt. 20:16. As also Luke says: “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” Luke 18:8.

For, noble sir, and servant of God, I appeal to you, whether it is not now as it was in the time of Noah? They build; they plant; they buy one field after another; they feast; they drink; they marry, and are given in marriage; and all this without the fear of God; and they who do this are well known, yea, all corners of the world are full of abominations and idolatry. May the Lord convert them all, Amen. Luke 17:26,27; Matt. 24:37,38.

The reason why they live without the fear of God, and without care, is, that they have no example. They console themselves only with this, namely: I am a Christian; for I am baptized. Thus they speak, thinking that it is sufficient if one is only baptized; but they know little what baptism signifies; for they have not yet drank of the living fountain, of which Jeremiah speaks; but they drink of the wells which they have digged themselves; “For they have forsaken the true fountain, says the Lord.” Jer. 2:13.

So it is now also with baptism, as I have sufficiently shown above, that believers only are to be baptized. But now the command of Christ is ignored, and those who dig or devise a well, or baptism, of their own, are received; and thus is fulfilled what Christ says: “Thus have ye made the commandment of God of none effect by your tradition.” Matt. 15:6.

Still more might be shown from the Scriptures; for Paul writes very clearly to the Hebrews, concerning the preparation of Christians, declaring that those who would receive this Christian ordinance, must first learn the principles of the Christian doctrine, namely, repentance from dead works, then faith in God, and then baptism. Heb. 6:1.

I fear it might become tedious to my noble lord and servant of God; hence I will make it as brief as possible.

Now, since there are many who believe that children that die without baptism are damned, as also the priests maintain, we will, by the grace of God, give a brief answer to our opponents, so that my lords may be relieved on this point.

DEFENSE AGAINST THE OPPONENTS BY THOMAS VAN IMBRŒCK.

In the first place, our opponents say, it is written: “Suffer little children to come unto me; for of such is the kingdom of heaven.” Matt. 19:14. Now, if they have the promise, why should they not also receive baptism, which is less than the promise?

Answer.--We believe and confess that infants are saved on account of the promise; but that salvation depends on baptism, we do not confess; for when Christ promised the children the kingdom of God, they were not baptized, nor did he baptize them, but he embraced them, and spoke kindly to, or blessed, them. Mark 9:36,37. Christ also states the reason why the children are acceptable to God, since he sets them as examples for adults, and admonishes us, that we should be like them, for thus he says to his disciples: “Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. Matt. 18:3,4.

Hence, since we are admonished to become as children, it is incontrovertible, that as long as they remain in a state of innocence, God holds them guiltless, and no sin is imputed to them; and although they are of a sinful nature, partaking of the nature of Adam, there still remains something in them which is pleasing to God, namely, innocence and humility; however, they are saved only through the grace of Christ.

But if some condemn infants, if they die without baptism, it is a despising of the blood of Christ; for the sin of Adam and of the whole world, is reconciled through the sacrifice of Christ, and no sin from Adam is imputed to children; how then can children be damned?

Who will accuse the children, for whom Christ shed his blood? Who will condemn them, to whom Christ has promised the kingdom of God? Who will deny the holy Scriptures, which declare so emphatically, that the sin of Adam and of the whole world has been taken away; the handwriting of the law, which was against us, blotted out, and nailed to the cross, and that grace has abounded over sin, and the life of Christ conquered death?

Hence, he who says that children are condemned, or accuses them on account of original sin, denies the death and blood of Christ. For, if the children are condemned because of Adam’s death, then Christ died in vain, Adam’s guilt is still upon us, and not reconciled through Christ, and grace has not abounded over sin through Christ. God forbid.

For the grace of God has richly appeared to all men. Tit. 2:11; Rom. 5:18. All malediction, curse, and the sin of the whole world have been taken away through Christ, and as adults are saved through faith, so children are saved through their innocence; but all through grace.

An answer, then, remains yet to be given, why, if they are saved, they should not be baptized.

In the first place, because we have no command from Christ for it. Abraham had received a command from the Lord, to circumcise all males on the eighth day. Now, he had received no command respecting females, nor did he follow his own opinion, but, according to the command of God, caused only the male children to be circumcised; and circumcision was the sign of the covenant which God had established with Abraham; and still, the women were included in the covenant as well as the men.

And afterwards, when Israel was in the wilderness, and had grossly sinned against the Lord, so that God said, they should not enter into the promised land, and this on account of their unbelief, he (the Lord) said: But your children which now know neither good nor evil, they shall possess it.

Now, if the children, whom the Lord had commanded to be circumcised on the eighth day,[210] obtained mercy from him, and he promised to give them the land, and that they should possess it, how much more should now his grace be upon the children for whom Christ died?

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

In the second place, our opponents say, that the Lord said to Nicodemus: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” John 3:5. From this, they say, it follows, that no one can enter into the kingdom of God, except he be baptized with water.

Answer.--These words of Christ must not be understood with reference to children; for the passage which the Lord spake to Nicodemus, namely: Verily, verily, I say unto thee, except a man be born from above, he cannot see the kingdom of God, declares differently; for here we hear that Christ presented to Nicodemus regeneration, which takes place only through the word of God, as has above, in my confession, been sufficiently explained; and then Nicodemus said: How can a man, when he is old, enter the second time into his mother’s womb, and be born again?

Mark, he says, when he is old;[211] from which we well perceive, that the Lord did not speak of children. And thereupon Christ says: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”

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

That this is not spoken of children, the following words prove, namely: “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.[212]

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

By these words Christ indicates that the regenerated man becomes spiritual, and is born of the Spirit, and of a spiritual nature; as Peter says: “We are become partakers of the divine nature, if we flee the corruptible lusts of this world.” By this every one may know whether he is born of the Spirit, namely, if he has the nature of the Spirit, even as one that is born of the flesh, has the nature of the flesh, each in his order. Birds have their peculiar nature; so also wild animals; likewise man; each is minded like him of whom he is born.[213]

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

Thus, he that is born of the Spirit, is also spiritually minded; hence Paul says: “For as many as are led by the Spirit of God, they are the sons of God.”

Finally Christ says to Nicodemus: If I have told you earthly things, and ye cannot comprehend or believe, how shall ye believe, if I tell you of heavenly things?

Here the Lord deems it greater to comprehend heavenly things, than earthly things; but children comprehend nothing of earthly things, how much less of heavenly.

Hence Paul says: Be not children in understanding; howbeit in malice be ye children, but in understanding be men. For, faith cannot be comprehended without understanding, even as Paul says to the Hebrews: Faith is a sure confidence of things hoped for, and conforms itself to things not seen; so that faith has such a power in itself, that it always conforms to heavenly things, and seeks those things which are above, where Christ sitteth on the right hand of God.

That children do not have such faith, experience and the holy Scriptures teach, though some say: God can easily give children this faith. So say I; and not only faith, but also understanding, by which faith is comprehended; yea, even language to confess it; but what sort of faith children have, they show by their life and fruits. But though God is almighty, and does according to his will, which none can resist, he nevertheless observes order in all his works, according to his pleasure. Hence, let every one see well to it, that he do not prescribe to God according to his own opinion; for he has made all things well. To him be eternal praise and honor. Amen.

Since these are the most important passages[214] with which it is sought to prove infant baptism, I have, in my weakness and simplicity, answered them. But that you, my noble sirs, may not become weary of my long writing, I will conclude; nevertheless, if my noble sirs desire a fuller answer, I am willing and ready to answer, as much as lies in my power. May God give his grace to us all. Amen. Your humble servant,

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

THOMAS VAN IMBROECK.

A. D. 1569.--Now when the papists sat in such darkness, that they immediately put to death those who, having been baptized in infancy, were, when arriving at riper years and understanding, baptized upon faith, a godfearing teacher of the church of Jesus Christ, named Jacob de Roore, did nevertheless not hesitate to make, with regard to this matter, a salutary and good confession, writing in his bonds and imprisonment at Bruges, in Flanders, the following words: “Furthermore, I confess a Christian baptism, according to the tenor of the word of God, as Christ commanded his apostles, saying: “Go, and teach all nations, baptizing them,” etc.

Afterwards he relates how the apostles executed this command of Christ, saying: “Thus did the apostles, according to their Lord’s command,” etc.

Continuing, he explains the words of Peter, Acts 2:39: “For the promise is unto you, and to your children,” etc.; from which the opponents were frequently wont to prove (in their manner) infant baptism, or at least, to give it some plausibility. Thereupon he says as follows: “By this the apostle shows that the gift of the Holy Ghost was to be given, not only to the Jews and their children, but also to the Gentiles, who were far from the kingdom of God, and whom God should also call, as the prophet Joel had foretold.[215]

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

Thus, he says finally, baptism must be received upon faith, for a burial of sin, a washing of regeneration, a covenant of the Christian life, a putting on of the body of Christ, an ingrafting into the true olive tree and vine of Christ, an entrance into the spiritual ark of Noah, of which Christ is the true householder, as is written of him (this he says of his church): “Behold, here am I, and the children (the true believers) which thou hast given me.” See in Martyrs Mirror, page 537, col. 2, 3, and afterwards, in the Account of the Martyrs, for the year 1569.

It is not necessary here to say anything more; since the views of this man, regarding this matter, are well known and in the memory of almost every one. Hence we will conclude this, and proceed to others of like confession.

A. D. 1572.--At this time there was imprisoned at Dort, in Holland, a man of great virtue and piety, named John Wouterss van Kuyck, who, in a letter written to his wife, relates what happened to him in prison on account of the faith. Among other things he speaks of what the bailiff, in his presence, demanded of the judges, namely: That pursuant to the decree of the King, he should be burnt alive at the stake; because he had departed from the Roman Catholic faith, and had (as he said), been rebaptized by the Anabaptists.

Thereupon this pious witness of Jesus answered as he further writes, saying: “Then I replied: I have never departed from the Christian faith; and I know no Anabaptists. I have been baptized only once upon my faith; infant baptism I do not consider a baptism; and when I was a child, I did as a child, as my parents led me.” See in the last-mentioned Martyrs Mirror, page 692, col. 2, also in the following account of the martyrs, for the year 1572.

In another letter delivered by him to the bailiff and the council of said city, he makes this confession of his own baptism: “Faith and inward baptism constrained me to obedience toward his word, to fulfill his righteousness. Hence I confess, that I was baptized upon my faith, and this on my request, according to the command of Christ, renouncing the devil, the world, etc.” Same book, page 701.

Thus, this witness of Jesus openly, boldly, and unfeignedly declared the truth of God in this matter, according to the testimony of the word of God, and his conscience; to show which has here been our sole aim.

A. D. 1586.--At Ingolstadt, in Bavaria, one Christian Gasteiger, after suffering much onset and opposition from the Jesuits, was, among other things, also assailed in regard to his belief respecting baptism; since he held that it should be administered to none but the believing and penitent. On a certain day, therefore, there came to him, where he was imprisoned, two of that order, saying. That a child had to be baptized, or it would be damned. But he contradicted them with arguments and the authority of the holy Scriptures. This belief he held fast to the end, since he died thereupon, as shall appear more fully in the account of the martyrs, regarding his death, for the year 1586. Also, in Mart. Mir., page 886, col. 2.

A. D. 1592.--We find, that besides a disputation held against some papists who maintained infant baptism, Bartholomew Panten, a pious brother, also left, before his departure from this world, a testament, as a last farewell, to his little daughter; in which he, among other things, admonishes her, how she, when arriving at maturity, should act with regard to this matter, saying: “My dear child, take this to heart, and when you attain your understanding, my paternal request to you is, to join those who fear God, who are by far the least among all people, but who are nevertheless the true congregation and church of God; who practice their rule according to the ordinance of the Lord, and the practice of the apostles, namely, a baptism which is founded upon faith, and must be received as Christ has commanded, and as is written in Matthew.”

Then, treating of the words of the holy evangelists, respecting the unprepared condition in which the Pharisees came to the baptism of John, and that the latter rebuked them, saying: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance,” he says by way of explanation: “Here it is to be well understood, that confession is not sufficient, but that also sorrow of heart, and good works, must be evinced. For, all outward actions, without renewing the spirit, cannot please God.” See the beforementioned Mart. Mirr., p. 924, col. 1. This matter will be shown more circumstantially in the account of his martyrdom, for the year 1592.

NOTE.--We could have filled this century with a very great number of salutary confessors respecting this article, had we not deemed this unnecessary and to no purpose; for no one who has but a little experience in history, will doubt it; since this was not one of the least points, on account of which an almost countless number of persons lost their lives in the last persecution, early in this century, and throughout to the close.

Now, in order to bring this account to an appropriate conclusion, we deem it not inadvisable, to add here a certain Confession of Faith, which very probably, was once contained in the History of the pious Anabaptist Martyrs, and is declared to have been the summary of their faith; though it may be (which we would not contradict), that they did not confess all said articles in precisely this form, but maintained more or less in regard to this or that point; which, however, if the true foundation of the same is retained, ought to, according to the nature of love, be borne with; especially in such persons who did not spare their dear lives, but gave them unto death, for their God and Savior. Nevertheless, we do not find that any of them entertained contrary views, much less, that they opposed said confession; which incited us the more to insert it here; hoping that it will be productive of at least some profit or good in these latter sorrowful and perverted times; the more to confirm the steadfast in the faith, as well as to give an occasion to the weak, to prove themselves wherein they have become weak, and how said weakness can be removed.

About A. D. 1600.--The time when this confession, which we have just mentioned, was originated, we have not been able definitely to ascertain; but as it is stated concerning it, that, as far as the sense is concerned, it was believed, taught, and practiced, by those called Mennonites, already many years ago, even as at the time, when it was committed to the printer, namely, when the last persecution was almost over. We have therefore given it a place about the year 1600; that is about the close of this century. The title of it is: Confession of Faith according to the holy Word of God.

CONFESSION OF FAITH, ACCORDING TO THE HOLY WORD OF GOD.

ARTICLE I.

Of the only God of heaven and earth.. By the grace of God, according to the import of the holy Scriptures, we believe with the heart, and confess with the mouth, that there is one only, eternal, almighty, and true God; who is the Creator of heaven and earth, with all things visible and invisible; so that all things derive their origin and being from him alone, and are all sustained, governed and upheld by his almighty word. He is a just, perfect, holy, incomprehensible and indescribable, spiritual Being; consisting of or through himself, Ex. 3:14, and not needing the help or assistance of any thing; but is himself the origin and fountain of every good thing. From his overflowing goodness every good and perfect gift proceeds and descends. And he is the living One, eternal, without beginning or end, an almighty, true God and Lord of Hosts, a commanding King over all, and above us all in heaven and earth, a terrible Judge and an avenging, consuming fire; the true Light, just, righteous and holy, full of grace and peace, and a God of love and of all comfort, longsuffering and of great mercy.

And this only good, and only wise, exalted God, who is all in all, dwells with his worshipful, glorious existence above in heaven, in a light which no man has seen, nor can see, and is present everywhere with his Spirit and power, filling heaven and earth, so that heaven is his throne, and the earth his footstool. From his all-seeing eye nothing is hid, but he is an omniscient hearer and beholder of the hearts and secret intents and thoughts of all men; all things being naked and open unto his eyes. 1 Cor. 4:5; Heb. 4:13.

And since he is such an omniscient God, full of all grace and mercy, and a God of all comfort, with whom alone the fountain of wisdom and all good gifts are to be found; and since he will not give this his divine honor to another, therefore all men are in duty bound, to seek, by ardent prayer and with a desiring heart, all grace, peace, forgiveness of sins, and eternal life, in God alone and in none other.[216]

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

And to this only Potentate, the King of kings, and Lord of lords, before whose worshipful majesty the angels stand with trembling; whose word is true, and whose command is powerful; who is a righteous Judge over all; finally every knee shall bow, and every tongue confess, that he alone is Lord, to the praise of his glory.

And this only, eternal, true God of Abraham, Isaac, and Jacob, consists in one true Father, and one true Son, and one true Holy Ghost. And besides this only God there never has been another, nor ever will be.

Concerning this only, eternal God, read: Hear, O Israel: The Lord our God is one Lord. Deut. 6:4; Mark 12:29.

Through Isaiah he speaks: For I am God, and there is none else; I am God, and there is none like me. Is. 46:9; 45:5; 44:6; 43:11; 41:4.

Through Paul he says: That an idol is nothing in the world, and that there is none other God but one. 1 Cor. 8:4; 12:6; Eph. 4:6.

And in this only God we must necessarily believe to salvation, as the beginning and foundation of the Christian faith. Read: For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. Heb. 11:6.

To believe in this God, is also called a principle of the Christian doctrine. Read Heb. 6:1; Jas. 2:19. John 17:8; 14:1; Gen. 15:6; Rom. 4:9.

ARTICLE II.

Of the eternal birth and Godhead of the only and eternal Son of God, we confess: That the Son of God was born and proceeded from all eternity, in an ineffable manner, from the true God, his Father; of the essence and substance of the almighty God, as a Light from the true Light, true God from the true God; being in the form of God, the likeness of the invisible God, the brightness of his glory, and the express image of his person; so that he was born and proceeded from God his Father as the brightness of the everlasting light, the immaculate reflection of the power of God, and the image of his goodness; being equal with his Father in essence, form, and attributes; as eternal, almighty, holy, and the like. For it is an inevitable consequence that like produces like.

Thus, as the stone spoken of by the prophet Daniel, which was cut out of the mountain without hands, and itself became a great mountain, is of the same essence and substance with the mountain; so also the precious, elect corner-stone, Jesus Christ, was born or proceeded from God the almighty Father (who is called a mountain and rock forever), and is of the same essence and substance with him. Hence, Christ Jesus, the only begotten Son of God, is to be believed in, confessed, served, honored, and worshiped by all believers, as the true God with his Father. But as this is also a matter of faith, and not of reason or comprehension, all this must be viewed, believed, judged, and spoken of not humanly, nor carnally, but divinely and spiritually.

Concerning this high, eternal birth, issue, and Godhead of the Son of God, read: “Thou art my Son; this day have I begotten thee.” Ps. 2:7. “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. And again, When he bringeth in the first-begotten into the world.” Heb. 1:5,6.

“So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee.” Heb. 5:5.

“And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.” Acts 13:32,33. Observe, that this passage of Paul has reference not only to the raising up of Christ from the dead, but chiefly to his eternal birth from God his Father.

The prophet Micah, speaking of Bethlehem, says: “Out of thee shall he come forth that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” Mic. 5:2; John 16:28,30.

Again, Paul says: “Who is the image of the invisible God, the first-born (mark, the first-born) of every creature.” Col. 1:15; Rev. 3:14.

Also John: “No man hath seen God at any time; the only begotten Son (mark, the only begotten Son) which is in the bosom of the Father, he hath declared him.” John 1:18 and 14.

Read also: Prov. 8:23; Dan. 2:34,45; Syr. 24:13; Rom. 8:29. Concerning the Godhead of Christ, read: Ps. 45:6; Heb. 1:8; John 1:1 and 20:28; Rom. 9:5; 1 John 5:20.

ARTICLE III.

Of the Holy Ghost we believe and confess: That there is a true, real Holy Ghost, also comprehended in the only, eternal, divine essence; who proceeds from the Father and the Son and is the power of the Most High, by whom the Father and the Son operate, and through whom heaven and earth, and all the heavenly host were made. Hence, the divine attributes are ascribed to him; as eternal, almighty, holy, omniscient; who searches the deep things of the Godhead, knows what is in God, and goes through and searches all spirits, however subtle they may be. He is therefore confessed as the true God with the Father and the Son. And he is the subtile breath of the power of God, who with his divine inspiration illuminates and enkindles the heart of man, and confirms and leads him into all truth. He is given by God unto all who obey him. All that are led by this Spirit, are the sons of God. He that has not this Spirit, does not belong to God. He is called the real and earnest of the inheritance of all true children of God. He who blasphemes this Spirit, must never expect forgiveness. Christ also commands to baptize believers in the name of the Holy Ghost.

Concerning this only Spirit of God, read: “In the beginning God created the heaven and the earth. And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” Gen. 1:1,2.

Through Paul we are taught: “There are diversities of gifts, but the same Spirit.” 1 Cor. 12:4. “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” 1 Cor. 12:11,13. Read also: 2 Sam. 23:2; Eph. 4:4; Matt. 10:20; Luke 12:12; Matt. 3:16; John 1:32; Matt. 28:19; Mark 16:16.

ARTICLE IV.

How Father, Son, and Holy Ghost are to be distinguished in certain attributes. Of this we confess: That in the only eternal Divine Being there are not three mere names; but that each name has its true signification and attributes; so that there is a true real Father, of whom all things are; and a true, real Son, by whom are all things; and a true, real Holy Ghost, through whom the Father and the Son operate. The Father is the true Father, who begat the Son before all time, and from whom the Son proceeded and came, and by whom he [the Father] created and made all things; and through whom the Son was sent to be the Savior of the world. The Son was born of, proceeded and came from the Father; by whom the Father created all things, and who was sent by the Father, and came into the world, and, through the effectual power of the Most High was conceived by Mary, and born as man. He suffered, was crucified, died, rose from the dead, ascended to heaven, and sitteth at the right hand of his Almighty Father in heaven. The Holy Ghost is he that proceeds from the Father and the Son, and is sent by them; through whom the Father and the Son operate and work. He speaks not of himself, but whatsoever he has heard from the Father; he takes of the things of Christ, to show them to his own.

Hence there are, in the same divine Essence, in heaven, three true witnesses: the Father, the Word, and the Holy Ghost; of whom the glory of the only begotten Son of God appeared really and distinctively, in the form of a servant, on earth, and was also seen by John the Baptist, at the Jordan. And the Holy Spirit was also distinctively seen by the same John to descend, in the form of a dove, from God out of heaven, upon Christ and abide upon him. And the Father who is an invisible Spirit, and cannot be seen by mortal eye, let his voice be heard from heaven: “This is my beloved Son, in whom I am well pleased.”

These three true witnesses are distinctively spoken of, as follows: “If I bear witness of myself, my witness is not true. There is another that beareth witness of me.” John 5:31,32.

“I am not alone, but I and the Father that sent me. It is also written in your law that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me, beareth witness of me.” John 8:16–18,29,54; 1 John 5:20; John 16:32 and 15:24.

Again, Paul says: “There is one God, and one Mediator between God and men, the man Christ Jesus.” 1 Tim 2:5.

“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.” 2 John 1:9.

Of the Holy Ghost, Christ says: “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive.” John 14:11,17; Matt. 12:32.

“But if I depart I will send him unto you. For he shall not speak of himself; but whatsoever he shall hear, that shall he speak. He shall glorify me; for he shall receive of mine, and shall shew it unto you.” John 16:7,13,14.

How John, the man of God saw the Holy Ghost in the form of a dove. Read, “And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.” Luke 3:22.

“And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him and I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.” John 1:32–34. Read also Mark 1:10.

“And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and John saw the Spirit of God descending like a dove, and lighting upon him. Matt. 3:16.

Mark, how awfully they sin against the Most High, who, contrary to all these express words of the Holy Ghost, still dare say and maintain, that John did not see the Holy Ghost, but only a natural or created dove.

Hear also how the voice of the Father was heard from heaven: “And lo a voice from heaven saying, This is my beloved Son, in whom I am well pleased.” Matt. 3:17.

“For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory.” 2 Pet. 1:17. Read also: Ps. 110:1; 2 Esdr. 13:32; John 1:1; 1 Cor. 12:5; 1 John 5:7.

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost.” 1 John 5:7; 1 Cor. 12:4; Rev. 3:14.

ARTICLE V.

That these three true witnesses are but one only true God. Hereupon we confessed: That this must certainly follow, from the fact, that the Son proceeded or came forth from the eternal essence and substance of the Father; and that the Holy Ghost truly proceeds from the Father and Son, and is comprehended together with the Father and the Son in the only, eternal Divine Being.[217]

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

Moreover, this is abundantly testified and confirmed by the divine works and attributes, which are ascribed in the holy Scriptures jointly to the Father, the Son, and the Holy Ghost, of which no angels in heaven, much less, any other creatures are capable, but which belong and are peculiar to the only God alone; as, the creating, governing, and upholding of heaven and earth with all things visible and invisible; the gracious Gospel sent from heaven; the sending out of the apostles to preach the same among all nations; the raising of man from the dead, and the giving of eternal life; and all divine worship, honor and reverence. Hence they are perfectly one, not only in will, words, and works, but also in essence, and in the eternal and indescribable godhead. Thus also in the divine works, so that whatsoever the Father does, the Son does likewise; and as the Father raises up the dead, even so the Son quickens whom he will; and all this they do in the power and with the cooperation of the Holy Ghost; and hence they can with reason and truth be called the one God of heaven and earth. Besides him, there has been no other God, neither shall another be found in all eternity. Hence in the term one God, Father, Son and Holy Ghost are comprehended.

On this subject read the prophet Jeremiah: “The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom.” Jer. 10:11,12; Is. 44:24; Ps. 96:5.

“By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.” Ps. 33:6; Heb. 3:4; Acts 4:24.

“All things were made by him (Christ); and without him was not anything made that was made.” John 1:3 and 5:19.

Concerning this perfect unity read: “My Father, which gave them me (says Christ) is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one.” John 10:29,30.

Christ said to Philip: “He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me?” John 14:9,10; 12:45; 17:21.

How the Holy Ghost is also called God. Read what Peter said to Ananias: “Why hath Satan filled thine heart to lie to the Holy Ghost?” And a little further on: “Thou has not lied unto men, but unto God.” Acts 5:3,4.

“Them that have preached the Gospel unto you with the Holy Ghost sent down from heaven.” 1 Pet. 1:12.

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” 2 Cor. 13:14.

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one.” 1 John 5:7; Deut. 6:4; Mark 12:29; 1 Cor. 8:6; Gal. 3:20.

ARTICLE VI.

Of the creation of all things visible and invisible, and of the creation of man we confess: That the only, almighty, and wonderworking God, who is the origin of all good, and for whose sake all things are created, and have their being, created, among other invisible things, also a multitude of many thousand angels, whom he has put as ministering and immortal spirits in his worshipful glory, to minister unto their Creator, and to offer him praise, honor, and thanks; and who are sent forth by God, as messengers, to minister in manifold ways for men who shall be heirs of salvation; and with which angels of God, Christ Jesus shall appear in the clouds of heaven, to hold judgment over all men. And he shall glorify all that believe and please God, and make them like the glorious, immortal angels, and crown them with all holy angels in everlasting glory.

But as some of these angels became unfaithful and apostate to God, their Creator, they were, through their own voluntary sin or pride, rejected by the holy and righteous God, who is of purer eyes than to behold evil, and were cast down from the glorious estate of heaven to hell, bound with chains of darkness and reserved until the great day of judgment, to be sentenced with all unbelievers to eternal damnation.

These impure spirits or devils are called: the prince of darkness and spirit of wickedness, who rules in the air and works in the children of disobedience; with whom all unbelievers, who are governed and seduced by Satan, are in fellowship. And as all believers are in the society or brotherhood of the holy angels, and shall enjoy eternal salvation with them; so, on the other hand, shall all unbelievers have to endure everlasting damnation with all impure or apostate angels, with whom unbelievers are in fellowship.

Likewise, God Almighty, in the beginning, from nothing, in a most wonderful manner, and above all human reason and comprehension, created heaven, the earth, and the sea, with all their glorious adornment, he, the Blessed, only saying: “Let heaven and earth be made; and his word was a perfect work.” He also adorned the heavens with many glorious lights; two great lights, one to rule and illume the day, and the other to rule the night; together with many glorious stars, which he ordained to the honor of their Creator, and the service of men.

Thus also, the Lord Almighty endowed the earth with many glorious fountains and running rivers, and adorned it with manifold trees and animals, and with all that lives and moves thereon. And he created the sea with great whales and various kinds of fish, for the wants of man, together with all that lives and moves therein. And he established the earth out of the water and in the water, by his almighty and everlasting word. They shall be preserved until the last great day of judgment.

After God, the Lord, in five days had most wisely and excellently created heaven, and earth, and the sea, together with all visible things, he, on the sixth day, formed man from the earth, and breathed into him the breath of life; and from his rib made Eve, a woman, and gave her to him as a helpmeet. Moreover, he loved them above all other creatures, and clothed them like himself with divine virtues, which are righteousness and true holiness; endowing them with wisdom, speech, and reason, that they might know, fear, and love their Creator, and serve him in voluntary obedience. He placed them as lords over all creatures, endowing them with immortality, that they might be and live before him, and rule and reign over all creatures which God the Lord created.

Concerning this wonderful creation, read: “Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created.” Rev. 4:11.

“For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and in him.” Col. 1:16; Ps. 33:6.

Regarding the angels, read: “He maketh his angels spirits, and his ministers a flame of fire. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Heb. 1:7,14; Ps. 104:4.

Concerning the apostasy of the angels, read: “For if God spared not the angels that sinned, but cast them down to hell, and delivered them unto chains and darkness, to be reserved unto judgment.” 2 Pet. 2:4; Jude 6; Luke 10:18; Is. 14:8; Rev. 12:4.

Regarding the creation of the visible things, read: “In the beginning God created the heaven and the earth.” Gen. 1:1; John 1:3; Ps. 33:6.

God said: “Let heaven and earth be made; and thy word was a perfect work.” 2 Esdr. 6:38.

“For thine almighty hand, that made the world of matter without form.” Wis. 11:17.

“I beseech thee, my son, look upon the heaven, and the earth, and all that is therein, and consider that God made them of things that were not; and so was mankind made likewise.” 2 Mac. 7:28.

“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” Heb. 11:3; Acts 17:24; Ps. 146:6; 148:5.

Concerning the creation of man, read: “Let us make man in our image, after our likeness.” Gen. 1:26.

“And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. 2:7; Acts 17:25; 1 Cor. 15:45.

How man was created, read: “This only have I found, that God hath made man upright.” Eccl. 7:29; Gen. 1:26; 5:1.

“For God created man to be immortal, and made him to be an image of his own eternity.” Wis. 2:23; Syr. 17:1.

“And that ye put on the new man, which after God is created in righteousness and true holiness.” Eph. 4:24.

“And God saw everything that he had made, and, behold, it was very good.” Gen. 1:31; Deut. 32:4.

ARTICLE VII.

Of the fall and punishment of man we confess: The first man, Adam, and Eve, having been thus gloriously created after the likeness of their Creator, unto eternal life, did not continue long in this estate; but as they were created with a free will, to choose what they would, so that they could fear, serve and obey their Creator, or, disobey and forsake him; and as their Creator had given them a command, not to eat of the tree of the knowledge of good and evil; for in the day that they should eat thereof, they should surely die; they, notwithstanding this, in their vain desire to be equal to their Creator in wisdom and knowledge, were led and drawn away from God, and deceived by Satan; and thus they disobediently and voluntarily transgressed the command of their Creator. The woman, last created, was first deceived, and turned her ears away from God to Satan, and, also seducing her husband, they, through this sin, fell under the wrath and disfavor of God, and, with all their posterity, became subject that very day, to temporal and eternal death, and were thus divested of the divine virtue, which is righteousness, and true holiness, and became sinful and mortal.

On this account, God the holy and righteous Judge, in whose sight wickedness can not endure, but who is of purer eyes than to behold evil, or to look on iniquity; and who threatens from heaven with his wrath and disfavor all disobedience and ingratitude of men; was so incensed by the sin thus committed by Adam and Eve, that thereby they not only fell into eternal condemnation, together with all their posterity, but God the Lord moreover imposed upon Adam and Eve divers temporal, bodily punishments, which also continually extend themselves into all their generations. Who are so corrupted in Adam, that they are all from their youth, by nature, inclined to sin and evil, and are therefore deprived of the beautiful pleasure-garden, or paradise, but must eat their bread, all their life, in sorrow and in the sweat of their face, from the uncultivated earth, which because of this first sin was so cursed and marred, that it brings forth of itself weeds, thorns, and thistles; and cover the shame of their bodies made naked by sin. The woman, as the chief transgressor, has to subject her will and power to the man, and was constrained to bring forth her children in pain and anguish. This punishment continues upon all men, until they finally return to the dust and ashes whence they came.

Concerning how Adam, together with the whole human race, through sin, fell into temporal and eternal death, and, in consequence of this, became sinful, read: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men.” “Nevertheless death reigned from Adam to Moses, even over them that had not sinned,” etc. “And not as it was by one that sinned ... for the judgment was by one to condemnation,” etc. “For if by one man’s offense death reigned,” etc. “Therefore, as by the offense of one judgment came upon all men to condemnation,” etc. “For as by one man’s disobedience many were made sinners,” etc. Rom. 5:12,14–19.

“For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. 15:21,22.

“Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Ps. 51:5.

“Who can bring a clean thing out of an unclean?” Job 14:4.

“Of the woman came the beginning of sin, and through her we all die.” Syr. 25:24; Tit. 2:14; Wis. 2:24.

The prophet Esdra says: “The first Adam bearing a wicked heart, transgressed, and was overcome; and so be all they that are born of him.” “And he transgressed, and thou immediately, thou appointedst death in him and in his generations.” 2 Esdr. 3:21,7.

“O thou Adam, what hast thou done! for though it was thou that sinned, thou art not fallen alone, but we all that come of thee.” 2 Esdr. 7:48. Read also: John 3:6; Rom. 8:5; Eph. 2:3; Syr. 17:16; Gen. 6:5.

Read further, how God announced unto Adam his punishment on account of sin, which punishment God extends unto all his posterity: “Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art and unto dust shalt thou return.” Gen. 3:17–19,23,24. Concerning the punishment of the woman, read: Gen. 3:16; 1 Cor. 14:34; 1 Tim. 2:12.

ARTICLE VIII.

Of the restoration or justification of man. We confess that Adam and Eve having thus fallen under the wrath and disfavor of God, and into death and eternal condemnation, together with all their posterity, so that no remedy or deliverance was to be found in heaven or earth, among any created beings, who could help, and redeem them, and reconcile them to God, the Creator of all things, who is the Almighty God (against whose majesty they had sinned, and who alone could heal them), who is rich and abounding in all grace and mercy, had compassion upon Adam and his posterity, and, hence, promised them his only begotten Son as a comforting Redeemer and Savior, whom he would put as enmity between Satan and the woman and their seed, to the comfort and help of fallen mankind, in order thus to bruise the head of Satan, and to deprive him of his power; and, in this manner, to deliver Adam and his posterity from the prison of sin, the power of the devil, and eternal perdition, and to reconcile them to God.

And even as God the Lord, through this promise, clothed Adam and his seed internally, according to the soul, with his grace and mercy, he, in token of this, also covered the outward shame and nakedness of the body, making coats of skins, and clothing them therewith.

And even as Adam, through this his first, one sin, brought, not only himself, but with him also his whole posterity, without exception of persons, and without their own actual evil works, into eternal death and condemnation; so also, God Almighty, through this promise of the only Savior Christ Jesus, redeemed, delivered, and justified from condemnation, and placed into the state of grace and reconciliation, all men, without exception of persons, without any of their good works, only from pure grace and mercy. Seeing that Adam’s race was not born of him when he stood under disfavor and condemnation before God; but as all men proceed from Adam as being in a state of grace, peace, and reconciliation with God, he could bring forth none but such as stand with him in the same reconciliation.

Thus none of Adam’s race are created or born to condemnation, but all are born and brought forth into the world in the same state of grace and reconciliation with God. Hence, we hold it to militate not only against the holy Scriptures, but also utterly against the nature of God, which is just, righteous, holy, and merciful, that God should punish with eternal death and damnation, simply on account of Adam’s sin, so great a number of Adam’s race, who die in their infancy in a state of innocence, before they have followed Adam in sin; seeing the good God, through Christ and for Christ’s sake, so graciously forgave Adam, (who had himself committed the sin) and placed him in a state of grace.

But men having attained the knowledge of good and evil, and, through the lust of the flesh, and their own desire, having been drawn away from the path of virtue and innocence, so that they follow Adam in sin, hence it comes that they separate themselves from their Creator, and, consequently, do not perish, nor are condemned on account of Adam’s transgression, but because of their own unbelief and evil works.

But the righteous God, who does indeed forgive sin, yet ofttimes does not suffer it to go entirely unpunished, permitted the temporal, bodily punishment to remain upon Adam and Eve, and their posterity, by which they ought to learn to know, fear, and serve their Creator, and to shun sin; such as this, that from their infancy they are by nature inclined to sin and evil, against which they have a continual warfare, are barred out from the beautiful paradise, must cover their nakedness; the women must subject their power and will to their husbands, and must bring forth their children in pain and anguish; and all must eat all the days of their life, with sorrow, of the corrupted earth, until they return to dust of the earth, whence they have come.

But all believers receive in this life the restoration or justification of Christ only through faith, in hope, and afterwards in the resurrection of the dead they shall receive it truly and actually, and shall enjoy it forever.

Concerning these glorious and comforting promises of salvation, read: “And I will put enmity between thee and the woman, and between thy seed, and her seed; it shall bruise thy head.” Gen. 3:15; Eph. 2:14,15.

As to how this promise was renewed in the seed and race of Adam, read: “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Deut. 18:15; Acts 7:37. To Abraham: Gen. 12:3; 22:18; Acts 10:43.

Concerning the fact that this promise of justification does not extend only to a particular class of persons, but to all men without distinction, read: “Therefore as by the offense of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” Rom. 5:18,19.

“For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. 15:21,22.

“That was the true Light, which lighteth every man that cometh into the world.” John 1:9,29.

“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” 1 John 2:2.

“For it pleased the Father that in him should all fullness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.” Col. 1:19,20.

“For the grace of God that bringeth salvation hath appeared to all men.” Tit. 2:11. Read also: Rom. 3:24; 11:32; 1 Tim. 4:10; 2 Cor. 5:19; 1 John 4:10; Isa. 53:6; 1 Pet. 2:24.

As to how the kingdom of heaven is promised by Christ to infants, without respect of persons, read: “Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven.” Matt. 19:13,14; 18:3; Mark 10:13; Luke 18:15.

Concerning how God the righteous Judge will not punish infants for the sin of their parents, or of Adam; but to requite each with righteousness, according to his own works, read: “For so much then as thou art righteous thyself, thou orderest all things righteously: thinking it not agreeable with thy power to condemn him that hath not deserved to be punished.” Wis. 12:15.

“The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him.” Ezek. 18:20,4. “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.” Deut. 24:16; Jer. 31:29.

“Because he hath appointed a day, in the which he will judge the world in righteousness.” Acts 17:31; Ps. 7:11; 2 Tim. 4:8.

“But he that believeth not shall be damned.” Mark 16:16. “Tribulation and anguish, upon every soul of man that doeth evil.” Rom. 2:9.

ARTICLE IX.

Of the free will or power of man before and after the fall; and of the saving grace of God. Of this we confess: That God Almighty in the beginning created the man Adam and his wife in his image and likeness, endowing them, above all creatures, with virtues, knowledge, speech, reason, and a free will or power; so that they could know, love, fear, and obediently serve their Creator; or could voluntarily and disobediently forsake their God; as appeared in the first transgression, when Adam and his wife, through the subtlety of the devil, who appeared in the form of a deceitful serpent, departed from the commandment of God; hence they did not sin through the foreordination or the will of God; but as they had been created with a free will, and to do as they would, they sinned through their own voluntary desire, and transgressed the command of God contrary to his will.

The man Adam and his wife having thus through their own sin fallen under the wrath and disfavor of God, whereby they became sinful and mortal, were again received into favor by God their Creator; so that they were not utterly divested of their former wisdom, speech, and knowledge, above all other creatures, nor of their previous free will or power, as may be seen from their voluntarily accepting God’s gracious promises unto life, and obeying the voice of the Lord; and as also clearly appears from the fact that God the Lord very strictly appointed an angel with a flaming sword to keep the tree of life from Adam; lest through his free will or power he should eat of the tree of life and live forever; which would have been in Adam’s power. And this free will or power has been transmitted to all their descendants, who proceed from them as branches from their stem; so that even as men are endowed of God with knowledge, reason and voluntary power, by which they can perform manifold works, and seek and desire from God the health of their diseased and infirm bodies, and are not without action, as the irrational creatures, blocks and stones, so likewise, man, through the grace of God, and the moving of the Spirit, by which men live, and are moved, may open the door of the heart to the salutary grace of God--which through the Gospel is offered to all men, and through which death and life is set before man--and seek the health of his wounded soul; or he may voluntarily resist, reject and neglect this offered grace and moving of the Spirit. Thus also, as men have eyes and ears, to see and to hear, yet not of themselves, but only from God the Giver, so they also, through the grace of God, have a free will or power to do the good and to leave the evil.

But men, considered in themselves, seeing they are without the grace of God, are of themselves incapable of thinking anything that is good, much less are they able to do it. But it is almighty God, who through his Spirit of grace works in man both to will and to do, moves, draws, and chooses them, and accepts them as his children, so that men are only recipients of God’s saving grace. Hence all Christians are in duty bound, to ascribe the beginning, middle and end of their faith, with all the good fruits thereof, not to themselves, but only to the unmerited grace of God in Christ Jesus.

We confess moreover: That this saving grace of God is not limited to a few particular men, but even as the Almighty God lets his sun rise and shine on the evil and on the good, so he has extended his grace to all of Adam’s race; as it is also evident, that God, in his goodness, did not leave himself without witness among the heathen, doing them good, and so moving their hearts, that their thoughts and consciences accused and excused them, so that they could do by nature, without the hearing of the law of Moses, the things contained in the law. This appears in still greater clearness in the coming of Christ, that Almighty God has proclaimed the saving grace through the Gospel to the whole world, for a witness unto all nations, by which all excuse is taken from men, and as an evidence, that God is not willing that any should perish, but that all should repent and be saved. According to the import of the holy and everlasting Gospel, a righteous, eternal, and irrevocable judgment shall be pronounced, in the last day, through Christ Jesus, the blessed, over all nations. Hence all men who now in this time of grace believe and accept the Gospel, attain unto life; but all who do not believe the Gospel, but voluntarily reject it, will receive death as their portion.

On the other hand, we reject the belief of those who say that Almighty God has indeed caused the word of reconciliation to be preached to all, or many, but does nevertheless withhold his grace from many of them, so that the greater part of mankind cannot accept the word of reconciliation and be saved, but will, through the purpose or eternal counsel and will of God, inevitably have to perish forever, and be damned.

On this subject, read various Scripture passages ascribing a will to man. And the holy Spirit does not speak in vain in the Scriptures: “He himself made man from the beginning, and left him in the hand of his counsel; if thou wilt, to keep the commandments, and to perform acceptable faithfulness. He hath set fire and water before thee; stretch forth thy hand unto whether thou wilt. Before man is life and death; and whether him liketh shall be given him.” Syr. 15:14–17; Deut. 11:26; 30:15; 2 Esdr. 7:59.

God the Lord said to Cain: “If thou doest not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him.” Gen. 4:7.

Concerning man’s free will, read: “Let him do what he will, he sinneth not; let them marry. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will.” 1 Cor. 7:36–38.

“And whosoever offereth a sacrifice of peace offerings unto the Lord to accomplish his vow, or a free will offering.” Lev. 22:21,23.

“Who might offend, and hath not offended? or done evil, and hath not done it?” Syr. 31:10.

And Paul also says: “For to their power, I bear record, yea, and beyond their power they were willing of themselves. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also.” 2 Cor. 8:3,11; Phil. 14; Mark 14:7; 1 Cor. 7:36.

“Man can do nothing good of himself, by his own power; but through the grace of God, he, in his imperfectness, is able to keep God’s commandments. For it is God which worketh in you both to will and to do of his good pleasure.” Philip. 2:13.

“Thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not.” Ezek. 12:2.

“For to will is present with me; but how to perform that which is good I find not.” Rom. 7:18–21.

Read here all the Scriptures which unanimously testify that God does not desire the death of the sinner, but that he be converted, and live. Ezek. 18:32; 33:11; Wis. 1:13; Is. 55:7.

And that God has extended his saving grace not only to the elect, but to all of Adam’s race; and that he also died for those that perish. Concerning this, read: “For the grace of God that bringeth salvation hath appeared to all men.” Tit. 2:11.

“Look unto me, and be ye saved, all the ends of the earth.” Is. 45:22.

“Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.” Rom. 5:18.

“Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness,” etc. Acts 14:16,17; Rom. 1:19; 2:15.

“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” 2 Pet. 2:1.

“And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” 2 Cor. 5:15. “For God so loved the world, that he gave his only begotten Son,” etc. John 3:16.

“Behold the Lamb of God, which taketh away the sin of the world!” John 1:29.

“For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and come unto the knowledge of the truth.” 1 Tim. 2:3,4.

“He is longsuffering to usward, not willing that any should perish, but that all should come to repentance.” 2 Pet. 3:9; Rom. 2:4; Jas. 4:6; Acts 13:46. Read also: Matt. 23:36,37; Luke 13:34; 2 Esdr. 1:30.

As to how God the righteous Judge will pronounce the final judgment upon those who disobey[218] the Gospel, read: “When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.” 2 Thess. 1:7,8; Mark 16:16. “This is the book of the commandments of God, and the law that endureth forever: all they that keep it shall come to life; but such as leave it shall die.” Bar. 4:1.

[218] The original says obey, which evidently is an error.--Trans.

ARTICLE X.

Of the providence of God, the election of believers, and the rejection of unbelievers. Of this we confess: As we believe and confess that God is omnipotent; and that with him nothing is impossible; so likewise is he also prescient and omniscient, so that nothing is hid from him in heaven and in earth, neither that which is to take place until the end of all things, nor that which has taken place from all eternity. And through this exceeding high prescience (foreknowledge), knowledge and wisdom of God, which are unfathomable, he very well saw and knew from the beginning in eternity until the consummation of the world, who would be the truly believing recipients of his grace and mercy; and, again, who should be found unbelieving despisers and rejecters of said grace. And, consequently, he from the beginning and from eternity knew, foresaw, elected and ordained all true believers to inherit eternal salvation through Christ Jesus; and, on the other hand rejected all unbelieving despisers of said grace to eternal damnation. Hence the perdition of men is of themselves, and their salvation only through the Lord their God, without whom they can do nothing that is good.

But in no wise is it true that the gracious, merciful, and righteous God (who conforms to his holy nature) has from eternity foreseen, ordained or predestinated, and created, at a convenient time, by far the greater number of the human race unto eternal damnation; or that, they having fallen through the sin of the first man Adam, he let them remain without help in eternal death and condemnation, into which they had come without their knowledge and own actual evil works, without having in this case seen and known the just cause of their rejection. Far be it from us, to believe this from the only good and righteous God!

But, on the other hand, all true followers of Christ believe and confess: That the righteous God, in the beginning, created man good and upright, and gave him an existence, and he hates none of those things which he has created. And when through the subtlety of the devil they had fallen into eternal death, the blessed God, whose mercy is over all flesh, and who is not willing that any should perish, out of pure love and mercy, redeemed, bought, and delivered, through the atonement of our Lord and Savior, Jesus Christ, the whole human race, without exception of persons, from eternal condemnation; so that, in consideration of the death of Christ, none shall perish on account of Adam’s sin; but God the righteous Judge will judge the world in righteousness, giving assurance unto all men, and rendering to every man according to his own works and deeds. The believers, who by patient continuance in well-doing seek for eternal life, attain glory and honor and immortality, but the unbelieving and disobedient, tribulation and anguish, and the everlasting wrath of God.

Concerning the foreknowledge or prescience of God, read: “And hath determined the times before appointed, and the bounds of their habitation.” Acts 17:26; Deut. 32:8.

“She foreseeth signs and wonders, and the events of seasons and times.” Wis. 8:8; Dan. 2:28; 5:17.

“O everlasting God, that knowest the secrets, and knowest all things before they be.” Hist. Sus. v. 42; Is. 46:10; Job 42:2; Rom. 9:11; Acts 2:23,31; 1 Pet. 1:20.

“My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.” Ps. 139:15,16.

“He knew all things ere ever they were created; so also after they were perfected he looked upon them all.” Syr. 23:20; Acts 15:18.

Here it is to be observed with attention, how God, through his prescience, from the beginning elected the believers in Christ, and rejected the unbelievers. Read: “Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith?” etc. Jas. 2:5.

“But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen,” etc. 1 Cor. 1:27,28.

“I have even from the beginning declared it to thee; before it came to pass I shewed it thee: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.” Is. 48:5,8; Mal. 1:2; Rom. 9:13; Eph. 3:11; 2 Tim. 1:9.

“Before they were sealed that have gathered faith for a treasure; then did I consider these things,” etc. 2 Esdr. 6:5.

“And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people?” Is. 44:7.

“We know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified.” Rom. 8:28–30.

“Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee,” etc. Jer. 1:5.

“According as he hath chosen us in him before the foundation of the world,” etc. Eph. 1:4; 2 Tim. 1:9; John 15:16; Acts 13:48.

ARTICLE XI.

Of the written word of God, the law of Moses, and the Gospel of Christ. We confess: That the old law which was given by Moses and received by the disposition of angels, was a perfect doctrine and rule for the descendants of Abraham, Isaac, and Jacob, with whom God had made and established this his covenant. According to the doctrine and tenor of this law, this people had to conduct and regulate themselves, without transgressing any part of it, or taking away from, or adding to it, or following their own opinion in regard to it, on pain of being exterminated, and falling under a great curse. On the other hand, those who hear, believe and fulfill this law, are promised life, and many glorious blessings. This blessing and curse extended mostly to temporal and bodily things.

