FROM 1600 TO 1660.
[After the preceding, sixteenth century closed with the burying alive of Anneken van den Hove, in the year 1597, the following, seventeenth century commenced, not without threats, and the shedding of the blood of the pious witnesses of the Lord.
The first year of this century begins with a decree (though not unto death), published by those of Groeningen and Sneeck against the Anabaptists.
Huybert op der Straten. Trynken his wife, Pieter ten Hove, and Lysken te Linschoten, near Witgensteyn, for the aforementioned faith, led around the gallows, scourged and banished from the country, in 1601.
Hemes Nimrich, a teacher of the aforementioned people, and others, four years subsequently, namely, 1605, near Steyn, scourged out of the city, Hemes having first been led through under the gallows.
Marcus Eder and Hans Poltzinger apprehended on the 24th of April, of the same year, at Nimbach, in Bavaria, and on the 26th of the same month taken to Riet; and, for the steadfastness of their faith, finally put to death with the sword, and burnt with fire, on the 26th of August, A. D. 1605.
Hans Landis beheaded in the city of Zurich; further observations touching the circumstances of his death; for the year 1614.
An account respecting a certain prohibition published by those of Aerdenborgh against the Anabaptists, and what was done by the Lords States General of the United Netherlands for the abolishment of the same.
An extract from certain letters of said Lords States to the Lord of Haultain, Governor of Sluys, as also to the bailiff and magistrates of Aerdenborgh, for the cessation of the oppression began A. D. 1619.
A decree of those of Deventer against the Mennists or Anabaptists, A. D. 1620.
A note touching severe slanders against the Anabaptists in Holland, and how they, by a certain confession of faith, defended themselves before the States of said country, A. D. 1626.
The inauguration of the last Swiss persecution, as also the cause of the same, A. D. 1635.
The progress of the inauguration of said persecution in the castles Wadischwyl, Knonow and Groeningen, as also in the consistory, at Zurich, A. D. 1636.
Concerning said persecution, and the manner in which twelve brethren were apprehended, and imprisoned in the place Othenbach, at Zurich, as also how it terminated, A. D. 1637.
Hans Meyli, Sr., and his son’s wife, conducted to Zurich and imprisoned, A. D. 1638.
This year (1639), fruitful of martyrs and martyresses, many having suffered in prison, at Zurich, in body as well as in life; an account of whom is given in order; namely; Catharina Mulerin; the four sisters, Barbara Meylin, Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin; as also, Elizabeth Hilzin; the brethren, Hans von Uticken, Burckhardt Aman, Jacob Egly, Ully Schedme, surnamed Schneider, Jacob Rustenhel of Horgerberg, Stephen Zehender of Byrmensdorf, Ulrich Schneider, with his two sons, Henry Gutwol of Lehnmer, Hans Jacobs Hess, as also his wife.
A certain manifesto published by those of Zurich in excuse of the persecution commenced, answered and refuted by the persecuted; in the aforesaid year 1639.
Werner Phister, and his son’s wife, as also Gallus Schneider, Rudolph Bachman, and Ulrich Muller, put to death in the year 1640, at Zurich, in the prison Othenbach.
A supplication of those of Amsterdam to the council of Zurich, for mitigation of the persecution; as also the answer, A. D. 1642.
Felix Landis (the son of Hans Landis) dies of hunger and want in prison Othenbach, A. D. 1642; his wife delivered out of her bonds.
Rudolph Suhner, a young lad, follows in the footsteps of the aforesaid Felix, and also dies of want, A. D. 1643.
A number of women suffer much for the truth, namely, Elizabeth Bachmanni, Elsa Bethezei, Sarah Wanry, Verena Landis, Barbara Neff, and Barbly Ruff, about A. D. 1643.
Henry Boiler dies bound in prison, A. D. 1644.
A certain letter from Switzerland, touching the threats made by those of Berne against the Anabaptists in those parts, A. D. 1645.
Mention is made, A. D. 1650, of a decree published by those of Schaffhausen against those called Anabaptists.
A certain mandate proclaimed against the Anabaptists, three years later, namely, 1653.
Ully Wagman and another brother, both imprisoned; Ully dies A. D. 1654, while the other brother remained in prison long afterwards.
A certain letter from Mackhenheym, in defense of the brethren persecuted in Switzerland, sent to Amsterdam, A. D. 1658.
Seven teachers apprehended at Berne, namely, Ully Bogart, Anthony Hinnelberg, Jegly Schlebach, Hans Zaug, Ully Baumgartner, Christian Christians, and Rudi Peters. See year 1659.
A decree published by those of Berne, against those called Anabaptists, on the 9th of August, A. D. 1659.
A record of what the Lords States of the United Netherlands did with those of Berne, for the mitigation of the aforesaid decree, by letters of recommendation, as also of letters of recommendation of some Dutch cities in particular, for the same purpose; A. D. 1660.
Herewith this whole work, and consequently the whole Book of Martyrs, is abridged and concluded.]
This century will be brief, and extend not over much more than half a century. Neither will the martyrizations that occurred in it be so severe as those in any of the preceding centuries. Beheading people, or suffering them to die of want in prison, will be the severest punishments that were inflicted according to the body upon the following witnesses of the Lord. In the meantime, when the north wind of persecution began to blow its fiercest, according to the course of the times, the pleasant south wind of rest and liberty from persecution intervened. The most, however, mischief in this brief century, in the parts of Zurich and Berne, was caused by such as called themselves Reformed; others, who bore the same name, and especially the rulers of the United Netherlands (as being friends of peace, and enemies of constraint of conscience), opposed it, and kindly and in a fatherly manner protected the innocently persecuted ones, according to all their ability.
This work begins with Groningen and Sneeck in Vriesland, and ends with Zurich and Berne, in the confines of Switzerland. This is the order which we shall follow.
