We hereby do not consent at all to those who would resist the higher powers, but confess with all our heart, that one must be obedient and subject to them, as we have stated above.
11. Furthermore, to the question put to us, whether we would not be willing to swear any oath, we reply: That we do not find ourselves free in our conscience, that we may do this, because, as is written, Christ says (Matt. 5:33): “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.” Further, also James teaches us (Jas. 5:12), saying: “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. For these reasons we dare in no wise swear.
12. We further believe in the resurrection of the dead, as is written Isa. 26:19: Job 19:25; Daniel 12:2; John 5; 1 Cor. 15:12; 1 Thess. 4:16. That men shall rise from the dead in their own body, Job 19:26; Isa. 26:19; 1 Cor. 15, when the Lord shall come in the clouds, with his angels, when he shall judge every man according to his deeds, Matthew 25:31; Rom. 2:6.
13. We furthermore believe all that is contained in the holy Scriptures, both in the Old and New Testament. And we poor prisoners make humble entreaty, if we have in any wise done amiss to Her Majesty, or her subjects, praying them, to forgive us for it, and be merciful unto us, even as the heavenly Father is merciful; for we are a poor, simple people, of humble knowledge and understanding, and we are sorry that we cannot write more courteously. Hence we beg your Highness, that your Majesty would accept our simple writing in good part.
Herewith we will commend your Royal Majesty to the Lord for this time; the Lord be with you and us all. Amen.
Written in our imprisonment, in London, on the 21st of July, in the year of our Lord 1575, by
Hendrick Terwoort,
Jan Pieters.
A clear account of the foregoing matters is contained in the following letter, written by one Jaques de Somere (a member of the Calvinistic church, resident at that time in London), and sent to his mother, Tanneken van der Varent, residing at Ghent, in Flanders; in which city he subsequently became a pensionary, while the Reformed ruled at Ghent, before the city was delivered up to the [Duke of] Parma, in the year 1584.
Venerable and beloved mother, after most humbly commending myself to you, please let me inform you, that we are well, God be praised, even as we, not without great joy, learned from father’s letter, that this is also the case with you. I dare say that I never read a letter from my father without anxiety and fear, until the end of the same assures me of your health, since I, aware of the weakness and infirmity of your nature, and in constant dread, lest you might have fallen into some severe sickness, which would cause me greater grief, than if I myself were in the greatest distress and pain.
But God be praised for his goodness, that he does not visit you more grievously, nor lay upon you a greater burden, than you, by his help and the consolation of his word, and the hope of the life to come, are able to bear; and permits me to enjoy the greatest joy which a good child might wish in this world, namely, to see my father and mother attain to a good old age, and bear me such solicitude, love and favor as I could possibly expect from the most solicitous and benevolent parents, for which I owe you eternal gratitude.
Further, my beloved mother, as regards the particulars of the execution of the Anabaptists, though I doubt not but you have already heard much concerning it from the accounts of others, and I do not like to write of this matter, of which I can never think without great sadness; yet, since you desire it of me, and I perhaps know more about it than the common people, as I was often with them, and took a memorandum of everything, I would not forbear to write you such information as I have with regard to it; and I will also send you some copies of their confession, upon which they died (though some of them are still imprisoned), together with a supplication, which they presented to Her Majesty, but which was not accepted.
The matter was as follows: On Easter-day, the 3d of April, A. D. 1575, there were gathered in a house beyond Aldgate (on the way leading to Mirror Court), thirty Anabaptists, men as well as women, for the purpose of exhortation and prayer. But being discovered of the neighbors, nearly all of them were led from there to prison, with so few beadles, that part of them could easily have escaped, had they felt free in their conscience to run. After they had fallen into the hands of the magistrates, they were brought to the house of the bishop of London, in order to be examined by him (through the mouth, however, of the Dutch and French preachers, since the bishop did not understand their language), concerning their faith, which they delivered in writing, and which was of such a character, that it contained nothing but what I myself would have dared subscribe to, excepting only the article touching the oath, in which they openly confessed that they believed that one might not swear in any wise.
Not satisfied with this confession, the bishop laid before them four articles, which they were to sign, or, if they remained obstinate, be burnt alive; declaring that he had received this commission from the Court.
The articles were: 1. That they should desist from, renounce and forsake all errors, sects and heresies of the accursed sect of the Anabaptists, and confess that they had been seduced thereto by the devil; and further believe and confess with heart and mouth, that Christ had assumed his flesh and blood from the substance of the flesh and blood of Mary. 2. That infants ought to be baptized. 3. That a Christian might administer the office of magistracy. 4. That a Christian might swear an oath.
Thereupon they replied that they could not believe this in their consciences, and that they would hold to their first confession. Hence they were from there conducted back to prison; but on the way ten or twelve of them (seeing in what danger they were, and that they had a good opportunity to escape, since only one or two beadles went with them), escaped, all of whom, however, in a day or two, of their own accord, returned to the prison, partly to release their bail, who were bound in the sum of a hundred pounds; and partly, because the Bishop, as a man of honor, promised them with an oath, that he should release all of them together in four or five days, if they returned; if not, he should keep the others in confinement till Christmas.
Shortly after, five of the men (through the much disputing of our Netherlanders, who belonged to the [Calvinistic] church), before they were condemned as heretics became converted. And yet they were made to stand, in St. Paul’s church-yard, in a full assembly of many thousand Englishmen, in front of the pulpit (mark), each with a fagot on his shoulder, as a token that they had merited the fire; and much other loss and ignominy was inflicted upon them, though the bishop had promised them, that he should forthwith acquit them of everything, and release them without any trouble, if they would only sign the four articles; but the contrary was evident.
This occurred on the twenty-fifth day of May, A. D. 1575.