This law of God--the five books of Moses--embracing also all kings, priests and prophets, who prophesied and spoke, through the Spirit of God, among this people, Israel (agreeing with the law of Moses), which is the entire Old Testament, has through the grace of God been made known to us in the Bible. This law is also spiritual, the bringing in of a better hope, and the schoolmaster to Christ. By its various figures and shadows, as the Levitical priesthood, ceremonies and sacrifices, the land of Canaan, kings, the city of Jerusalem, and the temple, it pointed and led to Christ Jesus, because the old law was an intolerable yoke of bondage, which brought condemnation upon all who did not continue in, and perform all that is written in the book of the law. And since men, through the weakness of the flesh, could not perfectly keep all this, they could not obtain the eternal blissful life through the law, but would have had to remain under the wrath and anger of God. But Christ Jesus came, who is the end and the fulfilling of the old law, and the beginner and author of the new law, of perfect liberty, and the real, true light, to which all the dark shadows pointed; he came sent from God, with full power in heaven and on earth and is the one who has abolished death, and brought life and immortality to light through the Gospel.

He has made a new covenant with the house of Israel, and the house of Judah, and has invited thereto all the Gentiles and nations of the earth, who in time past were strangers and enemies, but who now, through grace, are all invited, and for whom the way unto life has been opened and well beaten; so that by obedience through grace, they may now become fellow-citizens with the saints, and of the household of God. And this is the word of reconciliation, by which Almighty God, through his Spirit, works faith, regeneration, and all the good fruits resulting therefrom in men; in which word of the New Testament are proclaimed to us full grace and peace, forgiveness of sins, and eternal life, together with all things that pertain unto life and godliness, yea, all the counsel of God. According to this proclamation all believing children of the New Testament must necessarily regulate and conduct themselves in all matters relating to the faith; in accordance with which, finally, an eternal judgment will be held. And it is so much worthier, and better established than the Old Testament, as it was given through a higher and worthier ambassador, and was sealed with a more precious blood; and it shall not cease, but continue till the end of the world. And as a man’s covenant, if it be confirmed, may not be changed, or anything taken from or added to it, so this New and everlasting Covenant, which is confirmed with the precious death and blood of our Lord Jesus Christ, may still much less be diminished, or anything added thereto, nor may it be bent and distorted according to one’s own individual opinions; but all Christians are in duty bound to bow their whole heart, mind and soul under the obedience of Christ and the mind of the Holy Spirit expressed in the holy Scriptures, and to regulate and measure their whole faith and conversation according to the import thereof.

The Old Testament is to be expounded by and reconciled with this New Testament and must be distinctively taught among the people of God: Moses with his stern, threatening, punishing law over all impenitent sinners as still under the law; but Christ with his new, glad tidings of the holy Gospel over all believing, penitent sinners as not under the law, but under grace.

To this new law of Jesus Christ all decrees, councils and ordinances made contrary to it by men in the world, must give place; but all Christians must necessarily, as far as the faith is concerned, regulate and conduct themselves only in accordance with this blessed Gospel of Christ. And as the outward man lives outwardly by the nourishment of bread; so the inward man of the soul lives by every word proceeding from the mouth of the Lord. Therefore the word of God must be purely and sincerely preached, heard, received and kept, by all believers.

Of the law of Moses: how it was written with the finger of God on tables of stone, and given by the disposition of angels, concerning this read: Ex. 20:2; Deut. 5:6; John 1:17; Acts 7:53; Ex. 31:18; 32:16.

Of the severity of the law, and how we must neither take away from, nor add to, it; in regard to this, read: “Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen.” Deut. 27:26; Gal. 3:10.

“What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.” Deut. 12:32,8; 29:19; Prov. 30:6; Deut. 4:2.

Of the imperfectness of the law, read: “For the law having a shadow of good things to come, and not the very image of the things,” etc. Heb. 10:1; Col. 2:17.

“For the priesthood being changed, there is made of necessity a change also of the law. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did.” Heb. 7:12,18,19; Gal. 2:16; Acts 13:39; Rom. 8:3.

How Christ is the end and fulfilling of the law; with regard to this, read: “For Christ is the end of the law for righteousness to every one that believeth.” Rom. 10:4; Matt. 5:17; Rom. 7:4; Gal. 1:19.

Of the power and dignity of the holy Gospel, read: “For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth,” etc. Rom. 1:16; John 1:17; Luke 16:16; Mark 1:15; 1 Pet. 1:12.

“Who hath abolished death, and hath brought life and immortality to light through the Gospel.” 2 Tim. 1:10; 1 Pet. 1:25.

Of the usefulness and power of the holy Gospel, read: “And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:15–17; 2 Peter 3:15.

“Search the Scriptures; for in them ye think ye have eternal life.” “He that believeth on me, as the Scripture hath said,” etc. John 5:39; 7:38; James 1:21; Matt. 4:4; Deut. 8:3; Wis. 16:26; Revelation 22:18; Deut. 4:2; 12:32; Prov. 30:6.

“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” Rom. 15:4.

How Christ Jesus will pronounce the last judgment upon the obedience of the Gospel, read: “The word that I have spoken, the same shall judge him in the last day.” John 12:48.

“When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord,” etc. 2 Thessalonians 1:7–9; Matt. 24:14; Heb. 4:12; Rev. 20:12.

ARTICLE XII.

Of saving faith. We confess: That saving faith is not a vain or hidden thing unborn in man; nor does it consist in us having a historical knowledge derived from the holy Scriptures, and that we have much to say about it, without having the real substance or signification thereof. But the real and true faith, which avails before God, is a sure knowledge of the heart in a sure confidence, which we receive from God, not through our own power, will, or ability, but through the hearing of the word of God; and which, through the illumination of the Holy Spirit, is imprinted on, and written in, the heart, and works so effectually in us, that we are drawn away by it from all visible and perishable things, to the invisible and living God; acquiring thereby a new spiritual taste for that which is heavenly, and not for that which is earthly. For saving faith, accompanied with hope and love, is of such a nature that it conforms to things not seen. Hence, all true believers gladly and obediently submit themselves to all the commandments of God, contained in the holy Scriptures, and, when necessary, testify to and confess them with the mouth before kings, princes, lords, and all men, not allowing themselves to be drawn away therefrom by any means whatever, though, on account thereof, money, property, body and life be sacrificed unto spoiling, water, and fire. For the power of God, which preserves them in the faith, strengthens them, so that they esteem all the sufferings of this time brief and light, not avenging themselves, but praying for their persecutors, gladly suffering for the name of the Lord what is imposed upon them, because of the faith, hope, and love which they have to their Creator and his heavenly riches.

Where this true faith is received in the heart, there the fruits of the Holy Spirit, as witnesses of the same, must follow and flow out. On the contrary, unbelief, with its unfruitful works of darkness must flee, as darkness before the clear sunlight. By this faith, which is the beginning of the Christian doctrine, we become children of God, overcome the world, are armed against all the subtle wiles of the devil, become sanctified, justified, saved, and partakers of all the benefits of God shown in Christ Jesus; and without this faith it is impossible to please God.

In this true faith we cannot stand still, but, with humble fasting, praying and supplicating in the Spirit, we must plead for help, assistance, and new strength in all divine virtues, unto the end, in order that God may strengthen and preserve us in the same. Where this is neglected men may fall from the faith; the good Spirit may be taken away, and their names blotted out of the Book of Life, and written again in the earth. To this true faith, which is a noble gift of God, all men, who have attained to understanding and knowledge, so that they can hear and understand the word of God, without distinction of persons, are called through the divine word, and invited to come; but all infants, and those whom God permits to remain in their infancy are herefrom excepted and excluded. They are under the grace and pleasure of God through the atonement of Jesus Christ, by which he, through his blood, cleansed and redeemed the whole human race from the fall of Adam, without requiring of them any other means than faith, hope, love and the observance of certain commandments of God. It is therefore a great error that some ascribe faith to new born infants; or [that they say] that without this they cannot be saved. It is a sure sign that said persons do not know the true faith, and do not believe the words of Jesus Christ, who has promised the kingdom of heaven to infants without this.

For, as true faith consists in hearing, believing and accepting the good things which God offers us through his word; and, again, as unbelief consists in despising and rejecting those things; and since infants have neither knowledge, ability, inclination, nor emotion concerning any of these things, as all intelligent persons see and know; therefore it must truly follow that neither faith nor unbelief may be attributed to infants; but they are simple and ignorant, and in this state perfectly pleasing to God, he having set them as examples for us, that we should imitate them in their simplicity.

How the true faith is a gift of God, and is wrought in the hearts of men through the hearing of God’s word, read: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” Eph. 2:8; Rom. 12:3; Col. 2:12; Phil. 1:29; Jude 3.

“So then faith cometh by hearing, and hearing by the word of God.” Rom. 10:17; Heb. 6:2.

With regard to how we must believe in God through his word, read: “Neither pray I for these alone, but for them also which shall believe on me through their word.” John 17:20; Eph. 1:9; John 7:38; 14:1; Heb. 11:6; 1 Pet. 1:21; 2 Tim. 3:15.

Concerning how true faith is not vain, but manifests its effectual power and nature, read: “By whom we have received grace and apostleship, for obedience to the faith among all nations,” etc. Rom. 1:5; 16:25; Acts 6:7.

“When ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe.” 1 Thessalonians 2:13.

“In Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” Gal. 5:6.

He that does not evince from his faith the seven virtues required, “is blind, and cannot see afar off,” etc. 2 Pet. 1:9; Jas. 2:26.

“But the just shall live by his faith.” Hab. 2:4; Heb. 10:38; Rom. 1:17; Gal. 3:11.

By faith we become righteous and partakers of the benefits of God. Acts 26:18; Rom. 10:10; Gen. 15:6; Rom. 4:3; Gal. 3:6; Mark 16:16.

We must pray to God, to be strengthened and kept in the faith. Luke 17:5; 1 Pet. 1:5.

When the grace of God is neglected through unbelief and evil works, one may fall away from the faith, and be blotted out of the Book of Life. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith. 1 Tim. 4:1; 2 Peter 2:1; 1 Tim. 6:10.

“Which for a while believe, and in time of temptation fall away.” Luke 8:13.

“One that returneth from righteousness to sin: the Lord prepareth such a one for the sword.” Syrach 26:28; Jer. 17:13; Prov. 3:21; Heb. 6:6.

“The Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.” Ex. 32:33; Rev. 3:5; Ps. 69:29; Isa. 1:2; 30:1; Jer. 18:7.

How infants are simple and ignorant, and that therefore neither faith nor unbelief may be imputed to them; but that they are well-pleasing to God through his grace, without any other means, read: “Moreover, your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.” Deut. 1:39; Matt. 19:14.

“When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.” 1 Corinthians 13:11; Heb. 5:13.

“Brethren, be not children in understanding: howbeit in malice be ye children.” 1 Corinthians 14:20; Eph. 4:14; Matt. 18:2; 19:13; Mark 10:13; Luke 18:15.

ARTICLE XIII.

Of regeneration and the new creature, we confess: Inasmuch as our first parents, Adam and Eve, through their transgression, separated themselves from God, and fell into temporal and eternal death, with all their posterity, and, consequently, lost the image of God, which is righteousness and true holiness; became depraved in their nature, and inclined to sin and wickedness from their youth; so that of all men none can attain unto faith and a godly conversation through the power of their first birth, which has sprung and proceeded from sinful seed; because that which is born of the flesh is flesh, and hence, carnally minded, and the natural man does not receive the things of the Spirit of God; therefore, all men, having come of the earth, shall return to dust and earth, and, in part, are also like to the corrupted earth, which of itself does not bring forth good grain, but must thereto be prepared anew, and sown with good seed. Thus also, all men, when they have passed their youth, and have come to understand and discern good and evil, we perceive, that their carnal hearts and earthly life, being conceived in sin, are inclined to sin, which conceives by its own lust, which awakens sin in them, and allures and moves them to actual sin; and thus they fall from grace,--to which they had been redeemed through the atonement of Christ--which plunges them into the death of sin.

Hence, God the Lord requires and demands through his word, of all men of understanding, a true reformation and a renewing from these their own actual sins; that is, that through the hearing of the word of God they receive the faith, become regenerated from above, of God, be created anew in the inner mind of the heart, according to the image of God, and circumcised, being translated from the carnal into the spiritual, from unbelief into faith, from that which is earthly-minded and like Adam into that which is heavenly-minded and like Jesus Christ; that they crucify and mortify their earthly members, and feel, prove, and taste that which is heavenly, and not that which is earthly. To this, God promises life, peace, and all heavenly riches; and it is the sanctification in the spirit of the mind, and the appropriation of all the benefits of Christ (which have been lost through our own actual sin), and has the promise of eternal salvation.

And wherever this renewing and conversion of the mind and the heart is not found (among all those who know sin have served it), there Christ and the life do not exist; and without this renewing neither circumcision nor uncircumcision, baptism nor Supper, nor any ceremonies, however glorious they may appear, avail anything.

And as man in the beginning is brought forth with pain and anguish from the flesh, so the second, spiritual generation is also called a birth; and it takes place with godly sorrow over sin, and with the crucifying and mortifying of the earthly members.

And as men by the fall of Adam were not altogether deprived and divested of all godly virtues and qualities, so as to become like Satan in evil, but through the grace of God have retained many good principles, so the innate sinful nature, affection for, and proneness to sin are not utterly removed by regeneration, but remain until death in the regenerated; so that the flesh lusts against the Spirit, and the lust or indwelling sin wars against the law of the new mind, so that the regenerated enter upon a continuous warfare, and must constantly crucify and mortify the lusts of the flesh, tame and bring into subjection their bodies, and abstain from fleshly lusts, which war against the soul; and thus fighting, they must keep the victory unto death.

On the other hand, the assertion of those who ascribe regeneration to new-born infants, and say that without this they cannot be saved, is rejected as a grave error. Some of these found regeneration upon infant baptism, maintaining that as soon as they have their children baptized, they are also, through this ceremony of baptism, regenerated. Others build the regeneration of infants on the justification or general redemption of Christ, by which the human race has been reconciled from the fall of Adam and put in a state of grace; saying that children are regenerated as soon as they are conceived by the mother; thus putting regeneration, against all right and probability, before the first birth which is of the flesh. Some can not tell whether infants become partakers of regeneration before, in, or after baptism; from which it is judged that the aforesaid persons treat of regeneration without the holy Scriptures and all true reason, as the blind man of colors; since Almighty God, nowhere in his holy word speaks of the regeneration of infants. And though children are conceived in sin, or born from sinful seed, yet they have never known, served, or practiced sin, from which they might be regenerated, converted, and renewed in their mind and heart; but they have without this been born, and placed by God in so holy and God-pleasing a state, through the atonement of Christ, that no adult person can, through regeneration and the putting off of the sinful body of the flesh, and the renewing of the mind, become more sinless, holy and God-pleasing; seeing the innate sinfulness, lust or inclination to sin remains in the most pious, regenerated, adult persons until death (not less then in children, in their infancy), against which they carry on a constant warfare; and besides this, Almighty God, by his word, requires of all men that have served sin, no higher or greater reparation than that they be converted by regeneration, and become like unto children in sin and malice. With what reason, then, can regeneration be applied to children, who have never committed sin, from which they could be regenerated; seeing infancy has already the innocence which is acceptable to God, and has been set as an example before men, after which all the regenerated must labor and strive until death.

Of this heavenly birth from God, and how it is effected through the Spirit and the word of God, read: “Seeing ye have purified 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; 2:2; James 1:18; 1 Cor. 4:15; Gal. 4:19; Philem. 10.

“Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost,” etc. Tit. 3:5.

That regeneration is not a vain or hidden thing, but demands a new life and the following of Christ, and that eternal salvation is promised thereupon, read: “Verily, I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Matt. 19:28.

“For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” Gal. 6:15,16.

“But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:12,13.

To all who have served sin, and have not been regenerated, the kingdom of God is denied. Concerning this, read: “Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.”

“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 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 3:3,5–8.

That the regenerated do not become perfect in this life, but must fight unto death against the flesh, the world, and sin, read: “Not as though I had already attained, either were already perfect: but I follow after,” etc. Phil. 3:12; 1:30; Col. 1:29; Rev. 2:10.

“I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” 1 Cor. 9:27.

“For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led by the Spirit,” etc. Gal. 5:17,18; 1 Pet. 2:11; Rom. 7:18,23; Jas. 3:2.

ARTICLE XIV.

Of the incarnation of the eternal and only begotten Son of God. We confess: That the exalted and true God faithfully kept and fulfilled his exceeding great and precious promises, which he had made in the beginning concerning his Son, who had been foreordained to this end before the foundation of the world, but in these last times was manifest for our sakes.

This glorious and cheering promise was originally given to fallen Adam and Eve, and was afterwards renewed in their seed, as in Abraham, Isaac, and Jacob, Moses and David. Of him did all the prophets prophesy, and on him did all the pious fathers hope with a firm confidence (as though they had seen him), that Shiloh would come from Judah, and that this beautiful star would arise out of Jacob. This truly and really took place as follows: When everything was in tranquillity, when the royal sceptre had departed from Judah, and the seed of Jacob was under tribute to the heathen; then the gracious God remembered his holy covenant, and sent his true, real Word or Son out of heaven, from his royal throne; having to this end foreordained and elected the righteous Joseph, of the house and generation of David, whose espoused wife was Mary, whom God had blessed and chosen for this purpose above all other women.

To this Joseph and Mary the Holy Ghost points from generation to generation, as well as to the town of Bethlehem, out of which this Light long before promised was to arise and come forth; in order that all the pious who waited and hoped for this salvation, might have a certain consolation and knowledge from which tribe, city and place they were to expect this Savior of the world.

Thus Mary received the message through the angel of God, and believed it, being overshadowed by the power of the Highest, and conceived of the Holy Ghost the true, real Word, which was in the beginning with God, and by which all things were created. The same, through the effectual power of the Almighty God, became flesh or man in her, and was born of her, the Son of the Most High God, whom she had before conceived of the Holy Ghost.

Thus the eternal and only begotten Son of the living God became a visible man subject to suffering. He was wrapped in swaddling clothes, laid in a manger, and brought up at Nazareth under the care of his [imputed] father and his mother. He hungered, thirsted, was wearied with walking, sighed and wept, and increased in wisdom and stature, and in favor with God and man; so that the eternal, only begotten Son of the living God, in the time of his incarnation, did not continue like his heavenly Father in an invisible, impassive, immortal, and spiritual form, but for our sakes, humbled himself into a visible, passive, mortal, and servile form, became like unto us men in all things, except sin; in order thereby to heal us from the poisonous bite of the serpent, and from everlasting torment.

Hence, all true witnesses of Jesus Christ are bound, by virtue of the holy Scriptures, to believe and confess: That this same Word, which was in the beginning with God, and was God, by which all things were made, proceeded from God his Father, came into the world, and, through the power of God, became himself man or flesh, so that the glory of the only begotten Son of the Father, full of grace and truth was touched and seen.

Thus he who before was like unto his Father in brightness and glory--not given or usurped God-likeness, but one peculiar to him by nature--left his brightness and glory, and humbled himself, and became in form like unto us men; he who before was greater than the angels, and in an invisible, immortal form, like unto God his Father, was now made lower than the angels, and became like unto his brethren in a visible and mortal form. He who could have had joy with his Father, and was surrounded by eternal riches, became poor for our sakes, and suffered on the cross, despising the shame. He who in the presence of the apostles ascended heavenward, was the same who before had descended from God out of heaven into the lower parts of the earth; and the same ascended above all heavens. This is the mystery of godliness, which is great, but on account of their carnal and flickering reason, is believed by but few: that God the Son was thus manifest in the flesh: and that he appeared, as a true Redeemer and Savior, and eternal Light, to them who sat in darkness and in the shadow of death.

And, as the food which the Israelites ate in the wilderness, is called, bread from heaven or heavenly bread, because the substance of the bread was no fruit of this earth, but had come from heaven, though the same, was in this world, prepared in the form of bread; so also Christ himself calls his flesh the true bread which came down from heaven; and says that the Son of man should ascend up where he was before, because his flesh or body became flesh, not of Mary or of any created substance, but only of the Word of life which had come down from heaven.

He it was who spake with Moses on the mount and in the wilderness; and him the fathers tempted in the wilderness, and resisted his Spirit. This is the same who was from the beginning. Him the apostles touched with their hands, and beheld with their eyes; herein the life was manifested, that they saw and proclaimed to men, that which was with the Father, and was manifested unto them, and was even the same Word which spake with them.

And though it is true that the eternal Son of the living God forsook his divine glory, and, for a brief time, was made lower than the angels, and appeared in the visible form of a servant; yet he did not thereby lose his eternal Sonship and Godhead with his Father; but when God the Father brought this his first and only begotten Son into the world, he prepared him a body, not of any created substance, but only of the Word of life, which became flesh, and which by all the angels of God is honored and worshiped as the true God.

Likewise, Christ glorified himself before his apostles, on mount Tabor, that his face shone as the bright sun, and he was confessed by his Father from heaven as his beloved Son. Thus have also the highly enlightened apostles of Christ, and all true believers, confessed, pronounced, honored and worshiped this visible and palpable Christ Jesus as the true God, and Son of God. Hence all true believers, according to these testimonies of holy Scripture, and the examples of all the saints of God, must necessarily, unto salvation, follow, believe, and confess, that the whole crucified Christ Jesus, visible and invisible, mortal and immortal, is the true God, and the Son of God, God and man in one undivided person. To him be praise forever and ever, Amen.

Of these promises concerning the Savior, read, how God the Lord, in the beginning promised fallen Adam and Eve, to put him as enmity between Satan and the woman, and between their seed. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Gen. 3:15; Col. 1:19; 3:15; Eph. 2:15.

“The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Deut. 18:15; Acts 7:37; Read also: Acts 3:25; Gal. 3:8; Genesis 49:10; Num. 24:17; Matt. 2:2; Jer. 23:5; 33:15; Is. 9:6; 11:1; Acts 10:43.

And that this Savior of the world originally did not spring from the fathers, Mary, or any creature, but was sent and came only from God, and was conceived and brought forth by Mary, read: “Behold, a virgin shall be with child, and shall bring forth a son.” Matt. 1:23; Is. 7:14; Luke 2:21; Gal. 4:4. “When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.” And further: “Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.” Matt. 1:18,20.

The angel of God said unto Mary: “Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. Then said Mary unto 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 1:30–35.

Read in this connection St. John, who also gives thorough information regarding this matter: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.” John 1:1,2,14; Bar. 3:37; Zach. 2:10.

And further: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us,)” 1 John 1:1,2; John 8:25; Micah 5:2; 2 Peter 1:16; John 20:28; Wis. 18:15.

Of the humbling of the eternal and only Son of God. (Mark especially the word made; for nowhere do we find anything about assuming man) read: “Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man,” etc. Phil. 2:6–8.

“Thou madest him a little lower than the angels.” “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor.” Heb. 2:7,9; Ps. 8:5.

“For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” 2 Cor. 8:9; Eccl. 9:15.

“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,” etc. Hebrews 12:2.

“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. Read also verses 58 and 63.

How the saints of God confessed and worshiped this humiliated Jesus also in the days of his flesh, as the true God, and the Son of God, read: “Whom do men say that I, the Son of man, am?” And after a few more words: “Simon Peter answered and said, Thou art the Christ, the Son of the living God.” Matt. 13:16. Understand, the true Son who was born and came forth from the essence of the Father; and not a Son become so in time, or assumed, as believers, who because of the faith, are also called sons and daughters.” 2 John 1:3; John 1:49; 10:36; 11:27; Acts 8:37; Matt. 27:54.

Jesus said to the blind man: “Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? and Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshiped him.” John 9:35–38.

“Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed,” etc. John 20:28,29.

“In his Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols. Amen.” 1 John 5:20,21. Rom. 9:5.

ARTICLE XV.

Of the knowledge of Jesus Christ, God and man in one person, and the necessity of believing it. Of this we confess: That it is necessary for all Christians to believe that the knowledge of the only Son of the Father, is, as one of the principal articles of our faith, in the highest degree essential unto salvation. It is therefore not sufficient to know Christ only after the flesh, or his humanity; as, that he was born of Mary, and became like unto us in all things, except sin; but we must also (which is the most important) know him after the Spirit, and his eternal Godhead; that is, that he before all time, in eternity, in an unspeakable manner, was born of or proceeded from the true God his Father, and that he is the true real Word and Wisdom, which proceeded from the mouth of the Most High, and which for this reason, was equal with his Father in brightness, glory, power, might and eternal Godhead, before the foundation of the world. And that this only Son of God, for our justification, became a visible man, that by his present, visible humanity--which is not of this tabernacle or sinful substance, but in essence far different from sinners--he might give us a holy, unblamable example in doctrine and conversation, in order thus to incite all men to follow him.

And that according to his divine power and might he was able to deliver us from the captivity of sin, hell, the devil, and death, and save us forever; seeing no other means or name in heaven or on earth is given unto men for salvation. To this end, Christ was made unto us, of God, wisdom, and righteousness, and sanctification, and redemption. Hence neither Moses with his threatening and punishing law of commandments, nor Aaron with the entire Levitical priesthood, and all their sacrifices and offerings, which were made only for remembrance of sins, and consequently, passed by polluted mankind without affording them any help (for no corruptible man could redeem his brother, and reconcile him with God; as all human, sinful substance was not able to redeem the soul from eternal death); but this was fulfilled and accomplished by the slain Lamb, which was foreordained and was manifest in these last times. He restored that which he had not taken away. He, the innocent one, took the guilt of us all upon him, and only he was found worthy in heaven and earth, to open the book with its seven seals. And by his coming into this world (which can never be sufficiently praised), he opened the entrance to the kingdom of God, which was closed by sin, not by the blood of bulls and goats, or of any corruptible man, nor by corruptible silver or gold; but Christ paid and accomplished this by his own dear and precious blood, thereby obtaining an eternal redemption.

And as the sun in the heavens is endowed by God with a glorious splendor, so that it is the eye of the world, which illuminates the darkness, and spreads its beautiful light over all visible things, and receives nothing from any of them; so also Christ Jesus, the true Sun of righteousness, and what is still more, the Creator and Ruler of the sun, and of all things, did not take to his assistance any created substance, by which to accomplish the work of our salvation; but came with his most praiseworthy light from God out of heaven, and shone into this dark world, where he was received, and arose, as the beautiful day-star, in the hearts of many men; and was thus a Giver, but not a recipient. Hence, the praise and honor for this redemption must be ascribed to the only God of heaven and earth, and not to any created man; otherwise we would rob the Creator of his proper honor, and ascribe the same to sinful, created flesh like unto ourselves; thereby making flesh our arm, Redeemer, God and Savior; and thus departing with our hearts from God our Salvation, we should fall into damnable idolatry, seeking life from the dead, where it cannot be found.

Herein we are to know the love and goodness, and also the severity of God, and how greatly the Almighty God hates sin;--his severity and justice, from the fact, that through the one sin of the first man, the whole human race became corrupted; and that this could be paid and atoned for by no other means than through the death and blood of God’s own, only begotten Son. God’s goodness and everlasting love are known from this, that he, the Blessed, so graciously looked upon and recognized, the weakness and nothingness of man; and, hence, as he often sent angels, as his faithful messengers, in human form to men, upon the earth, knowing that this sinful, mortal, earthly flesh and blood is not able to behold the immortal, heavenly glory of the angels; much less can man with his sinful and mortal eyes behold the immortal, eternal, holy splendor and glory of the eternal Creator of all things; therefore the eternal, invisible and immortal Son of God, through his unfathomable love, had himself to become a visible, mortal man, for a little while lower than the angels, and to appear in the form of a servant, like unto his brethren; so that the glory of the eternal and only begotten Son of God was felt and seen in human form, that he might be a true example for us to follow his footsteps. Herein we may especially know the love of Christ, which passes knowledge: that the holy heavenly, only begotten, blessed Son of God, Jesus Christ, became man, died and rose for us, when we were yet ungodly and his enemies.

And though Christ suffered for us in the flesh, and was crucified, and died; yet it was not possible that he should be held by death, or that his holy flesh should see corruption. But he had himself the keys of death and hell, and the power to open and to shut, to lay down his life, and to take it again; and he it is that liveth, and was dead, and, behold, he is alive forevermore.

Hence all true believers must believe that the true knowledge of Jesus Christ, both of his true divinity, and pure, immaculate humanity, is necessary to salvation. And to this, life and eternal salvation are promised by the Holy Ghost; and that Christ would build his church upon this foundation, and that the gates of hell should not prevail against her. On the other hand: that all unbelievers, who confess not that Jesus Christ is come in the flesh (that is, that the Son of God became man, and thus coming, appeared in the flesh), are not of God, but of the spirit of antichrist, who began already in the days of the Apostles, and is to exalt himself still more in the last times.

Of the necessity of this knowledge of Jesus Christ, read: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” John 17:3; Hosea 13:4.

“If ye had known me, ye should have known my Father also,” etc. John 14:7.

“Though we have known Christ after the flesh, yet now henceforth know we him no more.” 2 Corinthians 5:16.

“And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Phil. 2:11; Rom. 14:11; Col. 2:2; Phil. 3:8.

“And Jesus said to Peter, after the latter had confessed and pronounced the man Jesus, to be Christ, the Son of the living God: Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” Matt. 16:17,18.

“And after the apostle Thomas had confessed the visible and palpable man Jesus as his Lord and God, Christ did not reprehend him for it, but accepted it as the belief of the truth, saying: “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.” John 20:29; 17:20; 1 Pet. 1:8.

Read in this connection the various Scripture passages, how the apostles through the Holy Ghost, labored with all their might, to impress on men, not that the eternal Son of God dwelt concealed in the man Jesus; but, on the contrary, that the visible man Jesus was the Christ; that is, the Anointed, and the Savior of the world, sent down from heaven; and to this, the promise of life is given. Read: “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” John 20:30,31.

“Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.” 1 John 4:15; 1 John 5:5; 2 John 1:3; John 6:47.

“Whosoever believeth that Jesus is the Christ is born of God.” 1 John 5:1,5,10; Acts 18:5,28.

“Who is a liar but he that denieth that Jesus is the Christ? he is antichrist, that denieth the Father and the Son.” 1 John 2:22.

“Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh [that is, that the eternal Word became flesh, and being thus flesh, came into his own] is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.” 1 John 4:2,3; 2 John 1:7.

Read further, how we have been redeemed and bought by no other means, than only by the death of the Son of God.

“For God so loved the world, that he gave his only begotten Son,” etc. John 3:16; Rom. 5:8.

“For if, when we were enemies, we were reconciled to God by the death of his Son,” etc. Rom. 5:10; Heb. 5:9.

“If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all,” etc. Rom. 8:31,32; 1 John 3:16.

“Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Pet. 1:18,19.

“In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” 1 John 4:9.

ARTICLE XVI.

Of the life, suffering, death, burial, resurrection, and ascension of Jesus Christ, and of his again receiving his glory with his Father. Of this we confess: That the Lord Jesus, in the time of his humiliation in the flesh, being about thirty-three years, did not only with words, but also by works and deeds, set us a holy, godly example, to be looked to as the Captain of the faith, by all believers, and followed in the regeneration; for in his youth he was subject to his father and mother. And when his time was fulfilled, he entered in full obedience toward his heavenly Father, on the office and ministry imposed upon him, proclaimed unto them his Father’s good pleasure, made the deaf to hear, the dumb to speak, the blind to see, cleansed the lepers, cast out devils, raised the dead from their graves, forgave men their sins, and promised eternal life to those who believe in him.

These things Christ did not do in the same manner and form as his apostles and others, who performed miracles through a power and gift only received, which had been conferred upon and given them by Christ. But such was not the case with Christ; for he himself had all power in heaven and earth; so that he said to the two blind men: “Believe ye that I am able to do this?” And further: “That ye may know that the Son of man hath power on earth to forgive sins.” And still further: “I will raise them up at the last day; and I give unto them eternal life.”

Thus the Lord Jesus completely fulfilled and accomplished the works of his Father, and shone as a clear heavenly light into this dark world, convincing the same of her evil works, and pointing them out to her; by which he incurred the hatred of the blinded scribes and Pharisees, who did not know the light of truth, and who, from hatred and envy, censured him for all these divine deeds, attributing them to the devil; and thus they delivered this innocent one into the hands of the unbelieving heathen, Pontius Pilate. They also examined this dumb Lamb with many severe threats, mocked him, spat in his face, smote him with their fists, scourged him, wounded his head with a crown of thorns, and finally stripped him and stretched him naked on the cross, nailed his hands and feet thereon, and thus suspended him, as the Prince and Captain of all malefactors, between two murderers. In his bitter thirst they gave him vinegar to drink, mixed with gall; they pierced his side with a spear, so that blood and water flowed out therefrom. Thus he gave up the ghost with a loud voice, commending it into the hands of his Father. And when he had died, heaven and earth were convulsed by this precious death and resurrection; so that the sun lost his brightness, and darkness came over all the earth; the earth quaked; the vail of the temple was rent in twain from the top to the bottom; and many bodies of the saints arose from their graves, and went into the holy city, and appeared unto many.

And as in the time of his flesh, suffering and death, he showed that he had become man, so he also showed herein that this very man was also true God with his Father; and that he had the keys of the power of death and hell, that he could again raise up the broken temple of his body in three days, and had the power to lay down his life, and to take it up again; so that it was impossible, that he should be held by death, or that his holy flesh should see corruption, but rose triumphantly from the dead, on the third day, by the glory of the Father, revealed himself to his apostles and others, and miraculously appeared unto them, as they were assembled with doors closed, ate and drank with them, and for forty days spake with them of many things pertaining to the kingdom of God. Then, in the presence of the apostles, he was taken up to heaven by a cloud, and sat down on the right hand of his Almighty Father in heaven.

Thus the only begotten Son of God suffered, was crucified and put to death according to the flesh; but thereby was again glorified and made alive according to the spirit, and again fully received his previous divine glory, and his equality with the Father. He will now die no more, neither will death have any more dominion over him; but he shall live and rule as a reigning King of kings, and Lord of lords over mount Zion and the house of Jacob, forever and ever.

Of the unblamable life and conversation of Christ, and how he was subject to his father and mother, read: Luke 2:51; John 8:46; Acts 1:1.

And after his time was fulfilled, how he entered on the ministry imposed upon him, and performed many glorious deeds in his Father’s name, read: Mark 1:15; Matt. 8:16; 9:35; 11:5; 12:15; John 10; Acts 10:38; Is. 53:7; 1 Pet. 2:24.

And how he, as a light in the world, testified of their dark and evil works, and thus fell into the hands of sinners, read: “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.” John 7:7; 1:5; 3:19; Matt. 27:18.

How Christ in the time of his humiliation in the flesh was obedient to his heavenly Father, read: “He humbled himself, and became obedient unto death, even the death of the cross.” Phil. 2:8.

“Though he were a Son, yet learned he obedience by the things which he suffered.” Heb. 5:8.

Of the suffering, death, and burial of Christ, read: Ps. 22:16; 60:9,21; Is. 53:7; 63:3; Acts 8:32; Matt. 27; Mark 15; Luke 23; John 19; Acts 3:15; 1 Cor. 15:4,20; Matt. 27:57; Is. 53:9.

Of the resurrection of Christ, read: Matt. 28:7; Mark 16:6; Luke 24:7; 1 Cor. 15:4,20; Acts 3:26; 10:40.

How Christ again received the divine glory and likeness which he had forsaken; and how he ascended unto heaven, read: “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.” Matt. 28:18; Ps. 8:6.

“Ought not Christ to have suffered these things, and to enter into his glory?” Luke 24:26.

“Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet.” Heb. 2:7–9; John 17:5.

“The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior,” etc. Acts 5:30,31; Phil. 2:9; Acts 2:33,36.

“And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up,” etc. Acts 1:9,10; Mark 16:19; Luke 24:51.

ARTICLE XVII.

Of the office of Christ, and the specific reason of his coming into the world. We confess: That Christ is the true promised Prophet, High Priest, and King, whom Moses and all the prophets foretold and proclaimed, and to whom the former priests and kings pointed as figures and shadows. And the specific reason of his coming into the world was: to destroy the works of the devil, to seek that which was lost, to deliver the whole human race from the captivity of sin, and the power of the devil, and to reconcile them with God his Father, and thus to save sinners.

According to his prophetical office he went out from God, and came into the world to proclaim unto men, through the Gospel, the full counsel and will of God, which had been hid from the beginning of the world, and thus to preach deliverance to the captives, the Gospel to the poor, and the acceptable year of the Lord, according to which, as the last declaration and will of God, all the children of the New Covenant are required to live and walk, according to a perfect rule of faith, which shall obtain until the end of the world.

According to his office as High Priest he fulfilled and changed the Levitical priesthood; and by his one offering made on the cross, he opened the closed entrance to the Holy of holies; and through this his one offering, which is of eternal value, he fulfilled and finished the sacrifice of the law, and obtained an eternal redemption. And thus reconciling mankind with the Father, he sat down on the right hand of the Majesty in heaven, and is become the believers’ only Advocate, Mediator, High Priest, and Intercessor with God his Father, and ever lives to make intercession for them.

And according to his office as King he came with full power from his almighty Father from heaven, to re-establish, as a mighty King of kings, and commander of the people, judgment and righteousness on earth; and he was the end and fulfillment of all the kings of Israel. But as his kingdom was not of this world, and he was a spiritual, heavenly King, he avoided all earthly kingdoms of this world, and desired and had only a spiritual, heavenly kingdom. Among his subjects he reformed, improved and fulfilled the commandments, laws, and customs, given by Moses. As a commanding king he dissuaded and prohibited his followers from all revenge, whether with words or by deed; [and taught them] that they should beat their swords into ploughshares, and their spears into scythes and sickles, and should learn war no more; but that, on the contrary, they, according to the example of Christ, their Captain, should love their enemies, and pray for those who injure and persecute them--very far indeed from allowing them to wage war against their enemies with carnal weapons. But Christ armed his people only with the armor of God, and the sword of the Spirit, which is the word of God, with which to fight against flesh and blood, the world, sin, and the manifold wiles of the devil, and thus finally to receive, through grace, from this eternal King, the crown of everlasting life, as their recompense and exceeding great reward.

How Christ is the prophet promised by God, whom we must hear and follow as the perfect teacher of the will of God, read: “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Deut. 18:15; Acts 7:37; 3:22; Matt. 17:5.

“We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.” 2 Pet. 1:19.

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son,” etc. Heb. 1:1,2.

Of his prophecies, read: Matt. 24 throughout; Luke 17:20; 19:41–44.

Of his priestly office, read: “And having a high priest over the house of God; let us draw near with a true heart in full assurance of faith,” etc. Hebrews 10:21,22.

“For the priesthood being changed, there is made of necessity a change also of the law.” Heb. 7:12; 8:6; 10:12.

“But Christ being come a high priest of good things to come,” etc. Heb. 9:11.

Of his preaching, read: Matt. 9:35; Mark 1:14; Matt. 5:2; 11:1; Luke 4:15.

Of his office of King, read: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee,” etc. Zech. 9:9; Matt. 21:5.

“Behold, the days come, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.” Jer. 23:5; 33:15; Is. 32:1.

“Rabbi, thou art the Son of God; thou art the King of Israel.” John 1:49; Acts 10:36; 2 Cor. 4:5; Phil. 2:11.

Of his spiritual kingdom and dominion, read: “And the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.” Luke 1:32,33.

“For he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.” Rev. 17:14.

“But ye are a chosen generation, a royal priesthood,” etc. 1 Pet. 2:9; Ex. 19:6; Rev. 5:10; John 18:36,37; Ps. 22:28.

Of his government, read: “Behold, I have given him for a witness to the people, a leader and commander to the people.” Is. 55:4.

“There is one lawgiver, who is able to save and to destroy,” etc. Jas. 4:12; 1 Cor. 9:21; Matthew 12:8; 28:20; Jas. 1:25.

ARTICLE XVIII.

Of the church of God and the communion of believers. Concerning this we believe and confess: Whereas men by reason of the natural birth of the flesh, follow sin and wickedness when they attain to their understanding, and thereby depart from God their Creator; therefore the high and holy God, before whom the sinners and ungodly cannot stand, from the beginning of the world, called and chose, from all the unbelieving nations of the world, an own special people, and separated them from all other nations. These are they who turn their ears to the calling voice of God, and thereby have separated themselves from the world with all its sinful lusts, and all false worship, and have again united themselves to Christ, bowing, as obedient members and sheep of Jesus Christ, under his head and commanding voice, and shunning everything strange which militates against this. These are they who are renewed in the inward man, and are circumcised, changed, and converted, and live after the Spirit.

This church of God was first commenced on earth, with Adam and Eve in paradise, and afterwards, with Enoch, Noah, and all those who with them honored and called upon the high name of God; which was the first period of time, that is, before the law.

After this God the Lord established his covenant or church with Abraham and his seed, giving them circumcision as a sign of the covenant, together with many laws, ceremonies, statutes, and customs; which continued till the coming of Christ, and was the second period, or the time of the law of Moses.

Finally God sent his Son, who, as a potentate in heaven and earth, established a new and perfect covenant with the house of Israel, calling to the same all the Gentiles and nations of the earth, all those who amend their sinful life, and obediently yield their bodies under this covenant. With all these Christ has established his church and congregation; this is the third and last period, which shall thus continue, without change in faith, walk, and laws, until the reappearing of Christ from heaven.

And though the people of God in these three periods, had different and special laws and ceremonies, according to which they had to live and walk; yet this was the will of God, and they were nevertheless only one people of God, and were moved and led by one Spirit.

This church and congregation of believers has not always been visible to the eyes of all men, but has frequently vanished from the sight of the sinful and blood-thirsty world, the latter not being worthy of them. This can be seen in the case of Noah with his families in the ark, who concealed themselves from the whole world; in the people of Israel in the Red Sea, and here and there during the forty years in the wilderness; in the pious in Judah, from the bloody sword of Manasseh; and in all the godfearing in Israel from the awful threats of Jezebel. Thus also the bride of the Lamb, the church of Jesus Christ, had to hide herself in the wilderness, forty-two months, or three times and a half a time,[219] from the abominable beast of antichrist, which with his tyrannical sword and burning, exalted itself above everything which is called and worshiped as God. Afterwards, through the grace of God, she again came to the light, and was built upon the first, ancient apostolical foundation.

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

And as Solomon’s temple was destroyed, and the second building continued until the first coming of Christ in the flesh, so we hold that the church of Jesus Christ, rebuilt upon the foundation of the apostles and prophets, shall also continue openly in the light until the second coming of Christ from heaven.

This church of God, that is, all believers, are, as members of one body, joined together by faith and the bond of love; they are like-minded one toward another according to Christ Jesus; they live according to the same rule of the divine word, and are bound together by the same love, thus having fellowship with one another. Those whom God has blessed with spiritual gifts, minister with them to the souls of their neighbors, out of love. And those whom God has provided with temporal possessions, minister with them to the temporal needs of their neighbors; thus showing that they have their temporal and spiritual goods in common, and suffer no want in spiritual and temporal gifts. This church of God has existed on the earth from the beginning of the world, either in greater or in smaller numbers, secretly or openly, and shall thus continue unto the end of the world, and Christ will be with her, with his Spirit, always.

Of the Christian church, that is, of all believing regenerated persons, gathered and purified by the holy Spirit, read: “The Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.” Deuteronomy 7:6; 14:2; 26:18; 1 Pet. 2:9.

“And among all the multitude of peoples thou hast gotten thee one people: and unto this people, whom thou lovedst, thou gavest a law that is approved of all.” 2 Esdr. 5:27.

How the church of God, which is built upon Christ, must be subject, as members to their head, read: “And upon this rock (Christ) I will build my church; and the gates of hell shall not prevail against it.” Matt. 16:18. 28:20.

“Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” Eph. 5:25–27, 29, 32; 1:22.

“That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” 1 Tim. 3:15; Eph. 2:20; 4:16; Hebrews 12:23.

Of the fellowship of believers, read: “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son, cleanseth us from all sin.” 1 John 1:7.

“They continued steadfastly in the apostles’ doctrine and fellowship.” Acts 2:42; 4:34; 1 Corinthians 12:12; Gal. 3:28; John 17:21.

ARTICLE XIX.

Of the signs of the church of God, by which it may be distinguished from all other peoples, we confess the following: In the first place, all true Christians are known by the only saving faith, which works by love. It is wrought, through the grace of God, in the heart of man by the hearing of the word of God, and hence, is not founded and built upon human decrees, but upon the word of God alone; and it works so effectually that by it we are drawn and impelled from all visible things and sinful lusts of this world to the invisible God and his heavenly riches.

Secondly. All true children of God are known by the second or new birth, from above, of God; which is wrought by the Spirit of God internally in the heart, through the putting off of the sinful lusts of the flesh; so that, as man, through his first birth of the flesh, brings forth his human nature and mind; so, through regeneration, he becomes a partaker of the divine nature, by which he is also to bring forth godly and spiritual fruits, and the mind of Christ Jesus.

Thirdly. The church, or the believers, are known by the good works which they evince as fruits of gratitude from their faith; which may not be done according to human instructions, in a self-selected holiness, but in which we follow Christ and his apostles, as they prescribed and walked. And with these divine virtues all true believers must be clothed, that, as a light on the candlestick, and a city on a hill, they may excel and shine among all men, and may be known thereby, as a good tree is known and distinguished by its good fruits.

Fourthly. The church of God is known by the glorious appellations by which she is described and honored by the Holy Spirit, as a city and temple of the living God, in which God will dwell and walk; the bride of the Lamb, the daughter of Zion; a chaste virgin, joined to Christ by faith; so that, even as with all cities which are subject to the command of their Lord and king, and it may thereby properly be known, under whose power and dominion they belong, so also the church of God is known by this that she recognizes and obeys Christ Jesus as her only Head and King, in all matters of faith, and observes his commandments. And as a pure virgin and bride forsakes father, mother, and all strange company and subjects herself to the will and obedience of her only bridegroom; so all true children of God must separate themselves from all false worship, flee from the stranger’s voice, and unite themselves to Christ, to hear and obediently follow his voice, which is proclaimed by the ministers sent by him.

Fifthly. The people of God are known by their faithful ministers, who, according to the doctrine of Paul, are unblamable in doctrine and life, and feed the sheep of Christ, not for the milk and wool, but with a willing mind, with knowledge and understanding; speaking not their own words, but only the words of their Lord, and executing his work; rightly dividing and dispensing the word of God, and bringing forth fruits with it; in order that through this good message of the ways of the Lord men might, according to the counsel and will of God, be converted from their evil ways, and won to God.

Sixthly, and lastly. All true disciples of Jesus Christ are known by the unfeigned godly love, which our Savior himself has put as a sign, by which his disciples should be specially known; which is comprehended in these things: That we love the Lord God our Creator with all our heart and strength, above all other things, which consists principally in the keeping of his commandments. And besides: That we love our brethren or neighbors as ourselves, not only in word or tongue, but in deed and in truth; so that those to whom God has given spiritual gifts, minister therewith, from love, to the souls of their neighbors; and those whom God has blessed with temporal possessions, minister therewith unto the temporal needs of their neighbors, in order that thus among this true Israel of God, there may be found no poor, nor any lack in spiritual or temporal things. Finally, we must show charity to all men, though they be our open enemies, who persecute and kill us, whom we may by no means resist with carnal weapons; but, as Christ did not open his mouth in revenge upon his enemies, but, as an humble and dumb lamb, prayed for them, so we must also follow this infallible example. And as all soldiers forsake their former avocation, and wear the livery of their lord and king, as a sign to distinguish them from all strange servants, and that they are bound to their captain even unto death; so also, must all true servants of Jesus Christ be armed with the aforesaid marks, that thereby they may be known and distinguished from all other people.

Where, therefore, men believe with the heart, in the Father, the Son, and the Holy Ghost, and in the incarnation, justification or redemption, suffering, death, resurrection, and ascension of Jesus Christ, and the resurrection of the dead and the eternal judgment; and where, besides, the ordinances of the Lord, as baptism, Supper, separation, and the like, are rightly observed, according to Scripture, and Christ is followed therein, in the clean fear of the Lord, and in the regeneration--there is the city and church of the living God, the pillar and firm ground of the truth, the tabernacle of God with men, in which God will dwell and walk with his Spirit. Such a body [church] has Christ for its Head, Preserver, and Savior. But where said marks do not exist, and where the ordinances of men are the rule of action, there is no church of God, but a vain boasting of the same.

How the true faith is to be known, read: “So then faith cometh by hearing, and hearing by the word of God.” Rom. 10:17.

“He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” John 7:28.

“That your faith should not stand in the wisdom of men, but in the power of God.” 1 Cor. 2:5.

“For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” Gal. 5:6; Heb. 11:1; Hab. 2:4; Heb. 10:38; Rom. 1:17.

How the children of God are to be known by regeneration or the new birth, read: “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.” 1 Pet. 1:23.

“Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Matt. 19:28.

“For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.” Gal. 6:15; John 3:8; 2 Cor. 5:17.

How the true members of Christ are to be known from their godly conversation, read: “Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” Matt. 7:19–21; 5:16; 12:50; John 15:14; Syr. 19:24.

“Do all things without murmurings and disputings; that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life.” Phil. 2:14–16.

“Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil.” 1 John 3:7,8.

How the people of God are to be known from this that they have separated themselves from all other people, and put themselves under Christ their Head, hearing only his voice, and observing his commandments, read: “Wherefore, my dearly beloved, flee from idolatry. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.” 1 Cor. 10:14,21.

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.” 2 Cor. 6:14,17; Rev. 18:4. Is. 52:11; Jer. 15:19; 51:6.

“As I said unto you, My sheep hear my voice, and I know them, and they follow me. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.” John 10:26,27,5.