With the beginning of this century, when the constraint exercised by the papists upon the faith and conscience of the pious, began to cease somewhat, some who had separated from popery, and yet nevertheless retained the disposition of the papists, in the matter of oppressing others for their religion, poured out their bitterness not only upon those who had formerly oppressed them, but principally upon such as had never done them evil, but always good; however, not unto death, nor severe punishment of the body, but lighter and lesser penalties, of which those of Groningen and Sneeck were the inventors and inaugurators. Which decree, as far as it is directed against the Anabaptists, we shall copy literally.
The burgomasters and the council make known: Whereas it has come to our certain knowledge that not only many in the city and in the jurisdiction of the same presume to exercise and practice, contrary to the treaty sworn to and made with the city, A. D. ’94, another religion than the Reformed, to the adulteration of the word of God, to the misuse of his holy sacraments, and to the offense and seduction of many persons; but that also nearly all disorders and abuses in and without the marriage state, and also others contrary to the Christian church regulations established and customary here, creep in and are practiced; and we by virtue of our office recognize it our duty to meet and check all this with proper penalties: therefore, we have ordained, and do ordain and decree by these presents, as follows:
Firstly, that the exercise of all other religions than the Reformed is herewith again strictly prohibited.
And if any one be found to allow his house or place to the Anabaptists, contrary to the church regulations of this city, for the purpose of preaching or holding meetings therein, he shall each time be fined ten dollars.
The preachers, as aforesaid, if found to be preaching, shall for each offense be fined ten dollars, or be imprisoned two weeks on water and bread; and when detected in thus preaching the third time, shall be expelled from the city or the jurisdiction of the same.
And all that shall be found attending such preaching or gatherings, shall each time be fined two dollars.
Whoever shall be found to have rebaptized any one, shall be fined twenty dollars; and when detected the second time, shall be imprisoned on water and bread, and expelled as aforesaid.
Again, unbaptized children shall not receive inheritance, according to the city statutes.
No one also shall be admitted to any administration or office, public or private, nor be accepted as a witness, except he render the solemn oath required for it.
And all that refuse such oath shall be punished as is proper according to law.
(Note.—Here follow two other articles, which do not properly belong to this matter; hence we have omitted to place them here; but proceeding we read thus:)
As regards the disposing of the aforesaid fines, one half shall go to the informer, and the other half, like other fines, fall to the city and its jurisdiction.
Thus resolved on the 5th of September, to be published by the bell on the ensuing Monday.
The aforewritten, touching the exercise of religion, was published by the bell, the 7th of September, 1601, old style.
See Chronijck van den Ondergang, edition 1620, page 1539, col. 2, compared with the apology of the decree, letter A., fol. 4; also, Tegenberecht, letter A., 3, 4.
Whether this decree by those of Groningen and Sneeck caused any serious oppression, then or about that time, by way of banishment or the like, to those baptized according to Christ’s ordinance, we have not been able to learn; but that they afterwards in those places proceeded much more severely than the decree justified, by hard imprisonment, etc., against those people, we have found only too much to have been the case; however to the great good and happiness of those who suffered this for the testimony of the Lord and his holy truth.
Moreover, said year did not end without the shedding of blood of the saints, and the spoiling of their goods, in the parts of Witgensteyn, as will appear from the following account.
In the year of our Lord sixteen hundred and one it occurred that Johann von Steyn, Count of Witgensteyn, Lord of Hamburg, being a member of the Calvinistic church, purposed to abolish the Romish and Lutheran doctrine, and at the same time laid his hands on the defenseless sheep of Christ, which were contemptuously called Anabaptists, and put them in prison.
Among these are mentioned by name, Huybert op der Straten, Trijnken his wife, Pieter ten Hove, and Lijsken te Linschoten, which latter, as we have learned, was an aged woman of over seventy years.
The first three mentioned were imprisoned twelve weeks, the latter seventeen days, she having been apprehended much later.
They suffered much temptation, by way of bitter threats as well as by entreaties, in order to cause them to apostatize; but when they (the persecutors) could not destroy their souls, or cause them to apostatize or depart from the truth all four were finally condemned upon a false accusation (namely, that they had been convicted with the holy Scriptures, which was altogether untrue, and that they would nevertheless continue in their deceptive heresy of Anabaptism, etc.) in this manner:
That all their property should be forfeited, and that each should be scourged with rods, to the number of about forty stripes, and moreover be forever banished from the country; which was accordingly done.
Thus, say the authors, they stripped these innocent, pious persons, led them around the gallows, and scourged them, spoiled them of their property, and shamefully drove them forth with empty hands, and sent them out of the country. See preface to the old Offerboeck, of the year 1615, letter iij, col. 1.
Under the aforementioned Count of Steyn (or Witgensteyn) in Germany, though he was called Reformed, the Anabaptists also at this time, had to suffer much persecution for their faith.
A teacher of said faith, named Hemes Nimrich, was apprehended together with several others. “He was led to the gallows,” writes P. J. Twisck, “not knowing but he was to be beheaded; but when he arrived there, he was (as had been done to the preceding persons) led through under the gallows, and severely scourged; the other prisoners were scourged out of the city.” Chron. van den Ondergang, page 1590, col. 2.
On the 24th of April, A. D. 1605, two brethren, named Marcus Eder, a cart-wright, and Hans Poltzinger, a tailor, were apprehended for their faith and for the sake of the divine truth, at Nimbach in Bavaria, where they were traveling through and were betrayed. Early in the morning on the 26th of April both were taken prisoners to Riet, where they remained in confinement until in the fifteenth week. In the meantime they dealt with them in many and various ways, seeking to make them apostatize from the faith. Two Jesuits were also brought to them from the town of Oting, who were to instruct them, and teach them their faith. But they continued firmly and steadfastly in the true faith, and would not hearken to the voice of strangers. The priests at Riet often came to them, and wanted to persuade them to their faith; but the brethren said: “It is a faith of idolatry and fornication, a faith of sin and blasphemy, as the fruits testify.” And thus they did in no wise suffer themselves to be moved, but always defended themselves well according to the truth and the simplicity of Christ, concerning what God had made known to them; and thereto they would adhere unto the end; and though they, by God’s permission, should deprive them of their lives, they could not harm their souls.
