CATHARINA MULERIN APPREHENDED.
The north wind of persecution rose now more and more in the Knonow district, which also appeared in the case of an old sister, named Catharina Mulerin; who having also been apprehended and taken to Zurich, had to suffer much there in prison, for the faith and testimony of Jesus Christ; but was afterwards (as the preceding ones), beyond all hope and expectation, released from bonds. Tract, Jer. Mang., fol. 8, B.
The persecution did not cease with the foregoing; but they continued and laid their hands also upon four pious sisters, Barbara Meylin, Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin, who also had to drink out of the bitter cup of the dreadful Zurich prison; however, the Lord preserved them, so that they, unharmed in their faith, unknown to the authorities, unexpectedly also escaped from imprisonment and bonds. See the last mentioned tract, fol. 10, A.
Note.—We made mention, for the year 1635, of one Hans Muller, who, being imprisoned in the council house at Zurich, with two of his fellow brethren, was released for a month upon condition, and then again imprisoned, and released the second time upon the same condition.
He was subsequently (about the year 1639, as the circumstances show) again cruelly persecuted; insomuch that even his neighbors and their houses were not spared, through which the thief-catchers ran like ravening wolves on the track of a sheep; but when they came into his house, from which he had already escaped, they, with pincers and other instruments, broke open chests and drawers, in the hope that they might there find the property of the church or the poor.
These thief-catchers, that night, threatened his little children, with bare swords, that they would kill them, if they did not show them where their father was.
When they could not get him, they took along his wife, whom they bound and imprisoned in Othenbach. Thereupon, it was proclaimed in church, that no one was allowed to lodge, or give food or drink to Hans Muller from the Groeningen Bailiwick, on pain of severe penalty and the disfavor of the authorities.
Now when his life was made exceedingly hard to him, the Bailiff in the convent of Ruti, in the name of the burgomasters and councilors of Zurich, sent to him a letter of this import, namely: That he should have a safe conduct for three weeks, to go and remain wherever he would; also that he might freely come to him in the convent, and, after they should have finished their conference, leave free and unmolested.
Thereupon he voluntarily, with sure confidence in the aforesaid promise, went into the convent; but when he could not consent to the Bailiff’s demand about his having to go to church, he was confined there, guarded day and night, and then taken to Zurich, imprisoned for a time in the council house, and then in Othenbach (that being the place where also his wife was imprisoned), where he was stripped, and kept a prisoner about sixty weeks; in which time he was in irons sixteen weeks, till he with the other prisoners finally, one Friday before Easter, unexpectedly made his escape.
Afterwards he was again hunted with mad fury, even as before, and driven from one place to another, so that he did not dare to live in his house with his wife.
In the meantime it happened, that his wife, having been delivered of twins, and lain in but eleven days, was surprised by ten thief-catchers, who, having surrounded the house by night, entered it with this threat: That if she would not indicate her husband’s hiding place, she should not leave the house for six weeks, or else she would have to go to church herself. But when she would not comply with this, two of the ten remained, and guarded her day and night.
This filled the woman with such terror that, seeing their design, she, on a certain very cold night, broke away with her two infants, and went a long unbeaten way, over hill and dale, and thus escaped the enemies’ hands, forsaking all that she had, which the authorities rented to strangers, realizing thereby a thousand guilders annually. See Jer. Mang. Tract, fol. 13, A.
In the meantime they treated some far more severely and cruelly than the preceding ones; for they ceased not with mere imprisonment, but the people were suffered to die by sheer want, poverty and misery.
Among those that suffered death, there is numbered Elizabeth Hilzin, a godfearing woman and sister of the church, who having been apprehended, bound, and imprisoned in Othenbach, was there treated so harshly, that she, from that time on, had but few well moments.
Nevertheless no mercy or compassion was shown her, until she, in consequence of all the hardships suffered, wasted in body, and, having surrendered her spirit, which she had received from God, back to him, died. However, the second death shall not hurt her, according to the promise of the Lord: “He that overcometh shall not be hurt of the second death.” Rev. 2:11. See above.
Note.—The authorities extorted a fine of five hundred guilders from the surviving husband of Elizabeth Hilzin.
Further observations.—About this time, 1639, there was also apprehended a young man from Horgerberg, named Hans Aster. He was also taken to Zurich into Othenbach, fed on bread and water for a time, stripped in his bonds, etc., but subsequently helped out, through the assistance of some of his fellow believers.
When this occurred, he was so miserably crippled through the severe imprisonment, that he had to be carried a long distance in the night.
In the meantime, also his wife with her infant child was apprehended, and confined in Othenbach for a time, but subsequently, through divine providence, escaped the enemies’ hands.
The authorities expelled the children into poverty, and sold their house and homestead (realizing from it about four thousand guilders), without restoring any thing.
The parents had therefore to work hard for a living, having lost every thing; but in this they trusted in God’s promises. Tract, Jer. and Meyli.
Like a sweeping tempest which strikes everything, and carries away whatever is loose, so it also went at this time in the matter of persecution. All that were called Anabaptists were taken along, wherever they could get hold of them. The district of Uticken-wage had to suffer much in consequence of this. Among those that lived here, they also apprehended a pious brother, named Hans van Uticken,353 surnamed Muller, who, in the year 1639, was incarcerated in the convent prison at Zurich.
There they fed him on water and bread, stripped him in his bonds, and treated him most unmercifully, until he, having continued therein two years, became very sick, and as sick as he was, was helped out of prison, through the assistance of some of his fellow-believers, who, as it seems, feared his untimely death.
But when he was brought to his wife and children, and attained to rest, he died; however, with a joyful hope and glad soul, because the course of his pilgrimage (since he was not weakened in his faith and conscience) was now finished.
Thereupon his wife, because she had lodged her husband, and the children, because they had shown mercy to their father, had to pay to the authorities, a fine of forty pounds. Tracts, Jer. Mang., fol. 6, A., and M. Meyli, fol. 7, B., num. 13.
Note.—In the year 1639, the thief-catchers of the city of Zurich, led by one of the ministers of the church there, who went before them with a light (a lantern, torch or candle) like maniacs and madmen, violently entered into the house of a pious brother, named Rudolf Hagi, whom they forthwith took prisoner and conducted to Othenbach, a damp and unwholesome prison of the city of Zurich.
Here he was stripped in his bonds, and kept confined for about eighty-three weeks; during which time he, with other of his fellow-believers, was fettered and chained for sixteen weeks.
In the meantime they searched hard for his wife, but for the first captured only her oldest child, which they threatened with iron bonds and handcuffs, if it would not show where its mother was. Afterwards they also found the mother, whom they imprisoned in Othenbach. They, however, when there was no deliverance at hand, subsequently, by a certain means, made their escape, together with their brethren and sisters that were also imprisoned, without apostatizing from the faith. Tract Jeremiah Mang., fol. 6, A., compared with M. Meyli, on the name Rudolf.