“Teaching them to observe all things whatsoever I have commanded you.” Matt. 28:20; 2 Thess. 2:15; John 8:31; 14:21; 15:10; Matt. 11:28. 1 John 3:7.

How the false prophets are to be known and distinguished from the true servants of Jesus Christ, read: “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.” Matt. 7:15,16; Deut. 13:1.

“He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.” John 7:18.

“For he whom God hath sent speaketh the words of God.” John 3:34; 8:31; 1 Pet. 4:11.

“But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.” Jer. 23:22,31; Is. 55:11; Matt. 23 throughout; Col. 1:6; read also Tit. 1:6; 1 Tim. 3 throughout.

How Christians are to be known by their love, read: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” John 13:34,35; 1 John 3:23.

“In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.” 1 John 3:10; 15:12; Matt. 22:39; Eph. 5:2; 1 Pet. 1:22; 2 Pet. 1:7.

ARTICLE XX.

Of the ordinances of the church of God, and the sending and electing of ministers. Of this we confessed: That, as a house, city, or country cannot subsist unless it have laws and ordinances by which to be governed and upheld, and as no human body can subsist without the members performing the service appointed by God for the needs of the body; so also, God the Lord has appointed in his church divers ordinances, laws and commandments, by which it is to be built up, edified, and improved.

And, as the necessities of the body require, as its chief and most indispensable members, eyes, mouth, hands and feet, to see, speak, and labor for the body, that it may thereby be fed and sustained; so Christ the Lord ordained as necessary in his church, first, by his own, present, commanding voice, his apostles, whom he sent out to preach the Gospel among all nations, and to teach them to observe his commandments, which he caused to be confirmed by signs and miracles.

This the apostles, through the Holy Spirit again enjoined upon their followers; namely, that they should elect, in the church, pastors, teachers, helpers and rulers, who as fit shining stars, by their good walk and sound doctrine, should shine to edification in the spiritual firmament, and, as messengers of peace, proclaim the good new tidings everywhere, that thereby men may be turned from their evil ways, added to the church, and thus the body of Christ be perfected and edified.

And since it is a known fact that a lack of faithful ministers, and the erring of the sheep because of the lack of good doctrine, arise principally from the unworthiness of the people; therefore the people of God, needing this, should not turn to such as have been educated in universities, according to the wisdom of man, that they may talk and dispute, and seek to sell their purchased gift for temporal gain; and who according to the custom of the world do not truly follow Christ in the humility of regeneration. But the true members of Christ, must, according to the counsel of God, with humble fasting and praying, turn to the Father of the harvest, who is the true Sender, that by his divine wisdom he will raise up men, whom he may set as faithful and wise stewards over his household, that they may give them proper meat in due season, and may enkindle them in their hearts with his Spirit, and urge them into his harvest, that they may feed the flock of Christ, not for the milk and wool, but of a ready mind, with knowledge and understanding, and lead them on the right way to the kingdom of God; and thus execute the ministry imposed upon them by God, with the strength which God gives.

Hence, believers who are in need, in this respect, shall, after having sought the face of God with ardent prayer, turn their eyes to a pious brother, who keeps under his own body, and brings it into subjection, and in whom the fruits of the Holy Spirit are perceived and seen. Having been chosen thereto by the voice of the Church, he shall be examined in the faith by the elder and pastors of the church, whether he, according to the word of God, agrees with the church in every article, that he may teach others the way of truth, which he himself knows. And having been found to be sound, he may stand forth in the name of the Lord, to proclaim the will of God unto the people. And when it has thus been found that God has committed the preaching of the Gospel to him so that he rightly divides the word of God, and brings forth fruits with it, the church, if she require it, and he, after examination, has been found, according to the word of God, to be of the same faith with the church, may, by the voice of the church, choose him as an elder and teacher in the full ministry, and cause him to be confirmed by the imposition of the hands of the elders, and ordain him to labor and work in the vineyard of the Lord, and to administer and execute Christian baptism, and the Lord’s Supper, with all that pertains thereto.

In like manner, the church shall, by the voice of the church, elect deacons over the poor, and, after they have been examined in the faith, and found to be sound, cause them to be confirmed by the imposition of the hands of the elders, as helpers and governors, that willing givers may give their contributions to them, that they may thereby supply the wants of the poor members of Christ who according to their ability diligently labor and work with their hands, and still are not able to support themselves; that there may be found no poor among the people of God, nor any want in temporal things, and that the good gifts of the donor may be hidden from men, but become manifest before God, according to the doctrine of Christ.

And if any of said ministers depart in faith or conversation from the adopted way of truth, the church which elected him when he was pious and sound, shall punish or remove him, according as his deeds deserve. Matt. 18:8; 1 Tim. 1:20.

Of the ordinances of the church of Christ, read: “Joying and beholding your order, and the steadfastness of your faith in Christ.” Col. 2:5; 1 Corinthians 11:33; 14:40; 2 Cor. 8:19.

How men are to pray to God, who is the true Sender, for faithful laborers, read: “The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.” Matt. 9:37,38; Luke 10:2; Matt. 23:34; Luke 11:49; John 13:20; Matt. 10:40; Luke 10:16; Matt. 25:14; Luke 19:12; John 20:21.

How necessary these ministers are, and how they shall teach the word of God, and be qualified, read: “Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.” Num. 27:16,17.

“I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.” Jer. 3:15.

“For him whom God hath sent, speaketh the words of God,” etc. John 3:34; 7:18.

“If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ,” etc. 1 Peter 4:11.

“For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:21.

“For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: if any be blameless,” etc. Tit. 1:5,6.

Of their qualifications, and how they are to minister after their examination, read: 1 Tim. 3 throughout; 1 Cor. 12:28; Rom. 12:7; Eph. 4:11.

Concerning the mode in which they are to be chosen, read: “We have sent with him the brother, whose praise is in the Gospel throughout all the churches; and not that only, but who was also chosen of the churches to travel with us, with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind.” 2 Cor. 8:18,19; Acts 1:23.

“As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away.” Acts 13:2,3; 20:28.

“The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” 2 Tim. 2:2.

“Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Pet. 5:2,3.

Of the election and confirmation of deacons, read: “It is not reason that we should leave the word of God, and serve tables. Wherefore brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.” “Whom they set before the apostles: and when they had prayed, they laid their hands on them.” Acts 6:2,3,6; 1 Tim. 3:8–10.

ARTICLE XXI.

Of Christian baptism we confess: That the same is a divine, evangelical transaction, practice and ordinance, which was first commenced by the man of God, John the Baptist, by the counsel and will of God, and was received by the worthy Son of God, Christ Jesus, who humbled himself as a true example, and to whom the aforesaid John led and pointed with his doctrine and baptism, as being the true Baptizer with the Holy Ghost and with fire. He proceeded and came from God with full power in heaven and earth, and sent out his apostles, commanding them to preach the Gospel to all nations, and to baptize all true hearers and believers of it, in the name of the Father, the Son, and the Holy Ghost, and to teach them, before and after baptism, to observe all things which he had commanded them.

This the apostles of Christ, as obedient ministers of God, practiced according to this manner, beginning at Jerusalem, and preaching the Gospel in every country. And all who heard, believed and gladly received this heavenly doctrine were made disciples and followers, and were baptized with water, in the name of the triune God, and thus entered into covenant with Christ, to observe whatsoever he had commanded them.

And inasmuch as the doctrines and commandments of Christ are not instituted for a certain time, but are commanded to be kept until the appearing of Jesus Christ from heaven; and as he will continue with his Spirit to the end of the world with his followers; therefore all believers and followers of Christ are bound in no wise, to alter or reject according to human opinions, these doctrines and commandments which God has commanded; but to practice and observe them constantly according to the form and institution of Christ, and the practice of his highly enlightened apostles; to preach the Gospel to the people; and all who believe the same, manifest repentance from sin and amendment of life, and submit to the will of God, shall, by an unblamable minister ordained to this purpose, be baptized once with water, in the name of the Father, and the Son, and the Holy Ghost.

This outward baptism with water does not properly constitute the entrance to the kingdom of God, nor does the visible element of the water contain any power or holiness; neither is it able to give any grace and salvation; but, as the waters of Jordan and Siloam did not, properly speaking, heal leprosy and blindness, but only the power of God, to which they were herein subject and obedient, so also the water in baptism has no power to forgive our sins, and to cleanse the filthiness of our flesh, but is simply a token and proof of the grace and blood of Christ in the washing away of sin, which man, through faith and regeneration, by grace, has received, in the heart, before baptism, in putting off the body of the sins of the flesh, which is proclaimed in baptism; and without this internal baptism with the Holy Ghost and with fire, the external, visible, water baptism is as useless and vain, as the seal on an empty letter.

Since, then, Christian baptism is of such a nature that it was ordained and commanded by Christ only upon faith, repentance, and reformation, and was practiced and taught by his high apostles in this, and in no other wise; therefore we herewith reject, with good reason, the baptism of unintelligent, speechless infants, which we regard as a human institution, etc.,[220] which ought justly to be rooted out and rejected. The principal originators of the same found this their infant baptism upon the fall of Adam, saying[221] that thereby all men are born and placed into the world in an unsaved and condemned state, and that by the power of water baptism they are translated and changed from this unsaved and condemned state into a saved and God-pleasing condition; thus binding not only the salvation and condemnation of infants, but also the saving grace, death, and atonement of Christ to the willingness or unwillingness of man, and the weak element of water; so that when an infant is baptized it is instantly saved, and when this is neglected, it dies condemned.

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

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

Who that fears God can in any wise accept with a good conscience this human infant baptism, instead of the ordinance of God, since in the whole New Testament not the least is commanded or written concerning it, either by Christ or by his apostles.

The pedobaptists themselves plainly confess, that in the sending forth of the apostles into the whole world by Christ, to teach and baptize, infant baptism is not commanded, nor comprehended in these passages; neither is there any advocate of the same able to point out in the word of God the author and first foundation of infant baptism (though every divine ordinance has its beginning where it was first commanded by God)--how then shall this fabric of infant baptism, of which no foundation can be found, stand in the sight of God?

Infant baptism is in fact nothing less than a contemning and trampling under foot of the true baptism of Christ, militating in many respects against it; since Christ has attached to baptism the doctrine of the Gospel, faith and repentance, as a seal and token of the same.

And, as infant baptism does not accord with, but militates against the baptism of Christ, even so does it not agree with the circumcision of the Jews, which was not commanded to children but to adults, namely, that on the eighth day, every male child among them should be circumcised, on pain of being cut off. But it is not so with the baptism of Christ, concerning which no command is given to the parents, much less to any one else, to baptize their children, or to have them baptized. But baptism is an ordinance of Christ, similar in part to the Supper, which no one is commanded to cause to be administered to another, but which Christian ordinance each must desire and receive by his own faith, for which reason it does in no wise apply to new born infants.

And as unqualified as infants are to observe the Supper (in which every reasonable person will agree with us), even so unfit are they also to receive Christian baptism. And, as infant baptism, for want of testimony from the divine Scriptures, is demonstrated only by arguments and uncertain conclusions, so also, by such and similar conclusions, the Supper may be appropriated to infants, as was formerly done in the Roman church. And as we may by no means, on such human conclusion, admit infants to the Supper, just as little may we on these conclusions admit them to baptism; but in all this all of us who do not wish to be seduced and deceived must necessarily adhere to the doctrine of Christ and his apostles. But, as the Jews adhered unchangingly to the circumcision on the eighth day, without following in any wise their own opinion, even so should all Christians still much more adhere unalterably to the doctrine of Christ, and administer baptism only upon faith and repentance, as Christ has ordained.

But all Christians are commanded and in duty bound to walk before their children with a good example, and to bring them up in the fear of the Lord, by good teachings and instructions, without using on them baptism, the Supper, or any other ceremonies; since it is known that it is impossible for any one to unite another to the Lord, without his will and knowledge.

But as soon as men grow up and arrive at the years of discretion, it is found, that through their innate sinful nature they live after the flesh, and thereby fall from grace, to which they had been bought by the blood of Christ. Their souls then need the hearing of the word of God, whence proceed faith and regeneration, and, as a consequence thereof, Christian baptism; which by Christ has been appended to faith and regeneration, and may never be separated therefrom; and which is represented as a grave in which men are to bury their own actual sins which they have put off, and are thus to rise with Christ to newness of life, and walk after the Spirit.

And as no bath to wash off the filth of the body can be used on an unborn child, but the child must first be born; so Christian baptism, which is compared to the washing of new born infants, can, according to the will of God, be given to none but those who are regenerated by faith, dead to sin, desire the same, rise from the death of sin, and walk in newness of life, observing whatsoever Christ has commanded them.

Hence no one can be recognized as a brother or sister in the church of Christ, with whom any Christian ordinance may be practiced, unless they have previously, according to the word of God, received upon faith the Christian baptism here spoken of, which is the first ordinance and the reception into the Christian communion, by which we submit and obligate ourselves to actually observe all the commandments and ordinances of God. And as there is but one faith and one God, so there is only one Christian baptism, which, having been once received upon true faith, according to the institution of Christ, may not be repeated or renewed.

Of the baptism of John, and how he as a messenger and forerunner sent before Christ, preached the baptism of repentance, and pointed to Christ, read: “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.” Mark 1:4; Matt. 3:6,11.

“I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire.” Luke 3:16; John 1:31.

How Christ Jesus commands his disciples to preach the Gospel, and to baptize only hearers and believers of it, and not unintelligent, ignorant children, read: “All power is given unto me in heaven and in earth. 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: and lo, I am with you alway, even unto the end of the world.” Matt. 28:18–20.

“He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Mark 16:16.

How the apostles, pursuant to this high injunction, preached the Gospel, and baptized only the hearers, believers, and self-desiring recipients, read: “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, and be baptized every one of you in the name of Jesus Christ for the remission of sins.” “Then they that gladly received his word were baptized.” Acts 2:37,38,41.

“And the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.” Acts 8:36–38.

How the apostles, according to this foundation, taught and baptized several households, after they had heard the word of God, had believed, had been filled with the Holy Ghost, ordained to the ministry of the saints, and regarded as believers, read: Acts 10:37; 16:15,32; 1 Cor. 16:15; Acts 18:8.

How the apostles in their epistles described Christian baptism as a burying of sins into the death of Christ, a rising and walking in newness of life, a putting on of Christ, a washing of regeneration, a being baptized by one Spirit into one body, and the answer of a good conscience toward God, read: Rom. 6:3; Col. 2:12; Gal. 3:27; Tit. 3:5; 1 Corinthians 12:13; 1 Pet. 3:21.

ARTICLE XXII.

Of the Lord’s Supper or the breaking of bread, we believe and confess: As baptism is an ordinance and institution of the Lord, by which believers are united with each other by one Spirit in fellowship with Christ; so the Supper is a worthy ordinance and institution of Christ, by which believers who have been baptized according to the ordinance of Christ, are taught and admonished, to live and walk in Christ even as they have received him by faith in baptism, and to be bound by brotherly love to their neighbors, with whom they are to live and walk in the unity of the Spirit, according to the same rule of the divine word; and that they are to remember hereby, with heartfelt contemplation, the bitter suffering and death of the Lord.

And in order to put men in remembrance of this, it pleased the Lord Jesus for this purpose to use bread and wine, things well known among men, and thereby to implant into the hearts of believers heavenly and hidden things; thereby teaching men to remember, that, as bread from many broken grains is made into one bread, and the wine being pressed from many grapes and made one beverage thereby being necessary, useful and adapted as food and drink for the body of man; even so Christ, from ardent love, suffered himself to be broken on the cross, his blood to be shed, and trod the winepress of suffering alone, to minister by his flesh and blood, as necessary meat and drink, to the souls of men; by which we are taught, that like as bread is of many grains broken and prepared as bread, and wine is of many grapes pressed and made a beverage; so also, many believers, from various places, are by one faith become one bread or church, and bound together in fellowship; in order that thereby all those who worthily receive, and eat and drink with the mouth this bread and wine, may hereby through faith in the Spirit, receive, and become partakers of, Christ and all his heavenly riches, and thus be strengthened in the faith, fed in the soul, and be bound together by fervent love, with God and their neighbors, as members of one body.

But believers must in no wise place any confidence in these visible memorials, as though they in themselves were more sacred and worthy than other like, common meat and drink, or had power to give unto men grace and forgiveness of sins. By so doing one should depart with the heart from his Creator, and seek grace from the creature, where it is not to be found. But believers must receive these signs as nothing more than bread and wine, confide with a firm heart only in that which is thereby taught and signified, and look upon and regard these signs as figures, as the Holy Ghost is wont, in the Holy Scriptures, to call the signs, that which is signified by them. And as in this institution of the Supper by Christ the cup is called the New Testament in his blood, which cup is really not the New Testament itself, but is figuratively so called, because the blood of Christ which he shed for the sin of the world, is proclaimed and recommended to us through the New Testament; which signifies, that as a testator by a testament bequeathes to his heirs his property, which they are to receive and enjoy after his death; so has Christ in his last Supper--since he could not remain with them--bequeathed his last will in the New Testament, together with all its heavenly riches, to his friends and followers; in order that all those who in this testament are specified and recorded as children of God and heirs of Christ, shall enjoy his glorious riches; whereupon they receive in the Supper, with the mouth, only natural bread and wine; but through faith there is received, according to the Spirit, Christ’s flesh and blood, which he gave as an atonement for the human race, of which the natural bread and wine, and the Supper are figures, signs, and representations.

Hence, believers are to use this worthy institution of Christ among each other, and thereby, through an ordained blameless minister, proclaim with great reverence the bitter suffering and death of the Lord.

And after God has been thanked with an humble heart, for his boundless grace and mercy, and been called upon by fervent prayers, the bread shall be broken by the minister, the wine poured out, and be received by all believers baptized according to the ordinance of Christ, and each shall, examining himself, use, and avail himself of the same, with heartfelt contemplation of the broken body and shed blood of the Lord Jesus. This shall constantly be observed by believers in this manner, when time and place permit, until the appearing of Jesus Christ from heaven.

Of this institution and ordinance of Christ, read: “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” Matt. 26:26–29; Mark 14:22; Luke 22:19.

How the apostles in accordance with this also practiced and observed it in the same form and manner, with bread and wine, read: “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. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” 1 Cor. 11:23–29; Acts 2:42; 20:7,11.

How the bread and wine in the Supper are not the real body and blood of Christ, but signs of his communion with the believer, read: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” 1 Cor. 10:16–18.

Mark, the Israelites did not eat the altar, but only the sacrifice, and thereby were partakers of the altar. Thus also, Christians do not eat and drink with the mouth the real body and blood of Christ, but only bread and wine, as figures; but according to the soul, they, by faith, receive Christ Jesus, with all his benefits, and are thus partakers of the true altar Christ Jesus.

Read in regard to this: “I am the bread of life: he that cometh to me shall never hunger, and he that believeth on me shall never thirst. It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” John 6:35,63.

ARTICLE XXIII.

Of the feet-washing of believers we confess: After our Leader Christ Jesus had celebrated the Supper with his apostles, he, before his suffering, used another ordinance with them, and commanded that they should observe it with each other. He rose from supper, girded himself with a linen towel, poured water into a basin, washed the disciples’ feet, and wiped them with the towel; saying to them: Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you. And he also added: If ye know these things, happy are ye if ye do them.

And we find that the apostles observed this ordinance of Christ in this manner, and that they counted it, in the ministry of the saints, among the good works, and required it of believers. Hence, the believers, as successors and followers of Christ and his apostles, ought also, when time and place permit, practice and observe this ordinance of Christ. When their fellow believers, out of love, visit them, they shall, with heartfelt humility, receive them with the kiss of love and peace into their houses, and as a ministration to their neighbors, according to the humiliation of Christ, wash their feet; sincerely considering how the most worshipful Son of God humbled himself, not only washing the feet of his apostles, but much more, washing and purifying with his precious death and blood, all our souls and consciences from the stain of eternal condemnation. On this the pious ought herein to meditate with an humble heart.

How Christ practiced this ordinance with his apostles, and commanded it to be observed, read, John 13:4–17.

And also, how the apostles required it of believers as one of the good works, read: “Let not a widow be taken into the number under three-score years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet,” etc. 1 Tim. 5:9,10.

How the pious fathers practiced this ordinance with the guests whom they received, read: Genesis 18:4; 19:2. And also: Luke 7:38; John 11:2; Acts 16:33.

ARTICLE XXIV.

Of good works. Of good works we believe and confess: That for every true Christian it is not enough, in every respect according to the Scriptures, to confess the faith aright with the mouth, and to regard Christ Jesus as our only Head, Redeemer, and Savior, but that above this we must necessarily manifest from our faith, as a fruit of gratitude, virtuous works. Thus also, it is not enough, that we put off all the accursed works of the flesh, and seek to bury them by baptism into the death of Christ; but we must also rise from this death of sin, and live and walk after the Spirit in a new life adorned with good works; and thus we are not only to put off the old man with his evil deeds, but it is also our duty to put on the new man with his good deeds, in righteousness and true holiness, and to let our light so shine before men, that they may see our good works, and glorify our Father in heaven; in order that thus all believers, as a tree by its good fruits, may be known and distinguished by their good works from all unfruitful and unbelieving men.

These good works must not be performed through an outward appearance of holiness to please mortal men; nor must we follow herein the hypocrites and self-righteous Pharisees, and others, whose works mainly consist in [things of] their own choice, and self-invented commandments, which, according to the Scriptures, is only a vain and unavailing worship; but we must work out from our faith such divine virtues as are taught, and required of us in the holy Scriptures, and in which we have the example of Christ and his apostles, whose footsteps we are so highly commanded to follow; and all this we must do from the heart, to the honor of him who created us; thus learning from Christ to be meek and lowly in heart, and thereby to put off all pride, which latter is the beginning of all destruction, and proceeds from man’s sinful heart, and manifests itself outwardly in the adorning of and display in dress [in the style of], living, and in words and works; and on the contrary, to adorn ourselves inwardly with an humbled spirit, which does not think much of itself, but in lowliness esteems his neighbor better than himself; and outwardly in our conversation after our lowly Head and Example, Christ Jesus.

Thus we must also put off avarice, which is called the root of all evil, whence proceed many sinful desires and unrighteous works, and, on the other hand, put on the love and mercy of our heavenly Father, and manifest it towards our neighbors and all men by works of mercy; seeing the practice of love and mercy is the chief sacrifice with which we can please our Creator in this present time.

Likewise we must put off all unclean lusts and desires, fornication, and all uncleanness, each preserving, on the contrary, his body chaste, holy, and pure, and abstaining also from all drunkenness, revelings and banquetings; in excessive eating and drinking, and on the contrary, live soberly, temperately, righteously, and godly in this world, with humble fasting and constant praying to God Almighty, and not to make provision for the flesh, to fulfill the lusts thereof.

We also must not walk in the way of sinners, nor hold fellowship with light-minded persons, where foolish talking and lies are bandied about; but we must associate with the pious, whose conversation treats of godliness, and who speak with tongues truly circumcised; and gladly attend the assembly of the believers, where we hear the praise of the Lord proclaimed; and furthermore, observe according to all our ability the commandments and ordinances of the Lord, and thus by patient continuance in well doing seek for eternal life, remembering that Almighty God has promised eternal life to that faith which in this manner works by love; just as he has pronounced the sentence of eternal death upon unbelief with its evil works; and that all boasted faith without good works (as the body without the spirit), in itself is dead. But all the pious who thus evince divine virtue from their faith, and seek to excel in good works, must not suppose that they are able to merit salvation by their good works, or that God does owe them anything for them; but all true Christians are to consider themselves unprofitable servants, who of themselves can do nothing good; but that Almighty God, by his grace works in them both to will and to do that which is good, and that they are encompassed with a body of sin, which lusts against the Spirit, against which they have a continual warfare until the last enemy, which is death, shall be vanquished. For this reason all the pious fall far too short in good works, are very imperfect and frail, and hence, are in duty bound to pray daily, with an humble heart, to Almighty God, for forgiveness and remission of sins, and to give heartfelt praise, honor and thanks to him for his saving grace which he has manifested towards us. And thus we hope to be saved only through the unmerited grace and mercy of our Lord and Savior Jesus Christ, and not through our good works. Tit. 3:8; Luke 18:10.

Of the deadly works of darkness, which separate men from God, and which we must put off and lay aside by faith, read: “Seeing that ye have put off the old man with his deeds; and have put on the new man,” etc. Col. 3:9,10.

Read further concerning the twenty-three sins which are worthy of eternal death. Rom. 1:29–31.

Of the ten works of unrighteousness which shall not inherit the kingdom of God, read: 1 Corinthians 6:9,10.

Of the seventeen works of the flesh to which the kingdom of God is denied, read: Gal. 5:19–21; Matt. 7:23.

Of the good and virtuous works which the believers are to manifest from their faith as fruits of gratitude, read: “Let your light so shine before men, that they may see your good works,” etc. Matt. 5:16; 1 Pet. 2:12; Phil. 2:15.

“To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Rom. 2:7; John 8:39; James 2:22; Gal. 5:6.

“But (which becometh women professing godliness) with good works.” 1 Tim. 2:10.

“That they do good, that they be rich in good works,” etc. 1 Tim. 6:18.

Of the nine beatitudes, read: Matt. 5:1–11.

Of the seven works of mercy, read: Matthew 25:35,36.

Of the nine fruits of the Spirit. Gal. 5:22,23.

Of the seven cardinal virtues which we are to evince from our faith, and that where this does not follow, we are blind, read: 2 Pet. 1:5–7. “For as the body without the spirit is dead, so faith without works is dead also.” James 2:26. “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them; and they were judged every man according to their works.” Rev. 20:13; 2 Cor. 5:10.

How we are saved not through any works which we have done, but only through the grace of God, read: “But we believe that through the grace of the Lord Jesus Christ we shall be saved.” Acts 15:11.

“Not by works of righteousness which we have done, but according to his mercy he saved us.” Tit. 3:5; Eph. 2:5; 2 Tim 1:9; Luke 17:10; Acts 4:12; 15:11.

ARTICLE XXV.

Of marriage. Of marriage we confess: That the same is honorable and an ordinance of God, who in the beginning instituted this state with the two human beings first created in the image of God, blessed it, and joined them together. And since this divine ordinance, through the hardness of the heart and the evil wantonness of man had fallen into great disorder, so that men, through the lusts of the flesh, married whomsoever they would, and took unto them many wives, and then, for divers reasons, dismissed them by a bill of divorcement and married others; therefore Christ as a perfect Lawgiver, rejected and abolished the writing of divorcement and permission of Moses, together with all abuses thereof, referring all that heard and believed him to the original ordinance of his heavenly Father, instituted with Adam and Eve in Paradise; and thus re-establishing marriage between one man and one woman, and so inseparably and firmly binding the bond of matrimony, that they might not, on any account, separate and marry another, except in case of adultery or death.

Hence, every believer who desires to enter into matrimony, must follow this doctrine of Christ and the above example, and unite himself in marriage only with one person, who has been, by a like faith with him, born from above, of God, and renewed, and created after the image of God. And such persons, after their parents and the church have given their consent, shall, in the presence of the church, with fervent prayer to God, be joined together by a minister. This we believe to be marrying in the Lord, of which God is himself the Author and Joiner. 2 Pet. 1:1; Jn. 3:3; 1 Jn. 5:4.

But all unregenerated persons, who are not yet sanctified by faith in Christ, and do thus marry, we also regard as being in honorable matrimony, but not in the Lord. Heb. 13:4; 1 Cor. 7:12.

And, as Christ accepts none as his bride and a member of his body, but those alone who are united with him by faith; so also, believers cannot sever their bodies which are sanctified and surrendered to God, as members of Christ and temples of the Holy Ghost from Christ, and unite them in marriage with the unregenerate, and thus be unequally yoked together with unbelievers, who are not known to the church, by faith and Christian baptism, as brethren or sisters in fellowship, seeing that baptism is the first Christian ordinance in the church, after which all other ordinances of God follow. Eph. 5:30; Gal. 3:26.

Thus marriage is advised by the holy Ghost, to avoid fornication and all uncleanness; but if any one does not need this, and can without it, keep himself pure and undefiled, in a virginal state, in order to serve the Lord the better and without hindrance, it is commended still more highly. Hence, marriage is free for all, but no commandment.

How God the Lord in the beginning instituted marriage, read: “And the Lord God said, It is not good that the man should be alone; I will make him a helpmeet for him.” “And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.” “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” Gen. 2:18,22,24.

How Christ rejected all abuses of marriage, and renewed the ordinance of his Father, read: “Have ye not read, that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and the twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” Matt. 19:4–6,8; 1 Corinthians 7:10.

“Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” Heb. 13:4; 1 Cor. 7:2.

“The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.” 1 Cor. 7:39; Gen. 1:27; 24:4; Exodus 34:16; Num. 36:6; Deut. 7:3; Tob. 7:13.

Concerning the transgressors of this, and their punishment, read: Gen. 6:3; Num. 25:1; Nehemiah 13:26,27; 1 Kings 11:1.

ARTICLE XXVI.

Of the swearing of oaths, we confess: That the people of the Old Testament were permitted to swear in various ways by the name of the Lord; either by lifting up their hand toward heaven, or by putting it on the thigh of some one, which was done in various ways, and into which practice, through the artifice of man, many abuses were introduced, so that they would swear by heaven and earth, by Jerusalem, by their head, the temple, the gold of the temple, the altar, and the sacrifice; on account of which the Lord Christ, who had come from God, and been sent, to execute judgment and righteousness, being the only lawgiver, utterly abolished and prohibited all the aforesaid swearing, whether permitted or feigned and, in place thereof, referred all his hearers and followers, only to yea and nay, which is so in truth.

And we also find that the high apostles of Christ, as obedient sheep of their only Shepherd, followed the doctrine of Christ in this respect. Hence all believers are in duty bound obediently to follow this doctrine of Christ and the course of his apostles, putting away all lying, and dealing only in truth, and thus testifying in all true matters, whether before authority, or however the case may be, only with yea that which is yea, and with nay that which is nay, without adding anything more; and to keep these few words, little in sound, but great and strong in signification, as inviolable as an oath, thus showing themselves to be obedient followers of Christ and his apostles.

Of the rejection and abolishment of the ancient custom of swearing, and how Christ commanded yea and nay in place of it, read: “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” Matt. 5:33–37; 23:21.

“But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.” James 5:12.

“When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? For all the promises of God in him are yea, and in him Amen.” 2 Cor. 1:17,20.

ARTICLE XXVII.

Of the office of magistracy, and secular power, we confess: That the office of magistracy is an ordinance and institution of God who himself willed and ordained that such a power should be over every country in order that thereby countries and cities might, through good policy and laws, for the punishment of the evil and the protection of the pious, be governed and maintained in quiet and peace, in a good civil life; without which power of authority the world, lying as it is in wickedness, could not subsist. Hence, all believers are in duty bound, not only for wrath, but also for conscience sake, to submit themselves to this power, and as good subjects, to obey it with fear and reverence; willingly and without murmuring to render unto their human ordinances and laws everything that is due to them, whether it be tribute custom or excise; and to pray with an humble heart for their life and welfare, and thus to seek with a faithful heart the prosperity of the country and city in which they reside; and though they, for the word of God, may have to suffer persecution, the spoiling of their property, and death, from the authorities, they may not speak evil of them, nor resist them in any wise with weapons and defense, but commit vengeance to God alone, and expect consolation with God after this life. Rom. 12:2; Wis. 6:4; Ecclesiastes 17:14.

But if the authorities, through Christian equity, grant liberty to practice the faith in every respect, we are under so much the greater obligation of submissive obedience to them; but so far as the authorities abuse the office imposed on them, which extends only to the temporal, bodily government of men in temporal things, and encroach on the office of Christ, who alone has power over the spirits and souls of men, seeking, through their human laws, to press and compel men to act contrary to the word of God, we may not follow them, but must obey God rather than men, seeing Christ has been set by God his Father above all authority and power, the head in his church; and to this Father of Spirits we are directed, that in all things pertaining to the faith we should obey him.

And as the kingdom of Christ is not of this world, but spiritual, he has dissuaded and prohibited all his servants and followers from all secular government and highness, and has instituted in his church various ordinances, as pastors, teachers, helps and governments, by which the saints may be joined together, to edify the body of Christ; but the secular office[222] he left to the secular government, under which the followers of Christ as strangers and pilgrims, who have here no kingdom, power or continuing city, must sojourn, and fight only with spiritual weapons, which is the word of God; seeing neither Christ nor his apostles prescribed to believers any laws or rules according to which they should govern the world; neither did they refer them to the laws of the Jews, much less to those of the Roman emperors, or heathen laws, according to which they might regulate themselves herein; but they prescribed to believers only good doctrines, how they should conduct themselves in all Christian propriety as obedient subjects, under the government of the authorities; referring them to his own example, who shunned all the greatness of this world, and showed himself only as a poor servant. Thus must also all his followers avoid the office of magistracy in all its departments, and not administer it, following also in this the example of Christ and his apostles, in whose church said offices were not administered, as is well known to every intelligent person.

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

But as all Christians are not permitted, but very strictly prohibited by God, to speak evil of, judge or condemn any one that is without their communion, we would with this still much less speak evil or injuriously of the magistracy, but trust in the only good God, who keeps all the alms of man as a signet, and his good deeds as the apple of the eye, and has promised a true reward to him who will give only a cup of cold water in the name of a disciple; that he, the Blessed, will also be gracious to, and not leave unrewarded the good deeds of all authorities, particularly those who administer their office aright according to the ordinances of God, which consists chiefly in protecting good, innocent, defenseless people, and in punishing the evil. Hence, all Christians are in duty bound to regard the authorities as God’s ministers, and to pray for them, with a fervent heart, that it may please God to be gracious to them and give them eternal salvation.

How government is of God, and for what purpose it is instituted, read: “For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” Rom. 13:1–4; Syrach 17:17.

“Jesus answered Pilate: Thou couldest have no power at all against me, except it were given thee from above.” John 19:11; Wis. 6:3; Dan. 2:21; 4:25; 5:21; Jer. 27:5.

How Christ taught his followers not to accept magisterial office, read: “But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Mark 10:42–45; Matt. 20:25; Luke 22:5.

Mark the words: But so shall it not be among you. This can not be applied to the apostles only, who were equal servants, the one being no greater than the other, and they soon separating from each other to preach the Gospel to all nations, could not, on this account, show to each other alone the duty of servants here required; hence the words, among you, must necessarily be understood of the whole church, seeing Christ spoke to his twelve apostles many others of his principal doctrines and commandments, which relate to all believers, as his blessed lips say in the Gospel: “And what I say unto you I say unto all.” Mark 13:37.

“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” John 18:36; 6:15; Matt. 5:39; 2 Cor. 10:4; Eph. 6:13; Is. 2:4; Micah 4:3; Zech. 9:10; Ps. 76:3.

Read further, not according to what law the believers are to govern the unbelievers, but only how the church of Christ shall be obedient to government. “Let every soul be subject unto the higher powers.” “Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake.” “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear.” Rom. 13:1,5,7.

“Render therefore unto Cesar the things which are Cesar’s, and unto God the things that are God’s.” Matt. 22:21; Mark 12:17.

“Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.” 1 Pet. 2:13,14.

“Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.” Tit. 3:1,2; 1 Tim. 2:2; Jer. 29:7; Baruch 1:11.

ARTICLE XXVIII.

Of the discipline of the Christian Church and separation of offending members. Of this we confess: That, as a house or city cannot be maintained without doors, gates and walls by which evil men may be expelled, excluded and debarred, and the good and pious be taken in and protected; so Christ, for the preservation of his church, gave her the key of heaven, which is his word, that by and according to the same she should judge and reprove according to truth, for their reformation, all those in her communion that are found to offend in doctrine and conversation, that is, to act contrary to any commandment or ordinance which God has given to his church; and thus to separate the disobedient from her communion, that the church may not be leavened and stained by their false doctrine and impure walk, and become a partaker of other men’s sins; and that the pious thereby may be brought to fear, and restrain themselves from the commission of similar offenses.

And, as God through Moses commanded this punishment of transgressors to be inflicted according to the magnitude of the offense, so that those who through ignorance, weakness, and otherwise, offended by minor sins against any of the commandments of the Lord, were reconciled to God by various offerings and the intercessions of the priests, but the open, great transgressors of the law could not be reconciled by such offerings, but had to die without mercy under two or three witnesses; so Christ in the New Testament also taught to inflict christian punishment according to the magnitude of the offense; not to man’s destruction, as in the punishment of Israel, which was death, by which the transgressor was cut off from repentance and reformation; but Christ having come to save men’s souls, instituted this punishment for the reformation of sinners and ordained that if any one see his brother commit a transgression which is obviously a sin, but not so great as to have brought forth death in him, he shall out of Christian love for his soul, speak to him privately, with the word of God, and reprove him of his sin and admonish him. If he receive this Christian admonition, he has gained his brother, and shall, out of fervent charity, conceal and cover his sin. 1 Pet. 4:8. But if he heareth him not, he shall take one or two more with him, so that in the mouth of these witnesses every word may be established. But if he shall neglect to hear them, then the matter must be brought before the church; and if he neglect to hear the church, all the members of which are judges, he shall be excluded from the brotherhood.

But if any one fall into open works of the flesh, from which the church perceives that through these sins he has separated himself from his God, and incurred the divine wrath, such an one the church shall, without any of the aforesaid admonitions and words as in the case of the offending sinner, on account of his sins, exclude from the brotherhood, and point him to repentance and reformation, by which he may again find grace with God, even as he has become separated from God through the evil works of the flesh. Thus the church shall knowingly keep none in her communion who are separated from God through their sins; nor separate any from her communion save those who have previously through their sins become separated from God; nor again receive any, and promise life and peace to them, except those who through faith and true repentance have first been received into grace with God.

This true repentance possesses the following properties: 1. That we have a sincere sorrow before Almighty God for all the sins we have committed; 2. that we confess our sins from the heart, before God and men; 3. that we desist from and do not continue any longer in sin, and, according to our ability, seek to make amends for the evil we have done, by doing good. This repentance and reformation again opens the entrance to the kingdom of God, which before was closed to us on account of our sins. So that the church of God, by this her separation and reception, may according to his word, follow the previous separation and reception by God in heaven, of which the action of the church is only a proof and proclamation.

And since with God there is no respect of persons, therefore the church of God shall use this key of the word of God aright, and, in punishing, spare no one, whether he be minister or brother, man or woman, but shall judge the small as well as the great after one rule and measure of the divine word, according to the truth. And, as all disobedient sinners by consent of the church, with sorrow and sadness of heart, are excluded from the brotherhood, and referred to repentance and reformation; so also shall all obedient, penitent sinners with the consent and concurrence of the church, be received, by the bishop of the church. And, as men are wont to rejoice over the finding of a lost sheep, piece of silver, or son, so shall believers rejoice with all the angels of God over the repentance and return of their erring brother or sister.

How the minor sins, whether caused through weakness or ignorance, were reconciled by the priest with various offerings, read: Lev. 4:27; 5; Numbers 5:6; 15:22.

But the open transgressors of the law were put to death without mercy under two or three witnesses. Of this read: Num. 15:30; Lev. 24:14; Deut. 17:12; 19:15; Heb. 10:28.

In connection with this read also the words of the high priest Eli: “If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” 1 Sam. 2:25.

How Christ commanded that small offenses between brother and brother should be punished, read: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” Matt. 18:15–18; Luke 17:3; Gal. 6:1; Jas. 5:19.

“If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death.” 1 John 5:16.

But open offending members Christ commanded to sever and cast away without exercising admonition, intercession, or forgiveness in regard to them, before the separation. Read: Matt. 18:8; Mark 9:42.

Thus did also the apostles, according to the doctrine of Christ, deny eternal life to all the known works of the flesh, condemning them to death, and in their assembly; delivered the Corinthian fornicator unto Satan, with the word and power of our Lord Jesus Christ, without using the aforesaid admonition with regard to him. 1 Cor. 5:3. Read also: 1 Tim. 1:20; 5:20; 2 Cor. 13:2.

“There is a sin unto death: I do not say that he shall pray for it.” 1 John 5:16; Numbers 15:30; Heb. 10:28; 1 Cor. 5:13; 2 Cor. 13:2; Ps. 1:5; 2 Tim. 2:20; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5.

ARTICLE XXIX.

Of the withdrawing from and avoiding of apostate and separated members, is confessed: As separation is commanded by God for the reformation of sinners, and the maintenance of the purity of the church; so God has also commanded and willed, that in order to shame him to reformation, the separated individual shall be shunned and avoided. This withdrawing proceeds from the separation, and is a fruit and proof of the same, and without it separation is vain and unavailing. Hence, this ordinance of God shall be practiced and maintained, by all believers, with the separated persons. This withdrawing extends to all spiritual communion, as the supper, evangelical salutation, the kiss of peace, and all that pertains to it. This withdrawing extends likewise to all temporal and bodily things, as eating, drinking, buying and selling, daily intercourse and conversation, with all that pertains to it.

Thus, believers shall, according to the word of God, withdraw themselves, from the separated in all spiritual, evangelical matters, as well as in all bodily and temporal things. And as in separation no persons may be regarded or spared, but must, by consent, be separated from the true members of the body; so also in withdrawing, extending to all spiritual and temporal matters, none may be spared or excepted, whether man or woman, parent or child, or whatever relation it may be; seeing we nowhere read, where God gave His church a general commandment or ordinance, that any member of said church was entirely exempted and excluded from such commandment; but on the contrary, it appears in many places, that the whole number, without exception, had to regulate themselves according to one rule set before them by God; hence this ordinance of God must be practiced and maintained by all the members of the body of Christ, without respect of persons, in the fear of God, to shame sinners to reformation, until the person punished is again received into the church.

But as all divine ordinances must be tempered with Christian kindliness and discretion, these also must have their place in this matter of shunning. Hence, the believers must conduct themselves with more discernment and equity with regards to separated persons, than did the scribes and Pharisees with regard to the Sabbath; who, as it appears would rather let men perish, than that they should receive help on the Sabbath, thinking that the Sabbath should be broken thereby, though they themselves, in such a case, broke the Sabbath for various minor matters. But, even as the pious followers of the law did not sin, nor break the Sabbath, when they, on this day, performed not their own, but only the works which God had commanded them, so the believers neither sin nor act contrary to the commandment of shunning, when they perform not their own works, but only the works which God has commanded them concerning separated persons; as, in case of necessity, to minister to their bodies with food and other needful things, and to their souls with the word of God, as well as to assist them by virtue of the commandment of God, in case of danger from water, fire and the like; these all believers are in duty bound to do; and they must thus, with great carefulness, seek that which is lost, and lead that which has erred, back to the right way, reprove and instruct them with the word of God, where such Christian admonition may take place, according to the example of Christ; but in all human works believers must with all diligence withdraw themselves from the separated persons, until they have reformed and been united again with the church.

In order rightly to understand this matter, it must be considered that the people of Israel at the time of Christ were under the power and dominion of the Romans, and could not punish transgressors according to the law of Moses, hence they separated from their communion and avoided those who departed from the law of the fathers, and went over to the Gentiles, Samaritans, or open sinners. Concerning this read: They regarded them as unclean, abhorred them, compared them to heathens and enemies, avoided all dealings and intercourse with them, and hindered them in their business. 3 Maccabees 2:34. Read also: John 18:31; 4–9; Acts 10:28; 11; Gal. 2:12.

This custom Christ also observed, and commanded that the disobedient in the church should be so regarded, saying: “If he neglect to hear the church, let him be unto thee as a heathen man and a publican.” Matt. 18:17.

This the apostles also practiced in like manner, according to the doctrine of Christ. Read: “I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat.” 1 Cor. 5:9–11.

Here the holy apostle forbids us to company and eat with apostate brethren or sisters, which he did not mean or command with reference to the unrighteous of this world, but permitted it with them; else we would needs have to go out of the world, seeing the whole world lies in wickedness; hence it must necessarily be understood with reference to daily intercourse and eating, buying and selling, and the like. “A man that is a lunatic, after the first and second admonition, reject.” Titus 3:10; 2 Tim. 4:15; 2 John 10.

“And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.” 2 Thess. 3:14.

How this withdrawing is to be observed by all believers, with regard to all apostates, walking disorderly, without respect of person, read: “Now, we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” 2 Thess. 3:6.

Understand this withdrawing according to scriptures. Gal. 2:12; 3 Macc. 2:34, and the like, according to the spirit of the Gospel of Christ.

How believers must seek the lost, and not count the separated as enemies, but admonish them, as brethren. Read: 2 Thessalonians 3:15; Jas. 5:19; Luke 19:10; 15, the whole chapter.

ARTICLE XXX.

Of the last day and the second coming of Christ from heaven, we confess: That the great God of heaven, who in the beginning created heaven and earth with all visible things out of nothing, also appointed a day and time, which cannot be known by the angels of God in heaven; much less by mortal men, but which shall unexpectedly overtake men, as the snare of the bird, and a thief in the night; at which time the Almighty God will destroy this whole visible, earthly, realm, and burn it with everlasting fire, except those of the human race who shall have done the will of God; these shall abide forever.

In the last great day of the Lord the Son of God, Christ Jesus, who in the presence of the apostles ascended from the earth in a cloud, shall come again from heaven, in the clouds of the sky, but not in the humiliated form of a servant, as in his first coming into the world at Bethlehem. For at this his second coming he shall reveal himself in the clouds as a King of mighty kings, and Lord of lords, with the power and glory of his almighty Father, and all the angels of God with him, and shall thus, with the trump of God, and the voice of the archangel, peal forth an unutterable sound and shout; so that heaven and earth, all the mountains and islands, shall be moved; the sun and moon shall lose their brightness, the stars shall fall from heaven, and all kindreds of the earth shall weep and wail over themselves, for fear and expectation of the things which are to come; and all shall see the Son of man coming, with power and great glory.

Of this last day of the Lord, read: “And as he sat upon the Mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? And what shall be the sign of thy coming, and of the end of the world? Matt. 24:3.

“The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” 2 Peter 3:16; Syrach 16:18; Mal. 4:1.

“For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child.” 1 Thess. 5:2,3.

“Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” Matt. 24:35,36; Mark 13:31; Ps. 102:27; Is. 51:6.

Of Christ’s coming from heaven, read: “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1:11.

“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God.” 1 Thess. 4:16.

“Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.” Rev. 1:7; Matt. 24:30; Luke 21:27. Read also: 1 Thess. 1:10; 2 Thess. 1:7; Dan. 7:13; Jude 14.

ARTICLE XXXI.

Of the Death of the body and the Resurrection of the dead, we confess: That, in the beginning, man was created immortal, but that through the envy of the devil and the sin of our first parents, death came into the world. And, as through the sin of Adam all men became sinful in him, so also through him, all men became subject to bodily death; so that in consequence thereof it is appointed unto men once to die, but after this the judgment; seeing this sinful, corruptible flesh and blood cannot inherit the eternal, incorruptible kingdom, but must be renewed and glorified through death and the resurrection, by the power of God.

And, even as, when a man falls into a deep sleep, his heart, soul or spirit does not entirely sleep, as the body; so also the spirit or soul of man does not die or fall asleep with the body, but is and remains an immortal spirit. Hence temporal death, in the Scriptures, is called a sleep, and the resurrection of the dead an awakening from this sleep of death.

And as a sleeping man cannot receive and enjoy any good gifts, either according to the soul or the body, much less any punishment, pain and torment, unless he be previously awakened from his sleep; so also, believers cannot receive the perfect heavenly existence, nor unbelievers the eternal death or the pain of hell, either in the soul or in the body, except they have first been awakened from the sleep of death, and have arisen, through the coming of Christ.

Until this last day of judgment the souls of believers are waiting in the hands of God, under the altar of Christ, to receive then in their souls and bodies, the rewards promised them. So also the souls of unbelievers are reserved to be punished, after the day of judgment, in their souls and bodies.

And as through the sin and transgression of Adam death came upon all men; so also the resurrection of the dead came upon all men through the Savior Jesus Christ; so that, as in the springtime the sun, through his glorious radiance and brightness, draws forth all sweet scented herbs from the earth, as well as thistles and thorns, which are rejected and reserved for the fire; so also, shall Christ Jesus, the true Son of righteousness, in this great last day and hour, through his glorious coming and appearing in the clouds of heaven, draw forth from the earth, and cause to arise all men, the wicked and the pious; so that this great God, through his power and commanding voice, by which he spake in the beginning: Let heaven and earth be made; and his word was immediately a perfect work; and who created all visible things from that which was invisible, and made man of the dust of the ground; this same God shall, through his unchangeable power and almighty word, in the last day, call all men who have been changed into dust and earth, and have been consumed by fire, birds, and fishes, from the dust, and cause each to arise with his own body, flesh, and bones, with which they have served either their Creator or sin.

And, as a woman in travail, when her hour is come, cannot retain, but makes haste to deliver, the fruit of her womb, so also shall in this last hour, death, earth, or hell and sea make haste to deliver up the great number of the dead which in them have become dust and ashes, and passed away. These shall all arise, with their own bodies, incorruptible, which shall again be united with the soul and spirit, which through death had been separated from the body, and had remained immortal. At that time the pious shall be glorified and changed from the mortal and corruptible into the immortal and incorruptible, from the weak and frail, into the strong and glorious, being made like unto the angels of God, and the glorious body of Christ. Thus shall also those who shall live and remain at this sudden second coming of Christ from the heaven, be changed and glorified after the image of Christ.

Of the first or temporal death, which came by the first transgression, read: “For dust thou art, and unto dust shalt thou return.” Gen. 3:19; 25:33.