Now when all the false doctrine of the priests could accomplish nothing with them, they gave them over to the executioner that he should try his skill on them, and had them twice very cruelly tortured, wanting to know of them, who had lodged them, and who they were to whom they wanted to go; the brethren however would not tell them, but said that it was not necessary for them to know.
Now when they could in no wise accomplish their purpose with them, there came, after much proceeding, an order from the government at Berckhausen, that they should be executed with the sword, and then burnt with fire.
When they arrived at the place of execution, brother Marcus requested the executioner, that he should first execute Hans, which he also did; and when this had been done, Marcus said to the people, of whom there were many present: “God be praised, my brother has overcome; and I will do likewise.” After these words brother Marcus was also beheaded, whereupon both were burnt together. This occurred on the twenty-sixth day of the month of August of the aforesaid year. The executioner had received orders, that if he should perceive that one of them wanted to recant, though he should already have drawn forth the sword, he should yet forbear and not proceed with it; but in this hope they were disappointed. Thus these two brethren testified to the faith and the divine truth valiantly and steadfastly unto death, with their blood; God, who gave them power and strength thereto, be praised and thanked forever.
The following brief account, which is found in the Chronijck van den Ondergang, page 1590, col. 2, will serve as a confirmation of the foregoing.
In the year 1605 (says the writer), on the 24th day of April, Marcus Eder and Hans Poltzinger, Anabaptists, were apprehended for the faith, at Nimback, in Bavaria, and taken prisoners to Riet, where they remained in confinement until the fifteenth week.
When they could neither by the Jesuits, nor by the priests, move them from the faith, they gave them over to the executioner to try his skill on them, and had them tortured twice very cruelly, wanting to know of them, who had lodged them, and who they were to whom they wanted to go; but the brethren would not tell them. Thereupon both of them were executed with the sword, and their bodies burnt together, on the 26th of August, of the same year. Compare the aforementioned chronicle with Jac. Th. Dal., and W. Att. letters.
That the bloody constraint or dominion over the consciences of men still obtains, is a sad thing, and especially is it to be deplored, that those who boast of being, more than others, followers of the defenseless Lamb, have not more the nature of the lamb, but much rather that of wolves in them. It certainly cannot stand as an excuse, that such a course is conducive to the maintenance of purity of the church; but it appears to be a hot zeal to weed out the tares (or what they judge to be tares); whereas the servants of the lord, when their zeal urged them to root out the tares, did not venture to do it: but asked permission, and when they were forbidden to do it, they forbore. If these would also ask, or examine the law book of their Lord, they would find there, that the Shepherd does not teach his flock to devour, but sends them as sheep among wolves; that it is also not his will, that the erring should be destroyed, but that they should be guided into the true way; and that he also does not desire the death of the sinner, but that he should repent and live. And many other similar doctrines, all of which tend to the salvation and not the destruction of men. But it is very evident that there is still a veil before their hearts, so that they cannot understand this; or that a frantic zeal has inflamed their hearts to such blood-thirst, that they cannot tolerate it, that any one should walk the way to heaven in any other manner than just as they have chosen it, and in which they want to compel every one to walk, as was seen in the year 1614, at Zurich, in Switzerland, in the case of a pious witness of the divine truth, named Hans Landis, a teacher and minister of the gospel of Christ, who had gone up the river Rhine, where he had his place of residence, to feed and refresh with the word of the Lord some souls that were hungering and thirsting for righteousness.
When the council at Zurich learned of this, they, instigated by the disposition of the envious scribes and Pharisees, could not tolerate this, but instantly caused it to be forbidden him, as though they had thought thereby to hinder the true progress of the word of the gospel. But he, who knew with Peter, that we must obey God’s commands more than the commandments of men, had such love to the truth, and to the young suckling’s on Zion’s breasts, that no human threats could induce him to forbear feeding them with the true food of the soul. Hence the enviers of the same apprehended him, and sent him ironed from Zurich to Solothurm, to the papists, expecting that he should forthwith be sent to sea or upon the galleys; but through the help of good-hearted people he was there released; but subsequently apprehended again and taken to Zurich, where he was rigorously examined concerning his doctrine, and when he would in no wise desist from his godly purpose or from his faith, they showed in him, that their decree of eighty-four years previous was not yet forgotten, neither had the spirit of it died of old age; for, according to the import of the same, they sentenced him from life to death, and hence, in the month of September of the aforesaid year, 1614, for the sake of the truth he was beheaded as a true follower of Christ. Which they nevertheless would not acknowledge, but pretended, and persuaded the common people, to deceive them, that he was not punished and put to death for his religion, but for his obstinacy and disobedience to the authorities.
In this they evinced their old nature of Pharisees; who, when they condemned to death the innocent Lamb, the Savior of us all, did not say that it was for his virtuous doctrine by which he converted man to God, but that he had to die for his blasphemy. And this is the nature of all tyrants, to heap upon the innocent, besides sufferings and death, also false accusations. But when the last day of judgment shall come, when they must also expect and shall receive a sentence for their inconsiderate sentences, and shall lament in amazement: “Behold, these whom we once had in derision, and a proverb of reproach, how are they now exalted;” then they shall too late repent of their wicked course, and lament it forever with gnashing of teeth.
But on the other hand, this pious martyr and witness of God, and all the righteous that are still under the altar and wait for the fulfillment of the number of their brethren who shall also make their robes white in the blood of the Lamb, shall receive a glorious reward, and shall then together, in shining raiment, with great boldness, as valiant heroes and confessors of Christ, with the wise virgins, be admitted by the Bridegroom to his marriage, where they shall enjoy eternal happiness, and possess the kingdom of the Father, prepared for them from the beginning. Amen.