Burckhardt Aman was a godfearing brother, who lived on the lake of Zurich. He was from there taken to Zurich, and imprisoned in Othenbach. But when his imprisonment had lasted about a year and a half, he, through a certain accident, unexpectedly was released, unknown to the authorities, keeping the faith in a good conscience.
But as in his bonds he had been maltreated very unmercifully and miserably, through many hardships and afflictions that he had suffered, not the least true Christian love or assistance having been shown him, it was impossible for him to live long; and he fell into a lingering sickness, and ultimately died, and was thus numbered among the dead in Christ, who have suffered and fought for his name’s sake. Jer. Mang. Tract for the year 1645, fol. 20, A.
Note.—About this time also two sisters, honorable women, were apprehended on the Lake of Zurich; who, after they had endured the trial of the faith, were released and delivered from their bonds. See Tract, Script., A. D. 1645.
The misery of the beloved friends and children of God continued; insomuch that in the year 1639 they laid their hands also on a pious hero and soldier of Christ, named Jacob Egli, from the Groeningen Bailiwick. He was also taken to Zurich, and there imprisoned in the convent dungeon Othenbach.
Herein he persevered upwards of seventy weeks,354 but was finally no longer able to endure, according to the flesh, the severity of the place and the bad treatment, so that he at last, when his strength failed more and more, and his infirmities increased, with a cheerful heart, commended his soul into the hands of God, and through death departed this life.
Thus he finished the course of his pilgrimage, and entered into the saints’ rest, to triumph hereafter, where there shall be no more death, neither sorrow, nor crying, nor pain; where all things shall be made new and turned into joy, according to the Lord’s promise, Rev. 21:4. See Tract Jer. Mang., fol. 18, B.; also, M. Meyli. Tract, fol. 7, A., num. 10.
Note.—A. D. 1639 there was also apprehended the brother George Weber, an old man, from the county of Kiberg. The same was also taken to Zurich, into the convent Othenbach, and there fed on bread and water.
Finally, through the hardships and long duration of his imprisonment, he became greatly impaired in his body, and fell into a severe sickness, after he had been confined there seventy weeks.
Afterwards, through some of his fellow-prisoners, who opened the prison, he was released, but never again recovered his property.
As regards the homestead of this George Weber, as also that of Jacob Egly, the owners of the same must each annually pay therefor to the authorities five hundred guilders. Jer. Mang. Tract, fol. 19, A.
The fire which the persecutors had kindled continued to burn, and their mad fury did not cease, until they had also apprehended a zealous and godfearing minister of the church, named Ulli Schedme, surnamed Schneider, by descent from Hirtzenstal, in the seignioralty Wadischwyl.
In his imprisonment all manner of vexation and sorrow was inflicted upon him, in order to induce him to conform to the common mode of worship in the churches, and to turn him from his own with whom he had hitherto associated. But as he could not consent to this, and time passed on, he, because of the bad fare and other hardships suffered, continually grew weaker and weaker, till his soul left his body; and he thus, because of his faithfulness, became, through natural death, an heir of the eternal and blissful life; the full possession of which the Lord, at the last day, shall grant to, and make partakers of, all those that have here faithfully and steadfastly served him. Tract, M. Meyli, fol. 6, B., num. 4.
“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” 2 Timothy 4:8.
In the year 1639, there was also brought prisoner to Zurich, Jacob Rusterhel, an old brother of the church at Horgerberg.
He was imprisoned in Othenbach, and they dealt very unmercifully, rigorously and cruelly with him; insomuch that he weakened, and consented to those that kept him in prison, to go to church; wherefore he was released.
But when he came to himself and considered what he had done, and what great offense should arise from it, he repented and very bitterly bewailed his fall, and again prepared himself very valiantly for the coming conflict.
Thereupon he suddenly became weak and sick according to the body, though full of divine power according to the soul, and kept quietly hid in his house.
However this could not remain concealed any longer; hence, being known, he was betrayed, again apprehended, and, as sick as he was, taken to Zurich, and, having been shackled with a chain, confined in the hospital there.
But as he could not endure this, and bodily infirmities came upon him more and more, he there departed this life, in misery, though with a joyful hope, waiting in blessed rest for the day of resurrection from the dead, which shall crown and comfort him and all true lovers of God, for all reproach and affliction suffered, with eternal honor and joy. Jer. Mang., Tract of the year 1645, fol. 13; also, M. Meyli, Tract, fol. 6, B., num. 14.
Note.—We have extracted this from the writing of the Swiss friends, of A. D. 1658, and it must be distinguished from that which is contained in the writing of A. D. 1645, concerning brother Jacob Rusterholtz, who was imprisoned almost two years, and then with wife and child expelled from the country, leaving behind his property, from the sale of which the authorities realized 1700 guilders, without restoring anything of it. See Tract, Jer. Mangold concerning the name Jacob Rusterhel.
But if it is to be understood, that both accounts refer to one and the same person, so that the surnames Rusterhel and Rusterholtz are only to be distinguished in the sound or spelling, and not in signification, it must follow, that said person was imprisoned only a few years ago, and then, when they could accomplish nothing with him, expelled from the country, and his goods seized and sold; but that he was finally again apprehended, and, when he, as before, remained steadfast, fastened to a chain in the hospital, until he died, having commended his soul to God. Compare both tracts, in the places which we have indicated.
On the 23d of September of the same year, 1639, there was brought bound to Zurich a godfearing brother, aged in years, named Stephen Zehender, a member of the church at Knonow, but by descent from Byrmensdorf. He was there imprisoned for sixteen weeks, in iron bonds, in the convent prison, a very damp and unwholesome place, called Othenbach, stripped in his bonds, fed on bread and water, and kept very hard in every respect, until he could stand it no longer, and, impaired in body, was befallen with severe misery according to the flesh, and ultimately with death, after he had with a patient and steadfast mind commended his soul unto God. See Jer. Mang., Tract, fol. 7, B., compared with the account of M. Meyli, fol. 6, B., num. 6.
Note.—About this time an old sister named Catharina Grobin, lived concealed (on account of the persecution) with her daughter, in the Knonow Bailiwick; but the preacher of the church at Risterschwyl, knowing this, came and wanted to apprehend her, notwithstanding he was alone; the daughter, however, out of filial love, wanted to save her, but he (O what cruelty from a preacher!) gave her such a thrust, that the pains of travail came upon her, and she was delivered of a dead child. In the meantime the mother escaped the hands of this ungodly man. Tract, M. Meyli, compared with that of Mangold, about the year 1639.