“And as it is appointed unto men once to die, but after this the judgment.” Heb. 9:27.

“For since by man came death, by man came also the resurrection of the dead.” 1 Cor. 15:21.

“For God made not death: neither hath he pleasure in the destruction of the living.” Wisdom 1:13.

“Nevertheless, through envy of the devil came death into the world.” Wis. 2:24; Rom. 5:12.

How at the second coming of Christ the dead shall rise through Christ, read: “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” 1 Thess. 4:16.

“Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil unto the resurrection of damnation.” John 5:28,29.

I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold.” Job 19:25–27.

Read also: Is. 26:19; Dan. 12:13; Matt. 22:31; Luke 20:35; John 6:40; 11:25; 1 Cor. 15 throughout; Ps. 90:3.

How in the resurrection of the dead, men’s vile bodies shall be glorified, read: “In the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.” Matt. 22:30.

“For our conversation is in heaven, from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” Phil. 3:20,21; 1 Corinthians 15:42,53.

ARTICLE XXXII.

Of the last judgment; of hell, and the damnation of unbelievers, we confess: That in the last day, when Christ Jesus shall appear in the clouds of heaven, with power and great glory, all nations shall be gathered before his judgment seat, and he shall separate them as a shepherd separates the sheep from the goats, placing the sheep on his right hand, and the goats on his left. Over these Christ Jesus is ordained by his Father Judge of quick and dead, who will regard no person, nor need the testimony of any; for the heart, mind and thoughts of every one are manifest before him as an open book. This righteous Judge will judge the whole world in righteousness, and as the great Shepherd of the sheep, pronounce an eternal, irrevocable judgment upon them, rewarding each in his own body according to that he hath done. To all the believing, generated children of God who in this life, as obedient sheep, heard and followed the voice of Christ, he shall say: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” And to all unbelievers, who would not have Christ and his word in this life, but, as disobedient, obstinate goats, rejected them, he will say: ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.’”

In that last day of the Lord the righteous God will deprive this world of all good gifts; so that the sun, moon and stars shall lose their brightness, and all the light and glory of the world shall be changed into everlasting darkness. In that time the earth, waters and streams shall be turned into burning pitch and brimstone, which shall burn forever and ever. And, seeing this earth is called hell in many places in Scripture, and no other hell being anywhere mentioned, the same is regarded as hell and the place of damnation; in which fiery pool and outer darkness all unbelievers will finally have to suffer the burning of hell and eternal damnation; and thus they shall at last be punished and tormented with the visible things, which in preference to the eternal and invisible, they chose and served in this life.

Into that place of darkness and fiery pool all unbelievers shall, after the resurrection, their souls having been united with their bodies, be sentenced by Christ. Then shall be fulfilled that which is written concerning this last, sad day of separation; namely, that one of two shall be taken in the field, in the bed, and at the mill, and be caught up in the air to meet the Lord; but the others shall be left, and be sentenced into said pool of darkness, where they shall be tormented with the devil and his angels, burning, and suffering in all eternity, forever deprived of all grace and mercy from God, which is the second death.

Of the last judgment, and how the whole human race shall appear before the judgment seat of Christ, to receive each in his own body an eternal sentence, read: “And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.” Acts 10:42.

“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” Acts 17:31; Psalms 7:11.

“For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” 2 Cor. 5:10; Rom. 14:10.

“And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” Rev. 20:12; Dan. 7:10.

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. Matt. 25:31,32; 16:27; 26:64; 2 Thess. 1:7.

Of hell and the place of damnation, read: “For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever.” Is. 34:8–10; 2 Peter 3:10; Syr. 16:18.

“And it came to pass as he (Moses) had made an end of speaking all these words, that the ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.” Num. 16:31,32.

Read further concerning Sodom and Gomorrah, how they were overturned and condemned and made an example; and how the earth is called hell. Gen. 19:24; Jude 7; Acts 2:27,31; Ps. 16:11.

“That they might know, that wherewithal a man sinneth, by the same also shall he be punished.” Wis. 11:16.

“Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire.” James 5:3.

How the souls of unbelievers are reserved by God until the last day of vengeance, to be tormented with their bodies after the resurrection, read: “For after death shall the judgment come, when we shall live again: and then shall the names of the righteous be manifest, and the works of the ungodly shall be declared.” 2 Esdr. 14:35.

“For behold, the day cometh, that shall burn as an oven; and all the proud; yea, and all that do wickedly shall be stubble: and the day that cometh, shall burn them up, saith the Lord.” Mal. 4:1.

“The Lord knoweth how to deliver the Godly out of temptation, and to reserve the unjust unto the day of judgment to be punished.” 2 Peter 3:9.

Them “he hath reserved in everlasting chains under darkness unto the judgment of the great day.” Jude 6; Matt. 25:30; Rom. 14:10; 2 Corinthians 5:10.

Read further concerning the fearful and intolerable pain of hell. Judith 16:17; Mark 9:46; Matthew 22:13; 24:51; 25:30,41; Rev. 19:20; 21:8.

ARTICLE XXXIII.

Of the kingdom of heaven and eternal life, we confess: That as there is a visible, perishable kingdom of this, which, through the sins and wickedness of men, lies in darkness; of which darkness, Satan, the spirit of wickedness, who works in the children of unbelief, is the supreme prince, who at last, with all his servants, shall be brought to everlasting lamentation and remorse, and shall perish; so also there is an eternal, immovable and invisible kingdom of heaven, of which Christ Jesus is King, Prince and Lord; in which all believers shall live with God forever in everlasting joy. To this glorious kingdom of heaven, God, through his grace and goodness, from the beginning of the world, caused the fallen human race to be called; first through his servants, the prophets, and then through the Son himself, who, leaving this his kingdom for a time, came to preach, and to invite all men, to flee the shadow of this world, and to make haste to enter into this eternal rest. For this end the fatlings are killed, and this glorious feast is prepared; so that men are prevented from making any excuse concerning the piece of land, the oxen, and the wife, but the way, door and gate, is open and well prepared.

This glorious kingdom of heaven is typified and represented to us by a city full of all good things, and the new Jerusalem, coming down from heaven, which is beautifully prepared by God, as a bride adorned for her husband; the streets of it are pure gold, and the gates and walls built of and beautifully adorned with manifold pearls and precious stones. In this city is the glory of the Almighty God, which neither Moses on Mount Sinai, nor the eyes of any mortal man were able to behold. This brightness and everlasting light shall shine in this city forever and ever. Here all sorrow and mourning, cold, nakedness, hunger and thirst shall be changed into everlasting, satisfying joy and consolation. This glory and joy is so exceedingly great and unspeakable, that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; and into this heavenly state, which is beyond all praise, all believers and God-pleasing persons shall, at the resurrection of the dead, when their souls, which through death had become separated from the body, and until this last time were preserved in the hand of God, shall be re-united with their bodies, be caught up from this earthly darkness, to meet the Lord in the air.

And, as a bride is received by her bridegroom; so also shall all true children of God then be received with body and soul through grace, by Christ Jesus, and be admitted to this glorious joy, where they shall see God as he is, in his unspeakable glory, together with all the heavenly hosts. Then shall their robe of mourning, or the mortal clothing of the flesh be put off, and the immortal be put on; and they shall be clothed in white, shining raiment, and together with all God’s chosen ones, be fed by the son of God, whom they confessed in the world, with the hidden heavenly bread, and shall eat of the tree of life, and drink out of the living fountain of water, and, being as the angels, shall, with joyful tongues and mouths, in gladsome voices, to the honor of the lamb, their bridegroom, sing the new song, with unspeakable, glorious joy, which no one can take away from them; but they shall be kings and priests of God, and shall live and reign with Christ for ever and ever.

May the God of grace and mercy, and of all comfort, who has from the beginning called us to this his heavenly kingdom and glory, endow us unworthy children of men with his good spirit, make us worthy of him and draw us to him-ward, that we may follow and run after this high prize, and by grace receive the same, through Jesus Christ, and enjoy it for ever. Amen.

Of the everlasting kingdom of heaven, and its King, read: “Wherefore we receiving a kingdom which cannot be moved, let us have grace.” Hebrews 12:28.

“My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence.” John 18:36.

“Receive the gift that is given you, and be glad, giving thanks unto him that hath called you to the heavenly kingdom.” 2 Esdr. 2:37; Col. 1:13; Ps. 22:28.

Read further how this eternal King, Christ Jesus, at his second coming from heaven, after the dead shall have arisen, and the eternal judgment been held, shall receive all the members of his kingdom in this his everlasting glorious kingdom of heaven, where they shall behold God in unspeakable glory. “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Matt. 25:34.

But the righteous live for ever more; their reward also is with the Lord, and the care of them is with the Most High. Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord’s hand.” Wis. 5:15,16; 1 Peter 5:4; 2 Timothy 4:8; Rev. 2:10; Jas. 1:12.

“Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words.” 1 Thess. 4:17,18; 1 Cor. 2:9; 1 Peter 1:8; John 16:22.

“Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3:2; Philippians 3:20,21.

“When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” Col. 3:4.

“Thine eyes shall see the King in his beauty: they shall behold the land that is very far off. Thine heart shall meditate terror.” Is. 33:17,18.

Of all who from a true faith shall show forth the required spiritual virtues, and shall continue to the end in this divine calling, read: “If ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.” 2 Peter 1:10,11.

Here is the patience and the faith of the saints. Rev. 13:10.

We feel now that we have fulfilled the promise which we made in the beginning concerning the matter of holy baptism, and other articles of Christian worship; with which, we trust, those who fear God and love the truth will content themselves; hence we conclude this, and proceed to the steadfast martyrs who in the sixteenth century suffered for the name of Jesus Christ, and his holy truth.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE SIXTEENTH CENTURY.

SUMMARY OF THE MARTYRS IN THE SIXTEENTH CENTURY.

[Mention of the inquisition which from the year 1492 continued to 1660. It is noticed for the year 1501.

Persecution of the orthodox Christians in Hungary briefly, and plainly shown, for the year 1507.

Two years after this, there is brought to remembrance another persecution of the same people, in the principality of Mecklenburg, near Mooren, two years later, presented and noted for the year 1509.

Several persons who opposed popery in various points of doctrine; as, Nicholas Rus, Bernhard Liblinensis, John Picus, John Hilten, William Budaeus, John Bugenhagius, etc.; some of whom also felt the sting of the Roman scorpion, referred to in a note for the years 1509, 1510, 1512, 1513, 1520, etc.

The decree which by the Romanists was published, in the Netherlands, against all who believed otherwise than the Roman church, and what misery resulted thereupon, circumstantially noticed for the year 1521.

In a note for the year 1522 mention is made of Charles Stadius, and for the year 1524, of Henry Zutphaniensis, touching their faith and death.

Beginning of the old Martyr’s Mirror of the Defenseless Christians, together with the emendation from various creditable chronicles, memoirs, testimonies, etc.

The first martyrs mentioned are Hans Koch and Leonhart Meister; both of whom lost their lives for the truth of the holy Gospel, at Augsburg, A. D. 1524.

Then follow so great multitude of professors of Christ, who gave their lives for his name’s sake; as well as so great a number of accounts of bloody decrees, examinations, sentences, and memorable memoirs, that it is impossible to enumerate them. From the year 1524 until 1597, almost until the close of the century, the pious martyrs were apprehended, tormented, and put to death by fire, water, sword, burying alive; with which last manner of death this century is concluded.]

* * * * *

A great door is opened unto us to the arena of the martyrs and blessed followers of Jesus. None of the previous persecutions endured by the orthodox martyrs are to be compared to the present one. We have come through the time of fifteen centuries, each consisting of one hundred consecutive years; but we must confess that we did not meet with what we have seen, or, at least, that which we shall see here. The length of the time, the severity of the persecution, and the number of the martyred persons shall testify to this.

It is true, that fifteen hundred years extend over a longer period of time than about a hundred and fifty of like years; and that the persecutions which occurred during this long time, when put in the balance, would be heavier than this last one, as well as the number of the persons who were persecuted; but never in the preceding fifteen centuries did any persecution continue for so long a time without alleviation; never was then in so short (though actually long) a time so much innocent blood shed; never were there in so small a space so many dark prisons, deadly tribunals, scaffolds, fiery stakes, and other instruments of death erected and made use of as were at this time in Germany and in the Netherlands.

To prove this, without unnecessary words, we will forthwith enter upon our task, beginning with Germany, and ending with the Netherlands.

SEVERE INQUISITION AGAINST THE BELIEVERS, ABOUT THE YEAR 1501.

The inquisition of which we gave an account in the first book, for the year 1492, continued against the orthodox believers, as is firmly believed, even until this time; so that many who were subjected to the same, and remained steadfast, had to suffer themselves to be put to death; who, in the sight of God, came to an honorable, but in the eyes of the world, a shameful and not less miserable end, but who shall hereafter, with Christ their Savior (who herein preceded them), be clothed with everlasting honor and joy, yea, be crowned as victorious kings in the heavenly Zion, according to his promise: “Be thou faithful unto death, and I will give thee a crown of life.” Rev. 2:10.

Concerning the beginning of this inquisition see the first book, for the year 1492, and how the same continued until this time and long after, compare Hist. Georg., lib. 6. Pieter Bor, lib. 3. Orsprong der Nederlandtsche Beroerten, fol. 9–12. Tooneel Nicol., fol. 87. Guil. Merulae, Tract. 9, 47. Eman. van Met. (old edition), fol. 40. Retuald Gonsalv., in de H. Spanish Inquisition throughout. Hist. Wenc., fol. 187. Chron. Phil. Mel., lib. 5. Hist. Alons. de Vlb., lib. 2, with Chron. van Ondergang, page 899, col. 1, 2, page 900, col. 1, 2.

PERSECUTION OF THE ORTHODOX BELIEVERS IN HUNGARY, A. D. 1507.

That the old Waldenses, or orthodox believers, whose sound confession we have shown elsewhere, were now severely oppressed and persecuted in Hungary; insomuch that they were necessitated to deliver a defense of their faith against the unfounded accusations on account of which they suffered persecution, to Uladislaus, King of Bohemia, we have partly shown in the Account of Holy Baptism, for the year 1507, and it is confirmed by H. Boxhorn, in his tract concerning this matter, fol. 27; compared with P. J. Twisck, Chron., page 930, col. 2.

ANOTHER PERSECUTION OF THESE PEOPLE IN THE PRINCIPALITY OF MECKLENBURG, NEAR MOOREN, A. D. 1509.

A. D. 1509, old writers state, that the aforementioned old Waldenses, on account of the envy of the Pope and papists, could no longer enjoy their liberty in confessing and practicing their true belief, in the principality of Mecklenburg, near Mooren. See the last mentioned chronicle, page 937, col. 2, ex Catal. Test., fol. 902.

NOTE.--A. D. 1509.--At this time, Nicholas Rus vigorously taught and wrote against the Pope, saying: 1. That letters of indulgence were nothing but subtle deceptions to rob the plain and simple people of their money. 2. That the Pope does not have as much power as people suppose. 3. That the Popes, cardinals, bishops, and prelates were leading lascivious lives, etc. 4. That saints ought not to be invoked.[223] This Nicholas had many hearers in the principality of Mecklenburg, but from necessity, because of the papists, was soon compelled to leave the place. He went to Wismar, but there also he had no abiding place. See the authors last mentioned, for the year 1509.

[223] This fourth article the writers enumerate as the third.

A. D. 1510.--Bernhard Liblinensis taught and wrote at this time: 1. That it is impossible that the whole world should obey a single man, as is the Pope. 2. That the popes themselves were not of one mind; for the one prohibits that which another has instituted to be observed. 3. That therefore it is sufficient to believe in Christ, and to obey him alone. Chron. van den Ondergang, page 939, col. 2, compared with Catal. Test., fol. 911. However, what befell him as punishment from the Pope on this account, is not stated.

A. D. 1512.--John Picus, John Hilton, and others, vigorously spoke at this time against the abuses of popery, severely reproving their (the Popes) life, deeds, and doctrine. However, what they suffered because of this, is not indicated. See the last mentioned chronicle, page 946, col. 1; also, Joh. Munst., fol. 203, 204.

A. D. 1513.--William Budaeus, a very learned man in France, wrote at this time in a book: 1. The popes and bishops originate war between princes and potentates; while they by rights ought to advise and help to peace. 2. They fill the world with pride, avarice, gluttony, drinking, lasciviousness, whoredom, adultery, and other shameful things, surpassing in these vile deeds the laity. 3. They are Epicures, who do not care for eternal life, as they show by their works; and they are to their hearers the cause of eternal damnation. As to the end or death of this man, however, we have likewise found no account. Compare P. J. Twisck, Chron., page 949, col. 1, with Catal. Test., fol. 908. Joh. Munst., fol. 208.

A. D. 1520.--John Bugenhagius, surnamed Pomeranus, a remarkably kind and moral man, was at this time very well known through his writings. Among other things he says, in a little book, treating of Unborn Infants, that men erred for twelve centuries with regard to infants, whom (by rights) they could not, yet greatly desired to, baptize. Two days before his death there was an eclipse of the sun. He died at Wittenberg, aged 73 years. Compare the last mentioned chronicle, page 985, col. 1, with Leonh., lib. 7. Jac. Verh. Afb., fol. 28, 30, 32.

* * * * *

The time now draws near, when the account of the last of those who suffered death, in our old Book of Martyrs begins. We speak of those who gave their lives for the truth since the great Reformation, or, at least, since the establishment of the worship of God in the year 1524, and from that time forward. In the meantime it will be well for us to notice that the martyrs of whom we shall speak were of the profession of the Waldenses, even as were the preceding ones, of whom we have previously spoken. All the labor which we took upon ourselves from the middle of the twelfth century, tended to follow the line of these people. This has been our aim continually up to the present time, and, in this, as we hope, we have not been unsuccessful; yea, we trust that we have shown this to a certainty. In the meantime the intelligent, to whom we gladly submit the matter, may judge with regard to it. The first work which is now before us, is to unite the first martyrs with the last, and to follow up what we have written with that which was written before. In order to give no offense to any one, we intend to leave the old accounts unchanged, excepting a few discrepancies and typographical errors; as well as what we shall add of our own from the testimonies of old writers; which shall be plainly distinguished. By following this method, we hope to accomplish our purpose successfully.

OF THE DECREE WHICH BY THE ROMANISTS WAS PUBLISHED IN THE NETHERLANDS, ABOUT THE YEAR 1521, AGAINST ALL WHO BELIEVED OTHERWISE THAN THE ROMAN CHURCH; AND WHAT MISERY RESULTED THEREFROM.

About A. D. 1521, at the time of Emperor Charles V., a decree was made and issued by those of the Roman church, on account of the Lutherans and Zwinglians, against all those who were opposed to the Roman profession, and hence, also against the Anabaptists; who were all threatened with cruel punishments of death, as appears from the following account in the Chron. van den Ondergang, p. 975, col. 2.

The account is as follows:[224] “From it was made, A. D. 1521,” says the writer, “the first prohibition or decree concerning religion, and brought into the Netherlands without the consent of the States, etc.; so that they (this and like decrees) were rather tolerated than confirmed by the States; the more so since they were greatly favored by the Pope and the clergy, as tending to promote obedience towards the mother--the Roman--church, and generally no complaint was heard from any of the common people against it; that is, against the first.

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

By virtue of this decree all who believed otherwise than the Roman church, or who had such books in their possession, or harbored such heretics or people, and all those whom the magistrates were commanded to apprehend, were strictly sentenced to death; and not only these, but also all who in any wise were suspected of heresy; every Roman Catholic being required to denounce every suspected person, who, upon the testimony of two witnesses, were, according to the instruction of the judges, sentenced to death, their property confiscated, and one third of it given to the accusers and witnesses, though said witnesses had but little to say, only so that they were known as good Catholics by their pastor or priest.

If any one from fear took to flight, no one was allowed to intercede for him, or plead his innocence, neither the father for the child, nor brother for brother; but he was condemned on account of his flight, and his property confiscated.

Though one did even desist from his so-called error, and suffered himself to be better instructed, as it were, by the pastor, according to the Romish manner, he had nevertheless to die. No greater mercy was shown him than that he was not put to death by fire, but executed with the sword.

The women were buried alive, and no judge could mitigate these decrees, unless he was willing to be regarded as a protector of the heretics, and be proceeded against as such.

From this decree (the one first spoken of) made by imperial power and authority, others were produced, and issued, almost every year.

And by virtue of these decrees, none might have in his possession, buy, give, carry, read, or communicate, the doctrines, writings or books, of the Lutherans, Zwinglians, etc. (he also makes mention of the Mennonites), or dispute about them; neither might they confer or dispute with any one about the holy Scriptures, or read the same to others, except (Romish) theologians or doctors of divinity, or those who were properly licensed.

No one was allowed knowingly to receive suspected persons (called heretics) into his house, to lodge them, to give them food, clothes, or money; but had to report them immediately, all on pain of death and confiscation of property”.

Extracted from various Biographies of Emperor Charles V., Chron. Mich., 4th part; Chron. Sleyd., lib. 1, 2, to 25; Hist. Alons, Ulloœ, lib. 1–5; Chron. Hed., fol. 682; Chron. Saxon., fol. 649; Chron. Franc, (old edition), fol. 62, 63; Chron. Petr. Bor., lib. 1. Caprit., lib. 3. Pantal., lib. 3; Hist. der Mart. Doopsges., lib. 1. Eman. van Met., lib. 1; Mer., fol. 960; Chron. Petr. Scriv., fol. 593; D. Andries Hondd., lib. 1, cap. 15; D. Dirck Veli., lib. 2; Manl., fol. 255; W. Baud., lib. 16, an old chronicle of the life and deeds of Charles V., throughout, etc.

NOTE.--A. D. 1522, Charles Stadius also declared his views, at this time, among the learned; he secretly held with the Anabaptists, says Leonhard Krantz in his German Chronology, lib. 7. Others, however, ascribe a different belief to him, which is not found with the Anabaptists; namely, that he said, that Christ, through his blood, had also redeemed the (fallen) angels. Conrad Schless, 1st part, cap. 5, compared with P. J. Twisck, Chron., page 994, col. 2. What happened to him, however, on account of his belief, is not stated.

A. D. 1524.--Henry Zutphaniensis was horribly put to death for the Gospel of Christ, by Ditmarish peasants. See the above cited Chronicle, p. 1001, col. 1. Also, Rab., part 3; Sleyd., lib. 4.

THE MARTYRS MIRROR --OF THE-- DEFENSELESS CHRISTIANS.

OLD BOOK.

ENLARGED AND IMPROVED FROM VARIOUS CREDIBLE CHRONICLES, MEMOIRS, TESTIMONIES, ETC.

[The following Part of the Martyrs Mirror, was not originally written by van Braght, but was the outgrowth of a compilation from different authors, and published in different editions, which from time to time were enlarged and improved. The original book, as appears from the writings of Samuel W. Pennypacker, of Philadelphia, Pa., was published in Holland, in 1562, under the title, Het Offer des Heeren. Later editions were printed in the years 1567, 1570, 1576, 1578, 1580, 1589, 1595, and 1599. In 1617, a large quarto edition, containing 863 pages, written by Hans de Reis and Jacques Outerman, and printed by Zacharias Cornelisz, at Hoorn, was published, bearing the title, Historie der Warachtighe getuygen Jesu Christi. This book was succeeded by a folio volume of ten hundred and fifty-six pages, printed at Hærlem, by Hans Passchiers, von Wesbusch, in 1631, entitled, Martelœrs Spiegel der Werelose Christenen, that is, The Martyrs Mirror of the defenseless Christians. This book, our author, van Braght, embodies as “Second Part,” in his own work under the title of The Bloody Theatre, or Martyrs Mirror of the defenseless Christians, as he says, without change, except where some correction was needed, adding, however, such matter as seemed profitable and necessary. This will explain to the reader the above remark: “Old Book.”--Publishers.]

HANS KOCH AND LEONHARD MEISTER, DESCENDANTS OF THE ANCIENT WALDENSES, BOTH PUT TO DEATH AT AUGSBURG, FOR THE TRUTH OF THE HOLY GOSPEL, A. D. 1524.

From A. D. 1160 until this time (A. D. 1660) we have followed according to our ability the trail and footsteps of the ancient Waldenses, of which we have by no means, until this time, lost sight; neither have we now lost sight of them, but still keep them in view.

This appeared in the case of two pious men of said profession (which agrees with that of the Anabaptists) who, loving the truth of Christ, which they maintained more than their own lives, were put to death at Augsburg, in Germany, in accordance with the rigor of the court, there, in the year 1524.

Concerning this, we read in Jacob Mehrning’s History of Baptism the following words, translated from the German: “From these Bohemian and Moravian Old Waldensian brethren afterwards sprang several excellent men; as, among others, Hans Koch and Leonhard Meister, who were both put to death at Augsburg, A. D. ----.[225] Bapt. Hist., page 748.

NOTE.--The year 1160 was the time in which Peter Waldo appeared against popery, at Lyons, in France, and made a sound confession, of which we gave an account in the first book. As regards his descendants, this Hans Koch and Leonhard Meister are counted as none of the least of them; as also, afterwards, Michael Sattler, Leonhard Keyser, John Hut, etc. See Jac. Mehr., Bapt. Hist., page 748.

PRAYER OF HANS KOCH AND LEONHARD MEISTER.

The following earnest prayer to God was spoken by Hans Koch and Leonhard Meister before their death, and left for the consolation of all their fellow believers:

O God! behold now from thy high throne the misery of thy servants, how the enemy persecutes them because it is their purpose to walk in the narrow way, and how abominably they are scorned. He who learns to know thee, and holds fast to thy words, is despised and scorned by them. O God of heaven! we have all sinned before thee; therefore chastise us in mercy. We beseech thee, let us enjoy thy grace, that thy honor may not be profaned by us before this world, which now seems determined to extinguish thy word. We might well have peace with them, if we would not confess thy holy name, and not believe on thy Son, that he atoned for us on the cross, bore our sins, and paid our debt. The enemy has no other reason for his daily raging against us, than because we do not fulfill his will, but love thee, O God, in our hearts, which neither Satan nor his adherents can endure. Therefore they compel us with great distress, and afflict us with much tribulation. Thus, our misdeed, on account of which the enemy fights so hard against us, is, that we place our hope in thee alone, and in thy dear Son Christ Jesus, and in the Holy Ghost; therefore we must suffer reproach, because we do not set ourselves against thee; if we would give ourselves up to idolatry, and practice all manner of wickedness, they would let us live unharmed, in peace and tranquillity. Therefore, O dear Lord, take up arms for us, and judge all those who disregard thy power and might. If we would deny thy word, antichrist would not hate us; yea, if we would believe his false doctrine, follow his error, and walk with the world on the broad road, we would have favor with them; but because we seek to follow thee, we are hated and forsaken by the world. But though the enemy brings us to torment, it does not happen to us alone, but was also done to Christ our Redeemer; for they afflicted him first with much reproach and suffering; and thus it was with all that adhered to him, and believed in his word. Hence Christ says himself: Marvel not, if the world hate you; for it hated me first; they have not received my words; thus shall they also not receive your words. If they have persecuted me, they will also persecute you; and when all these things happen to you, rejoice and be exceeding glad: for great is your reward in heaven. Christ comforts us still more through the mouth of his beloved apostles, saying: If we suffer with him, we shall also rejoice with him, and reign in everlasting joy. What matters it, if we are ridiculed and scorned here for a little while? since God promises us eternal rest and bliss. O Lord, thou seest and hearest the derision and contumely, and the suffering with which thy children are afflicted. Thou also knowest their small and feeble ability; therefore we pray thee, O God, that thou wouldst protect thine own honor, and sanctify thy name, which is now so fearfully profaned by all those who, here on earth, are of high and low estate. Manifest thy power, that the enemy may perceive and understand thy divine strength, and may learn to be ashamed. O Lord God, have compassion upon thy poor sheep, that are scattered, and have no longer a true shepherd who will henceforth teach them. Send them thy Holy Spirit, that he may feed and satisfy them with thy grace, and that they may not hearken to the voice of a stranger, unto the end. O God, in thy high majesty, graciously hear our petition, and do not forsake us, since we are in great tribulation and conflict. Give us steadfast patience through Christ thy Son, our Captain, who can vanquish Satan with all his host. To him be honor, and praise to his holy name. Amen.

Matt. 7:14; Ps. 106:6; Dan. 9:5; 1 Pet. 2:24; Matt. 22:37; 1 Pet. 4:3; Matt. 7:13; John 17:14; 1 Pet. 4:1; Isa. 53; Matt. 27; Luke 24:26; John 15:18; 1 John 3:13; Matt. 5:12; Rom. 8:11; 2 Tim. 2:12; John 10:5.

CASPAR TAUBER, A. D. 1524.

In this year, also Caspar Tauber, a tradesman and citizen of Vienna, in Austria, was apprehended for the Christian faith; and as he faithfully and steadfastly continued to confess Christ, without apostatizing, he was condemned and burned.

OF A CERTAIN DECREE WHICH THOSE OF ZUERICH PUBLISHED AGAINST THE ANABAPTISTS, A. D. 1525.

At this time not only the papists, but also the Zwinglians or so-called Reformed in the city of Zuerich laid their hands on the innocent and defenseless flock of Christ; yet not, as far as we can learn, punishing them with death, or depriving them of life by the executioner, but confining them under severe imprisonment, until ultimately, as may be inferred, death followed.

However, in order to determine from this time on, what course was to be pursued in this matter, the magistrate of said city ordained, among other things, the following:

“Therefore we ordain and will, that henceforth all men, women, youths, and maidens forsake Anabaptism, and practice it no longer from this time on, and that they have their infants baptized; and whosoever shall act contrary to this public edict, shall, as often as it occurs, be fined one mark silver; and if any should prove utterly disobedient and obstinate, they shall be dealt with more severely; for we shall protect the obedient, and punish the disobedient according to his deserts, without bearing with him any longer. Let every one act accordingly. All this we confirm by this public document, sealed with the seal of our city, and given on St. Andrew’s day, A. D. 1525.”

Compare Chron. van den Ondergang, page 1010, col. with Henr. Bull. against the Anabaptists, lib. 1, cap. 5, 6; also the open letter of the council of Zuerich, published A. D. 1525.

The Zwinglian church at Zuerich, where this decree was made, was at this time only about five years old, and was itself also subjected to the hatred and persecution of the papists; certainly a lamentable matter, that those who had but a short time before purified themselves in many respects from the leaven of popery and were opposed to the tyranny of the Pope, should nevertheless continue, in this respect, united with the papists; that is, in persecuting others who did not have the same faith with them.

Still, it would have been well if they had stopped with this decree, since with one mark of silver one could have atoned for the first offense in neglecting to baptize a child. But this was not the end of it, as a few years later, especially in A. D. 1530, when they became a little bolder, they decreed, that the so-called Anabaptists should be punished with death, which we shall show in its proper place.

FELIX MANTZ, A. D. 1526.

Felix Mantz was also an originator of the Reformation of the faith, in Germany, and when he, with great zeal, practiced, taught, and preached, the recognized truth of the Gospel, he was envied, accused, and imprisoned by his adversaries, and finally drowned at Zuerich, for the evangelical truth, thus becoming a witness of the sufferings of Christ. This occurred in the year of our Lord 1526. He left the following admonition to his fellow brethren, for their comfort:

“My heart rejoices in God, who gives me much knowledge and wisdom, that I may escape the eternal, and never-ending death. Therefore I praise thee, O Lord Christ from heaven, that thou dost turn away my sorrow and sadness; thou whom God has sent me as a Savior, and for an example and a light, and who has called me into his heavenly kingdom, already before my end has come, that I should have eternal joy with him, and should love him and all his righteousness, which exists here, and which shall endure forever hereafter, and without which nothing avails or subsists; hence so many who do not have this in truth, are deceived by a vain opinion. But alas! how many are found at the present who boast of the Gospel, and speak, teach, and preach much about it, but are full of hatred and envy, and who have not the love of God in them, whose deceit is known to all the world, as we have experienced in these latter days, that those who have come to us in sheep’s clothing are ravening wolves, who hate the pious on the earth, and obstruct the way to life and to the true sheepfold. Thus do the false prophets and hypocrites of this world, who curse and pray with the same mouth, and whose life is disorderly. They call upon the authorities to kill us, by which they destroy the very essence of Christianity. But I will praise the Lord Christ, who exercises all patience towards us; for he instructs us with his divine graces, and shows love to all men, according to the nature of God his heavenly Father, which none of the false prophets are able to do.

“Here we must observe this difference, that the sheep of Christ seek the praise of God; this is their choice, and they do not suffer themselves to be hindered either by possessions or temporal good, for they are in the keeping of Christ. The Lord Christ compels no one to come to his glory; only those that are willing and prepared attain unto it by true faith and baptism. Whenever a person brings forth genuine fruits of repentance, the heaven of eternal joys is, through grace, purchased and obtained for him by Christ, through the shedding of his innocent blood, which he so willingly poured out; thereby showing us his love, and enduing us with the power of his Spirit, and whoever receives and uses it grows and is made perfect in God. Only love to God through Christ shall stand and prevail; not boasting, denouncing, or threatening. It is love alone that is pleasing to God: he that cannot show love shall not stand in the sight of God. The true love of Christ shall not destroy the enemy; he that would be an heir with Christ is taught that he must be merciful, as the Father in heaven is merciful. Christ never accused any one, as do the false teachers of the present day; from which it is evident that they do not have the love of Christ, nor understand his word; and still they would be shepherds and teachers; but at last they will have to despair, when they shall find, that everlasting pain shall be their recompense, if they do not reform. Christ also never hated any one; neither did his true servants, but they continued to follow Christ in the true way, as he went before them. This Light of life they have before them, and are glad to walk in it; but those who are hateful and envious, and do thus wickedly betray, accuse, smite and quarrel, cannot be Christians. They are those who run before Christ as thieves and murderers, and under a false pretense shed innocent blood. By this we may know them that are not on the side of Christ; for they, as children of Belial, prompted by envy, destroy the ordinances of Jesus Christ; even as Cain slew his brother Abel, when God accepted the offerings of Abel.

With this I will finish my discourse, desiring that all the pious be mindful of the fall of Adam, who when he accepted the advice of the serpent, and became disobedient to God, the punishment of death came upon him. Thus it shall also happen to those who do not accept Christ, but resist him, love this world, and have not the love of God. And thus I close with this that I will firmly adhere to Christ, and trust in him, who is acquainted with all my needs, and can deliver me out of it. Amen.

1 Pet. 5:1; John 16:20; Gal. 5:21; John 5:42; Matt. 7:15; 2 Thess. 3:7; John 10:3; Acts 2:38; Luke 6:36; John 8:12; John 10:1; Gen. 4:8; 3:6; 1 John 2:15; John 5:42.

GEORGE WAGNER A. D. 1527.

George Wagner, of Emmerich, was apprehended at Munich, in Bavaria, on account of four articles of the faith. First, That the priest cannot forgive sins. Secondly, That he does not believe that a man can bring down God from heaven. Thirdly, That he does not believe that God or Christ is bodily in the bread which the priest has upon the altar; but that it is the bread of the Lord. Fourthly, That he did not hold to the belief that water baptism possessed any saving power. As he would not renounce these articles, he was most severely tormented, so that the prince felt great compassion for him, and personally came to him in the prison, and earnestly admonished him thereto, promising that he would call him his friend all his lifetime. Thus also the tutor of the prince, earnestly admonished him to recant, and likewise made him many promises. Ultimately his wife and child were brought before him in prison in order, on this wise to move him to recant. But neither was he to be moved in this way; for he said that though his wife and child were so dear to him that the prince could not buy them with all his dominion, yet he would not forsake his God and Lord on their account. Many priests and others also came to him, to persuade him; but he was steadfast and immovable in that which God had given him to know. Hence he was finally sentenced to the fire and death.

Having been delivered into the hands of the executioner, and led into the middle of the city, he said: “To-day I will confess my God before all the world.” He had such joy in Christ Jesus, that his face did not pale, nor his eyes show fear; but he went smilingly to the fire, where the executioner bound him on the ladder, and tied a little bag of powder to his neck, at which he said: “Be it done in the name of the Father, the Son, and the Holy Ghost;” and having smilingly bid farewell to a Christian, who was there, he was thrust into the fire by the executioner, and happily offered up his spirit, on the eighth day of February, A. D. 1527. The sheriff however, surnamed Eisenreich von Landsberg, while returning home from the place of execution, traveling on horseback; purposing to apprehend others of the brethren, died suddenly in the night, and was found dead in his bed in the morning, having thus been removed through the wrath of God.

NOTE.--It is known that Balthasar Pacimontanus opposed infant baptism, and was therefore burned at Vienna, A. D. 1527. See second part of Jacob Mehrning’s History of Baptism, page 777, ex Bellarm., Tom. 3, lib. 1, de Bapt., cap 8.

MELCHIOR VET.

This Melchior Vet. was a companion of George Blaurock, who was of the same faith with him, and also served with him in the Gospel. He was burned in the time of Michael Sattler, at Drache, for the testimony of the faith and of the divine truth, which he boldly confessed.

MICHAEL SATTLER, A. D. 1527.

After a long trial on the day of his departure from this world, the articles being many, Michael Sattler[226] requested that they should be read to him again and that he should have another hearing. This the bailiff, as the governor of his lord, opposed and would not consent to it. Michael Sattler then requested permission to speak. After a consultation, the judges returned as their answer, that if his opponents would allow it, they (the judges) would consent. Thereupon the town clerk of Ensisheim, as the attorney of said Governor spoke thus: “Prudent, honorable and wise Sirs, He has boasted of the Holy Ghost. Now, if his boast is true, it seems to me, it is unnecessary to grant him this; for if he has the Holy Ghost, as he boasts, the same will tell him what has been done here.” To this Michael Sattler replied: “Ye servants of God, I hope my request will not be denied; for said articles are as yet unknown to me.” The town clerk responded: “Prudent, honorable and wise Sirs, Though we are not bound to do this, yet in order to give satisfaction, we will grant him his request that it may not be thought that injustice is done him in his heresy, or that we desire to wrong him; hence let the articles be read to him.”

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

ARTICLES OR CHARGES AGAINST MICHAEL SATTLER.

First, That he and his adherents have acted contrary to the mandate of the Emperor.

Secondly, He has taught, held and believed that the body and blood of Christ are not present in the sacrament.

Thirdly, He has taught and believed that infant baptism does not conduce to salvation.

Fourthly, They have rejected the sacrament of extreme unction.

Fifthly, They have despised and contemned the mother of God and the saints.

Sixthly, He has declared that men are not to swear before the authorities.

Seventhly, He has commenced a new and unheard of custom in regard to the Lord’s Supper, placing the bread and wine on a plate, and eating and drinking the same.

Eighthly, He has left the order, and married a wife.

Ninthly, He has said that if the Turks should invade the country, no resistance ought to be offered them; and if it were right to wage war, he would rather take the field against the Christians than against the Turks; and it is certainly a great matter, to set the greatest enemies of our holy faith against us. Thereupon Michael Sattler requested permission to confer with his brethren and sisters, which was granted him. Having conferred with them for a little while, he began and undauntingly answered thus: “In regard to the articles relating to me and my brethren and sisters, hear this brief answer:

“First, That we have acted contrary to the imperial mandate, we do not admit; for the same says that the Lutheran doctrine and delusion is not to be adhered to, but only the Gospel and word of God. This we have kept; for I am not aware that we have acted contrary to the Gospel and the word of God; I appeal to the words of Christ.

“Secondly, That the real body of Christ the Lord is not present in the sacrament, we admit; for the Scripture says: Christ ascended into heaven and, sitteth on the right hand of his heavenly Father whence he shall come to judge the quick and the dead; from which it follows, that if he is in heaven, and not in the bread, he may not be eaten bodily. Mark 16:19; Acts 1:9; Col. 3:1; Acts 10:42; 2 Timothy 4:1.

“Thirdly, As to baptism we say: Infant baptism is of no avail to salvation; for it is written, that we live by faith alone. Again: He that believeth and is baptized shall be saved. Peter likewise says: The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ. Romans 1:17; Mark 16:16; 1 Pet. 3:21.

“Fourthly, We have not rejected the oil; for it is a creature of God, and what God has made is good and not to be refused; but that the pope, the bishops, monks and priests can make it better, we do not believe; for the Pope never made anything good. That of which the epistle of James speaks is not the Pope’s oil. Gen. 1:11; 1 Tim. 4:4; James 5:14.

“Fifthly, We have not contemned the mother of God and the saints; for the mother of Christ is to be blessed among all women; for to her was accorded the favor of giving birth to the Savior of the whole world. But that she is a mediatress and advocatess, of this the Scriptures know nothing; for she must with us await the judgment. Paul said to Timothy: Christ is our Mediator and Advocate with God. As regards the saints; we say that we who live and believe are the saints; which I prove by the epistles of Paul to the Romans, Corinthians, Ephesians; and in other places where he always writes: To the beloved saints. Hence we that believe are the saints; but those who have died in faith we regard as the blessed. Luke 1:28; Matthew 1:21; 1 Tim. 2:5; 1 Cor. 1:2; Eph. 1:1; Revelation 14:13.

“Sixthly, We hold, that we are not to swear before the authorities: For the Lord says: Swear not; but let your communication be, Yea, yea; Nay, nay. Matt. 5:34; James 5:12.

“Seventhly, When God called me to testify of his word, and I had read Paul, and also considered the unchristian and perilous state in which I was; beholding the pomp, pride, usury, and great whoredom of the monks and priests, I went and took unto me a wife, according to the command of God; for Paul well prophesies concerning this to Timothy: In the latter time it shall come to pass that men shall forbid to marry, and command to abstain from meats which God hath created to be received with thanksgiving, 1 Cor. 7:2; 1 Tim. 4:3.

“Eighthly, If the Turks should come, we ought not to resist them; for it is written: Thou shalt not kill. We must not defend ourselves against the Turks and others of our persecutors, but are to beseech God with earnest prayer to repel and resist them. But that I said, that if warring were right, I would rather take the field against the so-called Christians, who persecute, apprehend and kill pious Christians, than against the Turks, was for this reason: The Turk is a true Turk, knows nothing of the Christian faith; and is a Turk after the flesh; but you, who would be Christians, and who make your boast of Christ, persecute the pious witnesses of Christ, and are Turks after the spirit. Ex. 20:13; Matt. 7:7; Tit. 1:16.

“In conclusion: Ye ministers of God, I admonish you to consider the end for which God has appointed you, to punish the evil, and to defend and protect the pious. Whereas, then, we have not acted contrary to God and the Gospel, you will find that neither I nor my brethren and sisters have offended in word or deed against any authority. Therefore, ye ministers of God, if ye have not heard or read the word of God, send for the most learned, and for the sacred books of the Bible, of whatsoever language they may be, and let them confer with us in the word of God; and if they prove to us with the Holy Scriptures, that we err and are in the wrong, we will gladly desist and recant and also willingly suffer the sentence and punishment for that of which we have been accused, but if no error is proven to us, I hope to God, that you will be converted, and receive instruction.” Wis. 6:4; Acts 25:8; Rom. 13:4; Acts 25:11.

Upon this speech the judges laughed and put their heads together, and the town clerk of Ensisheim said:

“O you infamous, desperate villain and monk, shall we dispute with you? The hangman shall dispute with you, I assure you.”

Michael said: “God’s will be done.”

The town clerk said: “It were well if you had never been born.”

Michael replied: “God knows what is good.”

Town Clerk: “You arch-heretic, you have seduced the pious; if they would only now forsake their error, and accept grace.”

Michael: “Grace is with God alone.”

One of the prisoners also said: “We must not depart from the truth.”

Town Clerk: “You desperate villain and arch-heretic, I tell you if there were no hangman here, I would hang you myself, and think that I had done God service.”

Michael: “God will judge aright.”

Thereupon the town clerk said a few words to him in Latin, what we do not know.

Michael Sattler answered him: Judica.

The town clerk then admonished the judges and said: “He will not cease from this talk to-day; therefore my Lord Judge, proceed with the sentence; I will commit it to the law.”

The judge asked Michael Sattler whether he also committed it to the law.

He replied: “Ye ministers of God, I am not sent to judge the word of God; we are sent to bear witness of it, and, hence, cannot consent to any law, since we have no command from God concerning it; but if we can not be discharged from the law, we are ready to suffer for the word of God whatever sufferings are, or may be imposed upon us all for the sake of the faith in Christ Jesus our Savior, as long as we have breath within us; unless we be dissuaded from it by the Scriptures.”

The town clerk said: “The hangman shall convince you; he shall dispute with you, arch-heretic.”

Michael: “I appeal to the Scriptures.”

Then the judges arose, and went into another room, where they remained for an hour and a half, and determined on the sentence. Matt. 6:10; John 16:2; 1 Cor. 4:5; John 1:8; Job 27:3; Acts 25:11.

In the meantime, some in the room treated Michael Sattler most unmercifully, heaping reproach upon him. One of them said: “What have you in expectation for yourself and the others, that you have so seduced them?” With this, he also drew forth a sword which lay upon the table, saying: “See, with this shall they dispute with thee.” But Michael did not answer upon a single word concerning his person, but willingly endured it all. One of the prisoners said: “We must not cast pearls before swine.” Matt. 27:14; 7:6.

Being also asked, why he had not remained a lord in the convent, Michael answered: “According to the flesh I was a lord; but it is better so.” He did not say more than what is recorded here, and this he spoke fearlessly.

The judges having returned to the room, the sentence was read. It was as follows: “In the case of the Governor of his Imperial Majesty versus Michael Sattler, judgment is passed, that Michael Sattler shall be delivered to the executioner, who shall lead him to the place of execution, and cut out his tongue; then throw him upon a wagon, and there tear his body twice with red hot tongs; and after he has been brought without the gate, he shall be pinched five times in the same manner.”

After this had been done in the manner prescribed, he was burned to ashes as a heretic. His fellow brethren were executed with the sword, and the sisters drowned. His wife, also, after being subjected to many entreaties, admonitions and threats, under which she remained very steadfast, was drowned a few days afterwards. Done the 21st day of May, A. D. 1527.

A LETTER WRITTEN BY MICHAEL SATTLER, IN PRISON, TO THE CHURCH OF GOD AT HORB.

My beloved companions in the Lord! grace and mercy from God our heavenly Father, through Jesus Christ our Lord, and the power of their Spirit, be with you beloved of God, brethren and sisters.

I can not forget you; though I am not present with the body (Col. 2:5), yet I continually care for and watch over you, as my fellow members, lest the body be taken away, and the whole body [the church], with all its members be overwhelmed with sorrow, especially at this time, when the ferocity of the ravening wolf has risen to such a pitch, and increases in power, so that he has aroused also me to fight against him; but eternal praise be to God, its head is completely broken, and I hope that his whole body shall soon be no more, as is written.

Dear brethren and sisters, you well know with what ardent love I admonished you the last time I was with you, that you should be upright and godly in all patience and in the love of God, by which you may be known among this adulterous and ungodly generation, as shining lights (Matthew 5:14) whom God the heavenly Father has illuminated with his knowledge and the light of the Spirit. With like fervency I now beseech and admonish you; that you walk surely and prudently towards those that are without as unbelievers, that our office, which God has imposed upon us, may in no wise be profaned and justly reproached.

Remember the Lord, who has given you the talent, for he shall require it again with usury. That the one talent may not be taken from you, put it to usury, according to the command of the Lord, who has given you the talent. Matt. 15:19.

I say to you through the grace of God, that ye be valiant, and walk as become the saints of God. Consider what the Lord metes out to idle servants; namely, to utterly lukewarm and slothful hearts, unfit and cold for all love to God and the brethren. You have experienced what I now write.

Be admonished by this, lest God let a like punishment come upon you. Beware, beware of such as act contrary to the command of God lest ye learn their abominations; but reprove it with strict attention, and excommunication, according to the command of Christ, yet with all love and compassion for their cold hearts. Matt. 18:17. If you do this, you shall readily see how the flock of God dwells among the wolves (Acts 20:29), and shall witness a brief and speedy separation of those who will not walk in the right paths and living ways of Christ, namely, through crosses, misery, imprisonment, self-denial, and ultimately through death. Then you can present yourselves to God your heavenly Father, a pure, godly, true church of Christ, which is cleansed through his blood (Eph. 5:26), that it may be holy and unblamable in the sight of God and men, separated from all idolatry and abomination, and redeemed, that the Lord of all dominion may dwell in it, and that it may be a tabernacle unto him. Beloved brethren, understand whether what I write unto you be truth, and use diligence to walk according to it. Let no one divert you from your aim, as has been the case with some even until now; but go straight on in all patience, without deviating, that you do not take up the cross which God has laid upon you, only to lay it down contrary to the honor and praise of God, and to the transgression and violation of his eternal, true, just, and life-giving commandments.

Do not become weary, if you are chastened of the Lord (Heb. 12:5); for whom God loves he chastens, even as a father that is well pleased with his son. To what will you have recourse, if you would flee from God? What can help you if you forsake God? Is it not God who fills heaven and earth? Does he not know all the secrets of thy vain heart, and the lasciviousness of thy reins? All things are manifest to him, and there is nothing concealed from him. Vain man, whither will you go, that God shall not see you? Why do you flee the rod of your Father? (Heb. 12:8). If you will not be chastened according to the will of the Father, you cannot inherit his riches. Why do you love a short and transient rest more than the godly and moderate correction and chastisement of the Lord to your salvation? How long will you eat flesh of the fat of Egypt? How long will you be carnally-minded? (Rom. 8:8). The flesh perishes, and all its glory; the word of the Lord alone abides forever.