A few days afterwards, when the bishop saw that the rest would not depart from their faith, he condemned them all to death, in the ecclesiastical court in St. Paul’s church (where the papistic bishop in Queen Mary’s time was wont to sentence the Christians), and delivered them over to the secular judge, by whom the women, tied hand to hand, were conducted to Newgate (which is the prison of those confined for capital crimes); together with one of the men, whom they considered to be the youngest and most innocent. But the rest of the men were taken back to their old place of confinement of the bishop’s prison, so that it was thought that the women were to be executed first, even as they also daily came and threatened them, holding up death before their eyes, if they should not renounce; so that for five or six days they suffered great distress and temptation, expecting from day to day to be burnt, and this was done even on the very day when their sentence of banishment had arrived from the Court; for at ten o’clock in the evening the Bailiff and his beadles came into prison, to make an inventory of all their property, and to apprise them, that they should prepare themselves to die the next day, which he did, in order to see whether none of them would renounce through fear. But when he saw that they all remained steadfast, he announced to them, that the Queen would show them mercy, and only banish them from the country, and cause the youth to be scourged behind a cart.
Thus, within five or six days afterwards, fourteen women or thereabouts, were conducted, by the officers of justice, from the prison which stands near St. Martin’s Church, to St. Catharine’s on ship board, and the youth was scourged behind a cart that went immediately in front; and thus all were banished from the country, on pain of death, and they are now residing in Holland and Zealand.
A few days afterwards, the five men who were still confined in the bishop’s prison were likewise sentenced by the bishop, and brought to Newgate, where one of them, through the poverty and hardship of the severe confinement, died in prison. The others, fearing that the extreme penalty should be inflicted upon them, since they had so rigorously dealt even with the women; and hearing that the Queen and the entire council were so incensed against them, that hardly any one dared intercede for them, because of an evil report that they denied God and Christ, and rejected all government and authority of magistrates and higher powers as ungodly and unchristian; ventured to present a supplication, together with their confession concerning the four articles that had been laid before them (copies of which I send here), to Her Majesty, who was so incensed against them that she would not even receive it, but severely reprimanded the maids of honor who presented it to her, as they themselves reported to those that had delivered it to them.
When they saw this they changed said articles and supplication to some extent and delivered it to My Lord of Bodley, who, having conferred with the bishop about the matter, returned them the following day with the answer that he was sorry for their sakes, but that there was no hope at all of mercy, except they were willing to sign the articles, and renounce their heresy. In the meantime, the bishop, in behalf of Her Majesty, issued several articles, one of which was That a Christian magistrate might punish obstinate heretics with the sword; commanding all strangers to subscribe to the same, or if not, to give sufficient bail that whenever it shall please the bishop they will appear before him and the Queen’s commissioners, to be more fully examined and punished according to the finding. Hence, nearly all the strangers, more through fear than otherwise, signed the same, except some who would rather be in danger, than, against their conscience, sanction, by their handwriting, the killing of the poor people; how it will end with them, is not yet known.
Shortly after, an order from the Court came to the sheriff or bailiff of London, that he should execute the oldest two, according to their sentence. One of them named Jan Pieterss, was a poor man, more than fifty years of age, with nine children. His first wife had previously likewise been burnt for her religion, here in Ghent in Flanders. And he was now married to a woman whose husband had also previously been burnt at Ghent for his religion. Hence both, on account of persecution, had fled to England, thinking that they should be able to live there without peril in the liberty of their conscience. All this he stated to the bishop, and asked for mercy to leave the country with his wife and children; but it was not granted him.
The other, named Hendrick Terwoort, was a handsome, wealthy man of thirty-five or six years, a goldsmith by trade, and had only been married eight or ten weeks previous to his apprehension.
These two, as no disputing of the Dutch and French preachers could move them to subscribe the articles, but were much rather confirmed in their views through the cruelty and unchristian proceeding of those who boast themselves of the gospel and the true faith, notwithstanding that many Englishmen as well as Dutchmen solicited pardon for them, were, nevertheless, the 22d of July, at six o’clock in the morning; in Smithfield (where they formerly used to burn persons belonging to our religion) most miserably burnt alive at a stake, till consumed to ashes, without any strangling or gun-powder, according to the custom of the country, on the Friday after that on the preceding Tuesday the stake had been erected. I doubt not but that the Queen consented to it with reluctance, but was persuaded thereto by some papists or other perverse persons and enemies of the truth, of whom there are many here; who made her believe that the Anabaptists (which religion is unknown to this nation), not only deny God and Christ; and thus overthrow the salvation of souls, but that they also reject all secular politics, laws and authorities, and instigate the people to sedition and rebellion, teaching that the office of the magistracy is ungodly and unchristian, whereby mostly, I doubt not, she became incensed against them, so that she would not even receive their supplication.
May the Lord forgive those who were the cause and authors of this, and so greatly slandered these poor people before Her Majesty, as you may judge from this their confession, which they subscribed in my presence, with their own hands: which though it does not satisfy me in every respect, and I greatly fear that they labor under a misapprehension as regards the point of Christ’s first conception and the origin of his flesh; yet, since they with expressed words confess in a Christian manner, and have often orally confessed in my presence, that Christ is true God and true man, like unto us in flesh and blood and all other things, except sin alone; I am so far from deeming them worthy of any capital punishment, that I would not hesitate to recognize them as brethren and do not doubt their salvation, provided they have feared the Lord, and walked before him in a good conscience; for our God is a merciful and gracious God, who does not condemn men for this or that misapprehension and error, but much rather graciously forgives their weakness and infirmity, for his Son Christ Jesus’ sake, if it does not arise from stubbornness, but from pure ignorance, even as Paul says of himself, that he obtained mercy with God, because he had sinned ignorantly (1 Timothy 1:13); and the error does not concern the fundamental doctrines of the faith, but the accessories of it, as is the case with these Anabaptists.