On the same day that Stephen Zehender was apprehended at Knonow, namely, the 23d of September, of the year 1639, they also seized, in the Seignoralty Wadischwyl, Ulrich Schneider, who was likewise (for his true faith, and because he would not go to the common church with his adversaries) bound and brought into the dungeon Othenbach.355
But when he had persevered here for a long time, lain in irons, and suffered exceeding much temptation, adversity and conflict (inflicted upon him, to make him apostatize), and, moreover, been stripped in his bonds, his bodily strength left him, and having committed his spirit unto God; he died in prison, thereby triumphing valiantly and courageously in the conflict set before him, without having weakened in his faith.
After the death of their father, his two sons were also apprehended, and imprisoned in the same place where their father had died; but the Lord granted them deliverance, so that they, when it was least expected, with a good conscience, through a certain means, unknown to the authorities, obtained their freedom.
In the meantime the authorities broke up this whole family, drove the remaining children among strangers, and sold the house and homestead, realizing therefrom 7000 guilders, which they kept for themselves, but the cast out and forsaken ones joyfully bore the spoiling of their goods.356 Tract, Jer. Mang., fol. 11.
Two days and one month after the apprehension of the last mentioned witness of Jesus Christ, namely, on the 25th of October, 1639, there also died in the dungeon Othenbach, very miserably, however with a steadfast and joyful mind, Henry Gutwol, of Lehnmer, from the Knonow Bailiwick, after he had suffered much want, poverty and misery there; which painful and prolonged misery, upon which death ensued, shall hereafter, because of his steadfastness in the accepted truth, be returned to him in an eternal, joyful and triumphant life, according to the Lord’s promise: “Be thou faithful unto death and I will give thee a crown of life,” Revelation 2:10. Compare both tracts, that of Mangold as well as that of Meyli; the one of A. D. 1645, the other of A. D. 1658, in the Swiss language, on the name Henry Gutwol.
Among those who suffered in the Swiss persecution, there was none of the least Hans Jacob Hess, a chosen and confirmed minister of the Christian church.
He was apprehended for the third time in the year 1639; for from the two preceding imprisonments, the first of which had occurred already, in the year 1637, the Lord, beyond all expectation, had remarkably delivered him, through the aid of those that were imprisoned with him; as also out of this third imprisonment. The first lasted nineteen days, the second, eight weeks, the third, eighty-three weeks, or more than a year and a half.
But in the meantime his life was made very bitter and vexatious: for he was stripped, and, together with some of his fellow-believers, put in iron bonds, sixteen weeks, which he nevertheless patiently bore with a steadfast mind, until the time of his deliverance.
While this was taking place, namely in the same year, also his wife was apprehended, who was first imprisoned in the council house, and then in Othenbach, where, through bad treatment and unfit food and drink, for sixty-three weeks, she was so impaired in her constitution, and weakened, that she was seized with consumption, and after suffering much misery, died in prison.
This then was the end of this pious heroine of Jesus, who, to receive the eternal, blessed life, because of the uprightness of her faith, chose to die a lingering death rather than enjoy the temporal rest and pleasure of this life; wherefore the gracious God shall hereafter crown and reward her, with all those that have valiantly suffered and fought for his name’s sake, with the unfading crown of honor. (1 Peter 1:4.) Tract, Jer. Mang., fol. 16, A. B., and fol. 17, A., etc.
Note.—The property of Jacob Hess was seized by the authorities, who realized from the sale of it 4000 guilders, without restoring anything of it to those who remained. O great injustice! How will they be able to account for this before the righteous judgment seat of Jesus Christ?
Now when it happened that in consequence of the foregoing evil treatment instituted against the Swiss Anabaptists, those who had commenced this, drew down upon themselves, even from the common world, much opposition, criticism, and reproach, the rulers of the country, and especially of the city of Zurich, as having been the principal ones in said ungodly work of persecution, caused, A. D. 1639, a manifesto, apology, or defense (so called) to be published, in excuse and vindication as it were, of what they had already done and brought about against said Anabaptists.
But as this in many respects, was not according to the truth, but, from partisanship, contrary to the truth, many of the Swiss brethren who were still out of bonds, yet in the same persecution, defended themselves with regard to it, with all proper courtesy in a Christian and discreet manner. We could produce here their answer entire and with all the circumstances, since we have received it correct; but as this would take up too much room, and unduly increase this work, we shall note only some of the most important portions from it.
In regard to the first accusation laid to their charge in the aforesaid manifesto, by the lords of Zurich, namely, that they had separated themselves from the obedience which they owed to the Christian church; they make this reply:
“Herein, right in the beginning; great wrong and injustice is done us; for we desire in no wise to separate ourselves from the Christian church, but seek to adhere to the same and the pure word of God, yea, to sacrifice our bodies, property and blood therefor; but the reason that we cannot unite with their (namely, the so called Reformed) church, is, that her doctrine in many respects is not like the ancient, pure, apostolical doctrine, nor does it agree with the words and commandments of Christ; and that we, through God’s gracious illumination, have before us a better way, namely, the true apostolical foundation, to which, by the help of God, we will also adhere.
“But that nevertheless not we, but the principal learned men, and some of their own number, are those who, having in the beginning of the change held the right views with us, touching baptism, the Supper, excommunication, and resistance or revenge, afterwards again turned away from it shall clearly appear, when we shall rightly examine their first teachings and writings of a hundred years or more ago.”
Hereupon it is stated in the same answer, what teachers in the beginning of the Reformation taught the aforementioned articles aright, from which they subsequently, and especially their descendants, again departed; which appears from these words:
Firstly, as regards baptism, this is declared by the conference of Zwingli and Balthazar Hubmor, held A. D. 1523, at Zurich, in the Graef; where Zwingli publicly confessed: “That infants are not to be baptized before they grow up and attain to a reasonable age.” He also promised that he should make mention of it in his Book of Articles; as he also did, in the eighteenth article respecting Confirmation, where he says:
“That in former times it was not common to baptize children; but that they were publicly instructed together with the rest; who afterwards, when they had attained to their understanding, were called catechumeni, that is, instructed ones in the word,357 whereupon, when the faith was thus firmly implanted in the heart, and they had confessed it with the mouth, they were “baptized.”
This practice of the doctrine, he said, he wished to see readopted in this our time.
Thus also confessed his colleague, Oecolampadius in a letter to the aforementioned Hubmor, saying: “We have up to the present day not met with any passages in the holy Scriptures, that cause us to confess the baptism of infants, as far as we in our littleness can see.”
In like manner, on the sixth chapter of the Epistle to the Romans, treating on the word, Anignoratis, he writes: “That every Christian shall first confess Christ, and then be baptized with the external baptism (of water).”