Beloved brethren, mark what I write to you; for it is necessary, since you see that there are but few who will endure the chastening of the Lord; for by far the greater number when they suffer a little in the flesh, become faint and weary, and do no longer look unto Jesus, the Captain and Finisher of our faith. They also forget all his commandments, and esteem the jewel which the calling of God every where presents and points out to those that overcome of small value; but they regard this temporal rest, which is before their eyes as far better and more profitable, than the eternal for which we must hope. Moreover, there are some who, when this is presented to them, accuse God, though very unjustly, of not being willing to keep them under his protection. You know whom I mean, take heed that you have no fellowship with them.

Furthermore, dear fellow members in Christ, be admonished that you forget not charity, without which it is not possible for you to be a Christian flock. You know what charity is, from the testimony of Paul our fellow brother, who says: “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; heareth all things, believeth all things, hopeth all things, endureth all things.” 1 Cor. 13:4–7. Understand this passage, and you will find the love of God and the love of your neighbor; and if you love God, you will rejoice in the truth, and believe, hope and endure all that comes from God. In this way the aforesaid failing will be removed and avoided. But if you love your neighbor, you will not punish or excommunicate with fire, you will not seek your own, think no evil, not vaunt yourselves, and, finally, not be puffed up; but will be kind, just, liberal in all giving, humble and compassionate with the weak and imperfect. Rom. 13:8.

This love has been adulterated by some brethren (I know who they are); they have not been willing to edify one another by love, but are become puffed up and unprofitable with the vain knowledge and understanding of things which God would have remain hidden to all but himself alone. 1 Cor. 8:1. I do not censure nor reject the grace and revelation of God, but the puffed up make use of this revelation. What would it profit, says Paul, if I should speak with the tongues of men and of angels, and understand all mysteries and knowledge, and have all faith, tell me, what profit is all this, if love be not exercised? You have experienced what such presumptuous speaking and ignorance has produced; you still daily see their false fruits, though they have given themselves to God.

And let no man remove you from the foundation which is laid through the letter of the holy Scriptures, and is sealed with the blood of Christ and of many witnesses of Jesus. Hear not what they say of their father, for he is a liar; and do not believe their spirit, for he is entirely swallowed up in the flesh. Judge what I write to you; take these matters to heart, that this abomination may be separated far from you, and that you be found humble, fruitful and obedient children of God. Beloved brethren, marvel not that I treat this matter with such earnestness; for I do so not without reason. The brethren have doubtless informed you that some of us are in prison; and afterwards when the brethren at Horb had also been apprehended, they brought us to Binzdorf. At this time we met with various designs of our adversaries. Once they threatened us with bonds; then with fire, and afterwards with the sword. In this peril I completely surrendered myself into the will of the Lord, and together with all my fellow-brethren and my wife, prepared myself even for death for his testimony; and then I thought of the great number of false brethren, and of you, who are but few, namely, a little flock; and also, that there are but few faithful laborers in the Lord’s vineyard (Matt. 9:37); hence I deemed it necessary to stir you up by this admonition, to follow after us in the divine warfare, in order that you may comfort yourselves with it, that you may not become weary of the chastening of the Lord.

In short, beloved brethren and sisters this letter shall be a farewell to all of you who truly love and follow God (others I do not know); and also a testimony of my love which God has given into my heart towards you, for the sake of your salvation. I did indeed desire, and it would have been profitable, I trust, if I had labored a little while longer in the work of the Lord; but it is better for me, to be released, and to await with Christ the hope of the blessed. The Lord is able to raise up another laborer to finish this work.

Pray that reapers may be constrained into the harvest; for the time of threshing is nigh at hand. Luke 10:2. The abomination of desolation is manifest among you; the chosen servants and handmaidens of God are marked with the name of their Father on their foreheads (Rev. 13:16); the world rises up against those who are delivered from its error; the Gospel is proclaimed before all the world, as a testimony against it; therefore it will be necessary that the day of the Lord do not tarry.

You know, my most beloved fellow members, that it becomes us to conduct ourselves in a godly and Christian manner. 2 Tim. 3:12. Take heed, watch and pray, lest your wisdom bring judgment upon you. Pray without ceasing (1 Thess. 5:17) that you may stand worthy before the Son of man. Remember your forerunner Jesus Christ, and follow him through faith and obedience, with love and patience. 1 Peter 2:20. Forget that which is carnal, that you may in truth be called Christians, and children of the Most High God. Endure the chastening of your father in heaven, and turn neither to the right nor to the left, that you may enter by the door (John 10:1), and will not have to walk in a strange path, in which sinners, sorcerers, idolaters, and whosoever loves and makes a lie, must go. Rev. 22:15. Remember our assembly, and strictly follow that which was resolved on therein; and if anything has been forgotton, pray the Lord for understanding. Be liberal towards all that are in want among you (Heb. 13:3), but especially towards those who labor among you in the word, and are driven about, and cannot eat their bread in peace and quietness. Forget not to assemble yourselves together, but give diligence that you constantly meet together, and be united in prayer for all men, and in breaking of bread; and this with the more diligence, because the day of the Lord is approaching. Heb. 10:25. In this assembling you will make manifest the hearts of the false brethren, and will speedily rid yourselves of them.

Finally, beloved brethren and sisters, sanctify yourselves for him that has made you holy, and hear what Esdras says: “Look for your shepherd; he shall give you everlasting rest; for he is nigh at hand, that shall come in the end of the world. Be ready to the reward of the kingdom.... Flee the shadow of this world.... Arise up and stand, behold the number of those that be sealed in the feast of the Lord; which are departed from the shadow of the world, and have received glorious garments of the Lord. Take thy number, O Sion, and shut up those of thine that are clothed in white, which have fulfilled the law of the Lord. The number of thy children whom thou longedst for, is fulfilled.... I Esdras saw upon the mount Sion a great people; whom I could not number, and they all praised the Lord with songs. And in the midst of them there was a young man of a high stature, taller than all the rest, and upon every one of their heads he set crowns, and was more exalted; which I marveled at greatly. So I asked the angel, and said, Sir, what are these? He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God: now are they crowned, and receive palms. Then said I unto the angel, What young person is it that crowneth them, and giveth them palms in their hands? So he answered and said unto me, It is the Son of God, whom they have confessed in the world. Then began I greatly to commend them that stood so stiffly for the name of the Lord.” 2 Esdras 34–36, 38–47; Rev. 19:12; Matt. 13:43.

Bear in mind most beloved members of the body of Christ, what I indicate by this scripture, and live according to it, and if I be offered up to the Lord, do for my wife what you would for me. The peace of Jesus Christ, and the love of the heavenly Father, and the grace of their Spirit, preserve you unspotted from sin, and present you glad and pure for the beholding of their glory, at the coming of our Lord Jesus Christ, that you may be found in the number of those called to the feast (Luke 14:15) of the one essential, true God and Savior Jesus Christ, to whom be eternal praise and glory, Amen.

Beware of false brethren (Acts 20:39); for the Lord will perhaps call me to him; so take warning, I wail for my God. Pray without ceasing for all that are in bonds. God be with you all. Amen.

Written in the tower at Binzdorf. Brother Michael Sattler of Staufen, together with my fellow prisoners in the Lord.

Of this hero and witness of Jesus Christ there are also other writings extant in print, treating of the atonement of Christ; brotherly union; divorce; of evil overseers, and the hearing of false prophets.

LEONHARD KEYSER, A. D. 1527.

When the believers greatly increased under persecution and the cross (Ex. 1:12), there was, in Bavaria, a learned priest of the mass, named Leonhard Keyser, who examined the writings of Zwingli and Luther, and also went to Wittenberg, where he conferred with the doctors and commemorated the Supper with them.

Having returned to Bavaria, he examined the fruits and doctrine of the Anabaptists, as well as of Zwingli and Luther, and joined himself under the cross to the separated cross-bearing church of the Anabaptists, in the year 1525, and forthwith continued in his ministry, with great power and zeal, undaunted by all the tyranny which arose over the believers, in the way of drowning, burning and putting to death. Acts 9:20. In the second year of his ministry, Leonard Keyser was apprehended at Scharding, in Bavaria, and condemned by the bishop of Passau and other priests and capitulars, to be burned on Friday before St. Lawrence day, in August of the same year. Having bound him on a cart, they took him to the fire, the priests going alongside, and speaking Latin to him, but he, on account of the people, answered them in German; even as they had refused to speak to him in German before the court, which he had frequently requested. When he came out into the field, and was approaching the fire, he, bound, as he was, leaned down at the side of the cart, and plucked a flower with his hand, saying to the judge, who rode on horseback along side of the cart: “Lord judge, here I pluck a flower; if you can burn this flower and me, you have justly condemned me; but, on the other hand, if you cannot burn me and this flower in my hand, consider what you have done and repent.” Thereupon the judge and the three executioners threw an extraordinary quantity of wood into the fire, in order to burn him immediately to ashes by the great fire. But when the wood was entirely burned up, his body was taken from the fire uninjured. Then the three executioners and their assistants built another great fire of wood, which when it was consumed, his body still remained uninjured, only his hair and his nails were somewhat burnt brown, and, the ashes having been removed from his body, the latter was found smooth and clear, and the flower in his hand, not withered, or burnt in the least, the executioners then cut his body into pieces, which they threw into a new fire. When the wood was burned up, the pieces lay unconsumed in the fire. Finally they took the pieces and threw them into the river Inn. This judge was so terrified by this occurrence that he resigned his office, and moved to another place. His chief servant, who was with the judge, and saw and heard all this, came to us in Moravia, became our brother and lived and died piously. That it might not be forgotten our teachers have recorded this as it came from his own lips, and now cause it to be promulgated and made known.

FURTHER OBSERVATION CONCERNING THE DEATH OF LEONHARD KEYSER.

Seb. Frank, in his Chron. der Rom. Kett. letter L., gives the following account of this matter:

“Having been brought a prisoner to Scharding, he was taken to the fire by three executioners, bound cross-wise on a ladder, and thrust into the fire. When he called upon Christ Jesus the ropes fell from his body and were burned; and as he was still alive, he rolled out of the fire at one side. The executioners instantly thrust him back into the fire, with hop-poles, that happened to be there, so that he rolled out on the other side. There the executioners cut him alive into pieces, which they cast into the fire, without being able, however, to burn them, as I have read,” etc. Concerning this, see also P. J. Twisck, Chron., fol. 1020, col. 2.

THOMAS HERMANN, AND SIXTY-SEVEN OTHERS, A. D. 1527.

A. D. 1527, Thomas Hermann, a minister of the Gospel and word of God, was executed. Some persons had been apprehended at Kitzbuehl, and, through the tyranny of the authorities, had been brought to apostatize from the truth. The latter furthermore brought them into a public place before a great multitude of people, where the others reviled them shamefully, and said: “Ah, how finely your teachers and pastors now give their lives for you!” John 10:11; 1 John 3:16. Then the beforementioned Thomas Hermann made his way through the people, stepped forth and boldly said: “It is the truth which I have taught you, and I will testify to it with my blood.” He was immediately apprehended, tortured, sentenced to the fire, and burned. On his way to the place of execution, he composed and sang a hymn, which is still extant. They could not burn his heart; hence, they threw it into the lake which was near the place of execution. After him sixty-seven of his fellow-believers were executed in the same place. The judge of Kitzbuehl, who assisted in condemning and putting to death many of them, and who because of their faith, both before and after, called them heretics was afterwards suffered by God to come to such awful disgrace, that he was himself found to be a heretic, and justly regarded as such by all men; which nevertheless, occurred not at all on account of the faith, but because God permitted him to fall into such disgrace, that he came to reproach and great infamy, also before the world.

The vengeance of God also came upon the town-clerk of Kitzbuehl, who had likewise been instrumental in this shedding of innocent blood, and had declared that he would not lay down his head in peace until he had helped to exterminate these people. For, as he was out riding in a sleigh in the town, and about to make a turn, the horse threw him against a wall, and an oak tree in the street, so that his brains were dashed out, and thus he did not lay down his head in peace, but came to a terrible end, as the brethren Hans Kitzbuehl and Christian Haring have testified concerning it.

WEYNKEN, A WIDOW, DAUGHTER OF CLAES, OF MONICKENDAM, BURNT TO DEATH IN THE HAGUE, THE 20TH NOVEMBER, A. D. 1527.

On the 15th of November, 1527, Weynken, daughter of Claes, was brought prisoner from the castle of Woerden to the Hague, whither on the 17th day of the same month, came also the count of Hooghstraten, Governor in Holland. On the 18th, the aforesaid Weynken was arraigned before the governor and the full council of Holland. There a woman asked her:

“Have you well considered the things which my lords proposed to you?”

Ans. “I abide by what I have said.”

Ques. “If you do not speak differently, and turn from your error, you will be subjected to an intolerable death.”

Ans. “If power is given you from above I am ready to suffer.” John 19:11.

Ques. “Do you then, not fear death, which you have never tasted?”

Ans. “This is true; but I shall never taste death, for Christ says: ‘If a man keep my saying, he shall never see death.’ (John 8:51.) The rich man tasted death, and shall taste it forever.” (Luke 16:23.)

Ques. “What do you hold concerning the sacrament?”

Ans. “I hold your sacrament to be bread and flour, and if you hold it as God, I say that it is your devil.”

Ques. “What do you hold concerning the saints?”

Ans. “I know no other Mediator than Christ.” (1 John 2:19.)

Ques. “You must die, if you abide by this.”

Ans. “I am already dead.” (Gal. 2:19.)

Ques. “If you are dead, how can you speak?”

Ans. “The spirit lives in me; the Lord is in me, and I am in him.” (John 14:20.)

Ques. “Will you have a confessor, or not?”

Ans. “I have Christ, to him I confess; nevertheless, if I have offended any, I would willingly ask them to forgive me.”

Ques. “Who has taught you this opinion, and how did you come to it?”

Ans. “The Lord, who calls all men to him; I am also one of his sheep; therefore I hear his voice.” (John 10:27.)

Ques. “Are you alone called?”

Ans. “No; for the Lord calls to him all that are heavy laden.” (Matt. 28:11.)

After many like words Weynken was led back to prison. During the two following days she was entreated and tempted by various persons, namely, by monks, priests, women, and her nearest friends. Among others, a woman came to her, prompted by sincerity, who commiserated her after this manner:

“Dear mother, can you not think what you please, and keep it to yourself? then you will not die.”

Weynken replied: “Dear sister, I am commanded to speak, and am constrained to do so; hence I cannot remain silent about it.”

Wom. “Then, I am afraid, they will put you to death.”

Ans. “Though they burn me to-morrow, or put me into a bag, I care not; as the Lord has ordained it, so it must be, and not otherwise; I will adhere to the Lord.”

Wom. “If you have done nothing else I hope you will not die.”

Ans. “As for me, it matters not; but when I come down from the hall, I cry bitterly, and it grieves me to see that these good men are all so blinded; I will pray the Lord for them.”

Two Dominican friars also came to her, the one as a confessor, and the other as an instructor. The latter showed her the crucifix, saying: “See, here is your Lord and your God.” She answered: “This is not my God; the cross by which I have been redeemed, is a different one. This is a wooden god; throw him into the fire, and warm yourselves with him.” The other asked her in the morning of the day when she was to die, whether she would not receive the sacrament, adding that he would willingly administer it to her. She said: “What God would you give me? one that is perishable, and is sold for a farthing?” And to the priest or monk, who rejoiced that he had read mass that day, she said that he had crucified God anew. He said:

“It appears to me that you have fallen unto error?”

Weynken replied: “I cannot help it, my Lord and my God, to whom be eternal honor, praise, and thanksgiving (Rev. 4:11), has thus given it unto me.”

Ques. “What do you hold concerning the holy oil?”

Ans. “Oil is good for salad, or to oil your shoes with.” 1 Tim. 4:4.

In the middle of the week she was brought before the Court, and when she came into the hall, the monk went up to her, and held the crucifix before her face, saying: “Do recant before sentence is passed.” But Weynken turned from the crucifix, saying: “I adhere to my Lord and God; neither death nor life shall separate me from him.” (Rom. 8:39.) As she stood before the judge, the monk whispered into her ear: “Fall down upon your knees, and ask the Lord for pardon.” She replied: “Be still: did I not tell you, that you should not draw me from my Lord.”

The Dean of Naeldwijck, sub-commissary and inquisitor, read the sentence, in Latin, from a document, and repeating it in Dutch, said briefly, that she was found to be in error with regard to the sacrament, and that she immovably adhered to it; hence he decided that she was a heretic, and delivered Weynken to the secular arm, with the protest that he did not consent to her death. He then retired from the council, together with his two associate ecclesiastics.

The chancellor immediately read, that she, as reported, had been found obstinate, which could not be passed by without punishment, and that she should be burnt to ashes, and all her property be confiscated.

Then Weynken said: “Has all been done now? I beg you all, that if I have harmed or offended any, you will forgive me.”

The monk then said to her: “Now for once kiss your Lord and God.”

She answered: “This is not my Lord.”

As they were leaving the council chamber, the monk said to her that she should call upon our Lady to intercede for her.

She replied: “Our Lady is well content in God.”

Monk: “Call upon her.”

Weynken: “We have Christ, who sitteth on the right hand of his Father; he prays for us.” (Romans 8:34.)

On her way from the hall to the scaffold or place of execution, the monk said: “Behold for once your Lord, who died for you.”

Weynken: “This is not my Lord and my God; my Lord God is in me, and I in him.”

Monk: “Consider! will you condemn all these lambs, and are they all condemned?”

Weynken: “Not all; judgment belongs unto God.” (Heb. 10:30.)

Monk: “Do you not fear the severe judgment of God?”

Weynken: “God comes not to condemn sinners, but to give them peace.” (Luke 9:56.)

Monk: “Do you not fear the sentence which you must suffer in the fire?”

Weynken: “No, for I know how I stand with my Lord.”

On the scaffold there stood one who said to Weynken: “Mother, turn to the people, and ask them to forgive you, if you have offended any.” This she did. Then she assisted the executioner to put the powder into her bosom. Here the monk again tempted her with the cross; but she pushed it away with her hand, turned around, and said: “How you tempt me? My Lord and my God is above.” She then went gladly, as though she were going to a marriage; and her face did not once betoken fear of the fire.

The monk said: “Will you not always and firmly adhere to God?”

Weynken said: “Yes, indeed.”

Monk: “Now you will have to go into the fire; do recant.”

Weynken: “I am well content; the Lord’s will must be done.”

Monk: “This is not the will of the Lord; the will of God is your sanctification.”

The executioner said: “Mother, cleave to God and do not suffer yourself to be drawn away from him.”

In the meantime this pious heroine went alone undauntedly to the bench, and stationed herself at the stake at which she was to be burned, saying: “Is the bench firm; will I not fall?”

The executioner then made ready the ropes with which he was to strangle her. The woman took off her neckerchief or veil, and put the strap around her neck.

Then the monk exclaimed: “Mother Weynken, will you gladly die as a Christian?”

Ans. “Yes, I will.”

Ques. “Do you renounce all heresy?”

Ans. “I do.”

Monk: “This is well. Are you also sorry that you have erred?”

Ans. “I formerly did err indeed, and for that I am sorry; this however is no error, but the true way, and I adhere to God.”

When she had said this, the executioner began to strangle her, which when she felt it, she cast down her eyes and closed them, as though she had fallen into a sleep, and gave up the ghost, on the twentieth day of November, A. D. 1527.

JOHN WALEN, WITH TWO OF HIS FELLOW BRETHREN, A. D. 1527.

In the year 1527, there was also a faithful brother (Rev. 2:10), named John Walen, residing in Waterlandt, on Crommenies Dijck, and with him two of his fellow brethren. These three were together brought prisoners, for the testimony of Jesus (Revelations 2:13; 20:4), by the blood-thirsty papists, to Haarlem, and after a little while they were sent from there to Gravenhage, where they were examined very severely; yet, through the power of the Most High (Eph. 6:10; Acts 1:8), with which they were endued, they patiently endured it; thus valiantly overcoming by faith all their inquisitors and tormenters, together with the world and all visible things. 1 John 5:4. On this account the rulers of darkness (Eph. 6:12), at said place sentenced them to the following inhuman and tyrannous death: They were chained to stakes, and a fire built around them, and thus they were slowly roasted, until the marrow was seen to trickle down from their thighbones; thus being burned and roasted till death came to their relief. After their death the garments on the upper part of their bodies were taken off piece by piece, the color of the cloth still being recognizable. And as they suffered all this for the name of Jesus and the word of God, and not on account of any misdeed committed, but only in order to testify to and confess the firm foundation of the truth before this false and adulterous generation, the Son of God shall hereafter, when coming in his glory, not be ashamed of them, but confess them before his Father and his chosen angels, and crown them with everlasting glory in heaven. Revelations 20:4; 1 Pet. 4:14,15; Mark 12:39; Luke 9:26; 2 Tim. 4:8.

LEONHARD SCHOENER, A. D. 1528; AND AFTER HIM ABOUT SEVENTY OTHERS.

In the year 1528, Leonhard Schoener of Becklasburg was apprehended. He was a minister of God, and was well versed in the holy Scriptures, and also in the Latin language. He faithfully taught the true baptism of Christ and his apostles, the true Lord’s Supper, and the articles of the Christian faith; yea, the word of God. He also testified against infant baptism, the abominable sacrament, and other abominations of antichrist. He had originally been a barefoot friar for about six years, but beholding the impurity, wantonness, hypocrisy (Matt. 7:15), and viciousness of the monks and priests, and judging their lives by the word of God, he left the monastery at Judenburg, in Austria, and went to Nurenberg, learned the tailor’s trade, and then traveling about as journeyman tailor, he came to Nulasberg, in Austria. There he heard of Balthasar Heubmer and his baptism, and learned that a number of the same faith formed a little society at Veyen. He sought them out, came to them, heard them, and, led thither by Oswald, was baptized. After this he went to Steyen to work at his trade; where he taught and baptized, having been elected teacher by them; and thus teaching and baptizing, he proceeded through Bavaria, as far as Rothenburg, in the valley of the Inn; where he was apprehended for his faith, disputed much with his opposers, and was examined. Previous to this he proposed: that, if they regarded his faith and doctrine as wrong and heretical, they should produce learned persons, doctors, monks and priests, to dispute with him concerning the matter. Should he, in disputing on true scriptural grounds, be found to be in the wrong, they should punish him as unrighteous; and for still further confirmation of the truth, he offered, in order to confirm his assertion and his writings, that, if any of the learned could convince him with the truth of the word of God, that his doctrine was not conformable to the holy Scriptures, he should, as having been vanquished be severed limb from limb by the executioner, and, when deprived of all his limbs, have the ribs torn out of his body, until he should be dead. But if he should not be able to obtain a hearing and disputation, and they should judge and put him to death unheard, he asked all the witnesses of his death, and all those standing by, that they would be his witnesses before God, in His judgment at the last day. But by virtue of the mandate of the Emperor, and the edict of the King of Hungary and Bohemia, he was condemned, delivered to the executioner, beheaded, and burnt to ashes, on the fourteenth day of January of said year, at Rothenburg, for the testimony of Christ, from which he would not depart. After the death of this Leonhard, about seventy persons bore witness with their blood in the same place. Leonhard Schoener, among others, left the following admonition for the consolation of all those who suffer for the name of Christ:

“We beseech thee, O eternal God, incline thy gracious ear to us, Lord Sabaoth, thou Prince of hosts, hear our complaint; for great distress and affliction prevails, and pride has entered into thy heritage. And with it many supposed Christians have joined, and thus set up the abomination of desolation. Matt. 24:15. They rage, and destroy the sanctuary of the Christians. They have trampled it under foot, and the abomination of desolation is worshiped as God. 2 Thess. 2:4. They have destroyed thy holy city, overthrown thy holy altar, and killed the servants in it, wherever they could apprehend them. And now that we remain as a little flock (Luke 12:32), they have driven us with reproach and disgrace into every country. We are scattered like sheep that have no shepherd. We have to abandon house and home, and are as the night ravens, which lodge in the rocks. Our chambers are in caves and cliffs, and snares are laid for us as for the birds of the air. We go about in forests, and are hunted with dogs. We are led captive and bound as dumb lambs which do not open their mouth. Acts 8:32. We are proclaimed rebels and heretics. We are led as sheep to the slaughter. Many sit in distress and bonds, and their bodies have perished. Some have been overcome by the severe sufferings, and died without any guilt. Here is the patience of the saints on earth; and thus must we be proved by suffering. Rev. 13:10. The believers have here been hanged on trees, strangled, cut in pieces, drowned secretly and openly; not only men, but also women and maidens have testified here to the faith that Jesus Christ is the truth and the only way to eternal life. John 14:6. Still the world is not at rest, but rages like a madman, and forges lies against us. They cease not to burn and kill. They make the world too small for us. O Lord how long wilt thou be silent with regard to this? How long wilt thou not judge the blood of thy saints? Rev. 6:10. Let it ascend before thy throne. How precious in thy sight is the blood of thy saints. Therefore we have in all our distresses a comforting confidence in thee alone, and in no other; neither have we consolation, rest or peace in the earth. But he that hopes in thee shall never be confounded. O Lord, there is no sorrow so great that it can separate us from thee; hence we call upon thee without ceasing, through Christ thy Son, our Lord, whom thou, out of pure grace, hast given us for our consolation, and who has prepared and made known to us the narrow path and the way unto eternal life. Matt. 7:14. Eternal glory, triumph, honor and praise be unto thee now and in all eternity, and thy righteousness abide forever. All nations bless thy holy name, through Christ, the coming righteous Judge of the whole world, Amen. Acts 17:31.

HANS SCHLÆFFER AND LEONHARD FRICK, IN THE YEAR 1528.

In the year 1528, Brother Hans Schlæffer, formerly a Roman priest, but afterwards a teacher of the word and Gospel of Christ, a highly gifted man, was apprehended at Schwartz, in the valley of the Inn, and with him Brother Leonhard Frick. They tried him greatly with many severe tortures, and disputed with him, through the priests, about infant baptism; but he, orally as well as in writing, showed them his defense, as it is commanded, and as it will be found, throughout the entire New Testament, namely: That the word of God must first be taught, and that only those who hear, understand, believe, and receive it, are to be baptized. This is the true Christian baptism, and no anabaptism. The Lord has nowhere commanded to baptize infants; they are already the Lord’s, and as long as they are in their innocence and simplicity, they are not to be condemned at all. They also asked him, in what the foundation of these anabaptistic sects did properly consist. To this he replied: “Our faith, practice, and baptizing is founded on nothing else than the command of Christ: ‘Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved’ (Mark 16:16; Matt. 28:19); and many other Scriptures.”

They also asked what design lay concealed under this anabaptism, since they had thus exhorted them to raise a new uproar and sedition. But he replied that it had never entered his heart, to make an uproar; neither had he ever approved of it in others; yea, he had fled from a house in which they lived in contention; which he could prove by all with whom he had ever lived. And there is no other design concealed under it, than to amend the life, and to forsake the vicious ways of the world; so that in the doctrine which he teaches, this is not the least commandment, that we are in duty bound to be subject to the authorities in all good things; how, then, should he raise and purpose uproar and sedition?

They also desired to know of him, who were the true authors and principals of these heretical and chief sects, as they falsely call them. He told them that he knew of no other principal of his faith, than the Son of God, Jesus Christ, who is the true Captain of the faith. Heb. 12:2. But as regards that they are called heretics and seditious sects, he referred them to the complaints of the Jews against Christ before Pilate, and the complaints against the apostle Paul, before Felix the Governor. Matthew 27:1; Acts 24:2.

He was likewise asked what had caused and induced him to forsake his office as priest. Concerning this he told them, that he had done it for conscience’ sake, because he knew that he was in the place of a prophet, and believed that God had sent him.

They would also know of him, who had told him to go into Germany, to plant the evil seed of Anabaptism. He told them, that no one had ordered him thither; but that, since he had no abiding place as yet, and had to go about in misery, he came there to one of his friends, with whom he staid, and thence came to Schwatz, where he was apprehended, according to and for the will of God. As to the evil seed of which they spake, he knew nothing at all; he intended nothing evil, but much rather the pure divine truth.

After this and other things, when he had been in prison for some time, and could not be moved, he and his fellow-prisoner and brother were condemned to death, and executed with the sword at Schwatz, thus testifying with their blood to the divine truth. He left the following admonitory thanksgiving to his brethren in Christ:

“O God, I beseech thy grace; do not impute to me my sins, since Christ atoned for them before I was born. Rom. 5:10. I was thine enemy, and thou hast loved and graciously accepted me, and given for my redemption the innocent blood of thy beloved Son (1 Pet. 1:19), though I still experience in me much molestation from remaining sin, which rises in my flesh. For when I would do good, evil is present with me. Rom. 7:21. For this cause I am sorrowful, and may well sigh and exclaim with the apostle Paul: O wretched man that I am! who shall deliver me from the body of this death? Romans 7:24. And I must reply to myself and say: But thanks be to God, which giveth me the victory through Christ. Thou art my comfort; for if I thus believe with the heart, I can not be condemned. The spirit is willing and ready, but the flesh is weak, so that it cannot fulfill the law of God, until Christ strengthens us with his Spirit. Where human laws reign on earth, there the distressed minds are seduced; yea, where Christ Jesus is not the sole Ruler, that which he does not build, is always torn and broken; and no building can stand, which he does not uphold. Though the world highly esteems other things, they are contemned before God; and hence we all pray together, young and old, great and small, that thou, O God, wouldst have compassion upon us, and send us poor children faithful shepherds and stewards of thy gifts (Matt. 9:38), that all human doctrine may be rooted out; for it is time to truly repent and forsake evil; for the severe judgment of God is at hand. Mark 1:15. Hence let us take our refuge to the chastisement of our Father, and submit ourselves in obedience, that he may chastise us as his children. The world is blinded, does not know the Christian life, abominates it, flees the cross, and thinks it is enough, if they can talk finely of the Christian life, but do little in deed.

“But, my brethren, he that would be a true Christian, must put on Christ (Rom. 13:14), and resemble him in his humble form while on earth, and be of good cheer in everything which happens to him in this world. No external semblance of loving Christ, and of suffering for his name, avails here; we must not be ashamed of him, who first loved us (1 John 4:19), and gave himself for us to an ignominious death. It is in truth not otherwise, than that judgment must first begin at the house of God. 1 Pet. 4:17. Thus the Holy Scripture is now fulfilled, so that the punishment with which the world is to be visited, is ready and at hand; hence no one ought to be negligent; for the sword is drawn, the bow is bent, the arrow laid upon it, and aim is taken.

By this I do not mean that we are to seek any other refuge, than to accept the chastisement of the Father, as has been said above; by which he refines us for that whereunto he has sealed us, that we may be assured of the eternal and imperishable kingdom with him, and forever to possess it with him in life everlasting; to this may God strengthen us all. Amen.”

LEOPOLD SCHNEIDER, A. D. 1528.

This Leopold Schneider was beheaded as a pious witness of the suffering of Christ, for the truth, at Augsburg, A. D. 1528. He left the following admonition for the comfort and instruction of others:

“My God, I will praise thee in my last hour, thee who art high above in heaven, I will praise thee with heart and mouth, for thou art worthy of it; strengthen my faith (Luke 17:5), now that I must go on this pilgrimage of suffering; remember me in mercy in this severe conflict. I commend my spirit into thy hands (Luke 23:46); in thee I rejoice. Christ, help me to stand in my sufferings. Heavenly Father, forgive them, for they know not what they do. Because I cannot forsake thy word, I am hated, and they seek to separate my body from the soul. Therefore I call upon thee, O God, for gracious help; I trust in thee, for I have no other comforter. That which is so clearly written, Mark 16:16: ‘He that believeth and is baptized shall be saved,’ can certainly not be contradicted by any one; hence it is to be heeded. O ye blind, why are you troubled and grieved because the command of Christ is observed? acquaint yourselves with the holy Scriptures, and you will find what Christ the Son of God has commanded us to do. I beseech you all, beloved brethren and sisters, that you would firmly trust in God, and let not my bitter death grieve you; for God will richly reward it; we must once take our leave of this vale of sorrow. The Scripture clearly declares, that he who would have laughing and joy here, shall hereafter mourn and weep. Luke 6:25; we must suffer here with patience; the Lord grant that it be done innocently. He that would here bring his gift to the altar, and remembers that his brother has aught against him, must leave his gift at the altar, and first go and be reconciled to his brother, and then come and offer his gift. Matt. 5:23,24. Therefore, I beseech thee, O God, graciously to forgive those who put me to death. I commend my spirit and soul into thy hand, O God; deliver me out of all my distresses, and never turn away from me; deprive my flesh of all its power, that I may overcome and be victorious in thee. Amen.” Rev. 2:11.

EIGHTEEN PERSONS BURNED AT SALZBURG, IN THE YEAR 1528.

These eighteen persons, besides many others, were kindled with zeal in the fear of God, and had turned to God from the world and its idolatry, and been baptized upon faith in Christ, entering upon obedience towards his holy Gospel. This the adversaries could not endure; these eighteen were therefore apprehended, and finally, as they, under many tortures, piously adhered to their faith, were all sentenced to the fire, and burned, on the same day, at Salzburg, about the year 1528. They left the following as a memorial:

“O God of heaven, watch over thy sheep; who are such a little flock, that they may not depart from thee, or be led astray. Keep them under thy protection, and deliver them from this lamentable distress; for the beast pursues them even unto death, which they must suffer, for they are thrown into severe prisons, where they, in the death of the dungeon, sing praises unto the Lord, and magnify him with heart and mouth. Acts 16:25. O Lord, have compassion therefore, and let this our complaint come before thee. Come quickly, and help us poor children, and sustain us in thy will. They would drive us from thee, and they beset us very hard with their great power and pomp. O God, grant us thy divine power; we have no other Lord in heaven and earth, than thee. 1 Cor. 8:6. Grant us what we desire of thee. The Lord Christ sends out his messengers, and through them offers us his heavenly kingdom, which is derided by the world: but we have accepted the Lord’s kingdom and his grace with great joy and satisfaction; therefore the priests roar and rage against us, and terribly hate us. They have greatly hid the truth for more than five hundred years, and seduced the multitude of men with false doctrine: they trample the word of God under their feet, and it is despised by them. O Lord, grant that they may amend their steps and do thy will.

And is that which has been witnessed at Salzburg not a lamentable matter; namely, that eighteen persons were burned together on the same day, only for the doctrine of Christ, whom they confessed to be the only Lord? They would not honor the image, nor worship the beast. They would not receive their words, nor the mark of antichrist into their hand or on their forehead. Therefore they could neither buy nor sell in the land; but they adhered to Christ, and received his mark, and their names are written in the book of life (Ps. 69:28); as Christian soldiers they, through grace, obtained the crown.” 2 Tim. 4:8.

Thus they were burned with fire, and are now awaiting everlasting joy.

WOLFGANG ULMAN, A. D. 1528.

Wolfgang Ulman, a celebrated and excellent man in matters of faith, after maintaining and practicing the faith for some time, was burned, together with his brother and ten other persons, all steadfastly testifying to their faith with death, at Walzen, about the year 1528.

HANS PRETLE, A. D. 1528.

Subsequently also Hans Pretle, who had been a preacher, but had afterwards become a minister of the church of Christ, having exercised his ministry for a time, and pointed many to the knowledge of the Gospel, was burned for the testimony of Jesus Christ. Rev. 6:9.

LITTLE HANS OF STOTZINGEN, A. D. 1528.

Little Hans of Stotzingen, having been in prison for a time, for the evangelical truth, at Zabern, Alsace, was finally condemned to death, about the year 1528. On his way to the place of execution, he addressed the following admonition to the people, and was then beheaded with the sword.

“In our extremity we now begin to cry unto our God, to deliver us from all our distress, that our hearts may offer up to him a pure sacrifice acceptable in his sight. Rom. 12:1. The sacrifice which I mean is my whole body, life, skin and bones, and also wife and children. We are willing to offer up all our members, love impelling and constraining us. Pharaoh would fain prevent and alter this; but we care not for it, and have not the least desire to desist from it, but to bring the offering before the Lord, and to press our way through with his assistance (Matt. 11:12); he will aid and succor us. Come hither, beloved brethren, let us valiantly take hold of the matter: We are now members of Jesus Christ (Rom. 12:4,5); he is our Captain (Ephesians 1:22); he has prepared a glorious crown, with which he will crown those who shall persevere unto the end. Matt. 10:12. Be of good courage and undaunted, thou worm Jacob. Isa. 41:14. The Red Sea shall stand open; if Pharaoh will pursue thee, he will perish in it. Thou little flock, be not afraid, for it is but a little while here, and our flesh is of no consequence. But in the city which God has prepared us in the everlasting kingdom, we shall be as the angels of God. Heb. 11:10: Matthew 22:30. Who can estimate their value? This God has promised us; yea, through his child Jesus Christ he promises us much comfort and joy, and everlasting rest, if we continue steadfast in him. But we must also drink the cup of suffering, and suffer with his Son Christ Jesus (Matt. 20:23), and he will deliver and well succor us. Though the heathen slay us, he will not forsake us, but break their power in pieces, snatch us out of their hand, and through grace gloriously crown us. God is the Lord who can protect. He is also our shield (Genesis 15:1), since we have him for a Father, who is so good and gracious; that though men drive us away from them, yet will we always adhere to him. His great power is over us, and he does not suffer them to faint, who keep his covenant; therefore, though we be defamed and accused, rejoice over it in your hearts. Have confidence in God, and he shall help you. Therefore fear neither pain nor death. I give praise and thanks to my God, that I have become a sacrifice. I have long longed for it, for to die is gain for me. Phil. 1:21. O God, let me partake of the sacrifice of thy Son Jesus Christ. Amen.” Heb. 9:14.

Thus he offered his neck, and was beheaded for the testimony of Jesus Christ. Acts 1:8.

THOMAS, BALTHASAR, AND DOMINICUS, A. D. 1528.

In the same year 1528, Thomas and Balthasar, both ministers of the Gospel, and with them one Dominicus, were apprehended, condemned to death, and burned, suffering it very steadfastly, for the faith and the divine truth, in the city of Bruenn, in Moravia. But before they were apprehended, they advised the council, that they should take care and not shed innocent blood, for God would not let it go unpunished. Jer. 7:6. One of the council, named Thomas Pelzer arose and did as though he were washing his hands, saying: “Thus shall I wash my hands in their blood, and think to do God service.” John 16:2. But a few days after the judgment of God came upon him. He was found dead in his bed, beside his wife; and thus by his sudden death, was not permitted, to see the death of these pious persons, which struck terror into the hearts of many.

Brother Bastelwart well knew this Thomas Pelzer, who died so suddenly; and also Brother Andrew Gauper was acquainted with the circumstance.

HANS FEIERER, WITH FIVE BRETHREN AND THREE SISTERS, A. D. 1528.

About this time also Hans Feierer, a minister of the word, and five of his brethren or fellow believers were condemned and burned for the faith and divine truth, at Munich in Bavaria; there three sisters, wives of three of them, were drowned, and boldly, cheerfully, and gladly surrendered their lives, being willing much rather to lose this temporal life, than to desist from what God had given them to know. They gave up a miserable life, in due time to find another (Matt. 10:39; 24:13; Rev. 2:10), with Christ, and with Abraham, Isaac, and Jacob, and all the saints and pious, in the kingdom of God, which is promised to all those who endure to the end.

THREE BRETHREN AND TWO SISTERS, A. D. 1528.

A. D. 1528, Three brethren and two sisters were put in prison at Znaym, in Moravia. There was a Judge at Znaym, called Sir Louis, who greatly hated the brethren, as was manifest in the imprisonment of these brethren and sisters. With stern words he asked the council what they intended to do with the Anabaptist heretics, since they had a royal command and mandate, and yet did not have them executed. He said he would himself go to the king, and inform him of their disobedience; but if they would have them executed, he would draw the wood to burn them, with his own horses. Thereupon the council answered and said: “Dear Sir Louis, we will commend them to thee; do with them as you please; it is committed to you. Then he had the wood drawn with his own wagon, and caused the three brethren and two sisters to be burned, who were thus speedily executed, paying unto God, who permitted this true burnt offering, the vow made in baptism, and fighting unto death for the divine truth confessed.

This Louis, actuated by the hatred and envy of the old serpent, was not yet satisfied with the blood of the pious and innocent sheep of the Lord, and had to fill up the measure of his judgment. He commanded money to be given to those who should tell him where the brethren assembled. A house having been pointed out to him, he took baliffs and watchmen, and went with them to the place. There Judge Louis stepped unawares into an opening before the house, used for letting down wine, and sprained his foot. He fell down and cried piteously that they should lift him up, and let the rascals go. The brethren heard the noise, and escaped from the house. After this Louis took sick unto death, and as he lay there in his agony and severe sickness, he suddenly began to exclaim: “O the Baptists, the Baptists!” He spoke nothing else, but repeated this cry innumerable times. Finally he roared like an ox, and like a wild beast and bit his own tongue, that foam and blood ran out of his mouth, so that his wife and children could not stay with him; only his servant woman, who was attached to him, remained with him until he was strangled in his own blood. This servant woman related the circumstances to Brother Bastelwart, who was a minister. All his kindred do not like to have it spoken of; and it was a common saying among the people that he had shed innocent blood. Prov. 6:17; Jer. 7:6; 22:3. And thus God has often (more than is shown in this book, or can be related) checked the wicked with like examples, that thereby his work might make the greater progress among his people, to his praise, and to the salvation of many who seek that which is right, and the amendment of life; for if God had not always sustained his work, the enemy would in the course of time, have extinguished it, and not have left one spark or germ of truth remain; but this God does not permit him to do.

NINE BRETHREN AND THREE SISTERS, A. D. 1528.

In this year 1528, nine brethren and three sisters were apprehended at Bruck, on the Mur, in Steyermark. They were condemned for their faith, and taken in bonds out of the city, to the place of execution; but they were glad and of good cheer, and said: “This day we will suffer in this place for the word of God, and offer to him our sacrifice.” Rom. 12:1; 2 Tim. 4:6. They also earnestly admonished the lords of Bruck, that they should know that they rendered themselves guilty of innocent blood. A ring having been formed, they all knelt down (Acts 7:60; 20:36), and earnestly prayed to God; that they might now finish this their evening sacrifice. They then arose and submitted to the sword. The executioner was sad; for he did not like to do it. The youngest of them all entreated his brethren, that, since he felt of good cheer and bold, they should let him suffer the first pain; he then kissed them, and said: “God bless you, my beloved brethren; to-day we shall all be together in Paradise.” Acts 23:43. Thus these nine brethren were beheaded in a green field; they were so undaunted that it was astonishing to behold it. They knelt down; and thus poured out their blood through the smiting of the sword. The three sisters were drowned; they would in no wise depart from God and his truth. The youngest one laughed at the water; which was seen by many a one there. Some held that the devil had hardened them; but others were moved in their hearts, so that they confessed that God must have given this, since otherwise it could not be possible. Thus they valiantly testified to the holy and divine truth.

VILGARD AND CASPAR OF SCHOENECK, ABOUT THE YEAR 1528.

These two were beheaded for the truth, at Ries, in the Fluchtthal, near Brixen, and thus died as faithful witnesses of Christ, leaving the following admonition to their brethren:

“Hearken, all of you, and take to heart, that God will visit all sinners great and small, who now despise him and revile his name, and do not consider their sinful life. God shall speedily awaken, and deliver his children. If we consider the doctrine of the prophets, we see that this is the last time, and in this time God calls upon all men that they should turn unto him (Is. 45:22), live according to his will, and keep his commandments; and that if they do this, his wrath shall cease, and he will be their God and Father; for God, because of his great goodness, is longsuffering in his judgment; therefore beware of sin, and do not follow the devil; but free yourselves from unrighteousness, and your God will not forsake you in this last hour; for God is rich and gracious, and with him there is much grace; he willingly forgives the sinner who will forsake his sins, who believes in Christ, and calls upon his name; to such he will not only, through grace remit his sins, but also freely give him the eternal reward. Heed well these things, O! all of you who belong to the Church of Jesus Christ, and have become children of God. Praise God with shouting, young and old, great and small; you who have believed his word, love God as his dear children, and walk before him with pure hearts, and you shall never be forsaken, but he will ever preserve you. O God, who art rich in grace, keep us thy children, that we may hold to thee, and that those who have come to thee, may not be confounded; lead them diligently with thy right hand into the promised land, the eternal heavenly kingdom. O God, honor be unto thee in thy high throne, who hast given us Christ thy Son, and imparted divine grace to us, by which we now confess thee with heart and mouth, and are not ashamed to call them our brethren who call upon thee in truth as their Father. Praised be thy holy name, Amen.”

NOTE.--Sebastian Franck relates that the Anabaptists in the beginning increased by many thousands, so that the world feared that they would cause an uproar; but of this, as I hear, he writes, they were found innocent and, were persecuted with great tyranny; first especially in popedom. They were forcibly imprisoned, and tormented with the sword, fire, water, and manifold imprisonments, so that within a few years very many were put to death. Some compute the number of those put to death far more than two thousand. They were put to death in many places; at Ensisheim alone about six hundred were slain, all of whom patiently and steadfastly suffered as martyrs.

Compare the account of Seb. Franck, Chron., fol. 55, 109, with the old Offer-boeck, lib. 1. Leonh., lib. 7; also Chron. van den Ondergang, p. 1025.

SIX PERSONS AT BASEL, A. D. 1529.

In the year 1529, those of Basel imprisoned nine of those who were baptized according to the command of Christ; six[227] of whom, as they write, were banished.

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

They further write, that at Bomburg, a castle in the dominion of Basel, some of the chief Anabaptists were imprisoned by one Bartholomew Sincken who was castellan there. However, what they ultimately did with them, the record does not state. Compare this with the account in the preface to the Offer-boeck der Doopsgesinde, of the year 1615, letter Y, p. 2.

HANS LANGMANTEL WITH HIS MAN-SERVANT AND MAID-SERVANT, A. D. 1529.

Hans Langmantel, a wealthy citizen and of noble descent, during the re-establishment of the churches in Germany, received with his man-servant and maid-servant the truth of the Gospel, and, kindled with zeal, they believed the truth, forsook their sinful life, and were baptized upon their faith in Christ Jesus, for the remission and forgiveness of their sins; on which account all three were imprisoned, and, after enduring many assaults and torments, they were finally put to death for their faith, which they constantly confessed. Hans Langmantel and his man-servant were beheaded with the sword, while the maid-servant was drowned in the water. When they were still in severe confinement they sent the following, as a thank offering and prayer to God, which they made use of in prison, to their brethren, for consolation, admonition, and as a memorial, about A. D. 1529.

“O God, our heavenly Father, come with the power of thy Holy Spirit, that thou mayest rejoice our mind, heart and soul; give all three of us a manful heart, that in this anguish we fight and overcome. Rev. 2:7. Hold us with thy right hand, for thou art our strength; fight the battle for us (Ex. 14:14), and watch over us in distress, that we may stand in the conflict, and not go back when it is at its height. Therefore, O Lord, keep watch over us, and take care of us in this extremity, now that the wicked rise up against thy word, and would drive us from it. O God, preserve us in thy keeping, that we may not faint and abandon thy word. Let us enjoy the faithfulness which thou hast shown us through thy Son Jesus Christ; and in order that we may always earnestly contemplate this, send us thy Holy Spirit, and kindle in us the fire of thy divine love; lead us, thou who didst teach it in deed, that we may also exercise ourselves therein, and observe and practice it as thy dear children, that this gift may come upon us, and that, even as we are called, we may by it order our lives in this thy truth, maintain peace and unity, and love one another in truth with a pure heart. To this end, O God, let the light of thy divine glory illuminate us, that we may walk in it. O Lord, keep us in it as thy dear children, and let us never became obscured by the abominable darkness of this world, which has gained the upper hand with all unfaithfulness, and which will be followed by death. But thou, our Father, dost love equity. In thee there is no darkness (1 John 1:5); but the world is hardened with it. But thou art the eternal light, which penetrates the darkness; that we may no longer be children of the night, but children of the day. Watch over us with thy Holy Spirit, and teach us thus to go on in this light with delight and joy according to thy divine nature.

“O God, we beseech thee for one thing more: Send us to this end thy Holy Spirit, endue us with his power, renew our hearts, and make us strong in thee, that we may obediently hear thee in thy obedience, and praise thy name. When this world rises, and opposes thy words, so that our soul sighs to thee in all severe distresses by which they seek to tear us away, then, O Lord, grant us to look to thee for aid, and help us to overcome. Grant, Lord, that we may not stain ourselves by any sin or guilt, and take from our flesh the fear by which they would draw us away, and stop us in this work; that, when they shall lead us to death, we may not waver in the conflict, but may go to meet thee with all the pious in the true, adorned wedding garment, at the marriage feast, prepared for thy Son, when he shall receive his bride with everlasting joy and delight. Lord, assist us in every anguish and distress, and in the pain of death; give us the heavenly bread; send us thy Comforter, for God is the Comforter of the miserable. He makes the poor rich, and strengthens the feeble; he can refresh the weary and give strength to the faint, that they may come to thee. Through thee they overcome, who have now entered the conflict, to fight for the truth. In Christ, thy Son, help us to win the field on this earth, yea, in him alone. Be thou alone our Helper, protect us with thy sword, that we may together, as thy heroes, obtain the crown, and be forever with thee. Amen.”

GEORGE BLAUROCK, AND HANS VAN DER REVE, A. D. 1529.