As regards the two young men that are still left, they continue as firm and steadfast as ever, and daily expect to have the same punishment inflicted upon them.
Lucas and I sought, if it were possible, to help them out of prison (four days after the others had been executed), and had with much talking brought the matter so far that they subscribed the confession (a copy of which I herewith send you), hoping that the bishop should be satisfied with it; who, when he had read it, found it good enough, but would nevertheless not accept it graciously, except they would subscribe the first four articles without any contradiction, and unite with the Dutch church, which they had resolved not to do, even though they were entirely and in every respect of our belief because they would thereby have to condemn the two executed, and all others of their fellow-believers (who died or still live in the same faith), and confess that they had been led into damnable heresy by the devil, the spirit of lies and error, in which they say that they, in their consciences, in no wise believe, but that they are much more assured of their salvation in Christ, who is true God and true man, and because they would greatly offend God, as they say by saying all these things against their conscience.
Hence there is nothing known but that they will have to suffer the same punishment which their associates suffered; and this the more, because they attempted to break out of prison, by filing off an iron bar from a window, for which reason they are now also fettered much more heavily than ever before, and should consider themselves fortunate, if they, the sooner the better, could be released through death from the great poverty and misery of the imprisonment, since they are both confined apart, so that they cannot comfort each other, and no one may come there and speak to them, on pain of being held himself.
Here you have, beloved mother, from beginning to end, a written account of the sad history of the imprisoned, converted, banished and executed Anabaptists, which as I well know has seemed very incredible and strange to you, and that you have been greatly grieved: because they who formerly suffered persecution themselves here now persecute others for their religion; and force the conscience of others with fire and sword, whereas they formerly taught (which is the truth); that no man has a right to rule over the conscience of another; and that faith is a special gift of God and cannot be implanted in man by any physical force, but through the word of God and the illumination of the Holy Ghost; also, that heresy is not a carnal, but a spiritual crime, which God alone must punish; that lies must be overcome not by force, but with the truth; that the disposition of the children of God is, not to put others to death for their faith, but to be put to death themselves for the testimony of the truth; finally, that the shedding of blood for the sake of religion is a sure sign of antichrist, who thereby sets himself in the place and judgment-seat of God, and ascribes to himself dominion over the conscience (which belongs to God alone). I am well aware, I say, that this matter has greatly grieved you and every sympathizing heart; yet I hope that you will hereby not become offended or take occasion to doubt the true faith; but will think (as is also the truth) that it has not been sanctioned or approved of by some of the godfearing and learned, of the English, as well as of the foreigners that are here.
Moreover, though this church should approve of it, you nevertheless well know that the truth does not depend on men, who are but frail, weak, sinful, and changeable, so that those who are good and godly to-day, may to-morrow fall into great sins, especially if their affairs prosper in this world; but that our comfort and hope, religion, faith and salvation consist in God, who is unchangeable, and whose truth ever remains uniform. By him we have also been taught and warned beforehand, that we should not be offended at the scandals of this world, which are many and of various kinds, and are also often caused by those who shelter in the church of Christ. Even as Paul declares concerning what befell him, the persecution which he suffered from false brethren was not the least.
I would write you more about this matter, if time did permit me. Hence I will conclude here, and pray the Lord, that he will strengthen you and all the godfearing and lovers of the truth, in virtue and godliness, to the salvation of the soul. Amen.
Your obedient son,
Jaques de Somere.
Wherefore, let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator, 1 Peter 4:19.
A supplication, presented to the Queen, in behalf of the prisoners in England, but not received by Her Majesty.
In consideration of your Majesty’s laudable goodness and grace, famous far and wide among all nations, because you have always used discretion in all matters, and especially in the matter of religion and conscience, and have recently shown this in our fellow-believers; we entirely trust to your Majesty, that you will be pleased to show us poor prisoners and strangers the same mercy, since we are in the same state and condition, and in the same faith, which we humbly present to your Majesty in Christ, for Christ’s sake, that your Highness be pleased to peruse the same, and, according to your wisdom and grace, considering the unimportant difference, graciously judge of it. We testify before God and your Majesty, that if we could feel or understand otherwise in our conscience, we should with all our heart accept and confess the contrary, seeing it would be a great error on our part, not to prefer living in a true faith, to willfully dying in a false faith. Likewise, will Her Majesty be pleased to consider according to her innate goodness and wisdom, that it does not behoove us to speak dissimulatingly, otherwise than we believe with the heart, in order thus to escape the danger of temporal death, and that it is impossible to believe differently from what we feel in our conscience; as also, that it is not in our power to believe this or that, even as an evil doer can voluntarily do well or cease to do evil; but that the true faith must be poured into men’s hearts by God, whom we daily pray, that he would give us his Spirit, that we may understand his truth and Gospel.
Moreover, it is well-known to Her Majesty, that we are not a turbulent people, neither seek to instigate any rebellion against Her Majesty, but much rather daily pray the Lord for her prosperous reign and welfare according to soul and body (Jer. 29:7); finally, that we have not sought to spread our faith in this country, nor are we able to do it, since we are simple and unlearned trades-people, and inexperienced in divinity. These and other reasons we humbly entreat Her Majesty to consider for our benefit, and in particular to be mindful of Her laudable and princely grace, which is a marvel to all nations, and which has ever appeared in all matters, but especially in the matter of religion and conscience.
It was subscribed:
Hendrick Terwoort,
Jan Pieterss,
Christiaen Kemels,
Gerrit van Byler,
Hans van Straten.