So also writes Sebastian Hofmeyster, preacher at Schaffhausen, to said Hubmor: “We have publicly confessed before the council at Schaffhausen: That if our brother Zwingli in any wise insists (contrary to his previous opinion), that children are to be baptized, he herein greatly misses the mark, and does not according to the truth of the holy gospel.”
Continuing, he writes: “Truly, I did not allow myself to be compelled that I should baptize my child, who is named Zacharias, hence you also act in a Christian manner, that you bring to light again the true baptism of Christ: which has long been neglected or kept down. We will also undertake to do this.”
Christopher Hogendorf, on the third chapter of the first Epistle of Peter, writes: “You have heard, that faith is put before baptism; hence it is not mere baptism, but also the faith of baptism, which saves us.”
In like manner, Cellarius writes to the aforementioned Hubmor, as follows: “Since you desire that I shall declare to you my judgment concerning baptism and the Lord’s Supper, I will heartily and briefly comply with your request:
“In the first place it is an abomination in the eyes of God, that little children are baptized; which baptism is declared neither in the holy Scriptures, nor in the examples of the holy apostles; and there testify against it also God’s judgments, which manifest themselves in the division of the created things; for in the beginning the earth was without form and void.”
The preachers at Strasburg: Wolfgang Capito, Cestor Hedio, Matthew Zell, Symphonas Polio, Theobald Niger, John Latonius, Anthony Firn, Martin Hatk, and Martin Bucer, in their book, entitled, Ground and Reasons, fol. 1, write: “That in the beginning of the church no one was baptized nor received into the holy Christian church, except those who had entirely submitted to the word of Christ.”
Their ground and reason for such belief, they show from the holy Scriptures, namely, that they confess, that the beginning (before) of our Christian life is sin, and that therefore John the Baptist, Christ, and the apostles always began by saying: “Repent, etc.” Again: “In the congregation of God confession of sins has ever and always been first, which, with the ancients, preceded baptism, for usually adults, and not children, were baptized.”
Fol. 2 and 3, as also further on, they write: “That without the baptism of the Holy Spirit the water and (its) baptism are but a hocus pocus.”
Concerning the article of War or Retaliation. In like manner, some of the foremost Lutherans (who in the beginning were one with the Calvanistic Reformed), and of the Zwinglians, believed with us: That it does not behoove a Christian to war, or offer resistance. Among them we will first adduce Andrew Carlstadt, who, in a little book treating on whether men should forgive sufferings and offenses, printed at Zurich, A. D. 1524, writes as follows concerning resistance:
“We shall not be misled by the objection made: War is a punishment of God; hence there must certainly always be one who wages war against another.” Again: “They warred in the Old Testament.”
In reply to the first he writes: “Hear on the other hand, what Christ says (Matt. 18:7): ‘It must needs be that offenses come; but woe to that man by whom the offense cometh!’ Hence some merit the disfavor of God, so that he punishes and torments them with war, but woe to him that wages war against them; for he (namely, God) punishes the evil with the evil.”
Reply to the second: “The children of Israel waged war, either against sinful nations that would not allow them to go into the promised land, or against those, who, when they were in it, did not leave them in peace, and all this was a figure of the spiritual war, which we must now wage in Christ, as regenerated and new men, against all vice and unbelief.”
Immediately after that he proceeds and writes: “They also bring against us this objection: That we must compel by force of arms those that will not allow that which is right.”
Answer: If we are to speak in a right and Christian manner of the matter, war in no wise becomes us; we ought, according to the teachings of Christ, to pray for those who say all manner of evil against us, and count us fools; yea, if they smite us on one cheek, to offer them the other also; then shall we be children of the Most High.” Thus far, Carlstadt.
From Carlstadt the writer goes on to Luther, saying: “In a little book, printed at Wittenberg, in the year, 1520, Luther states why he burnt the pope’s books. The twenty-second article thereof reads thus: ‘Because he teaches, that it is right for a Christian to defend himself with violence against violence; contrary to the words of Christ (Matthew 5:40): “If any man take away thy coat, let him have thy cloak also.”’
In another book, also printed at Wittenberg, in the year 1522, there are found among other articles (which one Sorbona had extracted as heretical from Luther’s books) also these: “That he (namely, Luther) had taught concerning the words of Christ (Matt. 5:39): ‘Whosoever shall smite thee on thy right cheek, turn to him the other also;’ and again, (Rom. 12:19): Dearly beloved, avenge not yourselves,’ that these words are not advices” that is, which one may, or may not do “as many theologians erroneously teach, but that they are commandments” that is, things which must be observed.
Again: “Christians are forbidden to sue for their rights at the law.” Again: “Since a Christian may not place his affections upon temporal things, he may also not swear an oath because of them.”
In short: “We find that Luther for a considerable time was with mouth and hand opposed to resistance, till he was finally seduced to another belief, by the Jesuits even as Sleydanus, lib. 8, fol. 561, testifies.” See the oldest edition.
A few pages further on the writer comes to speak of Pomeranus, Brentius, and divers others, who, about the years 1520, 1530, 1540, and subsequently, undertook the work of the Reformation from Popery, and also became effectual instruments in that direction; who nevertheless at that time taught not only against retaliation upon enemies, but also, besides infant baptism, the swearing of oaths, and other articles which are not founded in the holy gospel of Jesus Christ; and, on the other hand, taught and defended such things as are founded therein, and are still at the present day taught by the Anabaptists; though some of the aforementioned reformers themselves, and especially their descendants, for the most part, again departed therefrom.
These and similar matters were, in said reply of the persecuted Anabaptists in Switzerland, given for examination to the lords of Zurich, and to those who had drawn up the aforementioned manifesto in excuse of the persecution raised; as clearly showing that not the Anabaptists, but they themselves, had departed from the principles of the Reformation; that consequently not the Anabaptists, who had adhered to their principles, but the apostate reformed themselves, were to blame in this matter. Hence, that the authors of said manifesto had done wrong in charging the aforesaid Anabaptists with having separated themselves from the obedience which they owed to the true Christian Church, only because they would not go to church with them, who are called Reformed, nor receive their religion contrary to their souls and consciences.
Besides this point of disobedience toward the church, the Swiss brethren were also charged in the aforesaid manifesto, that they were also disobedient to the political authorities, etc. But hereupon they, in said answer, roundly declared: That this was unjustly said of them, yea, that they were willing and entirely ready to obey their authorities in all just matters, to pray for them, to pay them due tribute, honor and fear, and, though they should suffer wrong from them, in no wise to avenge it: but willingly and patiently to bear it for the Lord’s sake.
These were about the principal points that were mentioned in the manifesto, and refuted by the persecuted brethren; the other matters are of small importance, and hence not necessary to be adduced here.