About this time, George, of the house of Jacob, called Blaurock, having for about two or three years, in Switzerland, but particularly in the earldom of Tyrol, whither he had gone, spread and proclaimed the doctrine of the truth, that he might put his talent to use (Matt. 25:15), and by his zeal for the house of God be a means of salvation, was apprehended with his companions, at Gusodaum, condemned for the faith, and burnt alive not far from Clausen, for these articles, namely: That he had forsaken his office as priest, which he had formerly exercised in popery; that he disregarded infant baptism, and taught people a new baptism; that he rejected the mass; that he likewise rejected the confession of the priests as founded by them, and that the mother of Christ is not to be invoked or worshiped. For these reasons he was executed, and laid down his life, as behooves a soldier and hero of the faith. On the place of execution he earnestly spoke to the people, and pointed them to the Scriptures.

The love of the truth having begun to burn among the nations, and the fire of God having thus started, many were put to death for the testimony of the truth, in the earldom of Tyrol, especially in the following places: In the Gusodein district: at Clausen, Brixen, Stertzing, Balzen, Neumark, Katren, Terlen, Gundersweg; in the valley of the Inn; at Imst, Petersberg, Stejen in the Spruckthal, Schwatz, Rattenburg, Kufstein and Kitzbuehl. In these places a great multitude of believers constantly testified with their blood to the truth, through fire, water and the sword. Thus the people of God, as well as the great persecution increased daily. Jacob Huter became one of the overseers and teachers in the earldom of Tyrol, and not long after, with his people, united with the church which was in Moravia. After Jacob Huter removed with his people from the earldom to Moravia, partly compelled by great persecution, the tyranny in the earldom of Tyrol became daily more vehement; so that the pious had but few places where they could remain and many of them were apprehended, and put to death in various ways, for the faith. To this end the priests violently and furiously proclaimed from the pulpit, that care should be taken, to ferret them out, and to destroy them with fire and sword. Much money was also repeatedly offered and promised to those who should inform against them; by means of which they were several times betrayed. They were sought in every way, in forests and in houses, wherever their presence was suspected; in every place, also in closed gardens, which had to be opened, or they would be broken open, and searched. There was a Judas, called Prabeiger, who made use of his subtle artifice, thinking to obtain a large reward. He went to the authorities, and betrayed them all, bringing with him bailiffs and children of Pilate, with swords, spears, and staves, and went before them, just as Judas the traitor did, Matt. 26:47. They caught a great number, and dispersed the rest. Not long after, when they again assembled, another Iscariot, called George Frueder, manifested himself. He went to the priests, saying that if they would pay him, he would go, and none of the brethren should be able to conceal himself from him. Then the priests, the generation of the scribes and Pharisees, gave him money and good wages, and also a letter. This rogue then went out, assumed the form and semblance of an angel, and visited now and then such as he suspected of having knowledge of this matter. He inquired everywhere in the Pusterthal, where the brethren were, and how he could find them, desiring assistance to this end. With much weeping the rogue made this request, pretending that he could not rest until he were with them. Thus he deceived them, so that he finally came to them. He appeared before them very sad, humble and tender. As one who seeks to repent and to amend his way. He then very suddenly said: “My brethren, grant me this, and wait a little while, and I will go home and fetch my wife and child.” Many thoughts came to the minister and he said to him: “If you are false of heart, and your intention evil, God will certainly find you, and you shall speedily bring down his judgment upon you.” But he said: “O no, God preserve me from that; come with me into my house.” Thus he went away, and hastened to the judge, the magistrate, and the priests, who came with force, with swords and sticks, and apprehended the brethren and sisters.

Several other villains of this class manifested themselves, especially one whose name was Peter Lantz, and one named Pranger. Some went about by night with much craftiness, acted in the same manner, and went to places and houses where they expected to find of these people; but God gave them the recompense which they deserved, so that they might have wished that they had never been born.

Besides the abovementioned George Blaurock, there was also one Hans van der Reve; both of whom belonged to the number of those who sincerely received the truth of the holy Gospel, and helped found and build the Christian church, in the time when the truth had long been obscured in popery and by other errors. And when they had thus for a time faithfully exercised their ministry, edified and instructed many, and put their talent effectually to usury (Matt. 25:15), they were finally apprehended by the envious children of Cain, and burned at Clausen, in Etzlandt, A. D. 1529.

And in order to show that in all this they rejoiced in God, and also sought to console and strengthen their brethren, they left them the following memorial.

“Lord God, I will praise thee now and until my end; because thou hast given me faith, by which I have learned to know thee. Thou sendest to me thy divine word, which I am able to find and perceive that it is from pure grace. From thee, O God, have I received it as thou knowest. I firmly hope that it will not return unto thee void. Is. 55:11. O Lord, strengthen my heart to this. My heart rejoices because I know thy will. When I felt the heavy load of sin in me, which exceedingly troubled me (Ps. 38:6), I would have had to perish and suffer everlasting pain, hadst thou, O God, not come to me with the word of thy divine grace. Acts 10:37. For this I will now magnify and praise thy glorious name forever, because thou dost always show thyself a merciful, dear Father. Cast me not off, but receive me as thy child. Therefore I cry unto thee, help, O Father, that I may be thy child and heir. O Lord, strengthen my faith (Luke 17:5), else, if thy help should not succor me, my building should soon fall. Do not forget me, O Lord, but be with me always; thy Holy Spirit protect and teach me, that in all my sufferings I may ever receive thy consolation, so that, valiantly fighting, in this conflict, I may gain the victory. 1 Cor. 9:25–27.

“The enemy fights a battle with me in the field in which I now am; he would fain drive me from the field. But thou, O Lord, givest me the victory. He ran against me with sharp weapons, so that all my limbs quaked before the false doctrine and their constraints. But thou, O Lord, hadst compassion upon me, and didst help me, thy son, poor man, with thy grace, and powerful hand, and madest me to overcome. O God, how soon didst thou hear me; thou speedily camest with thy help, and turnedst back mine enemies; therefore I will sing praises unto thy name in my heart, and forever spread abroad the grace which has come to me.

“Now, I pray thee, Father, for all thy children; preserve us all forever from all the enemies of our souls. I must not trust in the flesh (1 Peter 1:24), which perisheth and abideth not; but I will firmly trust in thy word (Ps. 115:9), this be my consolation, on which I rely; it shall deliver me, from all my distresses, to everlasting rest. The hour of the last day, to which we all must come, is at hand. Dear Lord, help us to bear the cross to the destined place, and turn thyself to us with all grace, that we may commend our spirit into thy hands. I sincerely pray thee for all our enemies, O Lord, however many there may be; do not lay their sins to their charge; Lord, I entreat this according to thy will. Acts 7:60. And thus we (I George Blaurock, and Hans von der Reve) will depart in peace. May the good God through grace lead us into his everlasting kingdom, as we firmly trust that he will, and finish his holy work in us and give us strength to the end, Amen.”

This evidently came to pass, when these two so steadfastly and boldly died and were burned, for the truth.

HERE FOLLOWS ANOTHER CONSOLATORY ADMONITION LEFT BY GEORGE BLAUROCK TO HIS DESCENDANTS.

God administers a righteous judgment (Ps. 7:11; Rom. 2:5), which no one can set aside, and him who does not his will, he will judge. But thou, O Lord, art good, and sufferest thyself to be found gracious, and all those who use diligence to do thy will, thou acceptest as thy children. We justly give praise and thanks to thee, through Jesus Christ, for all thy benefits and goodness, and beseech thee to preserve and guard us from sin. The sinner in this life brings a severe judgment upon himself, which he shall hereafter regret; for though God faithfully warns him, yet will he not forsake his sinful life; but when the Lord shall come in his glory to judge, then shall the sinner repent; for no excuse will then avail.

He now causes his divine word to be published, and instructs men, that they should turn from their sinful life, believe in Christ, be baptized upon faith, and obey the Gospel. Therefore, ye children of men, forsake your sins, and remain no longer hardened, sick, wicked and blind; now that you can find the physician, who can heal all infirmities, and avail yourselves of his help without money. Matt. 9:12. O, how awful will it be with the sinner who now refuses help and counsel, when he shall be sentenced by God into everlasting pain, where he will have to remain and suffer forever and ever. Matt. 25:46. But thou, O Lord, art a righteous God. Thou wilt deceive no one, but wilt preserve those that sincerely love thee, from the second death.

Thou, O Lord, art a strong God, who will cast into hell, which has now opened wide her mouth, all the wicked and those who hate and afflict thy children. But thy mercy is great over those who repent, and thou, through Jesus Christ, forgivest their sins. This is what God requires: that the whole human race should fear and love him, that they should follow his Son Jesus Christ, and observe his divine doctrine. But when the sinner is exhorted to the love of God, he shows by the deed that he considers it a mockery; for this however he shall pay dearly, for God can not be deceived by appearance.

Antichrist threatens those who fear God with great severity and ignominy. Therefore we beseech thee, O Lord, strengthen thy feeble vessels: but we know, that if we patiently endure all this for thy namesake, thou, in thy faithfulness, wilt not forsake us; but dost renew and strengthen us daily, that we may continue on thy narrow way. Matt. 7:14. We cry to thee through Christ, for the sake of his bitter suffering (Is. 53), in which we recognize thy faithfulness and love; and this consoles us on our pilgrimage. Do not forsake us, thy children, henceforth unto the end; but constantly offer us thy Fatherly hand that we may finish our course; for when we have finished our course, the crown is prepared by the young man (2 Esd. 2:43) who hung on the cross for us, on which he suffered greatly for our sakes. Grant, O Lord, that we may be thankful, so that we may joyfully behold thee, our Father. O Father, through grace thou didst choose us, and didst not despise to put us into thy work; grant that, when the evening comes, that we may receive the hire with rejoicing. Matt. 20:1,8.

Through Christ thy Son make us ready for the heavenly supper, and clothe us with thy Holy Spirit. In that supper, thy Son, our Redeemer, shall serve us at the table. Luke 12:37. O, how blessed are they which are called to this supper (Rev. 19:9), and who in all sorrow adhere to Christ unto the end, even as he steadfastly suffered for us on the cross; and thus it is with all his followers on the earth; and all who shall keep their wedding garment undefiled to the end. Upon their heads the young man shall set crowns. But he who is not clothed with this garment, when the King will inspect his guests, shall be sternly reproved, bound hand and foot, and cast into outer darkness. O Lord, give us true love so to walk, that when we come we will not find the door closed, as was the case with the foolish virgins, who had no oil in their lamps, and said: “Lord, open to us,” but could not go in: but that we may happily watch with the five wise virgins, and may also enter into the glorious marriage feast of eternal heavenly joy, when the King, with his trumpets, shall call and assemble his elect. Therefore, O Zion, thou holy church of God, see that thou hold fast unto the end that which thou hast received, and keep thyself unspotted from sin, and thou shalt, through grace, receive the eternal crown. 1 Cor. 9:25: 2 Tim. 4:8.

VIGIL PLAITNER, A. D. 1529.

In the year 1529, Brother Vigil Plaitner, a minister of Jesus Christ, at Scharding, in Bavaria, was condemned and executed, after great steadfastness (Matt. 24:13), for the faith and the divine truth. He would depart neither to the right hand nor to the left, and did not love his life unto death (John 12:25), but surrendered it for Christ, in order that in the abode of the righteous above he might receive it again forever with all the saints and pious. 2 Peter 3:13.

LOUIS, AND TWO OTHERS, A. D. 1529.

In this year also a brother named Louis[228], a minister of Jesus Christ, learned and well versed in the Hebrew, Greek, and Latin languages, and experienced in the holy Scriptures, was executed with the sword, at Constance, on the lake of the same name, after being long imprisoned there. At his departure he gave many excellent instructions, so that many were astonished, and were moved to weep with him.

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

JOHN HUT, A. D. 1529.

In this year, John Hut[229], a faithful minister of Jesus Christ, was apprehended for the divine testimony, at Augsburg, in Swabia, where he was brought into a tower. Finally they ceased their severe questions and tortures, and he was left lie as one dead. Then they went away, leaving a light in the prison, near the straw, by which the straw was set on fire. When they returned to the tower they found him dead. They then carried him, dead as he was, in a chair on a wagon, before the court, where he was condemned to be burned. His son, Philip Hut, fell asleep in the Lord, in the church at Heim. This John Hut composed a hymn of thanksgiving, which we sing at the memorial or supper of the Lord; besides this he composed one or two other hymns.

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

WOLFGANG BRANDHUBER, HANS NIEDERMAIR, AND MANY OTHERS, ABOUT SEVENTY IN ALL, A. D. 1529.

In this year, also Brother Wolfgang Brandhuber of Passau, and Hans Niedermair, both ministers of the word and Gospel of Christ, were apprehended, together with many of the pious at Lintz, in the country above the Enns, for the divine truth; they were condemned to fire, water and the sword, and were immediately executed, in all over seventy persons. Among these also Peter Niedermair of Hirschberg, at Gminden, was apprehended, on St. Andrew’s eve, A. D. 1529, and though, in the extreme fear of death, he was tempted in various ways, yet he remained faithful and constant. Rev. 2:10; Matt. 10:22. Ultimately, through the providence of God, he was set free, after being imprisoned there for over three years.

Concerning said Wolfgang Brandhuber, writings are still extant in the church, how faithfully he taught the Christian church, and also said, that in everything which is not contrary to God, we should be obedient and subject to the authorities, and that he strictly held to the true baptism of Christ, and to the true Lord’s Supper, rejecting infant baptism, the sacrament, and other antichristian abominations and anathemas, as is shown by his writings, which are still extant.

CARIUS PRADER, WITH SEVERAL OTHER PERSONS, A. D. 1529.

About this time also Carius Prader, a minister of the church of God, in the country of Salzburg, and several other persons were shut up together in a house and burned. A hymn is still extant in the church which this Carius composed.

SEVEN BRETHREN, A. D. 1529.

These seven brethren were executed together on the same day, with the sword, for the evangelical truth, at Gmuend, in Swabia, and thus steadfastly testified with their blood to the name of Christ, A. D. 1529. The account of it is as follows:

“I could not forbear to acquaint my brethren with what is taking place here in Germany, even as it is known to many how the world rages and storms against the true believers, and how she robs the servants of God of life and property. For God, graciously looking down upon the children of men, gave them, in the midst of their blindness, his brightly shining word for a light, that believing it, we should avoid all sin and shame. Many recognized this word as the truth, accepted it with the mouth, and were called Christians, but continued nevertheless in their sinful life, supposing that the bare name was sufficient, if only the semblance existed. Afterwards the Lord so ordered it that his word did effectually work in some, so that, in the language of the prophet Isaiah (Is. 55:11), it accomplished that whereunto God sent it, and did not return unto him void, but guided many into the right way. And thus, those who sought to live faithfully, were hated, and despised as anabaptists by the rest, just as though they had apostatized from God, and turned to Belial; while they earnestly sought and desired nothing else, than to keep God’s commandments with his assistance, according to all their ability (1 Cor. 7:19); and yet they were reproachfully stigmatized as anabaptists,--they who sincerely forgave every one, assisted their neighbors by lending to them without usury, and prayed for their persecutors and enemies (Matt. 5:44), as was seen at the hour of their death, and who thus attested their faith with the deed, as was publicly witnessed, A. D. 1529, in the town of Gmuend, where the enemy employed manifold wiles with some of them, to terrify them, without being successful however. There they had apprehended a lad only fourteen years old, whom they put into the tower, where he lay very severely confined almost a year, suffering many an assault, but always remaining immovable, however frequently they came to him, to induce him to forsake his faith. With him six other brethren, pious men, were apprehended and imprisoned in the tower for life. There they together praised God (Act 16:25), and comforted one another; and God assisted them with his grace, so that they faithfully adhered to the faith, and did not allow themselves to be moved either by threats or terrors. When the time of their departure from this world drew near, their death sentence was read to them, and it was added, that if they would desist from their faith, they need have no fear, but might return home to their wives and children. The prisoners turned to their enemies, and replied: “We have committed our wives and children to God, who is well able to preserve them; hence cease these words; for we are willing and ready to die.” A ring was then drawn on the spot, as is customarily done at executions, with the sword. As this lad stood in the ring, to be beheaded, a count rode up to him into the ring, and thus addressed him: “My dear child, desist from this error, and I will give you a prebend, and always keep you with me.” The youth replied: “Should I love my life (John 12:25), and therefore forsake my God, and thus seek to escape the cross? this I must certainly not do; thy wealth can be of no help to either of us, but I expect a better in heaven”--Thus the youth fearlessly replied, adding--“in the kingdom of my Father, who has chosen me, and who can order and equalize all things as is best. Hence cease these entreaties; to him who has always fed and sustained me, I desire to show obedience also in this my last distress. To him we must call from the bottom of our heart, when the hour is at hand, that we may depart with good cheer out of this world. If we do not depart from him, he will give us the everlasting, glorious crown.”

At this, a great tumult arose among the people, with spears and other weapons, and each spoke of the matter as he understood it. And thus they died through the sword, as pious heroes, and became a sacrifice unto the Lord, as faithful witnesses of Jesus Christ, A. D. 1529.

While these seven brethren were still in prison, they together, each giving his own mind, wrote and practiced the following, and sent it to their brethren.

The first made the following prayer: “Out of the depths of my soul I cry unto thee, O God; hear my cry. Send thy Holy Spirit, even as thou, O Christ, hast until now not withdrawn, but graciously imparted him to me. We rely on what thou hast commanded us; but the heathen seek to kill us.” Ps. 130:1.

The second prayed: “The flesh is weak, O Lord; Thou well knowest that it fears the least pain; hence, fill us with thy Holy Spirit, which we entreat of thee from the bottom of our hearts; so that we may continue steadfast unto the end, and cheerfully and valiantly enter upon the suffering which now awaits us, and that we may fear no agony or pain.” Matthew 26:41; 10:22.

The third prayed: The spirit is willing and ready to desire the suffering. O Lord, hear our prayers, through Jesus Christ thy Son. We also pray for our enemies, who, alas! are so ignorant, that they do not know what they are doing, and are not mindful of thy wrath.” John 15:16; Matt. 5:44; Luke 23:34.

The fourth prayed: “We beseech thee, O Father, and dear Lord, through Christ thy Son, increase thy little flock. Kindle in them and also in us thy divine life, and our hearts will rejoice; for after this our hearts do hunger and thirst.” Matt. 6:9; Luke 12:32; 2 Cor. 3:18; Matt. 5:6.

The fifth prayed: “O God, thou hast received us in grace, and made us thy ministers. Through thy divine assistance we have also willingly fullfilled thy ministry, in our weakness. Preserve us still further firm in thy word; we desire to obey thee also henceforth; come to our aid, and be our Comforter.” 1 Cor. 1:4.

The sixth prayed: “Thou Lord God art my Protector; we will cleave to thee, and then pain will not seem severe to us; though they deprive us of our life, thou hast prepared it for us forever in heaven, and though here we suffer reproach and pain, it shall not be in vain.”

The seventh said: “The body, life, soul, and all members we have received from thee, O God; these we will now offer up to thee, to the praise of thy holy name. It is only dust and ashes. We commend our spirits into thy hands. Amen.” Romans 12:1; Gen. I:7; Luke 23:46.

ANNA OF FREIBURG, A. D. 1529.

This Anna of Freiburg was zealous in the fear of the Lord and as she believed in Christ, and was baptized upon faith in him, and thus sought to arise with Christ; and walk in newness of life, the adversary could not endure it; therefore Anna was envied, accused, apprehended by his ministers, and after steadfastly suffering many torments, sentenced to death, and drowned in the water, and afterwards burned with fire. This happened at Freiburg, in the year 1529. When she was about to die, she spoke the following prayer to God, and left these admonitions to all descendants.

“Dear, Eternal, heavenly Father, I call upon thee, from the depths of my heart; do not let me turn from thee, but keep me in thy truth unto my end. O God, keep my heart and mouth; guard me, that I may never separate from thee, on account of impending sorrow and anguish, or any manner of distress; keep me cheerful and glad in my sufferings. Eternal God, my dear Father instruct and teach me, thy poor, unworthy child, that I may heed thy ways and paths. O Father, this is my sincere desire, that through thy power I may press even unto death, through all sorrows, sufferings, anguish and pain, and in this let me persevere, O God, that I may not be separated from thy love. There are many who now walk in this way; but the cup of suffering is given them to drink. We are also accused of false doctrine, in order to draw us from Christ our Lord. But O God, I lift up my soul unto thee and trust in thee in every adversity; do not let me be confounded, lest my enemy exalt himself over me in this earth. I am now imprisoned here by him, but, O God, I sincerely wait for thee with great desire, until thou wilt awaken, and deliver thy prisoners. O dear heavenly Father, make us prepared with the five wise virgins (Matt. 25:2), that we may prudently wait for the bridegroom with his heavenly hosts. O heavenly King, feed and refresh us according to the spirit with thy heavenly meats, which never perish but abide in life eternal; for if thou shouldest withdraw thy food from us, all that we do, would with ourselves be in vain and perish. But, through thy grace, we trust in thee, that we shall not fail. I do not doubt in the least, the power of God; for his judgments are honored. He will forsake no one who firmly holds to him in faith, and seeks to walk in his true ways. Heb. 13:5; Matt. 7:14. O ye Christians, rejoice (Phil. 3:1), and always be of good cheer in the Lord Jesus Christ; may he increase love and faith in us. God comfort us by his holy word, in which we may firmly trust. I commend myself to God and his church; may he be my Protector to-day, for his holy name’s sake. O my Father, let it be done through Jesus Christ, Amen.”

Thereupon she voluntarily submitted to death, and was drowned in the water, as mentioned above.

DANIEL KOPF, WITH TWO BRETHREN AND FOUR SISTERS, A. D. 1529.

Daniel Kopf, a minister of the word, was apprehended with six other persons, at Bairisch-Graitz, in Steyermark; he and two brethren were sentenced to the sword, while the four sisters were drowned. They testified with their body and life, that this is the true way (Matt. 7:14; John 14:6) to eternal life in Christ Jesus, and though the executioner, fire, water and the sword sought to turn them away, they would nevertheless adhere to it as long as breath remained in them. Of this Daniel, writings are also extant in the church, concerning baptism and other points; as well as four hymns composed by him.

FOUR BRETHREN AND FOUR SISTERS.

In the year 1529, four brethren, named Wolfgang of Mos, Thomas Imwald of Aldein, George Frick of Wirzberg, and Mankager of Fuessen; also four sisters, Christina Tolinger of Penon, a widow, Barbara of Thiers, Agatha Kampner of Breitenberg, and her sister Elizabeth, were apprehended in the Ful, in Elschland, and led up to the castle, where they died on the sixteenth of November. Each was separately examined concerning their faith in the following articles:

Brother Wolfgang of Mos confessed that on the Sunday after the feast of our Lady, it was just one year that one Michael (who was afterwards executed with fire for this matter, at Goffedaum, and testified to the truth) presented and taught to me, Wolfgang, Martin von Neck, and another, the Gospel and the word of the Lord, and then rebaptized all three of us according to the command of God. Matt. 28:19. He further said that he did not believe in infant baptism, that God the Lord had said nothing of it, nor had Christ commanded it. Matthew 15:13; 28:20; Mark 16:19. He also confessed that Christ is not bodily in the host, when it is consecrated by the priest. Furthermore, he said: That he did not believe in fast days, Sunday, and other feast days, otherwise than in the manner spoken of in the New Testament.

Thomas Imwald of Aldein confessed that he had been baptized before St. Ulric’s day, at Breitenberg by a teacher who had formerly been a priest, but had forsaken his office as priest, and whose name was George Blaurock, from Switzerland. Of the mass, also, he believed that it is nothing but a human invention and institution, and not a commandment of God. Concerning the sacrament he did not believe that the priests, by their consecrating or blessing, could bring our Lord God into the host, or change it; and he also showed them, that Christ was to be received in the word, and that the bread is only a sign and memorial. Neither does he believe in the confession as it is instituted by the priests; as it is not used according to the command of God. Again, to our Lady he assigns the position to which God has chosen her; he believes that she was a virgin and the mother of our Redeemer. He was furthermore asked whether if their number had become great, they would not have attempted to bring some one’s country or people over to their faith by force. He answered: “No, that they did not believe in compelling any one to it; since God desired a willing and unconstrained heart, and himself had constrained no one, but the Lord gave it into their minds.”

George Frick of Wirzberg, a tailor, confessed that on last St. Gallus’ fair he was rebaptized by one Benedict, who belonged to their faith, at Philip Kopfler’s, in the Ful. He also did not believe that the priests could bring our Lord God into the host, or change him into bread, since God had neither commanded nor instituted the mass, but the sacrament was only a bread of remembrance. In confession he likewise did not believe; for how can one forgive sins, who is himself a whoremonger and idolater. 2 Pet. 2:19. Concerning our Lady he believed that God favored her and that before and after the birth she was a virgin; for God is able to do more than this. Again he would adhere to his God, and not depart from this faith, but that the will of God should be done. Matt. 6:10.

Mankager of Fuessen, a journeyman shoemaker, confessed that in the forepart of the summer, about St. James’ day, he was baptized, at George Karniter’s of Kunen, by one George of Chur, in Switzerland, who had been a priest, but had resigned said office, and was burned in the summer, at Clausen. He did not believe in infant baptism, nor in the mass; neither did he believe that our Lord God is in the sacrament. He believed that Mary the mother of Christ, was a pure virgin; but the idea of her intercession, as well as that of the saints, he rejected, since Christ is the Mediator, between God and men. 1 Tim. 2:5. In the auricular confession of the priests he did not believe at all. Again, concerning Sunday he said, that God Almighty, in the beginning, in six days, created the world, and rested on the seventh; hence the origin of Sunday; there he would let it rest,--work was not prohibited, but we should rest and fast from sin. He further declared that in the forenoon the priests committed idolatry, and in the afternoon fornication, and what he confessed with the mouth, he would testify to with his blood, and would not depart from the faith, but firmly adhere to it unto his end.

Christina Tolinger, of Penon, confessed that Brother George Blaurock baptized in her house with the true Christian baptism. Concerning the sacrament as used by the priests, she did not believe at all, that they can bring our Lord God into the host or wafer; it is only bread, and the performance of the priests is in every respect a deception. As to whether infants were worthy of salvation without baptism, the Lord said: “Suffer little children, and forbid them not to come unto me; for of such is the kingdom of heaven.” Matt. 19:14. The priests baptize the infants, and have much unnecessary care while they are in their infancy; but though they wash them from sin, they do not attempt to draw them away from sin. Regarding our Lady she believed that she is the mother of Christ and a pure virgin. Matt. 1:23. In confession as used by the priests, she did not believe; if one confesses his sins, and forsakes and desists from them, it is a true confession. Concerning holidays and Sundays she said that in six days God the Lord created the world, and rested the seventh day; and that the other holidays had been instituted by popes, cardinals, and archbishops, and that she did not believe in them. Since she lived in the world, she observed them as others did, to avoid giving offense; however, none is condemned for working. Again, the priests commit idolatry in the forenoon, and fornication in the afternoon. With the help and grace of God she intended to die in this her resolution.

Barbara of Thiers, wife of Hans Portzen confessed that about last St. Michael’s day she was baptized with the true Christian baptism, at Craum on the Moss, near Eintempichel, by a teacher of the word of God, named Benedict. Again, she did not believe in the idolatrous sacrament of the priests, nor in the mass; since the priests commit idolatry in the forenoon, and fornication in the afternoon. In confession as used by the priests, she did not believe. Concerning our Lady, she had nothing to say. Regarding Sundays and holidays, she said that God the Lord had commanded to rest the seventh day, and there she would let it rest. With the help and grace of God she intended to adhere to this, and to die therein, since it was the true faith and the right way in Christ.

Agatha Kampner of Breitenberg confessed that next Christmas it would be about a year since she was baptized, in Switzerland, in a place called Auf der Tiefe, near St. Gall, by one Brother Topigh, a teacher of the word of God. She did not believe in infant baptism, though they had all been baptized. If children die in or before baptism, they die in innocence, and are the Lord’s. She did not believe in the mass, since Christ did not say to his disciples: “Go and read mass;” but: “Go, and preach the Gospel.” Matt. 16:15. Concerning the sacrament she said that since in the creed it is confessed that he (Christ) sitteth at the right hand of his heavenly Father, whence he shall come to judge the quick and the dead, she believed in no wise that he permitted himself to be changed by the priests, into the host or bread. Regarding our Lady she said that she believed that she brought forth Christ the Lord, who alone has redeemed us, and that the Word of God became man in her and suffered for us on the tree of the cross. John 1:14. As regards holidays, she said that one day is not any holier than another, and that Sunday was ordained for the purpose of assembling together, preaching the Gospel, and speaking of it; but that it was abused through drunkenness and other forms of wickedness. With the help and grace of God she would steadfastly adhere to this her faith.

Elizabeth, sister of the aforementioned Agatha, confessed that in the early part of the summer she was baptized at Breitenberg, by Brother Blaurock, according to the command of the Lord Christ, in the name of the Father, the Son, and the Holy Ghost. In the sacrament and mass of the priests she did not believe, since it is not found that God commanded it. Concerning our Lady she believed that she brought forth Christ our Redeemer, and was a virgin; and that the saints had indeed to enter [into the kingdom] through tribulation (Acts 14:22), like we and others; but that they are intercessors, she did not believe; since Christ has reserved to himself all power in heaven and earth. As to holidays, she esteems none more highly than the rest, but that we should always wait for the great day of the Lord, and rest from sin. To this she would constantly adhere. Thereupon they were executed as those who truly loved God (Luke 10:27), and as innocent sheep of the Lord; and their names are written in heaven.

ANNA MALER, AND URSULA, A. D. 1529.

In the year 1529, two sisters, Anna Maler, and Ursula, were condemned to death for the divine truth, and drowned in the water, at Hall, in the valley of the Inn, and thus, though women, they were manful and valiant in God, so that many were amazed at their steadfastness, that thus in life and death they testified to the divine truth, as is declared by those who knew them, and are still alive.

NINE BRETHREN, SEVERAL SISTERS, AND ANOTHER SISTER. A. D. 1529.

About the year 1529, the knowledge of the truth began to shine also in the places on the river Rhine, so that divine zeal and the fire of God arose, which the priests, by instigating the authorities, strenuously attempted to stop. First nine brethren and several sisters were apprehended for the faith, in the city of Altzey, without the order of the Elector or Palsgrave, simply through the instigation of the priests, and the aid of the nobility. They lay in prison for a considerable time, and as they were waiting how to deal with them, the Burgrave at Altzey inquired of the Palsgrave, his prince and lord, what he should do with them. The prince answered him that they had a court of justice at Altzey, and that he should let them examine and judge them. The Burgrave did so, and brought them before the court of justice, which, however, would not sentence them, because they had been apprehended simply for the sake of their faith, and no other cause of death existed. Acts 18:15,16. In the meantime an imperial diet was held, at which the Palsgrave stated that he had some prisoners who had been apprehended on account of their faith for Anabaptism; and asked how he should deal with them. The matter was committed to the four inquisitors, as they are called; whom, however, they referred to the mandate of the Emperor, where they would sufficiently find what imperial constitutions, institutions and ordinances were made concerning such; according to which they should deal with them.

For the constitution clearly implies that each and all Anabaptists and anabaptized, whether men or women, if possessing reason, and of adult age, are to be executed with fire, the sword, or some other way according to the character of the persons; and that wherever they were found, they should be brought before the court, accused, and convicted, and be judged or dealt with in no other way, on pain of severe punishment.

Moreover, when they would not apostatize, the mandate was also read to them; upon which without further sentence, they were led out to death, by virtue of the imperial mandate. The brethren were executed with the sword, but the sisters drowned in the horse pond. While they were yet imprisoned, a sister came to them, and comforted the sisters (Matt. 25:39); she told them valiantly and firmly to adhere to the Lord, and not to regard these sufferings, for the sake of the eternal joys which should follow. 2 Cor. 1:5. When this was noticed she was also very speedily apprehended. She was afterwards burned, because she had thus comforted and strengthened the others.

TWO OTHER BRETHREN, AND TWO SISTERS, A. D. 1529.

Thus they meant to extinguish the light of the truth and the fire of God; but it was kindled only the more. They then apprehended a man, a woman, a man-servant and a maid-servant. Whoever embraced the faith, and desired to separate from the ways, society and idolatry of the world, was apprehended by them. In several places they filled all the prisons with them, intending to deter them by fear; but they sang and rejoiced in prison, so that their enemies who had cast them into prison were more troubled and afraid than the prisoners. They knew not what to do with them, especially since it was only on account of the faith.

ABOUT THREE HUNDRED AND FIFTY PERSONS PUT TO DEATH FOR THE FAITH, NEAR ALTZEY, PURSUANT TO THE IMPERIAL MANDATE, A. D. 1529.

The Palsgrave then, in pursuance with the imperial mandate, in a short time, caused about three hundred and fifty persons to be executed for the faith; especially his Burgrave at Altzey, namely Dietrich von Schoenburg, caused many in the town of Altzey to be beheaded, drowned and otherwise put to death; even as the lords who came to the church, and at that time were residents in Altzey, saw themselves how they were taken from the houses in which they were known to be, and led as sheep to the place of execution. They could in no wise be persuaded to apostatize, but went joyfully to meet death; while the others were being drowned, and executed, the rest who were yet alive and waited for death sang until the executioner took them. They were very steadfast in the truth confessed, and, assured in the faith which they had received from God, conducted themselves as valiant soldiers. Matt. 10:22. All the learned and great of this world were confounded by them. 1 Corinthians 1:25,26.

Some whom they did not wish to execute they tortured and maimed their bodies; of some they cut off the fingers, others they burned crosses on their foreheads, and subjected them to much wanton injury; so that even the aforesaid Burgrave said: “What shall I do? the more I cause to be executed, the more they increase.” Ex. 1:22.

This Burgrave Dietrich, who had shed much innocent blood, died a sudden and terrible death, as he was rising from his table. Chron. van den Ondergang, page 1029, col. 1, from the old History of the Baptist Martyrs, lib. 1.

PHILIP OF LANGENLONSHEIM, A. D. 1529.

One of the last brethren whom they executed in the town of Creitze, was Philip of Langenlonsheim. When the executioner struck off his head, something flew into his face, so that he put up his hands to it, which was well noticed by the people; however, they knew not what it was, or why he did it. Then the saying went abroad that something like a black hen had fluttered before his face, so that he defended himself with his hands; some said that the blood had squirted into his face; and though he himself knew best what it was, it was nevertheless seen afterwards, what it must have been: for the executioner’s nose dropped off close to his face. Thus God punished and visited him, because of the innocent blood, with which he had stained his hands to so large an extent (Prov. 6:17); and God openly and palpably made known thereby, how greatly they oppressed the pious. The Palsgrave also was terrified and troubled in various ways, so that afterwards he had no longer a desire to wash his hands in innocent blood, and would have given much, if it had never taken place.

GEORGE BAUMAN, A. D. 1529.

About this time, a brother named George Bauman was apprehended at Banschlet, in Wurtemburg, for the faith and the word of God. The nobleman whose subject he was, kept him imprisoned for a time, and also had him dreadfully racked and tortured, and did so much to him, by imprisonment, torture and pain, and also by various promises, so that they persuaded him and gained his assent to follow them. They then demanded of him, that he should recant in church, and confess that he desisted [from his faith], which he did once or twice; went to church, and performed that for which his consent had been extorted from him. In the meantime he came to himself, and considered the honor of God and his holy name, and also whither he was going.

Hence, when he came to church the third time for recantation, he said to the priest and the bystanders: “You have condemned me and through pain and fear prevailed upon me to follow you; but now I renounce and revoke it all, and I am sorry that I did it.” Thus he began, and confessed anew that this was the divine truth and the true faith; yea, the way to life in Christ, and that, on the other hand, the idolatrous life and ways of the world are a delusion and contrary to God. In this his faith and confession he intended to continue and persevere unto the end. For what should the priests and servants wait any longer? hence they quickly apprehended him again, and he was speedily sentenced to death. When he was led out to the place of execution, he sang joyfully on the way. It was very muddy in the village, but he walked briskly nevertheless; so that his shoes remained fast in the mud; but he took no notice of it, left them there, hurried on to the place of execution, and sang for joy that God had again given him such courage and heart. Thus he was beheaded with the sword. The nobleman who caused his execution, and nearly all who had sat in judgment, and condemned him, died almost every one of them a miserable death, and came to a dreadful end, so that their happy days in this world terminated in sorrow.

THE SECOND EDICT BY THOSE OF ZURICH, IN WHICH ALL SO-CALLED ANABAPTISTS ARE THREATENED WITH DEATH, A. D. 1530.

There has existed, writes a certain author, in the Zwinglian churches, from their beginning, a great hatred and bitterness against the Anabaptists, or more properly speaking, against those baptized according to the ordinance of Christ as history certifies; by which they commenced very early to tyrannize over them; for we believe the Zwinglian church was not yet ten years old when said abuse occurred. Yet it did not stop at this, but they proceeded, the longer the worse, in this tyranny; so that those of Zurich, A. D. 1530, emitted an edict very much like the bloody decrees of the Roman Emperor, in which they write as follows:

“Therefore we strictly command all the inhabitants of our country, and those who are in any wise united with them, particularly high and low magistrates, bailiffs, constables, judges, elders of churches, and ecclesiastical officers, that, if they hear of any Anabaptists, they give us information concerning them, by virtue of the oath with which they are bound to us; that they nowhere tolerate them, or allow them to multiply; but that they apprehend them, and deliver them to us; for we shall punish with death, according to the purport of our laws, the Anabaptists with all those who favor them or adhere to them; and we shall also punish without mercy, according to their deserts, as having violated the faith and oath which they swore to their authorities,” those who assist, and do not report, drive away, or bring as prisoners to us, all such persons.

This we have taken word for word from the edict, as Bullinger (contra, etc.) has cited it. Compare the note in the preface to the Offerboeck der Doopsgesinde, A. D. 1615, letter Y, with P. J. Twisck’s, Chron., p. 1031, col. 1, from different authors.

GEORGE GRUENWALD, A. D. 1530.

In the year 1530, Brother George Gruenwald, a shoemaker, and minister of the word of God, and of his flock, was apprehended for the divine truth, at Kufstein, on the Inn, condemned to death, and burned. Thus he valiantly testified with his blood, that which he had confessed and taught with his mouth, and confessed Christ, yea, his divine truth, before men, forsaking this earthly and perishable praise, that Christ at his day should confess him before his heavenly Father, and, moreover, give him immortal life in the eternal glory of heaven. Matt. 25:46.

BROTHER ALDA, A. D. 1530.

A few days after the execution of the above person, Brother Alda was also executed for the faith, at Kufstein.

GEORGE STEINMETZ, A. D. 1530.

This George Steinmetz was apprehended and beheaded for the testimony of Jesus Christ, at Portzen, in Germany, A. D. 1530. He left the following admonition for consolation in suffering, to all believers:

“We sincerely thank thee, O God, for thy fatherly faithfulness. No one ought to mock at or despise his grace, lest at last, when his departure is at hand, he regret it. O Lord, help and assist us through Jesus Christ. God has called many to his eternal light, whom he also visits with suffering and pain, as we see in this earth; for it seems that here we must be refined by the fire of affliction, since we must all enter through much tribulation into the kingdom of God, and be purified from all sin and vice (1 Peter 1:7; Acts 14:22); for he that herein follows Christ, walks in the true path. Christ says: “I am the Way and the Door, the Truth and the Life; enter in by me; before me there is yet a hedge; the cross, which each who would come to the father must carry, stands in the way. John 10:9. And according to my experience, I must state the truth, that the cross appears much heavier than it really is; which deters many a one, as though he should not be able to bear it, and hence would pass it by, and seek another way. But we cannot come to God unless we bear the yoke of Christ. Matt. 11:29. For he that would enter in by any other way into the sheep fold, than through this door, the same is a thief and a murderer (John 10:1), and shall have to suffer the vengeance of God--everlasting pain. Christ would have such disciples as bear the cross after him, follow him in all his ways, as I hope to show, and carry his yoke unto the end. Matt. 16:24. But he that will not bear his cross, but allows himself to be moved and hindered by Satan, may take heed that Christ says: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” Matthew 10:32,33. O God, sustain us to thy praise and honor, that love may not wax cold in us. Matthew 24:12. To this end give us strength, wisdom and understanding, through thy holy spirit, who can guide us into all truth (John 16:13), that we may never despond, but keep good courage, and remain steadfast and proceed straight on in the narrow way, and at the risk of body-life, go on through Christ to the Father. John 14:6. Praised be the Lord our God, who has called us to be his servants and children. Him we will constantly praise forever and ever, because we may wash our robes in the blood of the Lamb (Revelations 7:14), and afterwards, from this brief death and suffering, go into everlasting joy with him. With this mind this witness of Jesus Christ was beheaded and died at Portzen, as stated above.

MARTIN THE PAINTER; WOLFGANG ESLINGER, PAIN, MELCHIOR, AND THREE OTHERS, A. D. 1531.

In this year, Martin the painter, a minister of the word of God, and six others from the Swabian church, were apprehended for the faith and the divine truth. After long proceedings, they were promised, that if they would renounce, they might go home unmolested to their wives and children. But they answered frankly: “No,” but that they would willingly die, and not renounce. Afterwards, having been imprisoned almost a year, all seven were sentenced to death. They were led under the town hall, and several articles of their doctrine were read to them. When the first article was read Brother Wolfgang Eslinger said: “As you judge to-day so shall God judge you when you come before his face; God shall well know you.” Matt. 7:23.

When the third article was read, Brother Pain said: “You stain your hands with our blood (Jer. 7:6); God shall certainly not remit it to you, but require it at your hands.”

When the fourth article was read, Brother Melchior said: “To-day we will testify with our blood, that that wherein we stand is the truth.”

When the fifth article was read, Brother Wolfgang Eslinger said: “Forsake your sins and unrighteousness, and repent, and God shall never remember it to you.” Jer. 26:13. All seven were then led under a guard, to the place of execution. There Brother Martin, and all the others commended themselves unto God their Lord, praying that he would grant them a happy end, and care for his sheep. When they were brought to the field, the miller’s servant, who was about sixteen years old, said to the people present, that they should forsake their sins, and turn to God, since there was no other way to heaven, than through our Lord Jesus Christ, who died on the cross, and redeemed us. Ps. 34:14; Is. 45:24; John 14:6; Matt. 27:50. When they were brought into the ring, a nobleman rode up to said servant, admonished and entreated him, saying: “My son, desist from your error, and renounce it. Why do you allow yourself to be thus persuaded? spare your young life. I will take you home with me, and always keep you; you shall enjoy good things with me all your life, if you obey me.” But the servant said: “God forbid that this should ever come to pass; if I should keep this temporal life (Jn. 12:25), and lose the eternal, I would act foolishly. I will not do it; your wealth can help neither you nor me; I expect one that is far better, if I persevere to the end. Matt. 10:22. I will surrender my spirit to God, and commend it to Christ (Luke 23:46), that his bitter suffering, which he endured on the cross, may in my case not be in vain.” This servant was inspired by God in his purpose; for though he was younger in years than his brethren, they were nevertheless, as far as the purpose is concerned, of like age. Thus all seven valiantly and joyfully confessed God and his truth, even unto death and the shedding of their blood. The above mentioned Martin, when he was led out over the bridge, said: “This once yet the pious are led over this bridge, but no more hereafter.” This came true; for a short time afterwards, such a violent storm and flood came that the bridge was demolished and carried away.

WALTER MAIR, AND TWO OTHERS, A. D. 1531.

In the year 1531, Walter Mair, a cooper by trade, and minister of the word of God, was apprehended with two others, at Walsburg, in Kaernthen, and executed with the sword; and thus they steadfastly testified in death, to the truth, and gave their lives for the covenant of God, and for his holy word; therefore their names shall also be found in the book of life, and the second death shall have no power over them. Phil. 4:3; Rev. 20:6.

GEORGE ZAUNRINGERAD, A. D. 1531.

In the year 1531, Brother George Zaunringerad, a minister of the word of God, who, through the help of Jacob Huter, had been placed in the ministry of the word of God, in the earldom of Tyrol, was sent by Jacob, with others, hither to the church in Moravia. Subsequently he, because of his office and ministry, was kept in Franconia, where he was executed with the sword, not far from Bamberg, for the divine truth; thus testifying with his blood to his faith and doctrine, from which he would in no wise depart, and suffering with Christ, in order that through his grace he might also be made an heir of glory with him in the eternal kingdom. 1 Cor. 1:5.

VEIT PELGRIMS, AT GLABBECK, A. D. 1532.

There must by no means be omitted here the manly and divinely confirmed steadfastness of Veit Pelgrims, a German brother; who regarded nothing so much as he did the salvation of his soul. Notwithstanding the cruelty of those who follow the footsteps of Cain, in shedding innocent blood, he freely confessed the Gospel, and ordered his actions and conversation in accordance with it, in all uprightness and simplicity. But as the world, through his holy life, was reproved of its wickedness it could not endure it; hence he was apprehended in the winter of A. D. 1532, at Glabbeck, in the Duchy of Juelich. He was ready to testify with suffering to his doctrine and life; however through the aid of his friends and relatives he was released from prison for this time. But as nevertheless undauntedly walked, in holiness and godliness, in the same heavenly way, he again fell into the hands of the blood-thirsty, and had to suffer much from the wicked; on the one hand, the priests and monks, by much crafty examining, and through wiles and strategies, sought, though in vain, to cause him to apostatize; on the other hand, they endeavored to deter him by severe tortures; but overcoming all these vexations and tortures, he valiantly confirmed the truth, and showed that above all temporal and visible things, he had in view something higher, that is, the eternal and heavenly riches; hence, regarding not his own life, and esteeming it blessedness to suffer for the name of Christ, he said with remarkable frankness, he hoped that the sheep was now ready and fat for the slaughter. The blood-thirsty, seeing they could in no wise prevail upon this unconquerable hero and soldier of Christ, resorted to the most extreme means which cruelty could invent. They brought it about that sentence of death was passed upon him. The hour having come for him to offer up his sacrifice, they (O inhuman tyranny!) opened his left side, and poured in boiling oil. Having then been contemptuously laid upon a sled, he was brought to the place of execution, where he commended his soul to God and was burned to ashes.

LAMBRECHT GRUBER, HANS BECK, LAURENCE SCHUMACHER, PETER PLAVER, HIS SERVANT PETER, AND HANS TALLER, A. D. 1532.

In this year six brethren, named Lambrecht Gruber, Hans Beck, Laurence Schumacher, Peter Plaver, his servant Peter and Hans Taller, were apprehended for the divine truth, at Stertzing, in Etschland, and greatly tortured and racked, in order to compel them to apostatize; but they valiantly and firmly persevered in that which God had given them, and which they had promised God in Christian baptism. They were then sentenced to death and executed; all six valiantly testifying with their blood to the truth of God, and greatly rejoicing (Acts 5:41) over the day of their departure from this world, because of the suffering and pain in the abominable wickedness of the world, which they had to endure for a long time, also because of the awful blasphemy and contempt of God (which causes pain to all lovers of God), which they had to hear during their imprisonment. They took leave from us, and admonished us not to be dull or heedless in hearing and retaining the word of God, nor in prayer and the worship of God; for if one comes to such places, it is necessary for him to have done so, and he regrets it if he has spent an hour unprofitably.

CONRAD FEICHTER, AND SEVERAL OTHERS, A. D. 1532.

In this year, also Conrad Feichter was apprehended for the faith, at Sterzing, and much pain was inflicted upon him. He was so racked and stretched that the ungodly executioners and children of Pilate themselves thought that he could not endure it, but would be torn asunder. There were also some imprisoned with him, who were much tempted by a multitude of priests and others, by perversion of the Scriptures, with knavery, craftiness, deceit and delusion, in order to subdue them; it was also tried to gain them by promising to leave them in possession of home, wife, children, and life, but as they could by no means turn them from the truth, they sentenced and forthwith executed them; and thus they steadfastly attested the truth with their blood.

HUGO JACOB KRÆN, AND HIS WIFE MARY, WITH TWO OTHERS, A. D. 1532.

When the word of God, through the grace of the Lord, came again to the light, and was accepted with great desire by many, and attested and confirmed by the life and death of a great number, said word of God was also received and accepted (Acts 8:14; 17:11) by one Hugo Jacob Kræn of Assersouw, his wife Mary, and two others, whose names we have not learned. And as it was foretold by Paul, that “all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12); and by Isaiah that: “He that departeth from evil maketh himself a prey” (Isa. 59:15); so it was also seen in the case of these persons; for as soon as they renounced this dark world (Eph. 6:12; 1 John 1:5), with its carnal walk, and false, invented worship, and sought and followed the eternal light and glory of Christ Jesus (Matt. 19:28), they were hated, and persecuted unto death, by the children of darkness and Belial. John 15:18,19. Finally Mary, the wife of Hugo Jacob, was apprehended at Haarlem, and after suffering many trials, was drowned at said place, in the year A. D. 1532, enduring it with great steadfastness; thus confirming with her death the accepted truth. Rev. 2:10. But Hugo Jacob Kræn; with two of his fellow believers, were brought prisoners into Gravenhage, where they had to suffer much for the truth. But as they were founded upon a rock (Matt. 16:18), they could, by no torments, be brought to apostatize. Therefore the servants of antichrist condemned them to die, and this, such a terrible death, that all who saw it must justly have pitied them! for, in the year 1532, at said place, they were chained to stakes, a great fire built around them, and in this manner they were roasted until they expired. And as they did not love their lives here, but obediently surrendered them for the testimony of Jesus, and died steadfastly; they, at the appearing of our Savior Jesus Christ, shall, for this mortal garment of the flesh, be clothed with the immortal, and be rewarded by God with the crown of everlasting glory. Rev. 12:17; 2:13; 2 Timothy 1:8; Acts 22:18; 23:11; 2 Thess. 1:7; Phil. 3:21; Wis. 5:16; 2 Esdr. 2:43; 1 Cor. 9:25; 1 Pet. 5:4; James 1:12; Rev. 2:10.