Touching our faith of Jesus Christ our Savior: We not only believe in his incarnation, but also regard him, who denies that Christ is come in the flesh, to be the antichrist. 1 John 4:3. Hence we believe with the heart and confess with the mouth, that the eternal Word of God was from the beginning with God; that the Son of God became man when the fullness of the time was come, for the salvation and redemption of men; that he was conceived of the Holy Ghost, and through the power of God the Most High, born of the blessed virgin Mary, and manifested of the seed of David; that he is the fruit of the body of Mary; and that inasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same. Hebrews 2:14.
Finally, we believe that he is the promised seed of the woman that has bruised the serpent’s head; we also believe, all that is further written concerning him in the holy Scriptures; and we place the hope of our salvation solely in his death and resurrection. But herein alone is the difference, that we can as yet not find it in our conscience to say that he took his flesh from the substance of the flesh of the virgin Mary; since we do not find this expressed in the Scriptures; hence we forbear to inquire into the mystery of God.
As regards the baptism of children, we believe that infants are in a saved state and belong to the kingdom of God; but as we do not find a commandment or an example in the holy Scriptures, to baptize them, we deem, according to the ordinance of Christ, that one ought to wait with baptizing them, till they are able to confess their faith in the church of God. In the meantime we do not condemn the churches that hold other views.
Regarding the magistracy, so far as the office in itself is concerned, we confess that it is not only good and profitable for the maintenance of the common welfare, but also ordained of God, for the protection of the good and the punishment of the evil; that he has not received the sword in vain, to whom we also are bound, through God’s commandment, and ready, to show all subjection and service. We believe that it does not behoove us further to inquire into or judge of this matter.
But being constrained in our conscience by questions as to whether the magistrate can be a Christian, we say that to human eyes it will, for manifold obstacles, be hard and difficult; nevertheless we do not despair of it, since that which seems impossible to men is possible before God, according to what Christ says in the gospel concerning the rich. Matt. 19:26.
Finally, as to swearing: In this article we agree with the Dutch preachers, that we may, with a good conscience, call God to witness in a matter of which we know and are certain.
These articles, as contained here, we simply believe, notwithstanding the conclusions which some, out of their own understanding, draw from them to the contrary.
Hence we beseech Her Majesty, for Christ’s sake, to bear our weakness, and to consider that if we could feel somewhat different in our conscience, we would most gladly accept the same from the heart, and confess it with the mouth.
Thus we humbly pray God for Her Majesty’s long life, prosperous reign, and eternal salvation. We doubt not but that she will be pleased to show us poor prisoners and strangers such grace as has already been shown to our companions, for which thanks be to God and to Her Majesty.
Subscribed by:
Hendrick Terwoort,
Jan Pieterss,
Christiaen Kemels,
Gerrit van Byler,
Hans van Straten.
Reverend and well beloved Sir Doctor Fox: We have read your letter, from which we learn the endeavors you have put forth in our behalf, with Her Royal Majesty as well as with her wise council, for which we greatly thank you, even as we also do for your good admonition, which notwithstanding it seems to us to be written somewhat severely, we are nevertheless assured proceeds from love and from a good zeal which you have for the truth and the welfare of your neighbor; hence we cannot but give it a good interpretation. However, we are very sorry that you, not better understanding our point, have an opinion of us different from what we would like; since you think that through our singularity and obstinacy we not only give offense to the church of God, but also greatly offend God, and overthrow our salvation.
What cause you have thus to think of us, we do not know; however, we can assure you of this, that we seek with all our heart to serve the only God and Christ in a good conscience, and to edify our neighbor as far as is possible to us.
Hence we willingly accept whatever the holy Scriptures declare to us, and wish that we would be left to adhere to the simplicity of the word of God, and not with subtle questions to be driven further, than we with our feeble understanding can comprehend or answer with the Scriptures. We confess (even as you say) that Jesus Christ the Son of the living God, when the time was fulfilled, was born of woman and became truly man.
We confess that the flesh of Christ is not a fantasm or ethereal, but true, human flesh, like unto us in all things, except sin; that he is the promised seed of the woman, David’s son, and the fruit of Mary’s body. Finally, we believe all that the holy Scriptures further testify of him; and whether we live or die, we do not place our salvation in our works or holiness, but solely in his death and resurrection. Hence we cannot wonder enough, what more could be required of a Christian, since you yourself quote from the apostle: “Though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature.” 2 Cor. 5:16,17.
By this the apostle sufficiently indicates to us that we ought rather to observe and appropriate to ourselves the fruits of the incarnation and the sufferings of Christ, than arrogantly to dispute about the origin of his flesh; which we yet confess as far as the Scriptures tell us concerning it; contenting ourselves with what you request of us, that he is come in the flesh. If people only were satisfied therewith, and would not compel us to confess that Christ has his origin from the substance of Mary’s flesh; which because we cannot comprehend or believe, for the reason that the word substance is not mentioned in the holy Scriptures, and, therefore it is concluded against us, that we believe that Christ is not true man, and in short, that we deny our salvation; whereas, on the contrary, according to the dictates of love, it ought to be concluded: That, when we say that Christ had just as true, human flesh as our first father Adam had before the fall, we at once confess him to be true man and our Savior, especially when we confess this with express words. If you reply to this, that you find little or no difference between your faith and ours, except in the expression, substance of the woman, and that we ought not therefore obstinately to reject the same, we rejoin, on the other hand, that we ought not to be constrained thereto by force, but that our weakness in this respect ought to be borne with, since we cannot believe otherwise in our conscience, and should greatly sin against God, if we were to speak contrary to the testimony of our conscience.
Hence, if we are put to death (which we do not hope of her Royal Grace) we testify before God, that we do not die for this or that article (which if we could, with arguments, be made to believe, we would accept with all our heart), but for our conscience’ sake, to which if we act contrary, though we did well, we nevertheless do ill, and witness against ourselves, as you with your learning can understand far better than we simple and unlearned people.