But they nevertheless proceeded with the persecution, and granted no mitigation, as will be seen from the following accounts:
The progress of the years brought no cessation of the persecution, nor could aught of what was adduced by way of excuse avail anything. This was clearly evident, for the year 1640 had scarcely come when the Wadischwyl district began again to resound with persecution, insomuch that the servants of the authorities there assailed, with dreadful raging and storming, like howling wolves and bears, the house of an old and pious minister of the church named Werner Phister, beat doors and windows and all that was attached to it in pieces, and apprehended him and his wife, as also his son’s wife, and brought them to Zurich, where they were imprisoned in the place Othenbach.
In the meantime the old man’s wife by a certain accident escaped; but the pious old minister himself, as also his son’s wife, when they would in no wise apostatize from their faith, nor go to the common church, had to forfeit their lives, insomuch that they were suffered miserably to die through want, poverty and hardships. But hereafter they shall no more hunger or thirst, nor be assailed by suffering or death; when the Lord, according to his promise shall reward and crown them with the eternal and blessed life. Tract, Jer. Mang., fol. 14. B, compared with Tract, M. Meyli., dated 1651, fol. 6, number 2.
Note.—We previously, for the year 1637, made mention, in the margin, of a brother named Peter Brubach, who being then imprisoned with two other of our fellow believers, finally was released. The same was now, A. D. 1640, cruelly persecuted; insomuch that on the 6th of May his house was demolished, his male and female servants sent away, the children driven out of the house, his house, homestead, woodland and fields, movables and immovables, yea, everything taken; a part of which was put into Othenbach, and the other part sold, from which 9000 rix-dollars was realized, which the authorities seized. Not long afterwards the three little sons of this man were imprisoned in Othenbach, where they miserably wasted, etc. Tract, Jer. Mang.; edit. 1645.
A very old man named Gallus Schneider, from the Seignioralty Wadischwyl, was also apprehended in the year 1640, brought to Zurich, and there imprisoned in the convent dungeon (Othenbach).
He was kept in irons sixteen weeks, and very harshly treated, until he finally, when his faith had been sufficiently tried, and been found immovable, died in his bonds, having committed his soul unto God, from whom he had received it. Compare Jer. Mang. Tract, fol. 15, B., with Tract, M. Meyli, fol. 7, A., num. 7.
Note.—About this time, an old sister from Horgerberg, named Verena Albi, was also imprisoned, but subsequently, through a certain means, delivered out of bonds, but must still keep herself concealed. Tract, Mang., and Meyli.
Even as youth on account of the bloom of their life was not spared, so also not the least compassion was had upon old age and declining years; yea, not even upon such as were very feeble and infirm according to the body.
Among these was Rudolph Bachman, from the Wadischwyl district, who was apprehended in the year 1640, and as he on account of his great age, weakness and infirmity, according to the flesh, was not able to walk, he was put on a sled, and thus conveyed from his house to the prison, which was a great distance off.
Afterwards he was placed in chains for a time, in the nearest hospital, and, because of the steadfastness of his faith, not loosed therefrom till he died.
But for this he shall hereafter, being freed from the eternal bonds of darkness, be admitted into the liberty of God’s saved children; on the other hand: “He that leadeth into captivity shall go into captivity.” Rev. 13:10.
Then it shall be seen, what difference there will be between God’s true servants, and those that have afflicted them; for every one shall receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. 5:10. Compared with Tract, M. Meyli, dated 1658, fol. 6, B., num. 3, etc.
Note.—Now, in the year 1640, there was also apprehended Henry Schnebbi, from the Seignioralty Knonow, a God-fearing brother, who was cast into prison with a number of criminals at Zurich, at whose hands he met with much ill-treatment; however, he was finally released. Tract, Jer. M., etc.
In the year 1641, Hans Rudolf Bauman, a very God-fearing man, and a minister of the Church of Jesus Christ at the Horgerberg, was also taken to Zurich, and there confined in the convent prison, where he was very closely kept for over sixty weeks, and for a considerable time fed on bread and water, and put into iron bonds; in consequence of which he fell into a severe sickness.
In the meantime, on a certain Good Friday, through the aid of some of his imprisoned fellow brethren he escaped, but as he on account of his sickness, was not able either to walk or to stand, he was taken up and carried for a considerable distance, so that he escaped the persecutors’ hands.
Thereupon his house and homestead were sold, and wife and children driven therefrom. From the sale was realized 3000 guilders, which the authorities seized and kept for themselves. But the Lord shall render unto every man according to his righteousness, and according to his faithfulness. 1 Samuel 26:23. Compared with Tract, Jer. Mang., fol. 12, A., etc.
On the 31st of August of the year 1640, there was apprehended Ulrich Muller, a minister of the word of God, in the county of Kiberg.
He was taken from there to Zurich, where he was confined in the council house, and a few days afterwards imprisoned in the convent dungeon at Othenbach.
Here they treated him most unmercifully for thirty-five weeks, so that he completely wasted away, and, adhering to his faith, fell asleep in his bonds in great steadfastness.
After his death his children had to pay a fine of 100 guilders to the authorities on account of their father, who had, as it was thought, died as a heretic. Compare both tracts, that of Mangold is well as that of Meyli, on the name Ulrich.
Note.—At this time, A. D. 1640, there was also apprehended Oswald Landis, with his wife and two of his daughters-in-law, all of whom were imprisoned in the convent Othenbach; Jacob Landis, the son of Oswald, as also his entire family, were exiled into misery.
In the meantime the two imprisoned daughters-in-law, who had nursing infants, escaped out of prison by night; in which subsequently also the old man and his wife succeeded, but they had lost all their property, in consequence of which they had to roam about in poverty. Tract, Jer. M.
In the following year, 1641, they again apprehended divers pious Christians residing in the Seignioralty of Knonow; among whom are mentioned by name, Henry Fricken, and also Hans Ring and his wife.
Henry Fricken was confined in the council house of the city of Zurich, and so unmercifully treated, that he weakened in his purpose, and consented also to go to the common church, which was what they desired; whereupon he was released. But when he considered what he had done, and how he had done violence to his conscience, wronged his soul, and given offense to the Church of God, he fell into great distress, confessed his fall, and, with Peter, bitterly wept over his sin, and in order that his persecutors should no more rejoice over his apostasy, he went back to Zurich, into the council house, to be confined in the place whence he had been released, which was done.
In the meantime, by the order of the authorities, his two large farms were rented for 420 guilders and twenty quarters of corn annually; and in money and notes they took from him over 13,000 guilders; after which he was released, but again apprehended, out of which bonds he again escaped, but was afterwards, as before, sorely persecuted, while wandering about in misery and poverty.
Hans Ring also had to go to Zurich into the council house, and was then imprisoned in Othenbach, and closely guarded. He was conducted into the torture chamber, and twice stripped, near the rack, but yet finally, unweakened in his faith, escaped the tyrants’ hands.
The wife of this Hans Ring, four days after having been confined, and being yet very sick, was unexpectedly so assailed and distressed by the magistrates’ beadles, with furious raging and cursing, that she, in the attempt to save herself as it seems, unexpectedly fell into a gutter, where she could not be found or helped out for the time being; but afterwards, having been found, she was there fastened to a chain, and the people in the house commanded with severe threats, not to let her leave the house.
Finally, however, through the aid of some of her friends, she escaped by night, and, being very weak yet, was carried into another region. Compare Tract, Mang. with Tract, Meyli, on the names above referred to.
The laudable magistrates of the city of Amsterdam, in Holland, having an aversion to the proceedings of their fellow-associates at Zurich, on the 20th of February 1642, through the urgent request of the Anabaptists, at Amsterdam, with regard to the distress of the Swiss brethren, sent an humble supplication to the burgomasters and the council of the city of Zurich, in order, if possible, to obtain some mitigation of the persecution commenced against the Anabaptists there.
This supplication having safely and properly arrived and been delivered there, could nevertheless obtain nothing in this direction, save only an unfriendly and irritating reply; which was drawn up by them on the 18th of June, of the same year, and sent to the good magistrates of Amsterdam, and consequently also to the Anabaptists there, accompanied by three of their previously emitted manifestoes of the year 1639, wherein, as we have noticed for said year, nothing but reproach and contumely (though without cause) was heaped upon said persecuted people.
We could here adduce this letter of the Zurich lords, as we have a correct copy of it; but as it contains nothing but unkindness and acrimony, without the least justice or information, and the following work sufficiently declares from what spirit it proceeded, we deem it unnecessary and unworthy, to accord it a place here; without, however, despising said lords, since we are commanded to love even our enemies, and to pray for them that persecute us. Matt. 5:44.
Felix Landis (the son of Hans Landis, who, A. D. 1614, was beheaded at Zurich) was a pious and godfearing brother of the church in Horgerberg. He was apprehended, and imprisoned in Othenbach, in which place he was treated most unmercifully; for he was not given anything to eat for many days, so that even some criminals that were confined near him in another place, took pity on him, and with difficulty, managed to get some food to him, through an opening between them. But when the door-keeper perceived this, he was put into another prison. Finally, however, they gave him some food; but he was so impaired in his body (through shrinking of his bowels, as it seems, on account of having suffered hunger so long), that he could not bear food any more, but prepared himself for death.
Yet in his greatest distress he was carried to church, during the sermon, where he, O dreadful inhumanity! was thrown under a bench; but he soon after gave up the ghost, which he had commended into the hands of God.
His wife Adelheid Egli, who was also imprisoned in Othenbach, was kept there almost four years.
In that time she was treated not only unmercifully, but also shamefully; they threw her into many a stinking corner, stripped her twice in her bonds, and for a time took away her clothes from her every night; however, she afterwards, with a good conscience, escaped from her bonds.
But in the meantime the authorities had broken up their family, put out the children among strangers, and then sold house and furniture, realizing from it 5000 guilders, all of which they kept for themselves.
However the cast out and forsaken ones comforted themselves herein according to the words of the apostle: “Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and enduring substance.” Hebrews 10:34. Compare Jer. Mang., Tract of the year 1645, fol. 13, A. B., with M. Meyli, Tract, dated 1658, fol. 7, num. 8.
Note.—The time of the imprisonment and death of this martyr, and of the following ones, which we have fixed about the year 1642 and 1643, is not really expressed in the Swiss manuscript, but is inferred from the circumstances.
They also apprehended a young lad, named Rudolf Suhner, who, though young in years, was old in the faith and knowledge of Jesus Christ.
He was kept confined nearly two years in Othenbach, during which time he was forced to hard labor.
In the meantime they made his life so bitter to him, by severe threats and terrible representations, that he, through fear of the impending distress, consented to go to church with those that had imprisoned him, whereupon he was released. But soon after, reflecting on his fall, he experienced great sorrow, sincerely wept over his sins, and again prepared himself for the conflict set before him.
Thereupon he was again apprehended, and confined in the aforementioned place, but kept much harder than before. For, for a time all food was denied him (even as had been done to Felix Landis), so that some criminals, who were confined close to him, filled with compassion on his account, poured to him some warm liquid food, through a crevice in the wall.
Finally, when in consequence of having suffered hunger so long, he was so weakened, that he could not live any longer, he requested once more, that they would, in his great distress, allow him a little warm food, which the jailer made known to the lords. This, however, they jointly refused to grant, in order to cause him, if possible, to apostatize. But finally one of the lords, beholding his misery, gave permission that they should give him some thing to eat again. Which when it was done, he could eat or bear it no more, and thus died famishing in his bonds; for which the Lord shall hereafter, at his heavenly table, reward him with eternal satiation. “Blessed are ye that hunger now: for ye shall be filled.” Luke 6:21. Compare Jer. Mang., Tract, fol. 14., A., with Tract, M. Meyli, fol. 7, num. 8.
The army of God, which at this time prepared itself for the conflict and the sufferings of Jesus Christ, consisted not only of men, who are sometimes judged to be the strongest, but also in women, for God’s power is made strong in weakness, which appeared in the case of three pious heroines of God, namely, Elizabeth Bachmanni, from the Groeningen Bailiwick, the wife of Hans Jaggli, of Bartschwyl; Elssa Bethezei, from the Knonow Bailiwick, the wife of Jacob Isselme; Sarah Wanrij, from the Horgerberg, the wife of Hans Phister, all of whom, imprisoned and bound in the dungeon Othenbach and in the hospital, for the testimony of Jesus Christ, lost their lives through want, hardships, and misery.
All this they endured in the fear of God as well as patiently. They counted their departure from this life as the beginning of the future. And so, their unrest was truly the entrance to the rest of the saints, who shall hereafter, for this brief suffering, which they endured for the name of the Lord, rejoice forever. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” 2 Cor. 4:17. Compare the above with Tract, Meyli, dated 1658, fol. 8, A., num. 1, 2, 3.
An old sister, named Verena Landis, was surprised in the night in her own house, with dreadful raging and storming; in consequence of which she was so frightened that she fainted, yea, became sick, and hence could not go with the thief-catchers.
When they could not get her away, she had to promise to remain a prisoner in her house, which promise she kept.
But as they treated her very harshly, and provided her with very bad food, certain death ensued a short time afterwards, and she thus departed this life with a joyful hope and cheerful heart; for which the Lord hereafter, because it was done for his name’s sake, shall crown her with the life of bliss, and deliver her from eternal death. “There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” Rev. 21:4. Jer. Mang., Tract, fol. 15, B., compared with Tract, M. Meyli, fol. 8, A.