Having through our good friends B. Louwr and H. Vlaming come into possession of a certain extract from a letter dated, A. D. 1659, July 19–29, from one of the preachers at Zurich, who witnessed the death of the aforementioned martyr, we have deemed it well to add it here, that is, as much of it as is necessary to be given here for fuller information.
“Further you remember,” he writes, “that Hattavier Salr. witnessed the beheading of Hans Landis, which I also still remember well, having seen it myself in the Wolfsstadt, the whole transaction being as fresh in my recollection, as though it had happened but a few weeks ago.”
Continuing, he speaks of his personal appearance and the manner of his death, saying,
“Hans Landis was a tall, stately person, with a long black and gray beard, and a manful voice.
“When he, cheerful and of good courage, was led out, by a rope, to the Wolfsstadt (being the place made ready for his execution), the executioner, Mr. Paull Volmar dropped the rope, and lifting up both of his hands to heaven, spoke these words:
“ ‘O that God, to whom I make my complaint, might have compassion; that you, Hans, have come into my hands in this manner; forgive me, for God’s sake, that which I must do to you.’
“Hans Landis comforted the executioner, saying that he had already forgiven him: God would forgive him too; he well knew that he had to execute the order of the authorities; he should not be afraid, and see that there was no hindrance in his way.
“Thereupon he was beheaded. After his head had been struck off, the executioner asked: ‘Lord Bailiff of the Empire, have I executed this man rightly according to imperial law and sentence?’ Otherwise it was customary to say: ‘This poor fellow,’ etc. As though he believed that he died saved and rich.
“The people were of the opinion, that the executioner by dropping the rope meant to indicate to Hans that he should run away, it was also generally said: that if he had run away, no one would have followed him, to stop him.” So far the aforementioned extract.
Further Statement.—It is also appropriate to give here what has been stated to us through credible testimony, namely, that when the aforementioned Hans Landis was standing in the place of execution, to be put to death, his dear wife and children came to him with mournful crying and lamentation, to take a last and final adieu and leave from him. But when he saw them, he requested them to go away from him, in order that his good resolution and tranquillity of heart for the death awaiting him might not be disturbed or taken away by their weeping and grief; which having been done, and he having commended his soul into the hands of God, the quickly descending stroke of the sword put an end to his life.
Also at Aerdenborgh in Flanders they began to put into execution various means for the oppression of the Anabaptists who resided there and had escaped the claws of the Romish wolf, the cause of which was a certain prohibition emitted by the Bailiff and the council of said city; in which said people in the first place, were refused liberty in the practice of their religion, insomuch that they were not allowed to assemble for this purpose, neither in the city, nor within the limits of its jurisdiction.
Thereupon there began they to afflict these innocent and defenseless people, not only with heavy fines, but also with arrest and imprisonment.
This sad beginning would, to all appearance, have culminated in greater mischief to the aforesaid people, had not their High Mightinesses, the Lords States General of the United Netherlands, who had received information of this, opposed it with a certain mandate, whereby those who were the cause of said oppression were prevented from proceeding with the execution of their aforementioned prohibition, and on the other hand, liberty of religion was granted to those that were oppressed. The contents of the aforementioned mandate are as follows:
The States General, etc., to the Bailiff, Burgomasters and Judges of Aerdenborgh.
Honorable, etc.: We have learned with surprise, that, contrary to our resolution announced to Your Honor by our order by the clerk, Jan Bogaerd, you still hinder the members of the community called Anabaptists or Mennonists, residing in Aerdenborgh and the parts under its jurisdiction, in the freedom of their assembling and the exercise of their religion in Aerdenborgh, and trouble and oppress them, by prohibiting their assembling, by arrests, and fines.
Whereas we desire that the aforesaid members of the community belonging to the Anabaptist persuasion be allowed to enjoy just as much freedom, with all quietness and modesty, in their mind, conscience, assembling, and exercise of their religion, in Aerdenborgh as is the case every where else in the provinces, cities, and places of the United Netherlands, without any contradiction or resistance; except that you may exercise an oversight over their gatherings, as far as they deem it well, and that they, to this end, may inform you every time that they desire to assemble. Hence we command you, to govern yourselves precisely in accordance with this, to the better maintenance of tranquillity, peace and unity in the aforesaid city; without causing the apprehension or execution of the aforesaid members for any fine or contravention, because of previous gatherings. Upon this we shall rely, and, etc. Given this 1st of May, 1615.
This agrees with the minutes preserved in the rolls of their High Mightinesses. Signed,
N. Ruysch.
When the aforesaid mandate had been drawn up, and properly delivered by order of their High Mightinesses, the hope was indulged in that it would be obeyed, and thereby the peace desired accomplished, but through the intervention of envious and malevolent persons this hope was frustrated; for it was sought, notwithstanding said mandate to find cause whereby the liberty of the aforementioned people might be annulled justly as it were, and their peace disturbed.
To this end served, or at least was used, a certain ordinance decreed in July of the year 1619, by order of the Excellencies lords in power against certain individuals. Though this ordinance had no reference whatever to the Anabaptists, yet their assembling and religious worship was prohibited; hence they again addressed themselves with humble supplications to the High Mightinesses of the United Netherlands, to the end that they might be delivered from this disturbance of their peace, and freely permitted (as had been ordained before) to practice their religion; whereupon followed another mandate to the governor of Sluys, and the bailiff and magistrates of Aerdenborgh, it read as follows:
The States, etc., to the Lord of Haultain, Governor of Sluys and the adjacent parts; as also to the Bailiff and Magistrates of the city of Aerdenborgh.