Finally, we are men, and what is more, unlearned men, who are liable to err; and hence we will always show ourselves teachable to all those who can show us something better with the Scriptures; but that they want to constrain us thereto with fire or sword, this appears to us a vain undertaking, and to militate against reason; for it is indeed possible, that through fear of death we could be made to speak differently from what we understand; but that we should understand otherwise than we believe, you know to be impossible.
Therefore those who should deal with us on this wise, offer us this alternative, either temporal or eternal death: temporal, if we adhere to what our conscience declares to be right, or the truth; eternal, if we act and speak contrary to our conscience. But we have a better hope of her Royal Grace, which has hitherto not deemed it well to put [any one] to death for the matter of religion; well knowing that the true faith is a special gift of God, implanted in man, not by fire and sword, but through the Holy Ghost and the preaching of the external word of God. And we ought to consider well, that formerly we were all heretics here, who if we had been made to die in such a condition, would all have had to suffer the death of both body and soul. But we will here conclude this matter, thanking you for the trouble to which you have been pleased to go for us, and requesting you that you will do the best in our cause, with the council, and especially before Her Royal Majesty, who, if our point were well known to her, we doubt not, would, according to her excellent wisdom and usual grace, deal mercifully with us, since we willingly show Her Majesty all reverence and subjection, praying for her long life and prosperous reign. Amen.
Subscribed to by:
Gerrit van Byler,
Hendrick Terwoort,
Hans van Straten,
Jan Pieterss,
Christiaen Kemels.
In the year 1576, Paul Glock, who had been imprisoned without intermission for nearly nineteen years, in the country of Wurtemberg, came to his deliverance, after he had suffered much during his imprisonment, and at first been greatly tormented and tortured, and at such times been tempted in many and various ways, by the authorities as well as by noblemen and Lutheran preachers; they tried him with hard imprisonment and also with light imprisonment. In the year 1566 they did not try him for a whole half year, and also permitted him to go out several times, on his promising them with his word, that he would not go away without their knowledge. Subsequently, when the court-chaplain of the prince and others examined him, and he still firmly adhered to his faith, and would not regard their magistracy, sword, and war, as in harmony with Christianity; they said that he was not worthy of going among the people; that he must remain in confinement all the days of his life, even until his death, or until he should say that they were good Christians. In the year 1567 he was sick, from Epiphany until St. John’s day, being very feeble and miserable, lame in his hands, and also in his knees, so that he was not able to stand up. He also had great pain in his mouth, so that for some time he could eat no bread, and there was no hope that he would ever get well again. When his enemies learned of this, they thought, “Now is our time,” and sent two priests to him, who were to dispute with him, and to persuade him, in regard to infant baptism and the sacrament, and that they should convert him to themselves, since God so visited him with sickness. But brother Paul said: “Show me a Christian flock that has grown up by your preaching, doctrine and faith, and I will unite with it; and if there be anything in me that is contrary to God, I will lay it aside and forsake it, and adopt that which is better.” Then the two priests said: “The Christian church cannot be pointed out with the finger.” Brother Paul said: “It is evident what false prophets you are; Christ showed his church and disciples, when he stretched out his hand over his disciples, and said: Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. Matt. 12:50. Also: A city that is set on a hill cannot be hid. 5:14. Further: Ye are the light of the world. The apostle Peter also speaks of it, where he says: Ye are a chosen generation, a holy nation. 1 Pet. 2:9. Paul also shows her [the Christian church] where he says: Ye are the temple of the living God, the seal of mine apostleship. 2 Cor. 6:16; 1 Cor. 9:2. But since you do not know her, you are the children of the night and of darkness, and not members of the body of Christ; and since you cannot show me Christ’s body, how should I trust and commit myself to you, that you should make a Christian of me, when you have not yet shown me one Christian in your church. You are even as Ahab’s four hundred false prophets; into whose deceitful mouth a false spirit has been put, to deceive the whole world; yea, you are the thieves and murderers that now come to kill and steal.” 1 Kings 18; John 10:8.
When he gave them such an answer, they were astonished that he could so answer them in his sickness, and did not come to him any more for a long time, to dispute with him. They also said: “Though your cause be right and good, it can yet not be tolerated, for it has never been tolerated.” Brother Paul said: “Yes, the ungodly and the world could not tolerate Christ, his apostles, or any of the righteous; so also you, for you are ungodly, unrighteous, and wicked men, whose belly is their god. Philip. 3:19.
In the year 1572 the preachers of the Prince came to him the third time, to the castle of Hohenwithing, talked much with him, and examined him concerning many things. In the year 1573 they had him brought into the city of Aurach, where then were the preachers and the steward of the country (who is the next after the Prince), and they disputed with him about infant baptism. They said: “Children have faith, and hence they are justly brought to baptism; for the apostle says: Without faith it is impossible to please God.” Heb. 11:6. But Paul said: “The apostle does not say this of children, nor does he speak to children, but with adults; and he further says in the same place: He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. Now place before me a child, and if it shows so much confession and faith, then baptize it freely.” They said: “A child needs no confession.” “Then it also needs no baptism,” said he. Then they were silent about that, and began to speak of the magistrates, saying that they were Christians, since the apostle calls them God’s ministers. The brother replied: “The apostle calls them ministers (Romans 13:4) because of the council, and the council does not belong in the house of God or Christ.” They said: “The council does certainly belong in the house of God.” The brother said: “Then show me a lawful magistracy in the house or church of Christ; for the apostle ordained all offices in the house of God: hence show me where he ordained the princes or worldly kings with their offices in the church.” Then the preachers began and said: “Cornelius was a centurion over soldiers, and became a Christian.” Acts 10:1. They also mentioned Sergius Paulus, and said that he had been the deputy of the country. Acts 13:7. Then the brother asked them, whether they also believed that the apostle had preached the Gospel to them, by which they had to become believers, and whether, also, the apostle had been a true follower and teacher of Christ. They answered: “Yes.” He asked further: “did he also judge in a worldly manner—bear a sword?” They said: “No; but he wielded a spiritual sword and judgment.” “As you then also confess,” said the brother, “you also well know that the apostles preached the Gospel to Cornelius and Sergius Paulus; also that the people wanted to make Christ a king, and that he fled (John 6:15); again: The princes of the Gentiles exercise dominion over them; but it shall not be so among you; ye shall not resist evil (Matt. 20:25; 5:39): from all this they could easily learn that in following Christ they could not administer any worldly magistracy or governorship; or if they wanted to be like Paul, who says: ‘Be ye followers of me, even as I also am of Christ.’ ” 1 Corinthians 11:1.