This woman was very near her confinement, when she was driven hither and thither through the persecution.
After she was delivered and had lain in three days, she was betrayed and apprehended.
She was forthwith, in the bitter cold of winter, taken to prison, a distance of four hours’ walk; in which she, on account of the intolerable cold, her health became irrevocably ruined, so that she, though she was released from prison previous to her death, she died soon after, and is now resting with her soul under the altar of God. Compare Jer. Mang., Tract of the year 1645, fol. 16, A., with M. Meyli, Tract, fol. 8, after the three women first mentioned, num. 1.
The persecutors did not rest, but continued, so that having hastily entered into the Knonow Bailiwick, they fell upon another sister, named Barbly Ruff, who was likewise enceinte; in consequence of which this good woman was so exceedingly frightened, it happened so unexpectedly, that the pains of travail came upon her, and she was therefore not able to accompany her captors.
Therefore she was fastened to a chain in the house of her brother-in-law, and the family or servants there enjoined to guard her well.
But when she had been delivered of her child, and had gained a little strength, although not yet quite recovered from all the hardships she had suffered, she, when it was not expected, escaped into another district, but since her life had been greatly weakened through the persecution she had suffered she died soon after; which she bore willingly and patiently, with a valiant and steadfast mind, to the praise of the Lord, entering into the saints’ rest, and waiting for the day that shall hereafter comfort her and all the pious. M. Meyli Tract, dated 1658, fol. 8, B., compared with Jer. Mang., Tract of the year 1645, on the name Barbly, etc.
Note.—About this time, 1643, there were also apprehended for their faith, two sisters, namely, Martha Lindne and Annill Blau, very well known and noted women. Martha was imprisoned in Othenbach, and threatened with the executioner, who stood beside her, if she should not reveal the poor fund, which was intrusted to her husband; which when she had pointed out, they took the whole of it and kept it, it amounting to about 1,000 dollars. Annill being enceinte, was fastened to a chain in the hospital till she was delivered. But, as many interceded for her, and especially through the intercession of the chief curate, Printiger, she was released, and went to the Lower Palatinate, where she and her husband, named Moneth Meylich, who, on account of the steadfastness of his faith, had also endured much persecution, tribulation and imprisonment, settled down, and (nothing to the contrary being known) they still live, enjoying prosperity through the blessing of God. Compare tracts of M. Meyli and Jer. Mang., on the names above referred to.
It continued to be a common custom to let people die in prison. This appeared also in the case of a godfearing brother, named Henry Boller,358 from the Seignioralty Wadischwyl, a man of very great age, and very infirm according to the body.
He was apprehended, and taken to the aforementioned prison Othenbach at Zurich, and there put in bonds.
But as they treated him most unmercifully and without the least compassion, his many years and natural infirmity were not able to bear up under it; hence, having commended his spirit into the hands of God, he died there in prison: but he shall be rewarded for this in the day of resurrection, when there will be fulfilled what the prophet says: “Thy dead men (O God!) shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs.” Is. 26:19. Compare Tract, Jer. Mang., fol. 16, A., with the account of M. Meyli, fol. 6, B., though, through a mistake in copying, instead of Henry, it reads Hans.
Note.—On the 11th of June of the year 1644 there was apprehended an old brother from the Horgerberg, named Conrad Stricke, who, though he had been apprehended outside of the Zurich jurisdiction, was nevertheless imprisoned at Zurich, in the place Othenbach, and put in chains every night.
So was also his wife apprehended, and imprisoned in the same place; however, she, through a certain means, keeping her faith, escaped again; but the aforementioned Conrad, her husband, was not so successful, so that he remained in severe imprisonment until the close of the year 1645, after which time we have learned nothing of him or of his deliverance. See Jer. Mang. Tract, edit. 1645, on the name Conrad.
Now when some brethren and sisters in the Swiss dominions had died in prison, of misery, want, hunger and grief, but five still lived in confinement, the remaining ones who were yet out of bonds, when they were threatened, especially by those of Berne, that they should expel them all from the country, and seize their goods, and sell them, had recourse, next to God, with an humble and friendly letter, to their fellow believers in Holland and elsewhere in the Netherlands, requesting that they should everywhere fervently call upon God the Lord in their behalf, for comfort and grace, to the end that they might patiently endure that which might come upon them according to the flesh, for his holy name’s sake.
This letter was written the 22d of July, old style, in the year of our Lord 1645, and was signed by
| Hans Duster, at Baltzen, an elder in the word of the Lord. |
From the Berne jurisdiction. | |
| Ruth Kunstel, at Muchem, a minister in the word of the Lord. |
||
| Ruth Hagen, an elder. | From the Zurich jurisdiction. | |
| Hans Mully, a minister. | ||
| Hans Stuss, a minister. |
What followed therefrom, and how it subsequently went with those who were imprisoned, can be seen in a subsequent account, in a marginal note, in connection with Ully Wagman.
But as to how the poor wanderers that were not imprisoned managed in their misery and poverty, we have received no clear information, but it can be sufficiently inferred from the sad condition of affairs.
The persecution of the sheep of Christ remained at this time not confined in the limits of Zurich and Berne; but as a fire of gunpowder, or a flash of lightning, rapidly passes from one place to another, so it went also here; for also those of Schaffhausen, being one of the Swiss cities designated by the name of Cantons, following the footsteps of their fellow believers, took, even as the former, to banishing the defenseless people who, having hitherto peaceably lived under their protection, were called Anabaptists.
There was however some time set them, in which they might leave with their families; hence the distress of those whom this befell was not so great as that of those of whom we made previous mention, and of whom we shall hereafter speak.
All this was caused by a certain edict published for this purpose, which, if it were necessary, could be adduced here; but for certain reasons we are compelled to be brief, and to abridge our account as much as is possible.
Even as an innocent lamb that has escaped the wolf, at last falls into the claws of the bear, so it went also at this time; inasmuch as some of the defenseless followers of the meek Jesus, daring no longer to trust themselves in the Swiss confines, under the dominion of the Zwinglian Reformed, fled hither and thither, and thus also, as it appears, into Bergsland, the dominions of Guliche, and elsewhere, where the Roman Catholic Prince of Neuburg, William Wolfgang ruled, and where the Anabaptists had lived in peace for many years, under toleration.
But now it came to pass, about the year 1653, that the same Prince, instigated, as it is supposed, by certain envious and malignant Jesuits, also opposed all those that were called Anabaptists within the limits of his dominion; insomuch that he, by a certain public mandate, banished these people, in whatever part of his dominion they were resident, however with these conditions:
1. That all Anabaptists who had become such by apostatizing from the Romish religion, should have to leave without delay.