Noble, august, honorable, dear, particular: We here send you the adjoined request presented to us in the behalf of the members of the community called Mennonites or Anabaptists, residing in Aerdenborgh who complain that they are disturbed in the free exercise of their religion which we have granted them in the aforesaid city; you doing this under the pretext of the decree emitted by us on the 3d of July last; whereupon we have deemed it necessary to advertise and explain to you, that it is not our intention that the supplicants be comprehended in the aforesaid decree of the 3d of July, but that the supplicants shall retain, enjoy, and continue in, said freedom in the exercise of their religion, in Aerdenborgh, even as they have previously had and enjoyed. Hence we charge you, to govern yourselves in accordance with this, without further troubling the supplicants, as that they have to follow our previous concession and resolution. Hereupon we shall rely and commend you into the high protection of the Almighty. From the Hague, the 16th of November, 1619.
This agrees with the minutes preserved in the rolls of their High Mightinesses. Signed,
N. Ruysch.
After this second mandate there followed in the aforesaid city and its jurisdiction the hoped for peace, at least so that we have learned of no note-worthy disturbance or obstruction of religion.
Meantime the mischief broke out again in other places, especially at Deventer, though also from those professing the Calvinistic doctrine; insomuch that the authorities of said city, instigated by certain bitter and malignant persons, endeavored, through a certain edict containing divers punishments against the Anabaptists, to abolish the gatherings of those professing that belief; an account of which we shall forthwith give.
When the year sixteen hundred and twenty, after the birth of Christ had come, the aforesaid magistrates emitted an edict, not only against the Romanists (from whom they had formerly suffered persecution themselves), but also against the Mennonites or Anabaptists, who had always shown themselves peaceable and friendly toward and among them, whereby they prohibited, among others, also the assemblies of the Anabaptists, yet not on pain of death.
That this may be well understood, we shall correctly copy the edict; as far as it is directed against the Anabaptists, and present it to the impartial reader.
The magistrates of the city of Deventer prohibit all citizens and residents of their city; that no Mennists, etc., shall hold any secret or open assembly or meeting where any preaching . . .350 marriage, or any other exercise of religion is practiced; under whatever pretext the same may be done; on pain that those who shall be found to practice it shall forthwith be banished from the country forever; and every person that shall be found at such a place or in the assembly, shall forfeit the upper garment and twenty-five guilders in money; the second time, the upper garment and fifty guilders; the third time, to be punished arbitrarily. And he that lends his house, for the purpose of holding such gatherings, forfeits a hundred guilders; the second time, two hundred guilders; the third time, he shall be banished forever. See Chron. van den Ondergang, Book 17, for the year 1620, etc., page 1825, col. 1.
For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps. 1 Peter 2:19–21.
In the meantime men did not cease to slander and speak evil of the doctrines of the Anabaptists; especially about the article which they confessed concerning God, as also touching the incarnation of the Son of God, etc., even as though they advanced the most absurd, yea, ungodly opinions in regard to it; which was done, in order, if possible, to cause a persecution of these people, even in the midst of the Netherlands.
For this occurred in such a way, that also the high magistrates and States of the country were exercised with regard to it; who, to get full information about this matter, gave orders to divers churches of the Anabaptists, to make a uniform confession touching the aforementioned articles, and to deliver the same to their noble High Mightinesses.
To this the aforementioned Anabaptists were not averse; inasmuch as they composed these articles in writing, and delivered them, on the 8th of October, A. D. 1626, to the deputies of the Court of Holland. The contents thereof were as follows:
Of the only God, Father, Son, and Holy Ghost.
We believe from the heart, and confess herewith according to the testimony of the word of God, that there is one, only, eternal, almighty, merciful and just God (Deut. 6:4; Matt. 19:17; Ps. 90:2; Isaiah 40:28; Rom. 16:26; Gen. 17:1; Ps. 103:8; Philippians 2:4; Dan. 9:7), and none other (1 Corinthians 8:4,5), to whom there is none like (Ex. 8:10; Is. 46:9), whose greatness is immeasurable, and his form indescribable, 2 Chr. 6:18; Job 11:8,9. Before whom, above whom, and beside whom, there is no other, Is. 43:11; Deut. 10:17; 32:39. Who is of himself that he is, Ex. 3:14. To whom all things that are owe their existence, Gen. 1; Ps. 146:6; Acts 14:15. Who is the Alpha and Omega, the first and the last, the beginning and the end, Rev. 21:6; Is. 41:4. Who knows, sees, and hears all things, Ps. 94:11; 1 John 3:20; Ps. 33:13; 94:9. Who alone is good, and the fountain and source of all good, Matt. 19:17; James 1:17. Wherefore to him, blessed be he, belongs and must be given all divine honor, fear, love and obedience (Ps. 29:1; Luke 2:14; Deut. 10:12,20; 6:5; Matt. 22:37; Jeremiah 11:7), which may not be shown to any other, neither to angels, nor to men, nor to any other, whether they be heavenly or earthly creatures, Rev. 19:10; Acts 10:26. For he will not give his glory unto another, neither his praise to idols, Is. 48:11; 42:8. But although God in the aforesaid manner manifests and makes himself known in general by his word: yet by the same word he also shows himself distinctively and separately, as, namely: That there are three that bear record in heaven, 1 John 5:7. Not three gods, but one Father, one Word or Son, and one Holy Ghost, even as this was shown, when the Lord Christ was baptized (Matt. 3:16); and is also taught in the words of Christ, where he commands his disciples to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Matt. 28:19. So that therefore, according to the word of God, the Father is the true Father of the Son (Matt. 7:21; 10:32,33; 16:17; Mark 14:36; John 17), from whom the Son proceeded in an incomprehensible manner from eternity, and was born before every creature. Micah 5:2; Col. 1:15. Hence the Son is also the true Son of the Father (Ps. 2:7,12; Matt. 3:17; 17:5), so that also the Father, as far as he is the Father, is not the Son, John 3:16,17; Rom. 8:3; Gal. 4:4. That likewise the Son, as far as he is the Son, is not the Father, John 16:28; Rom. 5:10. But that herein the Father is another than the Son, and the Son another than the Father, John 5:32,37; 10:25,29; 15:24. That also the Father and the Son, as far as they are Father and Son, are not the Holy Ghost. That also the Holy Ghost, as far as he proceeds or is sent out by the Father, in the name of the Son, is another than the Father or the Son. But as far as the Father is God, eternal, uncreated, but the Creator of all things, with many other divine attributes, herein we believe that the Son and the Holy Ghost are one with the Father, to whom one and the same title of God, in the highest significance, honor, service, and obedience, belongs.