Thereupon they were silent, and then began and said: “God forgives all men or sinners, however great their sins may be.” The brother answered and said: “I believe this too, if they truly repent and are sorry for their sinful works.” But he asked them, whether they also likewise forgave their fellow members and brethren, when they had sinned. They said: “Yes.” He said: “Why then do you hang your criminals, and help them to the gallows and the wheel; seeing you have forgiven them their sins, and they are your brethren?” Then they laughed over their own folly, and finally said: “For this reason the magistracy is ordained, that they should punish that which is evil.” The brother said: “Is repentance then a crime too?” The preachers said: “No; but it is a benefit.” The brother said: “Has the magistracy then power or a command from the Old or the New Testament, that they may put to death the righteous or penitent (as you say that they have eaten your sacrament, and are also become Christians)?” They said: “They must nevertheless be punished, as a warning to others.” The brother further asked, whether they also believed that, when by their preaching of infant baptism and the sacrament, they made such a criminal in prison pious, and he would accept the two articles, he was then a Christian, and could be regarded as a Christian? The preachers said: “Yes.” The brother said: “If he is then become a believer, as you say, he has also been sealed with the Spirit of God, according to the words of Paul; is this not your belief too?” They said: “Yes.” The brother said: “Then his body must also be a temple of God, because the Holy Ghost dwells in him.” 2 Cor. 6:16. They said: “Yes.” “See once then,” the brother said, “how you act, how you dishonor the temple of God, hanging it to the gallows; do you not know what the apostle says: If any man dishonor the temple of God, him shall God also dishonor and destroy? 1 Cor. 3:17. Behold your magistrates, what fine Christians they are, if they thus slay the penitent and dishonor the temple of God, if it is as you say and confess.”
When he said such things to them, they looked at each other, as though they wanted to say: “We do ill with such a confession of Christianity.” They then began to speak of the Supper, and asked him what he thought of it. He answered: “I think much of it, when it is observed as Christ ordained it; but as you observe it, I do not think anything of it, and it is also vain to speak much with you about it.” Then they were silent.
Finally the steward of the country began to speak in Latin with the court preacher, and when they had finished speaking, the preacher asked the brother, if he would leave the country, and not return into it any more, then they would release him from prison. The brother replied: “If you will give me a letter, that where I go, they shall freely receive me, I will leave your country.” They said they could not do this. Thereupon he answered: “Then I can also not leave your country; but I will remove out of it, and if I return into it, and do that by which I merit the sword, then use it.” This pleased them well. Then the steward of the country again spoke much in Latin to the preacher, and then said to the brother; “If you will be pious for yourself, or abide in your belief, and no more seduce any one, we will release you yet.” The brother answered: “If I am wrong, use the sword, for this is your office; but if I am right, then it is also right for him that hears and learns something good from me, and according to this I will govern myself.” Then the preacher said: “We will not force you to the faith, but we will always keep you imprisoned, so that you will not seduce any others.” They then had him brought back to prison; thus he had to suffer and endure imprisonment quite innocently, only for his faith and for the sake of the divine truth; and this for about nineteen years.
Matthijs Binder, a minister of the word of God, was apprehended for his faith and the testimony of Jesus Christ, at Neffen, in the country of Wurtemberg, and taken to Stuttgart, and thence imprisoned in chains at Maulbronn, where he was much examined and disputed with, by the first physician of the Prince, by the chief of the clergy, and the abbott of Maulbronn, as well as by nobles, the prince’s courtiers, and others of various stations; but when they could not accomplish their will with him, he was finally taken to Hohenwithing into the castle, where brother Paul Glock had long been confined. There they were confined together for about two years, but in the year 1576 God sent them deliverance. Through the carelessness of the people in the castle, there arose a fire, so that the latter burned to the ground; and these two imprisoned brethren helped to extinguish the flames as much as any one else, and did not run away, but requested afterward, that they should be released, since they could well prove that they had harmed no one, and promised never to avenge their imprisonment. Thereupon an account was speedily (before the envious priests could prevent it) sent to the Prince, who acquitted them and gave orders that they should be released, and some money be given them for their journey.
Thus both Paul and Matthijs returned with a good conscience, in peace and joy, to their brethren and church.
In the year 1576 there were apprehended at Ghent, in Flanders, for the firm foundation of the truth, a godfearing, pious brother, named Raphel van den Velde, and with him a brother named Jeronymus Schepens, and other persons. At said place they were confined in a strong tower with seven doors, and very strongly guarded. There they remained imprisoned seven weeks, and were dreadfully tormented by the blood-thirsty ministers of antichrist, with manifold temptations and threats, which they, through the grace of God, resisted. Thereupon the servants of Baal sentenced them to be executed with fire. But as they suffered all this for the testimony of Jesus, and not for any crime, there is prepared for them the crown of eternal glory in heaven. And thus they were burnt alive at said place, confirming the faith of the eternal truth with their death and blood, as a perpetual and instructive example to all true believers, to follow them in the footsteps of the faith.