LUDWIG FEST, A. D. 1533.

In the year 1533, Ludwig Fest, a steadfast witness of the divine truth, was sentenced to death, and executed, at Schwatz, in the valley of the Inn, for the testimony of Jesus Christ. He admonished us not to be selfish. In the beginning of his tribulation he besought us, by the mercies of God, that we should not burden or grieve one another; for when one comes to this trial, it will cause him pain; and it is no wonder that then it should trouble him in his heart. He also desired that we should have a good assurance concerning him, since he hoped, with the help and power of his heavenly Father, to remain faithful, which he also did. Rev. 2:10.

CHRISTINA HARING, A. D. 1533.

In the year 1533, a sister, named Christina Haring, was apprehended, taken to Kitzbuehl, and there fastened to a chain; she, however, remained steadfast in the faith. But as she was with child, and was soon to be confined, they let her go home until she should be delivered of her child; and though she knew that she would be apprehended again, and might have escaped ten times, or even more, she did not flee, but boldly remained. When she saw the officer coming, she went out to meet him, and asked him what he desired. He said: “I have come to take you away again;” and thus they again took her to the town of Kitzbuehl, where shortly afterwards she was executed with the sword (which is not usually done with a woman), for the faith, to which she steadfastly adhered. Her body was afterwards burnt. Matt. 24:13. This courageous, heroic woman or sister in Christ, who forsook her husband, infant, house and home, and all temporal things, strengthened her womanly heart with such valiant manliness, and by the grace of God so armed herself in the faith, that she paid her vow unto the Lord, and joyfully went to meet Christ her bridegroom, with her lamp burning, and her light shining so that many were filled with astonishment. Matt. 25:1.

SICKE SNYDER, A. D. 1533.

About the year 1533 there was another pious hero and follower of Jesus, named Sicke Snyder, who, according to the counsel of the Holy Ghost, separated from the Babylonian whore, and all her false, self-invented, imaginary worship, which was all contrary to God, and accepted Christ Jesus; seeking to follow the unblamable footsteps of this true Lawgiver (James 4:12), and to hear only his voice as contained in the holy Scriptures. John 10:4. Therefore he obediently submitted to the example and ordinance of Christ, and in accordance with the doctrines of his word received Christian baptism upon his faith, as the sign of a regenerated child of God, seeking thus to live and walk in obedience toward his Creator. For this reason he was put into bonds and in prison at Leeuwærden, in Friesland, and had to suffer much from the enemies of the truth. 1 Tim. 6:20. And as he could by no tortures be induced to apostatize, he was executed with the sword at said place, enduring it with great steadfastness; thus attesting and confirming the true faith with his death and blood. Rev. 2:13; 20:4. Hence he shall, as a good soldier of Jesus Christ, together with all true conquerors, be clothed in white, shining raiment, and inherit the blessing. 2 Tim. 2:3; Rev. 3:5; 1 Pet. 3:9.

Concerning this account, see, besides this, Menno Simon contra Gellius Faber, fol. 98.[230]

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

WILLIAM WIGGERS OF BARSINGHORN, IN NORTH HOLLAND, A. D. 1534.

About the year 1534, a godfearing pious brother, named William Wiggers, residing at Barsinghorn, a village in North-Holland, near Schagen, was brought thence to the castle at Schagen, for the true faith and the practice of it. In that place he was imprisoned for about eight days, and was then beheaded with the sword, at early dawn, in the gate of said castle, for the testimony of Jesus Christ, enduring it with great steadfastness. And as he was a godfearing and an agreeable man, he was often employed by the lord of Schagen to transact his temporal business. Hence it came that when the servants of Schagen came to his house, for the purpose of apprehending him, he supposed they had come for former friendship and acquaintance’ sake; hence he sent his wife to get some viands with which to treat these servants; but before she returned, the dean with his servants, sent by the Roman antichrist, came and took this defenseless sheep of Christ with them to Schagen, notwithstanding the bailiff of Barsinghorn offered himself as security for the prisoner. Wigger Hendericks, father of the beforementioned William Wiggers, who was also secular magistrate, having seen, that his godfearing son had, without right and reason, been thus secretly murdered with the sword, instantly forsook his office, and would no longer administer the secular power.

OF THE EDICT ISSUED BY EMPEROR CHARLES V. AGAINST THE ANABAPTISTS, A. D. 1535.

By the Emperor: To our beloved and faithful commanders-in-chief, the president and members of our Privy-Council, the Chancellor and members of our council in Braband, the Governor and Councilors in Limburg, the President and Councilors in Flanders, the Governor, President and Councilors in Artois, the chief Bailiff in Hainault, the Councilors of Bergen, the Lieutenant, President and Councilors of Holland, Namur, Friesland, and Utrecht, to the Lieutenant of Over-Yssel, the Governor of Rijssel, Douay and Orchies, the Bailiff and Councilors of Doornick and Tournesis, the stewards of Bewest and Beoosterschelde, in Zealand, the Provost of Valenciennes, the Bailiff of Mechlin, and all other Judges and officers of our territories, cities and seigniories, and of our subjects, or their governors, to whom these presents shall come, happiness and favor.

In order to guard against and remedy the errors which many sectarians and authors of contempt, with their adherents, have dared for some time to sow and spread in our territories, against our holy Christian faith, sacraments, and the commandments of our Mother the holy church, we have at different times ordained, and caused to be executed and proclaimed many decrees containing statutes, edicts and ordinances, as also penalties to be incurred by transgressors, so that by means thereof the common, simple people, and others, may beware of said errors and abuses, and that the chief promulgators and sectarians may be punished and corrected, as an example unto others. And since it has come to our knowledge, that notwithstanding our aforesaid decrees, many and various sectarians, even some who call themselves Anabaptists, have proceeded, and still daily proceed, to spread, sow, and secretly preach their aforesaid abuses and errors, in order to allure a great number of men and women to their false doctrine and reprobate sect, to seduce them, and to rebaptize some, to the great reproach and disregard of the sacrament of holy baptism, and of our edicts, statutes and ordinances; therefore we, intending to guard against and remedy this, summon and command you, that, immediately upon receipt of this, you cause it to be proclaimed within every place and border of your dominions, that all those, or such as shall be found polluted by the accursed sect of the Anabaptist, of whatever rank or condition they may be, their chief leaders, adherents, and abettors, shall incur the loss of life and property, and be brought to the most extreme punishment, without delay; namely, those who remain obstinate and continue in their evil belief and purpose, or who have seduced to their sect and rebaptized any; also those who have been called prophets, apostles or bishops--these shall be punished with fire. All other persons who have been rebaptized, or who secretly and with premeditation have harbored any of the aforesaid Anabaptists, and who renounce their evil purpose and belief, and are truly sorry and penitent for it, shall be executed with the sword, and the women be buried in a pit.

And in order better to detect these Anabaptists, their adherents and accomplices, we expressly command all subjects, to make known and report them to the officer of the place where they reside or shall be found; and if any one shall know of persons of this sect, and do not report them to the officer of the place, he shall be punished as a favorer, adherent, or abettor of the sect of the Anabaptists; but he who shall report or make them known, shall have, if the accused is convicted, one third of their confiscated property.

Moreover, we prohibit all our subjects from asking for mercy, forgiveness, or reconciliation for the aforesaid Anabaptists, or from presenting any petitions for this purpose, on pain of summary punishment; for because of their evil doctrine, we will not have or permit that any Anabaptists shall have any mercy shown them, but that they shall be punished, as an example unto others, without any dissimulation, favor or delay. And in order to do this with all that pertains to it, we give each and all of you full power and special command.

Given at Brussels, under our counter-seal, stamped here in the margin, on the tenth day of June, in the year 1535. Subscribed by the Emperor and his council, and signed

Pensart.

PETER KOSTER, A. D. 1535.

In the year 1535, there was a pious brother, named Peter Koster, who had been sexton of the church at Sardam, in North Holland. But having come to the knowledge of the truth, he was ordained a teacher of the church, and because of the persecution, went to reside at Amsterdam, where he was apprehended by the bailiff, having been reported by a woman living in his neighborhood, who through ill-directed zeal revealed the place where he had concealed himself. And as this took place at a time when some wicked rebellions and conspiracies were taking place in the world, this friend of God was suspected of this matter; but it appeared from his own writings, as well as in his confession, that he was innocent, and various credible witnesses testify that he had always sincerely opposed these things. Nevertheless, as he had been baptized upon faith, according to the command and ordinance of Christ, and, moreover, had been a teacher, he was sentenced to death, and executed with the sword, at Amsterdam, and is now awaiting, with all the pious, the reward which Christ has promised, saying: “Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. Matthew 5:11,12.

SYBRANT JANS, HENDRICK GIJSBRECHTS VAN CAMPEN, STEPHEN BENEDICTUS, FEMMETGEN, DAUGHTER OF EGBERT, AND WELMUT, DAUGHTER OF JANS.

In the year 1535, three brethren and two sisters named Sybrant Jans, Hendrick Gijsbrechts van Campen, Steven Benedictus, Femmetgen, daughter of Egbert, and Welmut, daughter of Jans, were apprehended at Hoorn, in West Friesland, because they no longer sought to obey the Roman church, but the commandments of God. When they were examined, they freely confessed their faith, principally with regard to baptism. When they were asked whether they had been rebaptized, they answered in the affirmative, saying that they were not sorry for it; that they had been baptized according to the ordinance of Christ, to the remission or burying of their sins, and the putting on of Christ, with the answer of a good conscience towards God. Rom. 6:4; 1 Pet. 3:21. The rulers of darkness, perceiving that they were not sorry for it, and intended valiantly to adhere to their faith, sentenced them to death, pursuant to the imperial edict, as the following sentence, which they pronounced upon them clearly shows.

“Whereas M. Anthony Sonck, Bailiff, has entered legal complaint against Sybrant Jans, Hendrick Gijsbrechts van Campen, Steven Benedictus, Femmetgen, daughter of Egbert, and Welmut, daughter of Jans, that, contrary to the written laws, and contrary to our Christian faith, and the edict of his imperial Majesty our most gracious lord, they were rebaptized, without having repented of it, and without having obtained remission therefor, therefore we determine that each and all of them have forfeited their lives and property, and that they be executed, namely; The men with the sword, and their bodies to be placed upon the wheel, and their heads upon stakes, and the women drowned with a stone tied to their necks; and desire that the judges pass sentence accordingly.”

“My lords of the court, having heard the answer and defense of the aforesaid defendants, by which they openly confess that they were rebaptized, without having obtained remission therefor, deem it just, through their sentence, that all the aforesaid persons, according to the edict of his imperial Majesty, and the written laws, have forfeited their lives and property, by virtue of the privileges of this city, and that all are to die, namely: The men to be executed with the sword, their bodies placed upon the wheel, and their heads upon stakes, unless the lords are willing to show them mercy, especially those who renounce and are penitent; and the women to be drowned with a stone tied to their necks or bodies. Passed in the presence of all the judges and three burgomasters, the seventh of June, A. D. 1535.”

This sentence having been given, they were led forth to death; they went boldly to the place of execution, and among other things said: “The servant is not greater than his master; if they have done this in the green tree, what will they do in the dry,” and the like. Having come to the place prepared for this purpose, they were beheaded. The two women were led to the sea, where stones were tied to their necks, and they were cast in, and drowned. Their bodies were ignominiously left to float about for a long time, until the rulers were moved to have them taken out and buried.

Christian reader, here you can clearly see why and for what reasons these people had to die; that what some blind zealots of idolatrous popery say, falsely charge and say is not true, namely: That no one was put to death because of his religion or faith, but on account of their rebelliousness and crimes. But how falsely and shamelessly they act herein may, be judged from this single fact that the same year when these persons were put to death, the siege of Munster took place, and that they were not accused of, much less participated in, this wicked crime. But herein they show the nature of the old Pharisees, who, when they brought Christ to death, did not say that it was on account of his good doctrine that he had to die, but for his blasphemy. This is the way of all tyrants, that, besides inflicting suffering and death upon the innocent, they also heap upon them false accusations. But when the day cometh that shall come, they shall see whom they have pierced, and say with astonishment: “Behold, these are they whom we had sometimes in derision, and a proverb of reproach: we fools accounted their life madness, and their end to be without honor: how are they numbered among the children of God, and their lot is among the saints?” Wis. 5:3–5.

ANDREW CLÆSSEN OF DROURIJP, BEHEADED FOR THE TESTIMONY OF JESUS CHRIST, UNDER THE STADTHOLDER GEORGE SCHENCK, AT LEEUWAERDEN, A. D. 1535.

(Copy of a certain old document.)

“It is a faithful saying, and worthy of all acceptation,” which our Savior spoke and left for our instruction, saying: “Whosoever will save his life shall lose it: but whosoever will lose it for my sake, or the Gospel’s, shall save it” unto life eternal. Matt. 16:25; Luke 9:24.

This evangelical doctrine, given for admonition and consolation, many faithful witnesses of Christ have taken to heart, who voluntarily surrendered their lives for his holy name’s sake, looking to the promises, and the glorious reward which shall be given them not in this, but in the future world; for in the third chapter of Wisdom we read: “The souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they seem to die: and their departure is taken for misery, and their going from us to be utter destruction: but they are in peace. For though they be punished in the sight of men, yet is their hope full of immortality, and having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself. As gold in the furnace hath he tried them, and received them as a burnt offering.” Verses 1–6.

This a glorious testimony, and well accords with the words of the holy apostle Paul, that we must through much tribulation enter into the kingdom of heaven (Acts 14:22); as also our Savior says that the way is narrow, and the gate is strait, that leadeth unto life; and that there are few who walk in it; few, when compared to the great multitude and majority who choose the broad way, and walk through the wide gate, to their own destruction and eternal perdition.

Few were found at Sardis, who had not defiled their garments; nevertheless these few were to be crowned as conquerors, clothed in white raiment, and their names were not to be blotted out of the book of life; and the Son of God shall confess their names before his Father and his angels, which is promised to all that overcome. Rev. 3:5. This was taken to heart by those who did not look upon what is visible and perishing, but upon the invisible, as appears in the pious witnesses and martyrs of Christ, who, for Christ’s sake, gladly forsook not only all their property and the distinction which they enjoyed in this world, but also their own lives; for neither persecution, nor any creature in the world could deter them from the love of God and Christ. Rom. 8:39.

Among others, it was seen also in the case of a manful hero and armed soldier of Christ, named Andrew Claessen of Drourijp, a village in Friesland, situated between Leeuwaerden and Franneker; who, A. D. 1535, under the Stadtholder George Schenck, was apprehended, brought to Leeuwaerden, beheaded on the sixteenth of March, and placed upon a wheel. This took place three days after his imprisonment; however, the pious secretly took him down and buried him; and his soul is now also resting under the altar of God.

FURTHER OBSERVATION.

He had seven children, who after the death of their father had to wander about in poverty and misery, yet were supported by some kindly disposed persons, though not without peril. These things we have recorded from the testimony of their descendants, who, to this end, have sent us their written attestations, from the town of Franneker, in Friesland, dated March the 13th, 1658, and subscribed,

JOUKE WYBES.

SEVEN BRETHREN, A. D. 1536.

In this year, also seven brethren, namely, Hans Beck, Wolfert Schneider, Christian Alzeiter, Balthasar Gesel, Wolfert from Getzenberg, Hans Maurer, and Peter Kranewitter, from Gofedaum in Etschland, were apprehended. Various things were resorted to with them, in order to conquer them, and to draw them away; but as they could not be prevailed upon, but adhered to their faith and to the truth, they were sentenced to death by the children of Pilate, who, through the advice of the high priests, delivered them to the executioner, who had to bring the matter to a close. Thus they were put to death, mightily admonishing the people to repent, and that this was the divine truth, showing that no impure, false, idle, or heedless hearts can stand the test. Wolfert had once apostatized, and consented to the will of the wicked; but afterwards deplored and bewailed his course. When after a few days he was again called before the judge, he again confessed the Lord, and said that the devil had deceived him in what he had done against God. He was then put back into the tower to the others, and with them steadfastly suffered death, and in this manner they together testified with their blood to the truth, at Gofedaum.

PETER GERRITS, PETER JORIS, PETER LEYDECKER, AND JOHANNA MELS, A. D. 1536.

In the year 1536, on St. Margaret’s day, in the morning, the Bailiff at Zierichzee apprehended three brethren and one sister, named Peter Gerrits, Peter Joris, Peter Leydecker, and Johanna Mels, whom he took with him half dressed, and put them in prison, where they were confined for seven weeks; but no suffering or misery inflicted upon them could induce them to apostatize. When they were examined, and many human institutions were presented to them, which they endeavored to refute with the word of God, the Burgomaster said:

“We care not for your word of God, but hold to the mandate of the Emperor, and shall ignominiously exterminate all those who act contrary to it.”

They answered: “Lord Burgomaster, by this you prove yourself to be a protector of the kingdom of Babel and of Bel for which you will indeed reap some reward here on earth, but hereafter, with antichrist and the crowned beast, eternal damnation in the lake of fire.” 1 John 2:18; Revelation 13; 19:20.

They were then placed upon the rack, though contrary to their privileges, for they were mere citizens; however, they would not apostatize, though they were tortured so that the blood ran down their feet: but they trusted in and cried to God alone. After being tortured, they were brought up above again, where they comforted each other with the word of God. 1 Thessalonians 4:18.

Finally, on the 4th of September, they were sentenced to death. They were brought bound upon the scaffold, yet came forth boldly and humbly, as lambs of Christ, and finally knelt down, saying with Stephen: “Lord Jesus, receive our spirits into thy hands.” Acts 7:59. They were all then speedily beheaded, their bodies burned, and their heads placed upon stakes. Thus they offered up their sacrifice.

JEROME KELS, MICHAEL SEIFENSIEDER, AND HANS OBERACKER, A. D. 1536.

In the beginning of the year 1536, Jerome Kels of Kufestein, Michael Seifensieder of Wald in Bohemia, and Hans Oberacker from Etschland were dispatched to go into the Earldom of Tyrol. Acts 13:2. But when they arrived at Vienna, in Austria, they were apprehended, having been betrayed by the host with whom they had lodged. Acts 4:3; 5:26. While they were eating supper, the people tried to ascertain their character by drinking to their health; but when they perceived that they would not respond, the host had some paper brought, and wrote a letter in Latin, which, among other things, read as follows: “Here are three persons who appear to me to be Anabaptists.” But he did not know that Brother Jerome understood Latin. Then said Jerome to the other brethren, they would watch together, let things go as the dear Lord should please. Two hours afterwards the constables came and brought them bound before the judge, and when they had been examined they were put in prison.

Eight days afterwards the judge had them brought before him and his assessors, where they were told to recant. Brother Jerome said that they themselves should forsake their unbelief, and not so falsely bear the name of God, or of Christ. Thereupon the judge became highly incensed at Jerome, and when the latter said they were no Christians, the Judge said: “You are a desperately wicked fellow.” And though he was asked this as much as ten times, he constantly confessed as before. The assessors then said: “This reprobate fellow is not worthy that your wisdom should become enraged at him.” They were then led back into prison, and the judges were highly offended at Jerome and his brethren. Alter another eight days the judge again summoned all three before him, taking to him three of the most wicked priests. When these would speak with Jerome, contemned our calling, reviled our faith, and said that they were sent to instruct them regarding their error, Jerome boldly and fearlessly said: “We are in the right way; our calling is from God, and Christ has taught us that we should not hear a stranger’s voice.” John 10:5. He also said: “We are willing to give an answer to every man, and to show the ground of our hope; but with monks and priests, who are sent by the pope, who is the antichrist, we do not desire to speak; for they are great rogues, whoremongers, perjurers, deceivers and seducers, even as these.”

Thereupon the Judge said: “My good Jerome, you do not yet know these good lords.” Jerome said: “God is my Lord, but not they.” Matthew 11:25; Luke 10:21. He then, for almost two hours and a quarter gave answer concerning the mass, original sin, infant baptism, calling, and their awful, idolatrous sacrament. Then followed many entreaties that he should regard his dear life, wife and child, and take to heart their sincere promise; and that he should pray to God; they would also. But he said that they had the truth and would adhere to it, they might do what they pleased, and as they could also not overcome the other brethren with their poison, the judge remanded them to prison, in which they sang comforting hymns together, and rejoiced in God. And as they could hear each other, they called to one another, comforting and strengthening one another. They also delivered their written confession of faith, with full proof from the holy Scriptures, to the lords at Vienna, and to the judge.

To the aforesaid brother Hans Oberacher the day of the Lord appeared three times, as he informed us from prison, and he saw unutterable things with the eyes of the spirit, as also with his bodily eyes; he saw the condition of the children of God, and how great grace they received from God; on the other hand, how mighty and terrible this day is for the wicked; so that he prayed that God would never let him incur this wrath, which is so great and dreadful upon wickedness. Mal. 3:17; 4:1,2.

Many attempts having been made to prevail upon these brethren, and they remaining steadfast in the faith, as strong soldiers, and lovers of God, they were condemned to death by the children of Pilate, and burned to ashes, at Vienna, on the Friday preceding Judica, in Lent of the aforesaid year.

GEORGE VASER, AND LEONHARD SAILER, A. D. 1536.

In this year, George Vaser, a minister of the Lord and his church, and Brother Leonhard Sailer, his companion, were apprehended at Neudorf, in Austria, where they were passing through, and were put in the stocks there. The next day, the Judge of Metling, and the whole council, as also other people with them, came and asked him on what account they were imprisoned there. They replied: “For the faith of Christ, and the divine truth.”

They then took them, and brought them into the market town of Metling, a distance of several furlongs from Neudorf, and two leagues from Vienna. On the whole way they testified with great boldness to the truth, and with many words declared to them the judgment of God, so that the Judge and all the others were amazed and dared not say a single word against it. Thereupon they put them all into the common prison, in which they met with all manner of ungodly and shameful impropriety on the part of their fellow prisoners, which daily caused them great sorrow of heart, so that they would rather have been cast into an offensive dungeon where they would not have been obliged to listen to this impiety.

During their imprisonment they were much questioned with regard to infant baptism, the sacrament, and that we call them all ungodly and unbelieving; but they told them, that, as regards infant baptism, they were entirely welcome to it, and also said: “Because they called themselves Christians, but falsely bore the name of Christ, and did not move with a finger the least of Christ’s commandments; therefore they should know that they were of the devil (John 8:44); and if they would not repent of their sins, God would destroy their false boast, so that they, with the whole world, and the rich man would be cast into the abyss of hell, which would certainly come to pass, though they now did not believe it. Having been in prison nearly a whole year, and being fully prepared for death; yea, of good courage and cheer, and joyful in the Lord, they prayed that the Lord, the gracious God, would deliver them from this mortal tabernacle, and this wicked, blind world; for they had a good hope and great joy and a sincere desire to depart, and expected every hour, to die manfully and boldly, through the help and power of God, for the divine truth, and for the name of our Lord Jesus Christ, notwithstanding all the pain and suffering, which might be inflicted upon them.

However, through a special providence of God, they were wonderfully liberated, unharmed in their consciences, and came in peace to the church at Trasenhofen, and were joyfully received in the spirit, as good, worthy and beloved brethren.

FURTHER ACCOUNT OF GEORGE VASER, A. D. 1537.

In the following year, at the request of some of the zealous, the above-mentioned George Vaser, was sent to Pechstall, in Austria, where he gladly began to teach the word of the Lord, notwithstanding he had just come out of the prison at Metling. He gathered the believers, and established a church, according to the command of God. But he could not escape a certain deceiver, a genuine tool of all treachery, who, under a false appearance, pretended to learn the grounds of the truth of him as a minister, but, in the meantime appointed many servants, commanding them at a suitable time to apprehend this George Vaser, which they faithfully did.

He was then subjected to much cruel torturing, and while in prison was tempted in manifold ways; but he remained very steadfast and faithfully followed unto death him whom he had proclaimed in the faith; thus testifying with his blood (being executed with the sword), to the faith and the truth of God. Matt. 24:13; John 10:4; 1 Peter 5:1.

SEBASTIAN GLASMACHER, AND HANS GRUENFELDER, A. D. 1537.

In the year 1537, also Sebastian Glasmacher and Hans Gruenfelder were apprehended for the faith and divine truth, at Imst, in the upper valley of the Inn. They were executed with the sword, and then burned. They confessed the Lord and his holy word and truth with great gladness. A countless multitude were present at their execution. Hans called and spoke with a very loud voice, admonishing and warning the people, to the best of his ability; so also did Sebastian, and in this they continued, until their death. This greatly astonished the people.

Their bones however could not be wholly burned; hence they were afterwards thrown into the water. The heart also of the one could not be burned, which was no doubt for a remarkable testimony. John 15:27.

HANZ PEIZ, AND SOME OTHERS, A. D. 1537.

In this year 1537, also Hans Peiz, a minister of the Gospel, and several of his fellow believers were apprehended for the divine truth, at Passau, on the Danube. They were imprisoned a long time, suffered much, and, together with others, who confessed their faith and the truth, fell asleep in prison, after great steadfastness, and heroic piety.

HANS WUCHERER, AND HANS BARTEL A. D. 1537.

In this same year 1537, brother Hans Wucherer was apprehended in Bavaria, and with him another brother, named Hans Bartel, a weaver. They were taken to Mermes, where they were confined for sixteen days, and were twice examined by Caiphas and the priests, and twice through the torture. They were asked what they believed concerning the sacrament. They spoke mightily against it, that it was an abomination, and an idol before the Lord; and that it was not to be believed that they could give the body of Christ, with flesh and blood, just as he hung on the cross to eat so many hundred thousand times; but they said that the supper was a memorial of his suffering, death and the shedding of his blood, by which he redeemed us, Matt. 26:25; Luke 22:19. To commemorate this, and to search their hearts, is the purpose for which believers, who are members of his body, or his church, are to observe it, with sincere thanksgiving to him. They then asked them concerning infant baptism and what they held of their priests and churches. They spoke against all these according to the truth. They then questioned them about their views regarding their matrimony, and the Ten Commandments. To this they also gave their reply. They were then brought bound to Bruckenhausen, where each was separately put in chains in prison. Six times they were brought forth and examined, in order to induce them to recant, which if they would do, mercy would be shown them. But they would in no wise exchange the divine grace for the favor of the world, since they felt assured that they were in the true faith and in the truth of God.

The seventh time the priests came to them into the prison; but they adhered constantly to God. They also greatly tortured them, severely racking Hans, and Brother Bartel twice, without, however, prevailing upon them.

The eighth time the Judge came to them, together with three others. After maltreating them fearfully, he sentenced them to be burned; but they hoped in the Lord, to remain faithful and steadfast unto the end, in the divine truth, through the unspeakable riches and power of God. They were then burned for the faith valiantly testified to the truth, and obtained the crown of the martyrs of Christ.

PHILIP DE KEURS, A. D. 1537.

In the year 1537, there was at Cassel, in Flanders, a Godfearing pious brother, whose name was Philip Keurs, a joiner by trade. And since he had also separated from this present wicked world, and had entered upon the peculiar way of the cross, which leads to the kingdom of God, he, like his Lord and Master, Jesus, was hated, despised and persecuted by the servants of this world, so that he finally fell into the hands of tyrants, who cruelly maltreated him with severe imprisonment. But as he was not founded upon drifting sand, but upon the immovable Rock (Matt. 7:24,26; 16:18), he remained steadfast in every respect, as gold which is tried in the fire, 1 Peter 1:7. And since nothing could move him to swerve from the truth, he was sentenced to death at said place; in this manner confirming the faith of the truth with his death and blood. And as he here became a partaker of the sufferings of his Lord and Master Christ Jesus, so he shall also, when his glory shall be revealed, receive and enjoy great gladness and joy, and in eternity the crown of everlasting glory. 2 Tim. 4:8.

TWELVE PERSONS, MEN AND WOMEN, BURNED AND BEHEADED FOR THE TESTIMONY OF JESUS CHRIST, AT VUCHT, NEAR HERZOGENBUSCH, A. D. 1538.

(Copied from certain very old testimonies.)

In the year 1538, in August, there were apprehended in the town ten or seventeen men and women, who were said to have been rebaptized, all of them humble (or poor) people, etc., except a goldsmith, who was among the number, whose name was Paul Vandruynen, and who was said to be their teacher.[231]

[231] Bishop says the writer.

This Paul, together with three other men, was strangled alive and burned, upon a scaffold at Vucht, on the ninth of September.

The other three were named: Michael Stevens of Oosterhont, a potter; John Block of Ghent, a tape-maker; and Adrain of Gravenhage, also a tape-maker.

A rope was tied into the mouth of each that they should not speak or cry aloud.

Two Minorites and two Dominicans were also present, who wanted to say much to them, and show them a crucifix; but they would not look at it, saying that they had God in their hearts, and, therefore, would worship neither wood nor stone; they also prayed for those who put them to death, and said that the servant was not better than his master, and that they did willingly die in his name, but would not listen to the monks.

The trial was conducted by a commissary from the court, named Sir Adrian van de Grave a licentiate in both laws. He had with him a man of the aforesaid sect, whose misdeed had been remitted to him (probably an apostate), who pointed out their residences.

To said commissary seven Judges were added, who together sentenced them; namely: Sir Goosen van der Stege, Gisbert Heyn, and Matthew Stooters, in the ring.

The four other Judges were: Hendrick Pelgrim, alias Ketelaer; Sir Hendrick Luysterisan van der Stege, Heyligengœstmeister, and Govert Symons, jailer.

On the eleventh of September, at the aforesaid place, three women and one man were strangled, who were said to be rebaptized; one of whom was the wife of Paul, the teacher, here also monks were present, to induce them to renounce. Paul’s wife said: “O Lord, enlighten the eyes of those who inflict this suffering upon us, that they may see what they are doing. I thank thee, O God, that thou countest me worthy to suffer for thy name’s sake.”

The Dominican said to another woman: “Will you not adhere to the holy church?”

She said: “I adhere to God; is this not holy church enough for me?”

The Dominican then said to the man, John van Capelle: “Ask God to forgive you for having set a bad example unto us.”

He answered: “I did not err, but dealt with the word of God, and am sorry that I have been so long in darkness. I entreat you, citizens, read the Gospel, and live according to it; forsake your drunkenness, knavery, cursing and crossing yourselves,” etc.

The third woman said: “O God Almighty, do not lay upon me more than I can bear,” etc. Thus they gladly died.

The aforesaid Paul and his wife had an infant of nine months, which was still unbaptized; this they took from the mother in prison and baptized it. Lord Philip van Doorn, dean of St. John, Postulia, wife of Sir John van der Stegen, and Anna, wife of Sir Goosen van der Stegen acted as sponsors to said child.

All of them were then put to death, and on the fourteenth of September, at six o’clock in the morning, a young man of the above named sect was also beheaded.

Thus far the old document sent to us from Friesland. Compared with the account in the History van den Opgang van’s Hertogenbosch, by Borre van Uytrecht, concerning the persons who were brought thither as prisoners.

NOTE.--It appears that the entire above account was written by some one who had not yet come to the faith; since he calls the true faith of said persons who were put to death a sect; of whose death he seems to have been an eye witness; hence we can assume this with the greater confidence, since it is certain that the opponent of a belief will not embellish, but much rather speak against it.

LEONHARD LOCHMAIR, AND OFFRUS GREIZINGER, A. D. 1538.

In the year 1538, Brother Leonhard Lochmair, a minister of the word, in the Earldom of Tyrol, was apprehended, and taken to Brixen, where a great number of priests practiced all manner of craftiness with him, until they caused him to apostatize. They then demanded of him, that he should go about the country for a whole year, with Doctor Gallius, and preach against and renounce the divine truth. This he would not do; hence they confined him in prison: for he had been a priest before he became a brother. He came to himself and repented of his apostasy, and great fear came upon him, for the judgment of God pressed upon him; but since God knew his sorrowful heart, he so ordered it that he was restored again, as will follow in the sequel.

In the same year, 1538, Offrus Greizinger, also a minister of the word in the Earldom of Tyrol, was apprehended. He was sought on the mountains and in the valley, and spied on bridges and elsewhere. A large sum of money was also offered for his apprehension, and spies and traitors were sent out, who pretended to have a desire to become pious. When they had apprehended him, he was also brought to Brixen and put in prison there, his apartment being so near to that of Leonard Lochmair’s, that they could converse together. There Leonhard greatly deplored his apostasy to Offrus, and sorrowed greatly on account of it. Offrus then gave him much consolation, when, after genuine sorrow and true repentance, he proclaimed to him the remission of his sins in the name of the Lord; yea, through his intercession, re-established him in his faith, and received him again as a fellow member and brother.

Not long after, when Brother Offrus, the faithful servant of the Lord and his church, was sorely tried in manifold ways, and much threatened with the torture, if he would not point out to them his brethren who had not yet been driven away, especially those who had harbored him, and done good to him, he said to them: “I have resolved to endure all pain and suffering which man can endure, even unto death, through the power of God, before I shall tell you this, and become a traitor. I well knew beforehand that this would be my fate. You have me in your power, do whatever God will permit you to do; if you want to tyrannize over me, you may do so; God will find you. I have nothing to say or to show.” They then assailed him with threats, and urged him that if he had the truth, they would admonish him in the name of the truth, to show and speak the truth. Then Brother Offrus said: “I know you and your truth; you have heard what I said.”

They also asked him whether it was not true that if our numbers should increase, we would rise up against and kill them, if they would not come over to our side? He told them that if we should do this, we would not be Christians, but only such in name; adding: “If you were true Christians you would not torture or kill any one.” Hence they bound him, and drew him up, but speedily let him down from the torture, and threatened him, asking why he would have his members thus torn asunder. He replied: “I am in your hands; do with me whatever God will permit you to do; you can take from me no more than my life.” They then despaired of accomplishing anything with him.

Eight days after, they again drew him up, this time twice, yet more gently: but he said: “I have told you once what I can tell, and be it known to you that God will find you for your tyranny.” They again despaired, and thenceforth left him alone, torturing him no further. He was sick in consequence of the torture, so that he said the less.

After another eight days, they again came to him, called him before them twice, but did not remain with him long, because he laid before their eyes their rascality, roguery, and unrighteousness.

After much suffering and tribulation he was then sentenced to death by the children of Pilate, placed alive into the fire, and burned to ashes; thus valiantly and steadfastly, as a Christian hero, testifying to and sealing his life and doctrine, with his blood, on Halloween, A. D. 1538. And though he had previously wrestled hard with death, yet when he went forth unto death, he was glad and joyful in his heart.

But as Leonhard Lockmair had formerly been a priest, the priests prevented his dying together with Offrus; for they intended first to divest him of their accursed ordination. In this, in order to bring to naught their counsel, God so ordered it, that the suffragan who was to do this, died. Thus he was executed with the sword, a few days after Offrus, and, as a true priest, offered up and gave himself as an acceptable offering unto God, and testified to his truth unto death. Rom. 12:1; 2 Tim. 4:6.

MICHAEL WIDEMAN OR BECK, A. D. 1538.

About this time also Brother Michael Wideman or Beck was apprehended at Ricten in Allgau, together with some other persons, which other persons, however, were sent home, while this brother was put in prison for the faith. Many things were resorted to with him, and he was admonished to renounce, but he had a good assurance of his faith in Christ, and said: “When I was living with the world in all unrighteousness, in sins and wickedness, no one admonished me to renounce, but I was considered a good Christian before the world. But now that I have become converted, and amended my life, I am told to renounce; but I have become converted once, and have renounced all unrighteousness, and in this conversion I will persevere unto the end, and will not be turned from it, for that in which I stand is the true foundation.” After being imprisoned almost half a year, he was beheaded and burned.

MARTIN OF VILGRATEN, AND CASPAR SCHUMACHER, A. D. 1538.

In the year 1538, the brethren Martin of Vilgraten, and Caspar Schumacher, were both apprehended for the divine truth, at Michelsberg, in Priesterthal, and, after great steadfastness, sentenced to death, and executed with the sword; thus manfully persevering in the faith unto the end. They were of good cheer in their bonds and tribulation, and held fast to the love of God, from which they could not be separated through tribulation, fear, persecution, hunger, poverty, nakedness, or danger. No sword was so keen, no fire so hot, no devil so wicked, no man so diligent, as to turn them from God and his truth, and from their Lord and Savior Jesus Christ; but they, through the grace and power of God, kept that which God had given them to know, even unto death.

JOHN STYAERTS, AND PETER, A. D. 1538.

About this year, there were, in Flanders, two cousins, one named Styaerts, the other Peter. These two blooming and God-seeking youths resided with their parents in a village called Mereedor, in Flanders. And as they were very zealous for God, and searched the holy Scriptures, they soon perceived, that the believing and regenerated--according to the doctrine of Christ, as a sign of having buried the former sins, and risen with Christ, and walking in newness of life--had to receive Christian baptism, in the water; and since they were desirous of this, they journeyed to Germany, to seek others of their fellow believers. But as they could not find such as suited their wishes, they soon returned to their parents in Flanders, where they earnestly sought the Lord their God, so that they had a good report, doing much good to the poor, and saying with Zaccheus, that if they had defrauded any one, they would restore it fourfold. Luke 19:8. When the blinded papists, who most bitterly hated the light of truth, perceived this, they took these two young lambs out of the houses of their parents, at Mereedor, and brought them beyond Ghent, into a village called Vinderhout, where they most severely imprisoned them in a dungeon. Jer. 38:6. Once when their sister came to bring them some fine shirts, they told her that they could not keep them from the worms, which were in their food, eating it, and in their clothes and shirts on their bodies. They further said: “Here is a Bible, the contents of which, as well as the cause of our bonds, will yet come to light after our death.” The aforesaid John Styaerts was once released from prison, on account of sickness, and, as is thought, could easily have obtained his liberty; but he voluntarily returned to prison, desiring gladly to die with his dear brother for the name of Jesus. Thus after a certain time they were led to the slaughter. Peter, who came forth first to die, casting his eyes up to heaven, boldly called out to John Styaerts: “Fight valiantly, my dear brother; for I see the heavens open above us. Acts. 7:56. They were together put to death with the sword at Vinderhout. Thus these young branches in the court of the Lord (Jer. 17:8; Ps. 1:3), were also devoured by the awful beast which rose up out of the sea (Rev. 13:1), but they had no power over their immortal souls, which escaped from them unto God, where they shall forever live in unspeakable joy. When their parents came from Mereedor to Vinderhout, and inquired for their children, the villagers told them that they had already been executed with the sword. And thus they were deprived of their children by these tyrants.

HANS SEYEL, AND HANS OF WELS, A. D. 1538.

In the same year, 1538, on Wednesday before Christmas, Hans Seyel of Mur, and Hans of Wels, were apprehended for the faith and the divine truth, at Sandweid, in Kaernthen. After valiant steadfastness in the faith, they were condemned to death and executed with the sword; thus, even unto death, boldly testifying with their blood to the way of truth, from which they would not depart as long as their eyes were open, and breath remained in their nostrils.

OF A CERTAIN DECREE PUBLISHED IN ENGLAND AGAINST THE ANABAPTISTS, A. D. 1538, AND WHAT FOLLOWED THEREUPON, A. D. 1539.

“After manifold tyranny, persecution and putting to death,” writes P. J. Twisck, “in various countries and kingdoms, against the Christian flock, also in England a decree was proclaimed, in December, A. D. 1538, against the believers baptized according to the ordinance of Christ. By virtue of the same, they, right in the face of cold winter, were banished from the country, and had to flee whithersoever they could.

Thus it came, that some of them fled for refuge to Holland, and having come to Delft, they were there spied out by their enemies, and fell into the hands of the tyrants; and, after manifold trials, and steadfastness in their faith, they were sentenced to death for the truth, at said place, and, on the 7th of January, A. D. 1539, put to death. Sixteen men were beheaded with the sword, and fifteen women drowned.

These sixteen men and fifteen women, thirty-one persons in all, who, in the year 1539, fled from England to Delft, and were there put to death in the same year, for the true confession of Jesus Christ, must plainly and positively be distinguished from other twenty seven persons who lost their lives there one year earlier, namely, A. D. 1538; whose written examinations and death sentences we have seen; but as we have not found sufficient light therein, we pass them by, commending them to God, and thus take our leave of them.

APOLLONIA, WIFE OF LEONHARD SEYLE, A. D. 1539.

In the year 1539, one sister Apollonia, wife of Leonard Seyle, having been with him in the upper country, was apprehended in the Earldom of Tyrol, and brought to Brixen; but, through the immutable grace and power of God, who valiantly aided her womanly heart, she constantly and firmly continued in the true faith, and in what she had promised God in Christian baptism, and would depart neither to the right nor to the left. Hence she was then sentenced to death, and drowned, thus receiving the martyrs’ crown.

GREAT PERSECUTION IN AUSTRIA, A. D. 1539.

In said year, 1539, the church having dwelt for a little while at Steinborn, in Austria, and having begun to increase there, the old serpent, the envious and arch-wicked satan, who so miserably tormented the pious, could not endure or overlook it, but in his wrath stirred up the children of wickedness, especially the priests, who in all this are his agents and executors; so that they constantly filled the ears of King Ferdinand with their unjust accusations of the pious, and instigated him, so that he complied with their demand, and sent his Marshal from Vienna, with provosts and a number of horsemen, who unexpectedly came to Falkenstein, whence they took with them a great mob, and fell upon the church at Steinborn, on the 6th day of December, in the evening or at night, in the above-mentioned year. All the men whom they found, they put into one room, and thus they also did with the women and maidens. With great tumult and noise they kept watch during the night, and brought in all whom they could find. Their chief intention was to apprehend the elders and ministers of the church, hoping to obtain much money from their people, and thus deprive the poor people of their sustenance, notwithstanding God would severely punish such wickedness. But God through his providence prevented them, so that they could not find a single minister. In every nook and corner they rummaged for the sustenance of widows and orphans, and persevered greatly in their ungodly assiduity. But God brought to naught and folly their counsel, when they thought to find wealth among the poor. In their tyranny they apprehended sick people, children, and pregnant women, so that it could have moved a heart of stone to the deepest, and enduring compassion.

The imprisoned brethren and sisters made themselves ready to offer up their bodies and lives unto God, whether through fire or through the sword. On the evening when this persecution took place, some men of Philip’s people had also come, with the intention of making known to them the ground of the church, and of their whole life. Thus as many as a hundred and fifty brethren were together apprehended, and, well guarded, were brought up to the castle of Falkenstein. Among their number there were some who had not yet received the baptismal covenant of grace; as also some who had apostatized from the truth, and were now penitents. Having all arrived in the castle of Falkenstein, they conferred with those who had not yet bound themselves in the faith. These they asked what they purposed to do in this tribulation, and told them that, if they, for the testimony and honor of God, would firmly adhere, in all suffering, to the Lord Christ, whatever distress and anguish might befall them, they would consider them fellow-companions in the kingdom of Christ, and hope that God would be gracious to them; however, with this understanding, that with those who through the providence of God should be released, and return to the church, the latter should have authority, by virtue of the Lord’s command, to deal according to their confession, in the proper measure and order; and since they had this intention and resolution, they would write to the elders and the churches, and afterwards give them full information.

Thereupon they all indicated their willingness, and, with a joyful heart and great thankfulness, desired to accept this covenant as a grace of God. Immediately upon this, the church was informed of it by letter. A written answer speedily came, that all the believers were well satisfied with this resolution; since such as had not yet been incorporated, according to divine ordinance, into the church, but agreed with it in all things, and desired to show forth an honest testimony of the truth, to suffer with it and to give their lives for it in this extremity, might well be received as fellow believers.

When they were again informed of the decision of the church, they willingly entrusted themselves to the Lord, manifested patience in all tribulation, as others of the pious, and made a good confession before many witnesses. While they were yet at Falkenstein, King Ferdinand sent his Marshal, several doctors from among the priests, and the executioner, that they should go to them. These, on Christmas night, which is customarily celebrated in every country, began to deal with much craftiness with the imprisoned witnesses of the truth; they also put subtle questions to some of them, as to what was their ground and hope, and where their treasure or money was. Thereupon they confessed in truth, that Christ was their Lord and Savior, their only comfort, their only hope, their dearest heart-treasure and best portion, in whom they received God’s help and grace. They also treated with them about other articles, and wanted to instruct, teach, and convert them, as they said, especially with regard to their sacrament, which they highly extolled, and would have them believe that the flesh and blood of Christ were present in it, and that it was our Lord God, as they said; but the brethren answered that it was a dumb god, and that the Lord’s Supper had quite a different signification than they perversely represented, thus shamefully deceiving and seducing the world. With these and many other confessions the King’s messengers returned to Vienna; but these imprisoned brethren remained in custody in the castle of Falkenstein.

Thus it continued until the beginning of the year 1540, when the King’s Marshal came, together with a Spaniard, the Provost of the Empire, and other horsemen with their equipments. These further examined the imprisoned brethren, and those who did not comply with their demands, but held to the truth confessed, they speedily laid in iron chains and bonds, coupling them two and two together by their hands. In the mean time many of the sisters, their fellow believers, came into the castle of Falkenstein, when the prisoners were to be taken to the sea; some were waiting for the imprisoned brother Eegmachel, and others were particularly engaged in earnest and fervent prayer and supplication to God Almighty, that he would keep them from all wrong and sinful actions, on sea as well as on land, and also give them a steadfast mind, and grant that they might persevere in the truth unto the end. After this prayer, a Spaniard was commanded to send all of them away. Hence they began to take leave from one another, with many scalding tears and weeping eyes, affectionately admonishing each other, that each should firmly and unfalteringly adhere to the Lord and the truth confessed. Time and again they commended each other to the gracious protection of God, not knowing whether in their life time they should ever see each other again with their bodily eyes. Thus man and wife had to separate from each other, and leave their little children; which flesh and blood would not have been equal to, had it not been done through the power of God, and for his sake. This leave-taking was so pitiful, that the King’s Marshal, and others like him, could not keep back their tears. When everything was arranged, and the escort was ready, the pious went forth, firmly trusting in God, that he would aid and deliver them. Thus they were brought from the tower, two and two together, ninety in all, after having been confined five weeks and a half in Falkenstein; but the sisters had to remain in the castle, and from the walls, looked after the brethren, with much sighing and sorrow, as long as they could see them.

After this, the sisters were all sent away from the castle to the place where they resided; but the brethren whom they did not want to take to the sea, on account of infirmity or sickness, and some because of their youth, they retained as prisoners in the castle; now and then they gave some of the young lads as slaves to Austrian nobles; however, nearly all of them returned to the church; the others remained in the castle, and for them God also wrought a gracious deliverance.

The cause of this great distress of the pious was solely, that in antichristendom they testified against the idolatrous and unrighteous life and ways of the priests, for which, as an abomination, God should once severely punish them, and make an end with them and their sins. Hence, King Ferdinand gave the crew of priests, who are a band of robbers, and delight in killing and slaying, power to do with them as they pleased. These condemned them as worthy of death, that they should not be tolerated on the earth, but should be sent to sea, thus to wear out their lives in much anguish and distress, as a warning to other brethren; and that the other three should be delivered into the hands of the Admiral of the Armada on the sea, and be employed on the galleons, in pillaging and waging war against the Turks and other enemies; though these imprisoned brethren previously told the messengers of the King, that they would not go against the enemy, to pillage and wage war, neither would they consent to do wrong on the sea just as little as on the land, nor sin against God in heaven; and that, since it was contrary to their faith and conscience, God, through his unconquerable power, and his grace, could preserve them on the sea as well as on the land. Nevertheless, these witnesses of the divine truth were led, through the King’s messengers and his strict command to the authorities, through cities, towns and villages, to be brought from one court to another. In this they suffered much and manifold adversity and great sorrow; but God always granted them gracious means, particularly in this, that every morning and evening they could all unmolestedly pray to God, and that one brother could without hindrance comfort the other; which they accepted very gratefully as a special grace and gift of God.

By this and the ordering of their whole life they convinced the people in many places, so that many who at their arrival regarded them as malefactors, had great compassion on them. Moreover, the King’s servants, their conductors, frequently bore them testimony, and told them that they should not pass silently through the cities and towns, but should make their faith known by singing or otherwise.

Thus the faithful company was led, like a flock of sheep, through countries and cities, to the sea; journeying from the castle of Falkenstein to Vienna, thence to Neustadt and Schottwien, over the Semmering, to Bruck-on-the-Mur, to the borders of Bavaria, to Luebeck and Marburg, to Tiele, to Stein, in Carniola, over the Save to Laibach, but still no comfort came. During their imprisonment there they had to suffer much hunger and distress; they were fed with the bread of anguish, and had to drink the water of sorrow; but thus it was the will of God to reveal his word and truth in every place and country, and to make it known to the nations that were ignorant of it, and to let them hear the sound thereof; even as he always provides gracious means to lure men away from unrighteousness, so also here, where these witnesses of the faith and the divine truth were led to many and various places, and also to places where strange languages were spoken, where the truth had not been heard, and where it was unknown and hidden among the nations. They caused some from Carniola to search after the truth, and thereby some attained to a knowledge of it, who are still at this day serving God with a sincere heart. But how these captive brethren, while on their journey, were treated in many places, how they were beaten, driven, and coupled together with ropes and chains, and what resulted to them from this, would be too long to write; still, however great the tribulation they suffered, God always comforted them in their hearts.

But since God always remembers his own for the best, even when in the greatest fear, and never entirely forgets them, he strengthened some in their imprisonment, so that they trusted in God with a good assurance and hope, that he would work for and show them a deliverance. Therefore they prayed with the others in the fear of God, though they were firmly resolved to suffer for the truth of God, and to die rather than to participate in wicked piracy; yet they had reason enough, constantly to persevere in prayer to God, with heartfelt lamentation and sighing, that he would promote his divine honor in them. In this God showed them, how they should hold proper converse with each other, the strong care for the weak, and assist one another. And though they had but very little sustenance, yet they trusted in the Lord, that he would provide for them, so that they should not have to beg for their bread. Then, on the twelfth night, at Trieste, they were all delivered from their chains and bonds, and went out of prison. Through the providence of God a place was shown them, where they all in the same hour let themselves down by cords from the walls of the city. Thus the very bonds in which they had been brought thither as prisoners, had to minister to their deliverance.

From this it can be seen, that, though the ungodly devise many things against the pious, God always turns it for the best to his people. Thus, through the providence of God, they escaped from the hands of their enemies, in spite of the watchful guards whom they had placed in the city and upon the walls; for God changed their prudence to folly, so that they escaped over the walls right near the guard-house.

When all of them, both sick and well, had escaped over the walls a good many of them gathered together, knelt down, and together offered praise and thanks to God. God thus sped them on their way, that the greater part of them returned with joy and glad hearts to the church in Moravia. Twelve of them, however, were recaptured by the wicked, who pursued them, and, together with the other three, they were delivered to the Emperor’s Admiral over the Armada, taken to sea, and brought upon the galleons, with the intention of employing them as pirates, but the pious risked their lives, and would rather be scourged. But as to the end of each one of these nothing certain is yet known, but, it is to be supposed that, if they constantly adhered to the Lord, they did not have many good days while they lived. But the above mentioned brethren whom God had delivered, when they, about the year 1540 returned from Trieste to the church in Moravia, they were received with great joy and gratitude, as a gift from God.

ANNA OF ROTTERDAM, PUT TO DEATH IN THAT PLACE, A. D. 1539.

The following is the Testament which Anna of Rotterdam left and presented to her son, Isaiah, on the twenty-fourth of January, A. D. 1539, at nine o’clock in the morning, as she was preparing herself to die for the name and the testimony of Jesus, and took leave of her son, at Rotterdam.

Isaiah, receive your testament:

My son, hear the instruction of your mother; open your ears to hear the words of my mouth. Prov. 1:8. Behold, I go to-day the way of the prophets, apostles and martyrs, and drink of the cup of which they all have drank. Matt. 20:23. I go, I say, the way which Christ Jesus, the eternal word of the Father, full of grace and truth, the Shepherd of the sheep, who is the Life, himself went, and who went this way, and not another, and who had to drink of this cup, even as he said: “I have a cup to drink of, and a baptism to be baptized with; and how am I straitened till it be accomplished!” Having passed through, he calls his sheep, and his sheep hear his voice, and follow him whithersoever he goes; for this is the way to the true fountain. John 10:27; 4:14. This way was traveled by the royal priests who came from the rising of the sun, as we read in revelation, and entered into the ages of eternity, and had to drink of this cup. 1 Peter 2:9.

This way was trodden by the dead under the altar, who cry, saying: Lord, Almighty God, when wilt thou avenge the blood that has been shed? White robes were given unto them, and it was said to them; Wait yet for a little season, until the number of your brethren that are yet to be killed for the testimony of Jesus, be fulfilled. Rev. 6:9–11. These also drank of the cup, and are gone above to keep the eternal, holy Sabbath of the Lord. This is the way in which walked the twenty-four elders, who stand before the throne of God, and cast their crowns and harps before the throne of the Lamb, falling down upon their faces, and saying: Lord, unto thee alone be praise, glory, power, and strength, who shalt avenge the blood of thy servants and ministers, and shalt through thyself gain the victory. Great be thy name, Almighty, which was, and is, and is to come. Rev. 4:8,10.

In this way walked also those who were marked by the Lord, and received the mark Thau upon their foreheads (Ezek. 9:6), who were chosen from among all nations of men, who were not defiled with women (understand this), and who follow the Lamb whithersoever he goeth. Rev. 14:4.

Behold, all these had to drink of the cup of bitterness, as will also all those have to do, who are still wanting to complete the number and fulfillment of Zion, the bride of the Lamb, which is the new Jerusalem coming down out of heaven (Rev. 21:2), the city and throne of God, in which the glory of the great King shall be seen, when the feast of tabernacles will be kept and celebrated in the days of eternal rest and joy. Zech. 14:16.

Behold, all these could not attain to this, without first suffering judgment and chastisement in their flesh; for Christ Jesus, the eternal truth, was the first, when it is written: “The Lamb slain from the foundation of the world.” Rev. 13:8. So Paul says: Thus it pleased the Father, that all whom he predestinated from eternity, he called, elected, justified, and made to be conformed to the image of his Son. Rom. 8:29,30. Our blessed Savior also says: The servant is not above his Lord; but it is sufficient for him, that he be like his Lord and Master. Matt. 10:24. Also Peter says: “The time has 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. 4:17,18. Read also in Proverbs(11:31): “Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.” See, my son, here you can hear that no one can come unto life, except through this way. Therefore enter in through the strait gate, receive the chastisement and instruction of the Lord, bow your shoulders under his yoke, and cheerfully bear it from your youth, with thanksgiving, rejoicing and honor; for he accepts or receives no son, whom he does not chasten. Hebrews 12:6. Paul further says: If you forsake the chastisement, whereof they were all partakers, ye are bastards, and not children, and shall be cast out from the inheritance of the children of God.

If you, therefore, desire to enter into the regions of the holy world, and into the inheritance of the saints, gird your loins, and follow after them; search the Scriptures, and it shall show you their ways. John 5:39. The angel who spake to the prophet said: “There is also another thing: A city is builded, and set upon a broad field, and is full of all good things: the entrance thereof is narrow, and set in a dangerous place to fall, like as if there were a fire on the right hand, and on the left a deep water: and one only path between them both, even between the fire and the water, so small that there could but one man go there at once. If this city now were given unto a man for an inheritance, if he never shall pass the danger set before it, how shall he receive this inheritance?” 2 Esd. 7:6–9. See, my son, this way has no retreats; there are no roundabout or crooked little paths; whosoever departs to the right or to the left, inherits death. Behold, this is the way which is found by so few, and walked by a still far smaller number; for there are some who well perceive that this is the way to life; but it is too severe for them; it pains their flesh.

Therefore, my child, do not regard the great number, nor walk in their ways. Remove thy foot far from their paths, for they go to hell, as sheep unto death; even as Isaiah says: “Hell hath enlarged herself, and opened her mouth without measure; and their glory, and their multitude ... shall descend into it.” Is. 5:14. “It is a people of no understanding: therefore he that made them will not have mercy on them.” Is. 27:11. But where you hear of a poor, simple, cast-off little flock (Luke 12:32), which is despised and rejected by the world, join them; for where you hear of the cross, there is Christ; from there do not depart. Flee the shadow of this world; become united with God; fear him alone, keep his commandments, observe all his words, to do them; write them upon the table of your heart, bind them upon your forehead, speak day and night of his law and you will be a pleasant tree and a sprout in the courts of the Lord, a beloved plant growing up in Zion. Ps. 92:13. Take the fear of the Lord to be your father, and wisdom shall be the mother of your understanding. If you know this, my son, happy are you if you do it. John 13:17. Observe that which the Lord commands you, and sanctify your body to his service, that his name may be sanctified, praised, and made glorious and great in you. Be not ashamed to confess him before men; do not fear men; rather give up your life, than to depart from the truth. If you lose your body, which is earthly, the Lord your God has prepared you a better one in heaven. 2 Cor. 5:1.

Therefore, my child, strive for righteousness unto death, and arm yourself with the armor of God. Be a pious Israelite, trample under foot all unrighteousness, the world and all that is in it, and love only that which is above. 1 John 2:15. Remember, that you are not of this world, even as your Lord and Master was not. John 15:19. Be a faithful disciple of Christ; for none is fit to pray, unless he has become his disciple, and not before. Col. 1:7; John 9:31. Those who said: “We have left all,” also said: “Teach us to pray.” Luke 18:28; 11:1. They were those for whom the Lord prayed, and not the world (John 17:9); for when the world prays, they call upon their father, the Devil, and desire that his will be done, as is also the case. Therefore, my son, do not become like them, but shun and flee them, and have neither part nor fellowship with them. Rom. 12:2; 2 Pet. 1:4. Do not regard that which is before your eyes, but seek only those things which are above. Col. 3:1. O my child, be mindful of my admonition, and forsake it not. May the Lord cause you to grow up in his fear, and fill your understanding with his Spirit. 2 Peter 3:18. Sanctify yourself to the Lord, my son; sanctify your whole conduct in the fear of your God. Lev. 20:7. Whatever you do, do it all to the praise of his name. Honor the Lord in the works of your hands, and let the light of the Gospel shine through you. Love your neighbor. Deal with an open, warm heart thy bread to the hungry, clothe the naked, and suffer not to have anything twofold; for there are always some who lack. Matt. 26:11. Whatever the Lord grants you from the sweat of your face, above what you need, communicate to those of whom you know that they love the Lord (Genesis 3:19; Ps. 112:9); and suffer nothing to remain in your possession until the morrow, and the Lord shall bless the work of your hands, and give you his blessing for an inheritance. Deut. 28:12. O my son, let your life be conformed to the Gospel, and the God of peace, sanctify your soul and body, to his praise. Amen. Phil. 1:27; 1 Thess. 5:23.

O holy Father, sanctify the son of thy handmaiden in thy truth, and keep him from the evil, for thy name’s sake, O Lord.

Thereupon she sealed this with her blood, and thus, as a pious heroine and follower of Jesus Christ, she was received among the number of the witnesses of God who were offered up.

TJAERT REYNERTS, A. D. 1539.

About the year 1539, there was also a godfearing peasant, named Tjaert Reynerts, who lived near Harlingen, in Friesland. He was brought a prisoner to Leeuwærden, where he had to suffer much for the truth, from the blood-thirsty papists. Proverbs 29:10. The cause of his imprisonment was, that, out of compassion and brotherly love, he had secretly harbored Menno Simon in his great misery, in his house. This having been brought to the notice of the enemies, he was apprehended and very cruelly examined; but he, as a valiant hero and witness of Jesus (Rev. 2:13; 20:4), would not forsake his Creator in this extremity, but freely and undauntedly confessed the faith of the everlasting truth against these tyrants and blood-thirsty men; on which account he, at said place, as a chief of murderers (according to the example of his Lord Jesus), was placed upon the wheel, though even his greatest enemies bore witness that he was an upright and pious man. 1 Tim. 3:7.

At this time the tyranny and persecution against the godfearing Christians was very dreadful, so that the envious papists, who hated the truth, caused likenesses of many of the principal teachers and overseers of the church of Jesus Christ to be made, and posted up on doors, gates, and other public places, promising a large sum of money, to such as should deliver them into the hands of the officers and executioners. And since the godfearing Menno Simon, who was zealous for God, was one of the principal teachers and elders in this bloody and perilous time, who, by his glorious admonitions, and writings from the word of God, so flourished, that none of his adversaries dared come before him in an open and free scriptural disputation, though he at various times and very earnestly requested it; through which sound doctrine and Christian admonition, and the power of the Most High, said Menno Simon drew, turned, and won to God, a great number of men, from dark and erring popery; yea, from the dumb idols, to the living God. Therefore the servants of antichrist were embittered the more against him, and, in order to quench and hinder this, caused, A. D. 1543, a dreadful decree to be proclaimed against him throughout all West Friesland; in which all malefactors and murderers were offered remission of their crimes, the pardon of the Emperor, the freedom of the country, and one hundred Carl Guilders, if they could deliver Menno Simon into the hands of the torturers and executioners. But though these envious men thirsted with such exceeding tyranny and great bitterness for his blood, and sought and persecuted him unto death, yet the Almighty God preserved him, and most miraculously protected him from the designs of all his enemies, so that they could not execute their tyrannical desires on him; for he died a natural death, as God had appointed it to him, at Wuestefeld, near Luebeck, on the 13th of January, in the year 1559, in his sixty-sixth year. Ps. 31:15; Job 14:5; Ps. 139:16.

He that desires, may read Menno Simon, contra Gallius Faber, fol. 23, where the offering of Tjaert Reynerts is referred to.[232]

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

ARENT JACOBS, WITH HIS WIFE AND ELDEST SON, A. D. 1539.

Even as it was in the time of Esau and Jacob, that he that was born after the flesh persecuted him that was born after the Spirit (Gen. 27:1; Galatians 4:29), so it was also abundantly witnessed in this time; which, among others, appeared in the case of one godfearing brother named Arent Jacobs, and his wife and eldest son. These resided in the Rijp, and being born again from above of God, and seeking the eternal inheritance which is reserved for such in heaven, they were hated and persecuted unto death by the followers of Esau, who brought them prisoners from the Rijp to Monickendam, in North Holland, where they had to suffer much for the truth; but as they were built upon Christ, and suffered themselves by no torments to be led away, they were, at said place, A. D. 1539, sentenced to suffer death by drowning, which was accordingly done. To this end heavy stones were used, which the executioner was not able to lift, so that the prisoners were obliged to assist him. Thus, like irrational beasts they were cast into the water, with stones tied to their necks, and so departed this life. Thus they did not love their lives, but surrendered them unto death for the witness of Jesus, who at his glorious coming shall raise their rejected bodies from the dead, and crown them with immortality in heaven. Rev. 12:11; 20:4; 2 Thessalonians 1:7; Phil. 3:21; 2 Timothy 4:8.

HANS SIMERAVER, A. D. 1540.

In the year 1540, Brother Hans Simeraver was imprisoned for the divine truth, at Schwatz, in the valley of the Inn; but as they could not draw him from his faith, nor convince him with the holy Scriptures, they delivered him to their high priest, the executioner, who had to lead him out and conquer him. Thus he was executed with the sword, and sealed his faith in God with his blood, thus resisting unto blood, or striving against sin and the abomination of desolation. Heb. 12:4; Matt. 24:15. Therefore he shall also, on Mount Sion, among the great number of those who testified to and confessed the name of God in the world, receive a palm in his hands, and be crowned with the unfading crown of life. 2 Esdr. 2:45; 2 Tim. 4:8.

WALTER OF STOELWIJK, A. D. 1541.

On the eleventh of February, A. D. 1538, another pious and faithful brother, named Walter of Stoelwijk, at Vilvoorden, in Brabant, fell into the hands of the ravening wolves (Matt. 7:15), and had to suffer much for the truth, from these envious papists. But he, as a wise builder, had founded his house upon the firm and immovable rock, Christ Jesus; and therefore remained steadfast in all these great trials, though he had to suffer cruel imprisonment for three years, and much severe and tyrannous examining and torturing from these blood-thirsty men. Finally, on the 24th of March, in the year 1541, he was sentenced and burned at said place. Thus he remained faithful to his Lord and Creator unto death, and steadfastly confirmed with his death and blood the genuine faith of the truth, and his unwavering, living hope. He shall therefore, as an obedient sheep, also hear the voice of the great Shepherd of the sheep saying to him: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” John 10:3; Heb. 13:20; Matt. 25:34.

A LETTER WRITTEN BY SAID WALTER OF STOELWIJK, TREATING OF THE SUFFERING AND THE GLORY OF CHRISTIANS.

Grace, peace, and mercy from God our heavenly Father, and from Jesus Christ our Lord and Savior, be with all those who live godly in Christ Jesus, and therefore suffer persecution, to the glory and praise of the true God, to the trial of their faith, and the eternal salvation of their souls. Amen. Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; 2 Tim. 3:12.

Blessed be God, the Father of our Lord Jesus Christ, who in his unfathomable grace and mercy hath called us out of darkness unto his marvelous light, and still daily lets his face shine upon us, that we may know his way on the earth, and his salvation among the Gentiles. Yea, blessed, praised, and glorified be God our most blessed Lord and most merciful Father, who, through his unspeakable goodness, and not through the merits of our works, has chosen us, through Jesus Christ, to be his children, that we should be heirs of his eternal kingdom, and inherit all things as true children and heirs of God; children of God and joint heirs with Christ, if we do the will of God our heavenly Father, that we may be glorified with him, and enter into his glory. Tit. 3:5; 2 Tim. 1:9; Eph. 2:6; Rom. 8:17. For it is true what Christ says: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” Matt. 7:21. Now it is the will of our heavenly Father, that we deny ourselves, take up our cross, and follow Jesus Christ.

In the first place, we must deny ourselves; that is, we must forsake our own will, and surrender ourselves wholly to Jesus Christ, so that according, to the words of the apostle, we live no more unto ourselves, but unto Jesus Christ, who died for us, that he may be Lord both of the dead and living, and that no one shall live unto himself, but unto him who died for him, and rose again. O Lord God, how few there are who are willing thus to deny themselves, and desire only to do the will of God; yea, how many do not yet know which is the true will of God, but hold to the doctrine and commandments of the Roman Pope and antichrist, and are in such a condition, that they do not know Jesus Christ. To these, the Almighty God, according to the pleasure of his will, must open the eyes of their understanding, with the radiance of his grace, that they may emerge from this blindness into the true light, and know with all the saints, what is the delusion and sorcery of the Babylonian whore (Rev. 18:2), and that the teachings and commandments of Christ Jesus alone are to be kept, yea, that we must follow and preserve only the teachings and commandments of Christ Jesus, and that we may in no wise live according to our own will, but are to consider that Christ Jesus himself did not his own will, but the will of his Father, who sent him; which was done and written for our admonition and instruction, that we should not fulfill our own will, which, because of the innate wickedness of our cursed nature, is prone to evil; but the acceptable and perfect will of God, so that we may pray aright, as Christ has taught us, saying: Heavenly Father, thy will be done in earth, as it is in heaven. Matt. 6:9,10. How many there are who do not say this with a good heart, but with false lips, even as Judas said to Christ: “Hail, Master” (Matt. 26:49; Mark 14:45; Luke 22:47), at the same time betraying him; so they say with the mouth, that God’s will is to be done; while at the same time all their thoughts and works are contrary to the will of God. These are those real false Christians who say to Christ Jesus: “Lord, Lord,” and yet do not what he has commanded them. These are the true Pharisees, the hypocritical saints, who honor God with their lips, while their heart is far from him. These are the true unbelievers of whom St. Paul says that with their words they profess to know God, but in works deny him, so that they are abominable to the Lord, because they are disobedient to him, and reprobate unto every good work. Yea, these are the true hypocrites, the disciples of deceitful Satan, who have learned from their master, to disguise their inward craftiness, and outwardly to adorn themselves with a beautiful appearance. Such hypocrites the Lord will forever curse and cast out, and say to them: “Depart from me, ye workers of iniquity; I know you not.” Matt. 7:23; Ps. 6:8. But he will bless the pious Christians and bless and glorify the good and true disciples of Jesus Christ, who deny themselves, and have surrendered themselves unto the will of God, which is the true beginning of the Christian life, and without which life can not be begun.

In the second place, we must take up our cross, namely prepare ourselves for suffering, according to the teaching of Jesus Syrach, who says: “My son, if thou come to serve the Lord, prepare thy soul for temptation. Set thy heart aright, and constantly endure, and make not haste in time of trouble. Cleave unto him, and depart not away, that thou mayest be increased at thy last end. Whatsoever is brought upon thee, take cheerfully, and be patient when thou art changed to a low estate. For gold is tried in the fire, and acceptable men in the furnace of adversity.” Sir. 2:1–5; Wis. 3:6. With this accords also what Paul says: “All that will live godly in Christ Jesus shall suffer persecution.” 2 Tim. 3:12. Yea Christ himself says to his apostles: “Ye shall be hated of all men for my name’s sake.” Mark 13:13. From all these words it must incontrovertibly follow, that all servants of God, all godly men, all disciples of Jesus Christ, must suffer persecution for his name’s sake; and be tried through manifold temptations.

Therefore it is an awful blindness, that men boast of the Gospel and Christianity, and know what belongs to a Christian life, but, alas! they have the least thought of suffering anything for the name of Christ Jesus; yea, though they know and confess that all the works which take place in papal desolation are evil, and nothing but blasphemy against God, yet have they fellowship therewith, and commit the most shameful idolatry, in order that they may avoid and escape the cross,--in which cross all pious Christians may glory (Gal. 6:14)--and still they want to be considered good Christians. O what wicked servants! O what wicked disciples! Wicked servants we say, because they would be above their Lord Jesus Christ; wicked disciples we say, since they reject and contemn the doctrine of their Master Jesus Christ. O people, people, mockers of the living God! who think to deceive God with your dissimulation, and to pay him with words, unmindful of the words of Paul, namely: that the kingdom of God is not in word, but in power! 1 Cor. 4:20. O people true hypocrites! who fancy that they serve Christ, but how far are they from glorying with Paul, the pious and faithful minister of Christ, only in the cross of Christ! Gal. 6:14. O miserable people, who would rather now live for a little season in peace and voluptuousness with the Babylonian whore, and afterwards be tormented with her in everlasting pain, than suffer with Christ Jesus for a little while, and thus enter into eternal glory!

Ah! the true saints and servants of God did differently; they would rather suffer death, than transgress the commandment of God. Pious Joseph would rather go to prison; yea, into death, than offend the Lord his God, and commit adultery with the adulterous woman. Gen. 39:8. Moses, the ardent and jealous lover of God, through his faith, chose rather to suffer affliction with the people of God, than to live in carnal and worldly lusts with the Egyptians; esteeming the reproach of Christ greater riches than all the treasures of Egypt; for he had respect unto the recompense of the reward. Ex. 2:11; Heb. 11:25. Shadrach, Meshach and Abednego feared God the Lord more than all the torments of the tyrannous King, and would rather die a temporal death, and adhere to their God, than deny him. Dan. 3:16. Daniel who was rich in spirit and strong in faith, did not shrink from the den of lions, in which he would rather be cast, than worship any strange God. Dan. 6. The pious Tobit would rather transgress the commandment of the King at the peril of his life, than to forsake God his Lord; wherefore he also commanded his son, to fear God all his life, and never to let his will be set to sin, or to transgress the commandments of God his Lord. Tobit 1:18; 4:5. Eleazar, the pious Israelite would rather die for the law of God, than act contrary to it; yea, than to dissimulate once, and thus cause offense in Israel. The mother and her seven sons were so ardent in the love of God, that they were not afraid of all the tyranny of the wicked King, nor would they act contrary to the law of God, but much rather suffer a severe death for it. 2 Mac. 7. Yea, how many saints and witnesses of Jesus Christ are still hated, persecuted and slain by the Babylonian whore, because they will not drink of the wine of her fornication, or have fellowship with her idolatrous works.

Therefore all hypocritical saints, all wicked hypocrites, who boast of being called Christians, yet will not suffer for the name of Christ, may well be ashamed. Christ may justly say to them: If I be your Lord, why do you not keep my commandments? if I be your Master, why do you not hear and believe my words? Mal. 1:6; Luke 6:46. Well then, let all hypocrites, and falsely prudent, unfaithful servants, and falsely wise disciples of Jesus Christ, depart from their Lord and Master, we nevertheless, through the grace of God, intend to adhere to Christ, and are ready to suffer for his sake, even as he suffered for our sakes. But he suffered as Lord, and we as disciples; hence we servants and disciples must not bear the cross reluctantly seeing our Lord and Master himself bore it.

In the third place, we must follow Jesus, but not as did many Jews, who followed him, because they had eaten of the loaves; which, alas! many false Christians still do, who join the Christian church, not because they truly seek Christ Jesus, not because they love the truth, but that they may be aided and fed by the Christian church (whom they perceive to be the most charitable). But to follow Christ in this manner is nothing but a mockery of God, and Christ will not have such followers, as we may clearly understand from the case of the scribe whom Christ condemned, because he wanted to follow him from covetousness; for the Lord beheld the heart of the scribe, and therefore did not answer him according to his words, but according to his thoughts, saying: “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” Matt. 8:20; Luke 9:58. Just as if Jesus had intended to say: If you will follow me, follow me in the manner in which I go before you. For Christ well knew his intention, namely, that he wanted to follow him for gain, and thought that Christ should give him power to perform wonderful signs and miracles, as he had given to his apostles, by which he might have sought gain. But such designs are not good, and cannot succeed; for the Lord himself was poor (Zech. 9:9), as he declares: If I the Lord and Master am poor, it is evident that my servants are poor, and that my disciples do not seek or desire riches. As though the good Lord had meant to say: He that would follow me, must follow me in the poverty in which I walk before him. But, alas! many people at the present day think that gain is godliness, as Paul says (1 Tim. 6:5), and, under the semblance of the Gospel and the Christian name, seek their own profit. O what perverted men! who will not go in the right way, but follow the way of the traitor and thief Judas, who loved the wages of unrighteousness, when he received the awful punishment of his wickedness, as every one knows. Matt. 27:6; Mark 14:18; John 12:4. O what blinded men, who can not take to heart that Ananias and Sapphira were put to such great shame, and punished, for their equivocation, by which the Almighty Lord God has undoubtedly given us an example, that all hypocritical and double minded men shall be thus put to shame and punished; as we find in Jesus Sirach: Woe unto those that are of a double heart, to those of wicked lips that enter the land by two ways. Therefore the wise man also teaches us, that our hearts should be without any deceit and dissimulation, saying: “Be not obstinate, and distrust not the fear of the Lord ... and come not unto him with a double heart. Be not a hypocrite in the sight of men, and take good heed what thou speakest. Exalt not thyself, lest thou fall, and bring dishonor upon thy soul, and so God discover thy secrets, and cast thee down in the midst of the congregation, because thou camest not in truth to the fear of the Lord, but thy heart is full of deceit.” Sir. 1:28–30.

O that all hypocrites would earnestly consider the words of Jesus Sirach, and reform, before they be confounded and punished by God, which shall be done to all the double minded, if not now, yet in the day of judgment, when the ungodly shall not stand, nor sinners remain in the congregation of the righteous. Ps. 1:5. Then Christ will bring to light what is now in darkness, and make manifest the counsels of the hearts; yea, he will take the fan into his hand, and purge his floor, and gather the wheat into the garner, but the chaff will he burn up with unquenchable fire. Matt. 3:12; Luke 3:17. Hence, let every one beware of hypocrisy, and let him truly follow Christ Jesus, as is proper, not with the Jews, for the sake of the loaves, nor with the scribe, from covetousness. But, O ye Christians, follow Christ, your Lord and Master with a pure heart, a clean conscience, unfeigned faith, and ardent love, without turning to the right or to the left. But those who follow Christ Jesus differently, are among good Christians what chaff is among the wheat, and their end will be everlasting fire, from which the Almighty Father preserve us through Jesus Christ.

Moreover, we must, from ardent love, follow Jesus Christ even unto the end, and not do as did some of his disciples, who forsook him, and became offended at his words, saying: “This is a hard saying; who can hear it?” John 6:60. O how many are unwilling to hear the divine words of our Lord Jesus Christ, yea, rave, when told that Christ Jesus promises tribulation and suffering to all his servants and disciples. From a stony heart and an embittered mind they say: Must one always suffer? Must one always be persecuted? This is a hard saying; who can hear it? O God, how is the sweet honey changed into gall, and the clear wine into bitter water! Alas! how have they come to loathe that precious, heavenly bread, and how has the eternal medicine, by which every soul must be healed, become a deadly poison to them! And how do men who will not believe the word of God, nor receive the holy doctrine of our Lord Jesus Christ, contemn the comforting Gospel, which has been sent us from heaven through the Holy Ghost, and sealed by Christ with his own precious blood; but if a lying prophet comes, a messenger prophesying of temporal peace and happiness, though it never comes to pass, he is heard, while the good Lord Jesus Christ, who has promised us the eternal peace of his heavenly kingdom, can not obtain a hearing; so that it is as Christ said to the Pharisees: “I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.” John 5:43. Yea, many now do as did the rebellious and unbelieving Israelites, who forsook God the Lord, who had delivered them out of Egypt, and desired other gods for leaders and protectors. Num. 14:2; Ex. 32:1; Acts 7:39. Thus also now many Christians forsake Jesus, who has freed them from the power and tyranny of Satan, and delivered them from the jaws of the lions, who devoured them, yea, had hastened with them in the way to eternal damnation, utterly to destroy them.--Then Christ delivered them, and placed them again in the way of eternal salvation. John 1:29. Many now forsake the good Shepherd, who spared not his life for our sakes, but delivered it unto death, because of the great love which he had to us; and trust in men, of whom the prophet says that their assistance availeth not, and they cannot help; for their breath must go forth and return to the earth, and the thoughts of all them that put their trust in men and follow false prophets, who delight in unrighteousness shall perish. Hence all pious Christians must follow no other than Christ Jesus, who, as Peter says, suffered for us, leaving us an example, that we should follow his steps, 1 Peter 2:21. The same is declared also by Paul, with these words: “Let us lay aside all guile and hypocrisy, and the besetting sin, 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.” Heb. 12:1,2; Mark 16:19. In these words of the apostles we may perceive, that we are to follow Jesus Christ, and look to him as the Captain of the faith, the Bishop and Shepherd of our souls, yea, the good Lord and Master, who has given an example to all his servants and disciples, that they must suffer even as he suffered. Heb. 2:10; John 10:11; 1 Peter 2:25. But, O God, how much Christ had to suffer! he who was Lord of heaven and earth became so poor for our sakes, that he had not where to rest or lay his head: when he was in the form of God, he humbled himself, and took upon him the form of a servant (Phil. 2:6,7; John 13:5), that he might serve us, and gave his life for our redemption; yea, though he was the eternal wisdom of the Father, who upholds all things by the word of his power, he had nevertheless to hear the Pharisees call him a flatterer and deceiver of the people, a sinner, yea, a demoniac and madman, and many other abominable blasphemies, reproaches and mockeries; in short, though he was the only begotten Son of God, the Almighty Father, yet he was counted a malefactor, and had to die the most bitter death, so that Isaiah could well say of him: “He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities.” Is. 53:2–5. Hence he could justly say: “I restored that which I took not away. For, for my friends’ sake I have suffered pain; shame hath covered my face. I am become a stranger unto my brethren, and an alien unto my mother’s children. And I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. All they that see me, laugh me to scorn: they shoot out the lip, they shake the head. They gaped upon me with their mouths, as a ravening and roaring lion. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture.” Ps. 69:4,7,8,20,21; 22:7,13–18; Matthew 27:34; Matt. 15:23; John 19:23. Yea, as he says through the prophet: “I am a worm, and no man; a reproach of men, and despised of the people.” Ps. 22:6. Yea, my beloved brethren, God the heavenly Father laid the chastisement of our peace upon him; for by his stripes we are healed. All we went astray, as sheep that have no shepherd; we have turned every one to his own way; but the Lord laid on him the iniquity of us all. “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.” 1 Peter 2:24,25; Isaiah 53:5–7; Acts 8:32.

Are you pious Christians? Then consider what Christ Jesus suffered for us poor sinners; the Lord for his servants, the Master for his disciples, the Shepherd for his sheep, yea, God for men. 1 Peter 4:1; John 10:11; Ezek. 34:23. O deep humility of the Master, that he would serve his disciples, and give himself unto death for them! John 13:5. O great grace of the Lord, that he would suffer so much for his servants! O infinite righteousness of the Shepherd, who would give his life for his sheep! John 10:11; 17:9. O unspeakable love of God to us poor mortals, that he would redeem us by his own precious blood! This every Christian should at all times remember, and feel grateful to Jesus Christ for these benefits, not only with words but also with works. But, alas! some have gone so far, that they can indeed talk of Christ, that he suffered and atoned for us, and are desirous also of partaking of the redemption purchased for us with the blood of Christ; but they never once think of suffering with Christ Jesus, though they nevertheless hope to be glorified with him. But it is a faithful saying, says Paul, that if we are dead with Christ, we shall also live with him; if we suffer with him, we shall also rejoice with him forever; if we deny him, he also will deny us. 2 Tim. 2:11,12; Rom. 6:23; Luke 12:9. Let all apostate Christians, who return to the Roman Babylon, from which they had separated, and make friendship with the whore whom they had hated bear this in mind. What shall we say to such unstable persons? How can men who once knew the truth be so blinded as to depart from Christ Jesus their only Savior, and return to the infamous accursed whore of Babylon, the mother of all unrighteousness, and queen of all the children of unbelief and cursing, who has become their comfort and protection, yea, their idol. Woe unto such perverse men, who depart from righteousness, from light to darkness, from life to death, and go from Jesus Christ to antichrist, seeking consolation from Satan, and not in God. Woe unto such fearful ones, who fear those who can kill only the body, more than God, the Almighty Lord, who can cast both body and soul into eternal damnation. Revelation 21:8; Matt. 10:28; Luke 12:4,5. Woe unto such, that they were ever born unless they remarkably amend their ways and go out of Babylon; for the Scripture says not in vain: “Go ye out of the midst of Babylon, my people, and touch not the unclean thing, that ye be not partakers of her plagues, or sins.” Is. 52:11; 2 Cor. 6:17; Revelation 18:4. These are the clear words of the Lord; Who can blot them out? Who can endure the stings of a guilty conscience? Let him begin as he may, he will find it a hard undertaking, and shall not be successful in it. Acts 9:5; 5:5.

Here also no excuse will avail, as is clearly shown in the parable of the wicked servant, who, out of fear, had buried his Lord’s pound into the earth, but was not heard when he wanted to excuse himself to his lord. Matt. 25:26; Luke 19:22. By this wicked servant we understand all the fearful, who are not fruitful in the knowledge of our Lord Jesus Christ, and relish and seek all earthly things more than heavenly things. They may excuse themselves as ever they will, their excuse shall not avail, but eternal damnation will be their recompense; for every tree which does not bring forth good fruit, shall be hewn down, and cast into the fire. There must be fruits; leaves alone will not avail. Matt. 21:19. Christ is our example; he practiced and taught. He taught his disciples to suffer and endure, for he himself suffered and endured; hence Paul teaches us to look unto Christ Jesus, saying: “Consider him (Christ Jesus), ye Christians, 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. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.” Heb. 12:3–10; Prov. 3:11; Revelation 3:19.

By these words the apostle indicates to us, how necessary and profitable chastisement is for us, yea, so necessary and profitable that we can not be children of God unless we are chastened by our God and heavenly Father, as is clearly declared in these words: “For what son is he whom the father chasteneth not? But if he be without chastisement, whereof all are partakers, then are ye bastards and not sons.” With this accord the words of Judith, namely: that Abraham was tried by many tribulations, and became the friend of God; so also Isaac, Jacob, Moses, and all that pleased God were found faithful through many tribulations. Judith 8:26. But those who did not receive their trial in the fear of the Lord, and showed their impatience and the evil of their murmurings against the Lord, were destroyed by the destroyer, and killed by the serpents. 1 Cor. 10:6; Num. 21:6. Therefore, as gladly as we have God for our Father, so readily must we receive the chastisement of our heavenly Father; and as unwillingly as we would be counted bastards by God, so unwillingly must we also be to be without chastisement and correction, and so willing must we also be to be tried by tribulation. In short, as much as we love God and the salvation of our souls, and as much as we fear the punishment of God, so cheerfully must we receive all sufferings imposed upon us by God, and remember that Christ says: “He that taketh not his cross, and followeth after me, cannot be my disciple.” Matt. 10:38; 16:24; Mark 8:54; Luke 9:23. Also: Whosoever will save his life shall lose it; but whosoever loses his life in this world, for the Gospel’s sake, shall save it forever. Where now are the false Christians, who do not lose their life for Christ’s sake, and still think to keep it in eternity? Yea, so Saul thought that he could please the Israelites, and still remain the friend of God; but God rejected him for his double-mindedness. 1 Sam. 15:26. Thus they may also think to save their temporal life, and still obtain eternal life; but they shall find themselves disappointed in their hope. O Lord God, how can men be so blinded as to so love this transient life, seeing they know neither the day nor hour when they must die; even as the apostle James says that this life is but a vapor, which appears for a little time, and then vanishes away. Jesus Sirach also says that our life, compared with the days of eternity, is as dust or as a grain of sand to all the sand of the sea, or as a drop of water unto all the water of the sea. What then is man! and what is his beauty? or what are his possessions on which he would rely?

Since then our life is so uncertain and brief, it is a lamentable matter, that men take so much care for it, and bestow so little thought upon the eternal life. This is partly owing to false teachers and deceitful laborers, the adversaries of Christ and his apostles, who openly teach that Christians are not to suffer any more.

They shall be confounded with their people, who prophesy lies in the name of the Lord; they shall be punished with Zedekiah and Ahab who shamefully sin, and seduce the Israel of God, causing them to trust in vain things. They shall be put to shame with the Egyptian magicians, who now resist the truth, even as they resisted Moses. They shall be accursed with Balaam the son of Bosor, who with him forsake the right way, and go in crooked paths; yea, they shall sink into hell with Dathan, Korah, and Abiram, who with them caused contention and offense in the church of God, and despise the godly doctrine of Jesus Christ, by which they awaken, the wrath of the Almighty God, and treasure up unto themselves the wrath of God against the day when Christ Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that knew not God, and obeyed not the Gospel of our Lord Jesus Christ (Rom. 2:5; Matt. 25:31; 2 Peter 3:4; 2 Thessalonians 1:7–10); who shall suffer pain and everlasting destruction from the presence of the Lord, when he shall come to be glorified in his glory, and glorified in all them that believe in him. Is. 2:10; Wis. 5:2.

Now, who are these unbelievers, who do not believe the Gospel of Jesus Christ, and shall therefore suffer everlasting pain? They are those who now do not observe the commandments of Jesus Christ, and will not suffer for the name of God, or confess the truth according to the instruction of the Gospel; hence Christ shall also not confess them, or know them before his Father, and before his angels, with whom he shall come from heaven, to punish such unfaithful and fearful servants, and to glorify the faithful and valiant soldiers, who have come out of great tribulation, and have washed and purified their robes in the blood of the Lamb. Matt. 10:33; Mark 8:38; Luke 9:26; 2 Tim. 2:12; Matthew 25:31; Rev. 7:14. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun lighten them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes. Rev. 7:15–17; Is. 49:10. The prophet Esdras says: “I Esdras saw upon the mount Sion a great people, whom I could not number, and they all praised the Lord with songs. And in the midst of them there was a young man of high stature, taller than all the rest, and upon every one of their heads he set crowns, and was more exalted; which I marveled at greatly. So I asked the angel, and said, Sir, What are these? He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God: now are they crowned, and receive palms. Then said I unto the angels, What young person is it that crowneth them, and giveth them palms into their hands? So he answered and said unto me, It is the Son of God, whom they have confessed in the world. Then began I greatly to commend them that stood so stiffly for the name of the Lord.” 2 Esdras 2:42–47; Matt. 16:16; 10:32; Mark 8:29.

O what joy and glory are prepared for all pious Christians! Who now is so faint hearted and fearful, as to be unwilling to suffer a little for such joy and glory? It is indeed true, that suffering and tribulation are hard for the flesh; but we must remember the words of Paul: “Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” Heb. 12:11. Christ says the same to his apostles: “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born unto the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” John 16:22–24; Is. 26:17.

Behold, all ye believers, who now suffer tribulation, anguish and persecution for the truth, for a little season, consider these words, and take comfort: do not let it terrify or grieve you, and though tribulation is not pleasing to the flesh, remember that for a little sorrow you shall receive eternal joy; yea, remember that it is written: “The souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they seem to die; and their departure is taken for misery, and their going from us to be utter destruction: but they are in peace. For though they be punished in the sight of men, yet is their hope full of immortality, and having been a little chastised they shall be greatly rewarded: for God proved them, and found them worthy for himself. As gold in the furnace hath he tried them, and received them as a burnt offering. And in the time of their visitation, they shall shine, and run to and fro like sparks among the stubble. They shall judge the nations and have dominion over the people, and their lord shall reign forever. They that put their trust in him shall understand the truth: and such as be faithful in love shall abide with him: for grace and mercy is to his saints.” Wis. 3:1–9; Deuteronomy 33:3; Phil. 1:21; Wis. 5:1; 1 Peter 1:7; Matt. 13:43; 1 Cor. 6:2. O what beautiful promises are these for all that are persecuted for the truth; and how comforting are the promises made to us by Christ in the Gospel, namely that we are blessed when we mourn, for we shall be comforted; and that we are blessed when we are persecuted for righteousness’ sake, for the kingdom of heaven is ours; in short, that we are blessed when men shall despise and revile us, and say all manner of evil against us falsely, for Christ Jesus’ sake; then shall we rejoice and be exceedingly glad: for great is our reward in heaven. Matt. 5:4,10–12; Luke 6:22; 1 Peter 2:20. Yea, great is our reward, as Isaiah tells us: “that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” Is. 64:4; 1 Cor. 2:9. And the prophet David says: “O Lord, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!” Ps. 31:19.

But how few now labor for this great glory? It is as represented in the parable of the Lord, where it is said that the householder prepared a supper to which he invited many, for all things were ready. But one had bought a farm, and had to go and see it. Another had bought five yoke of oxen, which he must needs go to prove. Another had married a wife, and therefore could not come. But when the householder heard of this, he was wroth, and said that none of those who would not come should taste of his supper. Matt. 22:2; Luke 14;16; Revelation 19:7. O, what severe judgment and sentence is uttered against all those who will not come, despising the call of the Lord, and loving anything rather than God; that is, those who for father, mother, brother, sister, wife, child, wealth, poverty, praise, or reproach, forsake God, and do not obey his voice; yea, who do not count all earthly things and excellence, but dung, that they may win Jesus Christ, even as Paul did, and also the Hebrews of whom the apostle says that they took joyfully the spoiling of their goods, knowing that they had in heaven a better and enduring substance. Matthew 10:37; Phil. 3:8; Heb. 10:35. But, O God, how little do men now regard heavenly things. O, how little do they think, what difference there will be between the righteous and the wicked. Yea, there will be such a difference as the Lord has declared through Isaiah. “Behold, my servants shall eat but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.” Is. 65:13,14. Hence Christ says in the Gospel: “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.” Luke 13:28. O how glad shall the pious Christians then be, who fight valiantly for the name of Christ, and through him overcome: Yea, how glad, say we, will they be, when they shall receive the beautiful promise of which the Spirit of God says: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. To him that overcometh, will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. And he that overcometh and keepeth my words unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Because thou has kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. As many as I love, I will rebuke and chasten; even as a father the son in whom he delighteth: be zealous therefore, and repent. Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Rev. 2:7,10,17,26–28; 3:5,10–12,19–21; Prov 3:12. Yea, my beloved brethren, that they shall shine as the sun in the kingdom of their Father, and possess all things.

O how sorrowful will the persecutors of the Christians be, when the righteous God will mete to them with the same measure with which they measured to the Christians. Where shall murderous Cain then hide himself, when the sorrowful and innocent blood of righteous Abel shall cry unto God for vengeance against him? Where shall the Babylonian whore, who now sits in her pleasure-house and pomp, and has become drunken with the blood of his saints, and of the martyrs of Christ Jesus, escape the punishment of God, when the Lord will avenge the blood of his saints and witnesses, and require it at her hands? Which shall undoubtedly come to pass, as has been said through the prophet: “Behold, the innocent and righteous blood crieth unto me, and the souls of the just complain continually. And therefore, saith the Lord, I will surely avenge them, and receive unto me all the innocent blood from among them.” 2 Esd. 15:8,9. Christ says: “Shall not the God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily.” Luke 18:7,8. O how fearful will the punishment be, with which the Almighty God will avenge all the blood of his saints! How dearly had tyrannous Pharaoh to pay for the blood, of the innocent children, which he had shed! Ex. 1:22; 14:28. How severely was Amalek punished, because he had shed the innocent blood of the Israelites! 1 Sam. 15:33. The bloodthirsty Jezebel was thrown into the field, so that the dogs licked her blood, because she had shed innocent blood. 2 Kings 9:33. O Jerusalem, thou that killest the prophets that are sent to thee, and stonest the Levites, thou are therefore trodden down by the Gentiles, and art become a sport unto all nations! Thus shall God punish those who now shed innocent blood, and it shall come to pass as is written in the book of Wisdom: “Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labors. When they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they repenting and groaning for anguish of spirit shall say within themselves. This was he, whom we had sometimes in derision, and a proverb of reproach: we fools accounted his life madness, and his end to be without honor: How is he numbered among the children of God, and his lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us. We wearied ourselves in the way of wickedness and destruction: yea, we have gone through deserts, where they lay no way, but as for the way of the Lord, we have not known it. What hath pride profited us? or what good hath riches with our vaunting brought us?” Wis. 5:1–8.

All these things shall they say; who are in hell, having sinned: “For the hope of the ungodly is like dust that is blown away with the wind; like a thin froth that is driven away with the storm; like as the smoke which is dispersed here and there with the tempest, and passeth away as the remembrance of a guest that tarrieth but a day. But the righteous live forever more; their reward also is with the Lord, and the care of them is with the Most High. Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord’s hand: for with his right hand shall he sever them, and with his arm shall he protect them.” Wis. 5:14–16. O unfathomable grace of the Almighty God! O unspeakable love of the heavenly father, how abounding is thy grace, and how infinite is thy goodness, that thou hast prepared such glory for thine elect? Who can thank thee aright for all the benefits which thou hast so richly shown us, and dost still daily show? Blessed be thy name forever. Therefore we pray and admonish all pious Christians, all who love their salvation, to deny themselves, to take up their cross, and to follow Christ Jesus, and thus to do the will of God, that we may receive the promise. Let no one be afraid of or terrified by the ungodly tyrants; but let each do as Matthias taught his sons, saying: “Now, therefore, my sons, be ye zealous for the law, and give your lives for the covenant of your fathers. Call to remembrance what acts our fathers did in their time; so shall ye receive great honor and an everlasting name. Fear not then the words of a sinful man: for his glory shall be dung and worms. To-day he shall be lifted up, and to-morrow he shall not be found, because he is returned into his dust, and his thought is come to nothing. Wherefore, ye my sons, be valiant, and show yourselves men in behalf of the law; for by it shall ye obtain glory.” 1 Macc. 2:50,51,62–64.

O ye pious Christians, take these words of God to heart, and arm yourselves therewith, to do battle for righteousness, even unto death, and God shall fight for you and subdue your enemies. “And fear not them who are able to kill the body, and after that, have no more than they can do; but fear the Almighty God, the righteous Lord and Judge, who is able to cast soul and body into eternal perdition.” Matt. 10:28; Luke 12:4,5. Him alone let us fear, and walk in his ways, serving him in holiness and righteousness all the days of our life; yea, suffering death for his name, that we may say with Paul: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord Christ shall give me.” 2 Tim. 4:7,8. May God, the Father of mercy, and the God of all comfort, by whom it is given unto us, not only to believe on him, but also to suffer for his name, strengthen, confirm and establish us with his holy spirit, that we may not become weary of suffering for the truth, but continue steadfast unto the end, and rejoice with all the pious and true saints, when we are reviled and persecuted for the name of Christ Jesus. This grant us the Almighty Father, through Jesus Christ his only begotten Son, our Savior, unto whom be glory, majesty, blessing, the kingdom, and everlasting dominion, Amen.

Be manful, strong, and very courageous, to keep and do all things, even the words and the law of God. Depart not thesefrom, neither to the right nor to the left; add not thereto, nor take away therefrom, that you may act wisely. Whithersoever you go, be not terrified, and fear not, for the Lord your God is with you, when you pass through the waters, or into the fire; and though through hypocrisy or dissimulation you may now evade pain and punishment, you can neither alive nor dead escape the power of Almighty God. 1 Pet. 3:14; 2 Macc. 6:26.

Therefore let us forsake all that is in this world, for it lieth in wickedness; and let each take up his cross, and follow Jesus Christ; for he is nigh unto and with all those who are in distress, and will deliver them, and bring them to honor, if they are of a broken heart, and contrite spirit. O what great comfort is it, to have such a powerful and faithful companion, and what great honor is it, that he himself will so kindly aid us! But we must know that our Lord Christ Jesus is our Companion and Helper only at his own proper time, according to the counsel of the divine will and pleasure, in which he has ordered everything after one measure and weight; for even as he is the head of the holy church, and beholds her sufferings, so he has also appointed the number, measure, and weight, how far he will permit the wicked to go, how far they shall reach, and not longer nor farther, even as the Babylonian captivity should continue seventy years. Jer. 29:10. Yea, when the distress is at its height, and men think that God has utterly forsaken and forgotten them, at this very time the help of God is nearest them; yea, properly speaking, the Lord comforts before and in the midst of all affliction, for the Christian has in his heart the Spirit of God, the fountain of living water, by which he is always refreshed, comforted, rejoiced, and made glad. John 4:10; 7:37; 2 Cor. 7:7. Yea, the more sufferings increase, the greater the help and aid we receive; “for God will not suffer us to be tempted above that we are able; but will with the temptation also make a way to escape, that we may be able to bear it.” 1 Corinthians 10:13. Behold, in these words Paul tells us for our great consolation, that God will not suffer us to be assailed or tempted above that we are able to bear; “for if the sufferings of Christ abound in us, our consolation also abounds by Jesus Christ our Lord.” 2 Cor. 1:5.

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