However, the manner, how and wherein Father, Son and holy Ghost are three and also one, we do not think that God has so fully revealed to us in his word; that also all the knowledge of it is not necessary to salvation, since it is a high or deep mystery, which here in this life can be known but in part, as if seen through a glass darkly, 1 Cor. 13:12. The perfect knowledge and true contemplation of which, is hoped for by faith, in this life, but will only hereafter, in the life eternal, be fully known. 1 John 3:2. Wherefore deep investigation of this matter, beyond or above the word of God, is more subtilty than Christian simplicity. The terms, of one essence, trinity, three persons, invented in former times by the ancients, we avoid, because they are unknown to the Scriptures, and because it is dangerous, in naming God, to use other words than those of the holy Scriptures. By the words, three beings, or three in one being, previously used by Jaques Outerman, as also by some of our teachers, we understand nothing else than what is comprehended in this our preceding confession.
Of the incarnation of the Son of God.
We believe and confess, that God, willing to show his very great love to the human race (who through sin had fallen into death and into much corruption), and to perform by the deed his gracious promises made to the fathers (Gen. 3:15; 12:3; 22:18; Deut. 18:18), sent to this purpose his only (John 3:16), dear (Luke 9:35), and beloved Son (Matthew 3:17), who was from eternity (Heb. 1:2), by whom all things were created and made (Col. 1:16; Heb. 1), into this world (John 3:17; 1 John 4:9), who gladly obeyed the will of his Father (Ps. 40:8; Heb. 10:7), and came from above (John 3:31; 8:23), from heaven (3:13; 6:62), came forth from his Father (16:28), leaving his divine glory (17:5), form (Philip. 2:6), and riches (2 Cor. 8:9), descended (Eph. 4:9), came into this world (John 16:28), so that the virgin Mary, by the power of the Most High (Luke 1:35), conceived him (Is. 7:14; Matt. 1:23; Luke 2:7), so that also the same, and no other, was born of her (Is. 7: Matthew 1:25; Luke 1; Gal. 4:4). For although Mary bore the Son of God in another form, than in which he was with the Father before the foundation of the world; yet it is nevertheless the same, whose goings forth have been from of old, from everlasting, Micah 5:2; Is. 9:6. For the Word or Son became flesh. John 1:14. Yea, he that was like unto God, became like another man. Philip. 2:7. The Son of God appeared in the form of sinful flesh (Romans 8:3), and God was manifested in the flesh (1 Timothy 3:16), so that the second man Christ is the Lord himself from heaven. 1 Cor. 15:47. Hence that which the apostles saw in Christ, with their eyes, heard with their ears, and handled with their hands, was of the Word of life; so that they saw that eternal life which was with the Father. 1 John 1. For God brought his first begotten Son into the world, whom all angels and men must worship. Heb. 1:6; Philip. 2:10. And when we thus believe, we have in our favor the testimony of God and of all the righteous, who with one accord unanimously exclaim: that this visible man Christ is the Son of God (Matt. 3:17; John 1:2; 9:37; 11:27; Matt. 16:16; 1 John 4:10; 5:5), who dwelt among men (John 1:14: Zech. 2:10; Bar. 3:37), and whom the high priests, because he confessed himself to be the Son of God, also condemned to death. Mark 14:64; John 18:35. For, not knowing him, they nailed the Lord of glory, that is the Lord from heaven, to the cross. 1 Cor. 2:8; 15:47. There the Son of the living God suffered (Heb. 5:8), whom God did not spare (Rom. 8:32), but delivered him up for the life of the world (John 3:16; 1 John 4:14), to the most ignominious death of the cross. Philip. 2:8. There the Son of God shed his precious blood for the forgiveness of our sins (Acts 20:28; Col. 1:14; 1 John 1:7; Rev. 1:5); he by whom God made the worlds, by himself purged our sins. Heb. 1:2,3. He was buried, and the third day was raised from the dead by the glory of the Father. 1 Cor. 15:12; Acts 3:26: Rom. 6:4; 1 Thess. 1:10. He ascended up to where he was before. John 3:13; 6:62; 16:28; Eph. 4:8; 1 Tim. 3:16. He is sitting there at the right hand of the Majesty of his Father (Eph. 1:20; Heb. 1:3), whence he shall come in the clouds of heaven, to judge the quick and the dead. Matt. 24:30; Acts 10:42; Rev. 1:7.
The final cause of the sending, advent, incarnation, and suffering and death of the only begotten Son of God in this world, was to save sinners (1 Tim. 1:15; Matt. 18:11), or to reconcile the sinful world to God the Father, John 3:17; 1 John 2:2; 2 Cor. 5:19. Hence he is also the only foundation (1 Cor. 3:11), the only door to the Father (John 10), the only way to eternal life (John 14:6), and the only meritorious cause of justification (Acts 13:38; Rom. 3:24), and of eternal salvation; for there is salvation in no other, as the apostle Peter says, neither is there any other name under heaven given among men, whereby they must be saved, than in the name of our Lord Jesus Christ. Acts 4:12. To him be praise, honor and glory forever and ever. Amen.
This was subscribed by twenty ministers of the Anabaptists (who are all well known), in the name of their churches; as of Amsterdam, Haerlem, Leyden, Delft, Rotterdam, Dergoude, Schiedam, Bommel, Blockzijl, etc.
This confession of faith, concerning the articles about God and the incarnation of the Son of God, etc., having been delivered to the deputies of the Court of Holland, produced satisfaction with their High Excellencies, and hence the establishment of greater peace and liberty for the Anabaptists in said country, although to the dissatisfaction of those who, through bitterness, had first endeavored to disturb their peace, and, if they could have succeeded to cause an oppression or persecution of them.
Note.—Just in time two manuscript tracts, in the Swiss language, were sent to us, both of them having been sent before this date, from the Swiss parts, to divers churches of our fellow-believers, but principally to those of Amsterdam, at the request and in the name of some of the oppressed brethren; also, in general, of the ministers and elders of the church in the Palatinate and Alsace.
The first was written and completed on the 15th of September 1645, and bears the signature of Jeremiah Mangold.
The second, in the month of February, 1658, by M. Meyli.
These two tracts, both of them written with one design and purpose, and sent to us, shall aid us in the carrying out of the work we have undertaken; namely, to extend the history of the holy martyrs who suffered for our common Christian faith, to this our present time, and bring it to a completion.
In order to do this in the best manner, and to bring these matters (which in one tract are described very diffusely, and in the other, very briefly, and sometimes abruptly), into a convenient form or shape, we shall not grudge the labor of treating them from their first rise, and to follow up the matters chronologically (though they are described indiscriminately), and to indicate each time, in order that no error be made, as to which tract from which we have taken it.
The blooming rose of the church of God, in the Swiss countries, had now for about twenty-one years enjoyed tolerable peace; for it appears, that the thorns which before and about the year 1614 had grown up over it for its oppression, were satisfied with the blood of the last named Hans Landis; until, in the year of our Lord 1635, the old hatred of the misnamed Reformed broke out again in those parts, and principally in the city of Zurich, which, already one hundred and ten years previously, namely, A. D. 1525, in the time of Zwingli, when their church was but five years old (as was shown fol. 80, col. 2), had commenced with public decrees against the Anabaptists.
This originated principally in the conversion of a certain influential, rich, and respected man in the city of Zurich, named Henry F., who being chosen ensign by the authorities there, found his soul troubled with anguish and distress, and became unwilling to be used in the war, in which he was now to serve; hence seeking advice with the church of the defenseless Christians or Anabaptists, he entered into their covenant, and forsaking war, was there accepted through baptism, and recognized as a dear brother of said church. This, through the instigation of the learned there, was very illy received by the authorities in the aforementioned city; the more so, since he continued to live undisturbed on the borders of their territory, and this right opposite their adversaries, namely, the Roman Catholics.
Thereupon it followed that the magistrates issued a command, that all the Baptists (who contemptuously were called Anabaptists) should have to go to church with them and attend their worship, if they wished to retain their liberty.
But when they could not do this with a good conscience, and hence refused to comply with it, the magistrates, incensed at this, towards the close of the year 1635, caused many of them to be arrested, all of whom, with the exception of three, escaped (since the prison was not strong) and fled from the hands of the persecutors. The other three, however, namely, Rudolf Egli, Uhbi Schmied and Hans Muller, remained, and were each separately imprisoned, in the council house, where they persevered about twenty weeks, amidst much conflict, adversity and temptation, inflicted upon them in order to make them apostatize from their faith.
But when they in no wise wished to apostatize, and their adversaries could accomplish nothing with them; inasmuch as they indeed promised, if they should be released, to render their authorities, as they had previously done, all proper honor, subjection, and taxes, but that they would in no wise go to their church, nor attend their worship (which was the principal point); they were enjoined, that they, in order to come to a resolution, should deliberate and advise with their brethren; wherefore they, provisorily, were released from their imprisonment and bonds for a month’s time.
Afterwards, when they, according to the charge given them, and their promise, returned, and could still not consent to or follow with a good conscience that which the authorities demanded of them touching their religion, they were again confined in prison.
But when, as before, their good resolution and firm faith could not be changed, they were finally again released upon the aforementioned, condition, but afterwards, having proved what they had to expect, they did not again appear before them without safe-conduct. But all these things were but the beginning of sorrows. Compare Tract, Jer. Mang. after the preface, fol. 1, A., with Tract, M. Meyli, fol. 2, A.
In the following year, namely, 1636, on the 17th of March, also on the 17th of August of the same year, and also on the 8th of September, and towards the close of the year, but finally, in May of the following year, 1637, nearly all Anabaptists, brethren as well as sisters, in the parts of Switzerland, but principally, in the territory of Zurich, were summoned before certain persons, political as well as ecclesiastical, whom the authorities had delegated thereto.
First in the castles Wadischwyl, Knonow, and Groeningen, where they all had to make known their names and surnames, which were written down.
The second time, again in the same castles, where they were informed: That they should conform to the common mode of worship in the churches; which they refused.
The third time, at Zurich, in the consistory (however not all, but only some), where they disputed with them about three articles of religion, namely, about baptism, the Supper, and church discipline, or evangelical excommunication; so that when they had declared their views touching these points, as also concerning the whole foundation of their faith, and asked the committee, whether one could not be saved with such a faith; they received for an answer: “Yes, one could be saved with it.” However, in the evening, this having occurred during the day, they were again greatly reviled, reproached, and threatened with regard to their faith; for, as the proverb says: “When the fox’s skin does not reach, they use the lion’s pelt.”
The fourth time, again in the same consistory, where it was told them: That they should indicate all their movable and immovable property; with the promise that not one stiver should be taken therefrom; which they candidly did and declared; hence all their property was written down and registered, and they were then put in arrest.
The fifth time, again in the aforementioned castles, to which end a letter of safe-conduct was given them. Here they were asked, what they had resolved as regards conforming to the common worship, etc., which they had been enjoined to consider; whereupon a letter from the high Bailiff, by the order of the high authorities, was read to them, which contained: That if they would not go to church, and therein obey the authorities, they should be imprisoned in certain places, and have to expect no mercy.
In the meantime the aforesaid brethren and sisters frequently requested permission to leave the country (namely, with their property), but consent was never granted; only two things were offered them, of which they might choose one, namely, 1. That they should have to go to church with them; or, 2. That they should have to die in the prisons in which they were to be confined.
The first they would not promise or consent to, and hence had to expect the second.
This is the manner of the proceedings that preceded the last persecution of the believers in Switzerland. Jer. Mang., Tract, fol. 2, A. B.; also, M. Meyli, fol. 3, A. B.
After the aforementioned proceedings of the Swiss authorities against the true believers in those parts, had taken place, and said believers could not answer according to the former’s pleasure, since their consciences did not feel free to do so, the aforementioned authorities, especially those of the city of Zurich, in the month of May, 1637, sent out their beadles in great numbers, who with raging and storming, cursing and swearing, cutting and chopping, even as ravening wolves among a flock of sheep, violently entered the houses of the believers, and took with them nearly all that they could get, sparing none; young and old, men and women, those enceinte, and mothers with infants, well and sick; among whom twelve brethren are especially mentioned by name, in the writings of the friends from Zurich; all of whom were imprisoned in the city of Zurich, in a very damp prison, called Othenbach, with some criminals; where much grief, vexation and misery befell them, solely for the steadfastness of their true faith. Some of them, who could not endure the severity of the imprisonment, the lack of food, and other hardships, died in bonds; some, however, escaped, by the help of God, unknown to the authorities, through the prison being opened, without doing violence to their faith; which matters will be treated more clearly and circumstantially in their proper place. Compare this with Jer. Mang., fol. 3, B.
Note.—In the year 1637, in the month of May, three brethren, the names of two of whom are Jacob Rusterholtz and Peter Brubach, were summoned to a certain place and kept prisoners, by the high Bailiff of Wadischwyl. There was also imprisoned at this time, Hans Landis the second, a confirmed minister of the church in Horgerberg; as also his daughter, Margaret Landis, who remained imprisoned about sixty weeks in Othenbach. In the meantime the authorities sold their property, realizing seven thousand guilders from it, which they kept for themselves.
Again, one Rudolf Egly, who two years previously, namely, 1635, had been imprisoned with two other brethren, in the council-house at Zurich, but had escaped, was now, A. D. 1637, again imprisoned, his house destroyed, the children driven out of it, and everything sold; from which there was realized about five hundred guilders, which the authorities also took into their possession.
Afterwards his wife, Martha Lindingerin, was apprehended and confined at Othenbach, in a very damp prison. For a time she was very harshly treated, and also severely tempted in regard to the common money belonging to the poor of the church, of which her husband had charge; for she was conducted into the torture chamber, and the executioner sent for and placed beside her, and she was threatened with severe pain and torture, if she would not indicate it.
In consequence of this she weakened, and gave the desired information, whereupon she was released, and the property of the poor saints seized, amounting in money and notes to about two thousand rix-dollars.
But when her spirit, as it seems, could not rest, and she bewailed this with great sorrow, she was, a considerable time afterwards, again apprehended, and imprisoned in Othenbach; but was, with a good conscience (by breaking out), on the Friday before Easter, with others of her brethren and sisters, delivered from bonds.
Compare both tracts, viz.: Mangold and Meyli.
Note.—In continuation, we shall now show from the first mentioned tract of the Swiss elders and ministers, what persons, as far as we have learned of them, were apprehended during this persecution, as also how it terminated with them.
In the Knonow Bailiwick, the persecution, at this time, broke out with great violence, so that at one time about thirty thief catchers352 entered, as by storm, the houses of the Anabaptists and defenseless Christians, made many watch-fires, raged and stormed, broke open doors and windows, ran with bare swords through the houses, and afterwards drank and rioted worse than soldiers.
Among others there was also vehemently assailed the house of an old man, named Hans Meyli, a minister of the church, who himself had been imprisoned in the year 1637; but now they also took along his son Martin’s wife, notwithstanding she had an infant at the breast.
She was bound hard, and confined in the convent prison called Othenbach, fed for a long time on bread and water, and very severely treated, in order to cause her to apostatize; but she continued steadfast in all her temptations, and was ultimately, through the grace of God, wonderfully delivered from bonds. Subsequently, being enceinte, she was again apprehended, and taken to the council house at Zurich, thence to Othenbach, and finally into the hospital, and there made fast to a chain, until the pains of travail came upon her, when she was loosed from her bonds, and seeing an opportunity for deliverance, once more escaped the persecutors’ hands. See Tract of the year 1645, by Jer. M., fol. 4, B. and fol. 5, A.
Note.—The authorities laid their hands also on the property, movable as well as immovable, of the old man, and realized from the sale of it fourteen thousand guilders, all of which they kept for themselves, without making any restitution.
Note.—On the 3d of May, A. D. 1639, the two sons of the aforementioned Hans Meyli, namely, Hans Meyli, Jr., and Martin Meyli, together with the wife of this Hans Meyli, were apprehended and imprisoned at Zurich, where there was inflicted upon them, especially upon the men, much misery, vexation and harm, with fetters and handcuffs, as well as iron shackles, which were put upon them twice, in order to make them apostatize from their faith.
Their children, as poor, forsaken orphans, were put out among strangers, which, as may easily be supposed, must have caused no small sorrow and anxiety to the hearts of these imprisoned parents; nevertheless they remained unchanged in their faith, refusing to apostatize therefrom, notwithstanding their love to their afflicted children, to whom they could not come, until they, on the Friday before Easter, A. D. 1641, after three years imprisonment, together with others of their fellow brethren, were delivered, in an unexpected manner, from their bonds, keeping a good conscience. See Tract of the year 1645, by Jer. Mang., fol. 5, A. B.