Here follow the letters which Raphel van den Velde wrote from his prison, and sent to his wife and friends. Let the reader please read them with attention.
Grace and peace from God our heavenly Father, and our Lord Jesus Christ, be with you, my dear and in God beloved wife; and the supreme Comforter, the Holy Ghost, be with you and console you, and lighten your heart in all your tribulation and affliction, which I well know, are exceedingly great. Hence I hope to write your love a little, for your consolation; for I hope that it will be a great comfort to you, when you will read it, even as also my heart was exceedingly comforted and rejoiced, when I received your letter, on Wednesday, about five or six o’clock [P. M.], when in the morning I had been tortured from about eight until ten o’clock. I thank the Lord, that he kept my mouth, so that no one need be troubled by it; for when I had been laid upon the bench, I did not open my mouth to criminate any one, but cried, sighed, and prayed to God. The lords said: “Hearken to us, and we will shorten the pain; yea, we are sorry that we must inflict it upon you.” But when I would not listen to them, lying there bound and ropes tightly twisted around my shins and thighs, and over my heart, and my arms tied together behind my back, so that they lay under my loins, and a cord with knots having been put around my head, which lay on a pebble-stone, they began winding it with an iron chain, so that I thought nothing else but that they were winding and crushing my head all to pieces; and on my thighs and shins, so that it seemed to me, that all my bones, flesh, veins, and sinews were going to pieces. Then thought I: O Lord, what torture this is! O Lord, I shall not be able to endure it. O Lord, succor me now, for the distress is great. Then I composed myself, and committed the matter to God; and instantly all my members became as dead, and the lords kept calling: “Tell, tell; and we shall shorten your pain.” And when I would still not tell, they spoke in Latin to Master Hans, and then the latter went and made two cords fast to my great toes, in the form of a double knot, and stretched me out thereby, which caused me exceeding pain. When I would yet not tell, they caused the cords on my thighs and shins to be twisted still more tightly, and the knots pained me so, that I thought that I must die. And still they kept calling: “Speak, speak; and we shall shorten your pain.” Then thought I: O Lord, how shall I be able to endure this; must it last long yet? Then the thought came into my mind, that the eternal pain should be still greater, and should last forever. Then I took courage again, and cried to God: Help me in this distress, that I must not bring my neighbor into the same affliction. And the Lord gave me such courage, that I resolved rather to die on the bench, and kept silence. And as they did still not obtain anything from me, to the implication of my neighbor, Master Hans took water (during the entire time a cloth had lain on my face), and holding my nose shut with one hand, began to pour water on my abdomen and thence all over my breast, and into my mouth, even as one should drink when he is very thirsty. I think that the can from which he poured out the water held about three pints. And when I was at the end of my breath, and wanted to fetch such, I drew the water all into my body, whereupon I suffered such distress, that it would be impossible for me to relate or describe it; but the Lord be forever praised: he kept my lips. And when they could still not obtain anything from me, they caused the cord which was on my thigh to be loosed and applied to a fresh place, and wound it much tighter than before, so that I thought he would kill me, and began to shake and tremble greatly. He then proceeded to pour water into me again, so that I think he emptied four such cans, and my body became so full of it, that twice it came out again at the throat. And thus I became so weak that I fainted; for when I recovered from my swoon, I found myself alone with Master Hans and Daniel de Keyser. And Master Hans was so busily engaged in loosing all my cords, that it seemed to me that they were concerned over me. But the Lord in a large degree took away my pain every time; whenever it became so severe that I thought it was impossible to bear it, my members became as dead. Eternal praise, thanks, honor, and glory be to the Lord; for when it was over I thought that, by the help of the Lord, I had fought a good fight.
I would write you much more about it, but I leave it till another time. Hence, my dear wife, let us thank God for his grace. On Monday I did not think that I was approaching such a happy week, and as regards the bruises from my torture, I hope that it will be well; but it must have its time. Be not grieved on account of my sufferings; but praise God in this matter, for my mind, I hope, is unchanged and immovable; for though they should torture me twice yet, I hope to endure all they inflict upon me. But it may indeed be called torture, for it is a great pain. I also am ready not only to suffer myself to be tortured, but also always to let my flesh be burnt alive at the stake for the truth. I must also write you something about the joy and gladness which I now have in the Lord; how the Lord strengthens, comforts and rejoices my heart, when I consider the Scriptures, that I, who am such an unworthy man, may be a partaker of Christ’s sufferings; I can now say with the apostle, that I bear the marks of Christ in my members. Galatians 6:17.
Further, my dearest, I inform your love, that I received your letter, whereby my heart was greatly comforted and rejoiced, so that for joy I could not refrain from weeping; which was a sure sign of godly sorrow, and the same worketh to salvation. 2 Cor. 7:10. Thus I understood from it your great grief, much greater than you can say or write. But, my dearest, I pray you by the mercies of God, that you will to some extent lay aside your grief concerning me, and remember how, or in what manner we received each other from the hand of the Most High; was it not under the condition, that the Lord should always be the dearest, and that we must leave each other, if it be his holy will? And now your love well knows, that this is certainly the will of the Lord, and nothing else; for if it had not been the will of the Lord, I would have escaped as well as you. Hence, my beloved, let us be moderate, and be content with such things as we have (Heb. 13:5), as I hope from your love that you will do, and, if you think it well, rather let the girl go, and keep your child with you. And in the meantime, teach him something yourself, and diligently keep him busy at something with you. But above all, I pray you, take good heed to yourself, for the Proctor General questioned me much in regard to you, and at divers times they asked me concerning my brother, but I did not answer them thereupon; but they knew it well already, as they said. And Daniel de Keyser came into my cage, and also asked me much in regard to my brother. They also questioned me concerning my child, and whether he was not baptized, which I told them; hence take good heed, or peradventure they might take him, and greater trouble might result from it. We shall probably have time to write more about this matter; but now I write only a little of this and a little of that, for my head is not in a condition to write much, but I hope that it will improve. To-day I have been greatly tired with speaking against two Jesuits concerning our faith; in the presence of the clerk of the criminal court, and Master Jacob Hesseling, the Proctor General, and a councilor; but the Lord be forever praised and thanked, they had to give up with ignominy.