2. That all other Anabaptists, who had not apostatized from the Romanists, but had proceeded out of themselves, if they owned no real estate, should have to leave within half a year.
3. That all like conditioned Anabaptists, who owned real estate, and were engaged in an established mercantile business, should be granted for their removing, in order first to save their property, two years, etc. All this was accompanied with certain threats.
This was executed by his order, and published without any delay in every place of his dominion where it is customary to make proclamation; however, at Glabbeeck, in the country of Guliche (from where we have received information concerning this matter), it was done on the last of January of the year 1653.
In the meantime divers supplications for mitigation of the aforementioned edict were delivered to the Prince; to which, as it appears, he would in a measure have been inclined: but before this was done, he departed this world; hence that which had already been published remained in force with his successor.
Hence the aforementioned people had to leave those parts, and every one had to look out where he might best go; in which the Lord God showed many of them the grace that they were peaceably and joyfully received in the places whither they went, especially in the country of Cleves, under the Elector of Bradenburg, and in the Netherlands.
“When they persecute you in this city,” says the Lord, “flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.” Matt. 10:23.
There was some respite or abatement, as it appears, between the years 1644 and 1654, in the Zurich dominions, inasmuch as we have not learned of any one having died in prison, from bad food or maltreatment (though some, of those whom we previously, and also in the margin, made mention of, had been apprehended a considerable time previously); but when the year 1654 was come, we again learn of the death of a pious Christian there.
They aimed at the leaders of the church, especially at those who ministered in the word of God. Among these they had apprehended, and imprisoned at Zurich, in the convent Othenbach, a very dear and worthy man, who, from a faithful heart, with the gift he had received from God, took heed to the church of Jesus Christ, and cared for it spiritually; his name was Ully Wagman.
But as in his imprisonment he was treated very harshly and rigorously, he felt that his death was near, and having commended his soul unto God, he departed this life. Compare both of the aforementioned tracts.
With him there was imprisoned another brother, who after Ully’s death (since he did not want to apostatize, nor to go to church with his opponents) remained in confinement about two years longer, namely, until the 2d of October, A. D. 1656. But as to how it subsequently ended with him, we have not learned. M. Meyli, Tract edition 1658.
Meanwhile: the former lost his life, while the latter remained in bonds. The Lord will hereafter pronounce a righteous judgment upon those who have done and those who have suffered this: the dead that die in the Lord are blessed: those imprisoned for the testimony of Jesus Christ shall be brought into the liberty of the children of God; and on the other hand, those who imprisoned shall be imprisoned and bound with the woeful bonds of darkness; those who put to death the pious, or were the cause of their death, and have not repented of it, will, it is to be feared, not escape the second and eternal death. O that those who may be guilty in this matter, and are still living, might repent before their death! O that from persecutors they would become true followers of Christ and of his saints! O that they might be saved! This we also wish them out of pure love and from the heart.
Note.—Already prior to the year 1645 they had at divers times brought this and that one of the scattered flock of Christ prisoner to Zurich, and confined them in Othenbach. Among these there were particularly five brethren, namely, Jacob Aussilly, Jacob Gachnauer, Jacob Baumgarter, Hans Huber, and another, named Henry. With these it went, consecutively, as follows:
Jacob Aussilly, from the county Kiberg, was imprisoned in Othenbach already in the year 1644, stripped of his clothes, dressed in a long gray coat, and fastened to a chain.
Jacob Gachnauer, from the Groeningen Bailiwick, was first with his wife driven out of the country, his family broken up, the children expelled and thrust into poverty, house and furniture sold, and the proceeds thereof delivered into the hands of the authorities. But when he subsequently undertook to come back into the country, to seek his scattered children, he met the persecutors on the way, who also imprisoned him in Othenbach, deprived him of his clothes, dressed him in a gray coat, fastened him to a chain, and dealt with him as with the preceding brother.
Jacob Baumgarter, an old man of seventy years, had prior to this time been imprisoned five times on account of his faith, but had escaped every time; but when he was now apprehended, and also brought to Othenbach, there was no hope of deliverance, for they also fastened him to a chain, likewise deprived him of his clothes, and, as had been done to the former, also dressed him in a gray coat. Moreover, he was for a time fed on bread and water, stripped twice, and put in irons twice, and also in fetters and handcuffs, etc.; his house and homestead were sold for 500 guilders, and the money delivered to the authorities.
Hans Huber, from the Horgerberg, was first imprisoned with eleven other brethren, for the faith’s sake, from which bonds he was delivered with his companions; but he was subsequently again apprehended, and imprisoned in a strong place at Othenbach; and as he was fettered and chained, there was no prospect for him to be released without the miraculous help of God.
In the meantime, his wife and her sister, two aged women, were driven into exile, also because of the faith.
The last, named Henry, had divers times also been severely persecuted for the testimony of Jesus Christ, and had also been imprisoned; but he was now confined with the others, in a way which made deliverance almost an impossibility.
They were all chained, and stripped of their usual garments, and dressed, in the aforementioned manner, for a mockery and reproach, in long gray coats.
Thus they persevered until the last of August of the year 1645, being the time when we heard of them for the last time; how it further went with them, we have not been able to ascertain.
In the meantime there cannot be withheld from them the name of pious witnesses of Jesus Christ; since they professed a good profession, and, moreover, suffered all this for his name’s sake. See Tract, Mang., of the year 1645, completed the 15th of September.
When all the aforementioned outrages perpetrated on the Swiss brethren gave rise to much censure on the part of some people, against the authors of said outrages, a certain letter was sent from the city of Zurich to one of the merchants at Amsterdam, in which the cause of the persecuted brethren was represented in the blackest hues, but the cause of their persecutors, in the fairest colors; consisting principally in the assertion, that those who were persecuted there were quite a different class of people, and of another faith and practice, than their fellow-believers in the Netherlands, namely, that they were disobedient, stubborn, etc.
This letter having arrived at Amsterdam, it was found good to send the same (either the original or a copy of it) to the Swiss brethren; to the end that they might obtain from them a correct and true explanation with regard to this matter.
Thereupon they wrote an answer upon the 20th of March, old style, or the 30th of the same month, new style, A. D. 1658, and sent the same, together with the confession of their faith to the ministers of the church of God at Amsterdam.
Therein it is stated, among other things, concerning the slander of disobedience, that even the Zurich lords of both estates had often confessed to them (the prisoners), that they had been to them very dear and obedient subjects, that is in common or civil matters, yea, that in the matter of doing right they serve as lights and examples unto others. Again, that they had nothing to complain of them, save only that they would not go to church with them, etc.