I hope by and by to write more fully about every thing. Tell my dear brother, also to write something, and greet him much for me, as also his wife, and my dear sister, with the peace of the Lord, and that they write me something, since I am exceedingly much burdened and concerned for them. And take good heed, for no one knows what bonds are, except he that tries them, this I may well say, for which I thank and praise the Lord with a joyful heart. I hope that I am over the worst and my heart is much resigned in suffering or affliction, and in death, but when I begin to think of parting from my love, and my dear son, then I cannot compose my heart so easily. But this comforts me much, that my child can keep his mother. And be not over-careful, my love; the Most high cares for you and also for your child; and our dear Lord has shown us much grace, that he has permitted us to live together so long. Yea, be not too careful, this I pray you, my love; but cast your care entirely and gladly upon the Lord; he will provide for you, and give you another husband in my place, if it be for your good. Ps. 55:22; 1 Pet. 5:7; Philip. 4:6.
Herewith I will commend you, my dearest wife and sister in the Lord, to the almighty God and to the rich word of his grace; adieu, my love.
O you have been such a good and excellent housekeeper to me; O my love, I thank you from the depths of my heart for your great faithfulness and willing service, which you have so faithfully shown me in all obedience. And I pray you all, dear friends, that you would diligently help me pray to the Lord, for it is now time, the conflict is nearing its height, this I well experience, and I apprehend that Jeronymus, our brother, will also experience it; the Lord be gracious unto him; I comfort him now and then, as best I can.
Greet Vintgen from me with the peace of the Lord, and let me know, how it went with them all. Greet Jan and Klaerken from me; and K., and tell him to write me something. And also greet in my name all those that fear God, and always associate with the righteous, and you will become more righteous still. Adieu, adieu.
Written in the dark, on the 24th of May, A. D. 1576. Adieu, my wife, adieu, my child.
On Thursday the 24th of May I was brought before the lords once more, and there sat two Jesuits. I was very feeble from the torturing. They began and asked me, why I had suffered myself to be so long seduced, and questioned me concerning my faith. Then I said: “Have I come here to teach you? by no means. Do you confess your faith to me? I am come to be instructed.” Then he began to confess his faith, just like children that are learning. “Well, this is my faith,” he said. Then I said: “Prove it with the word of God, and I will also believe it.” Then he began from John 3, that the children must be baptized; also from Mark 16 and Matt. 28, where he so entangled himself, that he did not see how he could get out of it; and went from there [he went on] to circumcision, where he likewise knew not what to do. Finally they had to confess that it did not apply to baptism which greatly surprised me. And when they saw that all that they did went backwards, they all began to talk Latin at the same time, and I sat there and looked on. Eamus (let us go), they said, and wanted to go, for it struck eleven and we had come together a little after eight. And when they were determined to go, I said: “I pray you, my lords, write your faith down for me, so that I can consider it.” But they would not do it. “If you do not believe our words,” said they, “you would not believe our writing.”
O, thought I, if I could get that, I should have you; I should soon show to you, that your faith is not contained in the Scriptures.
Further, on the 25th of May there came the penitentiary from the bishop, and another, and Friar Pieter de Backer, and they approached me very subtly. They led me upon a very high mountain, and [said that] if I would yield just a little, all should be well. Master Jacob Heyselinck said Yes, he should help me, and the matter was in his power; that I should only seemingly recant a little: “Dear Raphel, how sorry I am; it pierces me to my very heart.” Then I said: “O my lords, you say that I should recant a little; This I will gladly do; yea I will recant altogether, if you can show me something better than the word of God; but not otherwise, or my faith should not rest upon the word of God, but upon the words of men, and I well know what the prophet says: Cursed be the man that trusteth in man. Jer. 17:5. O my lords, that would not be converting; you would have to prove it to me with the holy Scriptures, or we shall not do it.” And after many words we parted once more, and I thanked them for their trouble. Sometime afterwards the clerk of the criminal court, the Proctor, and Friar Pieter de Backer came and entreated me again. I said I was sorry that they entreated me. They said: “But we shall show it to you very clearly;” and commenced another mystery concerning the incarnation of Christ. And when I began to answer, he put his Testament away. And many other things they said. Then I said: “If it is your pleasure, I shall reply to you upon every thing, one after the other;” and when they heard how I began to answer them, they slipped away and said adieu, and I did the same. And Friar Pieter said: “I shall come again in a day or two.” “If you please.” said I. “O,” said he, “how sorry your mother must be.” But I said nothing. And in the afternoon they sent me a book, entitled “The Shield against the Anabaptists,” which I should read; and in two or three days the penitentiary should come to see me again.
Here, dear brethren and sisters altogether, you may have heard whether I suffer temptation or not, but I write it only very briefly, else it would take much too long to write it. But the Lord be thanked for his great grace, who so faithfully strengthens me and governs my mouth to his praise. Though the outward man perish, this is small loss; the inward man is renewed from day to day, for which eternal praise and thanks be to the Lord, for I may now well say with Pieter van Werwicke: