Chapter CI: Preface: To Second Part (44)

JAN VAN PARIS, PIETER VAN CLEVES, HENDRICK MAELSCHALCK, AND LAUWERENS PIETERS, A. D. 1568.

Jan van Paris, Pieter van Cleves, Hendrick Maelschalck, and Lauwerens Pieters, had not yet united with the church, but were novices and ready to unite; hence going to hear the word of God preached, they were apprehended, at Ghent, in Flanders, in the year 1568, and taken to the Count’s Castle. After a bold confession of, and steadfast adherence to, the faith, they were sentenced in Passion-week, to be strangled and burned. But when they had mounted the scaffold, the Spanish Provost (there being at that time nineteen companies of Spanish soldiers in Ghent), seeing that it was the intention to strangle them, compelled the executioner to fetch other appliances. Hence the executioner spoke to the commander-in-chief, who ordered him, contrary to the sentence pronounced, to burn them alive. The Provost also severely kicked and beat the brethren.

In the meanwhile the executioner fetched a basketful of chains. When the brethren heard that they were to be burnt alive, they raised their voices and sang: “I call upon thee, O heavenly Father.” Then the Spaniards beat them so dreadfully with sticks, that the eye of one fell out on his cheek. And thus they were burnt alive, the Spaniards loudly vociferating, and throwing sticks into the fire at a rapid rate, as desiring to have part in this madness, as though they thought to do God service thereby.

THIS HENDRICK MAELSCHALCK, ON THE 26TH OF JANUARY 1568, WROTE THE FOLLOWING LETTER FROM PRISON AT GHENT.

We wish you abundant grace, joy, peace, and mercy, and eternal salvation, from God, our heavenly Father, and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God our Father, to whom be praise, glory and honor, and power and thanks, for ever and ever. Amen.

After wishing you all grace and salvation, we would inform you, Goelken our beloved friend[295] in the Lord, and all dear friends that fear the Lord, that we four prisoners at Ghent, for the testimony of our Lord Jesus Christ, are still well according to the flesh, and according to the spirit we thank and praise the Lord, that he thus strengthens us by his grace; for it is still our mind and purpose, by his grace and mercy, always to adhere to the Lord, and to depart from him neither for life nor death. Praise and thanks to the Lord, who thus strengthens us by his grace, since we are weak and miserable. But through the help of the Lord we have been able to endure so far, and we trust through the same Helper to persevere unto the end; for in that he himself was tempted, he is able also to succor and deliver them that are tempted. For he hath said, I will never leave thee, nor forsake thee; so that we may boldly say with the apostle: “The Lord is my helper.” Phil. 4:13; Heb. 2:18; 13:5,6.

[295] The word used in the original denotes a female friend.--TR.

Now, dearly beloved brethren, if God is with us, who can be against us; for all men are but the works of his hands, and he has created everything, and has power to bring it to nought again at his pleasure; why then should we be afraid of mortal men? Rom. 8:31; Is. 51:12. Surely, we must much rather fear this God; for he alone it is that can save and condemn, and though we should escape the hands of men, we cannot escape him. Hence we will rather say with Susanna: “It is better to fall into the hands of men, than to sin in the sight of the Lord.” Sus. 23.

Therefore, dear friends, we trust by no means to forsake the Lord, but always to go on to the promised land, to possess it, which is full of all good things; to this end, may the Lord strengthen, confirm and fit us by his grace and mercy, and all them that fear and accept him.

I, Hendricks, have written you all, dear friends, a little about the state of our minds. Further, I would kindly entreat you, always to continue steadfast in the fear of the Lord; for they that fear the Lord will do good things, and those who love him will strive to do his pleasure, and humble themselves before him. If ye fear God, says the prophet, depart not from him, but enter into the eternal joy and gladness. They that fear God shall attain to a good end, and in the day of their death they shall be blessed. Therefore, dear friends, let us always fear the Lord with all our heart and mind; let us obey him and keep his word, for they are blessed that hear the word of God, and keep it, and they are also those who love him, and keep his word, and he that loves him is known of him. But he that saith, I know him, and keepeth not God’s commandments, is a liar, and in him the love of God is not perfect. Luke 11:28; John 15:10; 1 John 2:4; 4:18. Therefore, my dear friends, let us love him, because he first loved us, even as Paul testifies that, though he was rich, yet he became poor, that we through his poverty might be rich; yea, he who knew no sin was made sin for us, that we might be made the righteousness of God through him. 2 Cor. 8:9; 5:21. Hence, seeing we well know that the Lord has loved us thus, and so abundantly shed his grace upon us, let us all take good heed that his grace be not bestowed in vain upon us; for we are made partakers of him, if we hold the beginning of our confidence steadfast unto the end. Hebrews 3:14.

Hence, dear friends, as ye have therefore received Christ Jesus the Lord, so walk ye in him; rooted and built up in him, and established in the faith, as ye have been taught (says the apostle), well knowing that it is the true grace of God wherein ye stand. Col. 2:6,7; 1 Pet. 5:12. Therefore, always give diligence to make your calling and election sure; for if ye do these things, ye shall never fall, says Peter; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. 2 Pet. 1:10,11. Therefore let us hold fast the profession of our faith without wavering, and let us always watch diligently, and wait for the Lord, even as good and faithful servants, that he do not come at an inopportune moment for us; but that we may always be prepared, as were the five wise virgins, who had trimmed their lamps, and went in to the marriage. But the five foolish virgins had to remain without. Matt. 25:4. Hence, dear friends, let us not be as were the foolish, but as the wise. Herewith we commend you to our dear Lord, and to the comforting word of his grace; may he strengthen and confirm you all, and us all, in all truth and righteousness. Amen.

Further, cordially beloved friend Goelken, and all other friends who read this, accept this in good part, which I have written in my weakness; for I do not think myself worthy to exhort you, since I am fully aware that you are well taught of God. But I have done this from love, because I heard that you desired to have something from us; hence receive this kindly.

Further, should you wish to know something about our imprisonment, as to whether it will not soon be at an end with us, we would inform you that we do not hear much about it. We had expected to offer up our sacrifice before Christmas, for we had heard said, it should be very soon; however, now we hear nothing of it, but by the grace of God we are constantly expecting it. Affectionately beloved friends in the Lord, pray for us, that we may continue steadfast unto the end, and offer up an acceptable sacrifice unto the Lord. We trust to do the same for you, according to our weakness. Furthermore, we send you three new hymns, as a cordial and friendly greeting. Though they are simple, receive them in good part, for it has been done from love. Farewell, till in eternity. Amen. Greet your husband very much, and Grietgen your sister, and Bet., and Cor. Versw., and Anna van L.; and Susanna also greets you all very much. We further greet all them that fear the Lord.

Written by me, Hendrick Maelschalck, imprisoned at Ghent for the testimony of our Lord Jesus Christ; on the 26th of January, 1568.

Cordially, affectionately and much beloved friends, the Lord has truly said that he shall come as a thief in the night; for yesterday I had concluded and sealed the foregoing letter, thinking to send it to you; but it happened, that the next morning all four of us were examined, of which we knew little when we wrote the preceding conclusion. Hence I say that the Lord has truly said that he shall come as a thief in the night. 1 Thess. 5:2. Thus, all four of us were examined, one after another, in the presence of two commissaries. They asked us many simple questions, which it would be too tedious to relate. But they did not ask us concerning our faith, except whether we were not baptized or rebaptized. Jan van Paris said that he was baptized; Lauwerens said that he was not baptized according to the Scriptures; Pierken said that he was not baptized; and I said that we were not Anabaptists, and that I was not baptized. They asked Pierken, whether if he should be released, he should have himself baptized. He answered: “Yes, if I were fit for it.” They also asked him, whether he would renounce his opinion. He replied: “I do not consider it an opinion, but the true faith.” They then asked me whether I would not renounce my belief or opinion. I told them that I had renounced lies, and followed the truth. Hence, if I were to renounce, I should renounce the truth; but by the grace of the Lord I hoped to adhere to it. In this manner they continued to ask, so that it would be too tedious to write it. To Jan van Paris they said that we should soon be dispatched, and that we should be patient for nine or ten days yet; they also said that they should send us men who should instruct us, and if we desired to hear them, we might do so. Hence we expect to have priests here; but we trust to keep our eyes open, for we well know what they seek. Thus, dear friends, all of you, we are of good cheer, the Lord be praised and thanked forever; and by the grace of the Lord we trust to keep the faith, whether it be life or death. Thus, dear friends, we think our confinement will not last much longer; for it seems that we have been delivered over to the lords of the council, and that they have orders from the Duke of Alva to dispatch us, and that the Bailiff and the Judges have nothing more to do with us. Hence we take leave from you all, dear friends, and pray you always to be diligent. We hope to go before; may the Lord by his grace and mercy strengthen and fit us thereto. Amen. Written on the 27th of January, 1568. By me,

HENRY MAELSCHALCK.

“And fear not them which kill the body; but him which hath power to cast both soul and body into eternal darkness.” Matt. 10:28.

JACOB DIRCKS, WITH HIS TWO SONS, ANDRIES JACOBS AND JAN JACOBS, A. D. 1568.

In this bloody and perilous time of persecution, also pious Jacob Dircks and his two sons, Andries Jacobs and Jan Jacobs fell into the hands of the tyrants. This Jacob Dircks, a tailor by trade, resided with his family at Utrecht, and as he was spied out there as one belonging to the persuasion of the Mennists, and as the lords wanted to apprehend him he from fear of the tyrants fled to Antwerp. His wife, who did not hold these views, still remaining there for some time, the thief-catchers seized their property, and took about half of it. While Jacob Dircks resided with his family at Antwerp, his wife died there, and he and his aforementioned two sons, though having escaped the hands of the tyrants at Utrecht, subsequently fell into the claws of the wolves at Antwerp, where the trial of their faith was found much more precious than of gold that perisheth, though it be tried with fire (1 Pet. 1:7); so that they were together condemned to be burnt, each at a stake, only for the divine truth, and living according to it, and not on account of any crime committed. On their way to death, Jacob Dirck’s youngest son, named Pieter Jacobs, met them, who, as he in his great sadness and sorrow, put his arms around his father’s neck, was instantly most cruelly seized by the thief-catchers, and thrown under the feet of the people following. With what sorrow the father and the brothers beheld this is easily imagined. When the father and his two sons had each been placed at a stake, he said: “How is it my dear sons?” Each replied; “Very well, my dear father.” Andries Jacobs being betrothed at the time, his bride and his sister viewed from a distance with sorrowful hearts and weeping eyes this offering, how their bridegroom and brother, forsaking a temporal bride, and temporal relationship, chose the eternal Bridegroom Christ Jesus above all visible things. Thus these heroes were strangled, each at a stake and then burnt, sealing the truth with their death and blood on the 17th of March 1568. Therefore they shall also, for their severe travail, hear the sweet and welcome voice of Christ: Ye good and faithful servants, ye have been faithful over a few things, I will make you rulers over many things; enter ye into the joy of your Lord. And, again, the King will say: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Matt. 25:23,34.

This narrative is recorded from the accounts of trustworthy persons, who witnessed this offering themselves.

KAREL DE RAET, AND GRIETGEN HIS WIFE, HANSKEN IN’T SCHAECK, WILLEM DE SNIJDER, WITH CHRISTIJNTGEN HIS WIFE, A. D. 1568.

On the third of May 1568 some brethren were assembled at Tillegem, near Bruges, in Flanders, to hear the word of God preached, when they were unexpectedly set upon by some who had come out to get may-poles, and five of them were apprehended, namely, Karel de Raet, a shepherd, born at Wingen; Hansken in’t Schaeck, called Hansken Koordedraeger, from the Schaeck at Kortijck; Willem de Snijder of Honschote; and two others who, since they did not valiantly adhere to the truth, are not worthy to have their names recorded here. The wife of Karel de Raet, and that of Willem de Snijder, were not apprehended with them, nor had Karel’s wife as yet united with the church, but was ready for it. Thus it happened, when these men had been apprehended, that Maerten Lem, a burgomaster of Bruges, went out, about twelve o’clock in the night, with the watchmen, and first apprehended Christijntgen, Willem Snijder’s wife, and when a watchman was desirous of turning Maerten Lem off from the house where Grietgen, Karel de Raet’s wife was to be sought for, and they were rapidly walking along the fortress, between the Asses Gate and Jerusalem, Grietgen with two of her children unexpectedly met them, which caused Maerten Lem to say: “See, God gives this whore into our hands;” and he asked her: “Where are you going?” Greatly amazed, she replied: “To church.” Thereupon he said: “It is no time now to go to church. Where is your husband?” She answered: “You know it well.” He asked whether the two children were baptized. She said: “No.” “Have they no name then?” he asked. “Yes,” she replied. “Well how is this?” said he; “have they a name before they are baptized?” She replied: “Dogs and other animals receive names; how much more should children, that are created after the image of God? I was not aware that my lords of Bruges are so blind yet.” “If you want to talk this way,” said Maerten Lem, “You shall be burnt.” “I know it,” she replied; “but then the crown of life is prepared for me.” And thus these two women were likewise taken to prison, where much vexation, pain, and suffering were inflicted upon them, as also upon the three men mentioned, to draw them from the faith; but all in vain. Hence, first the men were sentenced to be burnt on the Hillige, near Bruges, where they also boldly offered up their sacrifice; and a few days after, also the two women, because they steadfastly adhered to God, and his truth, were sentenced, and burnt in the castle in Bruges. And they now wait together for the coming of him that shall come to avenge all their sufferings.

JAN DE SMIT, DANIEL DE PAEU, DANIEL VAN VOOREN, AND PASSCHIER WEYNS, A. D. 1568.

In the year 1568, at Ghent, in Flanders, also four brethren were apprehended, namely, Jan de Smit, Daniel de Paeu, Daniel van Vooren and Passchier Weyns, who boldly confessed their faith and all the articles in regard to which they were examined, and were not ashamed of God and his word, but valiantly and undauntedly contended for the truth accepted and apprehended; against all that withstood them, unwaveringly even unto death, which they therefore tasted, as valiant soldiers; first, Jan de Smit, and shortly after, the other three. But they obtained to live forever where the new wine will be given them to drink in the Father’s kingdom.

VALERIUS SCHOOLMASTER MARTYRED, A. D. 1568.

A. D. 1568, a godfearing, pious brother, called Valerius Schoolmaster, having in his time exercised the functions of schoolteacher at Hoorn, in Holland, and at Middelburgh in Zealand, was apprehended for the testimony of Jesus, at Brouwershaven, in Zealand. He was a zealous follower of Christ, and would not hide the talent he had received in the earth, but put it with great diligence out upon usury; so that in paths and highways, wherever he saw a fit opportunity, he exhorted the people with the word of God, threatening the sinner with the terrible punishment and vengeance which at the speedy appearance of Christ from heaven will fall upon all ungodliness; and, again, comforting the penitent with the great and glorious promises and rewards which the Lord God at the end of the world will give to all believers. In consequence of this he incurred the displeasure of benighted men, who can neither hear nor endure the light of the Gospel, so that once he was put in bonds at Goes, in Zealand, but was released again, keeping his faith. Finally, however, he was apprehended at Brouwershaven, in the district of Zierickzee, where he suffered many assaults and long imprisonment, but by the grace of God, overcame everything, and attested and sealed the faith of the truth with his death and blood, and thus, through grace, obtained the crown of eternal life.

He also was not idle during the time of his imprisonment, but wrote two excellent little books, well worth reading, and sent them from prison. The first is entitled, _Of the Decrease and Decay of the Apostolical Church_; and _Of the Rise of Antichrist, and how the Light of the Gospel is obscured by him_. Written in the sixtieth week of his imprisonment; together with an earnest exhortation to apostates from the word of God, that they may seek the grace of the Almighty betimes, while he is yet to be found.

The other book bears the title, _The Proof of Faith_; in which he teaches with great earnestness, to count this world and all visible things nothing but mere loss and dung, so only Christ be won. Wherefore he exhorts all believers, to become poor for Christ’s sake, and to expect riches hereafter with God in heaven. Hence he greatly commends the poverty and piety still remaining in Menno Simon’s S. G., and says that herein he puts to blush many others. We have therefore added here, for his remembrance, the first part of said book, that by this little the reader may judge of all the remainder, which would be too long to adduce here in full. He wrote it the fourteenth week of his imprisonment. Read it with attention.

“Natural, impartial reader or hearer, who have any understanding, you may well know and imagine that a man that is so depraved and wicked, and has done so much evil, as to insure his death, in case he were apprehended, ought to be afraid of committing any more evil, lest at last he be apprehended and put to death. But if he do not cease from evil he may at last be apprehended for his crimes. Then, when imprisoned, he may reflect and concern himself night and day, how he may escape or obtain his liberty, whether by strategy, violence or breaking out--and all this, that he might prolong his uncertain life for a little while, which, though he should escape, he must ultimately relinquish. And if a poor prisoner cannot help himself, he may consider whether some good friend cannot assist him. And if his friend fail him, he may meditate whether the judges might not be merciful to him, at whose feet he may fall, and implore them to spare him in mercy; moreover, he may promise thoroughly to reform, and that he will commit such or like misdeeds no more all the days of his life. And when the prisoner has done this much, yea, all that he knows to do, and all his plans, and everything else, prove of no avail, he may in desperation give up all courage. And when he sees the monk coming, he may become greatly alarmed, knowing that his confessor (who with lies and vain consolation may promise him eternal life, thereby seeking to assure his soul) is the harbinger of his death; and when the doomed man hears the court pronounce his sentence of death, he may become still more afraid and dismayed. And when at last he is led to death, and beholds the instrument of his death, the gallows, wheel, stake, or water, he may most of all fear and quake, so seized with mortal dread and horror as though he were dead while still living, unless he be assured by the priests or some other liars, of his salvation, in which case he might be of good cheer--one in this way, another in another way. And if some one should bring to this doomed criminal under the sword or at the stake, good news assuring him of his life, and tell him to arise and he himself should kneel down in the malefactor’s stead, how joyfully should the latter with gratitude accept his transient life! But Christ, who gives redemption and eternal life by his death, few are willing gratefully to accept aright and unto repentance. John 3:16; Col. 1:14; Is. 53:4.

“Now, suppose that the doomed criminal were a filthy, unclean harlot, imprisoned for a crime, or for having herself alone committed (if it were possible) all the wickednesses and sins ever perpetrated by the whole world, for which she were condemned to the most shameful death that could be devised; and the King should send his only, beloved son from his kingdom and glory into great poverty, imprisonment, suffering and an innocent death, in the stead of the unclean harlot, who by all manner of contempt and evil-doing had angered the King, and merited death a thousand times, but is now nevertheless, out of grace, through the death of the King’s son (on condition of her amending) reconciled to the King, made at peace with him, liberated from prison, and delivered from death, and remains alive, a partaker and heir of all the riches of the King; ought she not to accept this great love and grace, love the King, amend her ways, and be greatly afraid of vexing the King any more all her life, who cleansed her, forgave all her evil deeds, paid all her debts, espoused her as his beloved queen, exalted her into his glory, and protected her as himself from all enemies? But if she should not amend (according to her promise), should again anger the King, and do worse than before, were this not great ingratitude, worthy of sorer punishment than before? Hereby we may prove ourselves, whether we that are redeemed through the grace of God, also keep the promise of amendment. And though all this were to happen thus, a thing which was never heard of or seen, nor ever occurred; yet, since it were but temporal and of short duration, it is not an adequate comparison to that which is eternal and intransient, namely, the love of God, which has come to us through Christ his beloved Son.

“For God so loved the condemned world, his enemy, steeped as it was in sin, and lying in wickedness, that he spared not his only Son, but sent him from his glory in heaven, and delivered him up to the ignominious and cursed death of the cross, that whosoever believeth, should not perish or be condemned, but, through the love, mercy and grace made manifest through Christ, be acquitted, blessed, redeemed, cleansed from sin, protected from the wrath to come, wooed, wedded and exalted as his chosen bride, obedient wife (Hos. 2:20), and glorious queen, and his eternal and imperishable kingdom, and live with joy unspeakable; whereas we were so unclean in our sins, polluted in our blood, no one attending to us (Ezek. 16), taken captive by the devil at his will, and sentenced by God, according to his justice, to eternal death and damnation.

“Now let us well consider and advise with ourselves, according to the simile of the criminal, imprisoned harlot under the sword or at the stake. Let us well examine ourselves, whether we have risen from our sins, amended, and still daily amend, and whether we have rightly accepted, by the faith which worketh by love, this love, grace and redemption of God, made manifest through Christ, and whether we in return love God, keep his commandments, and are afraid of offending him.

“The world was by nature corrupted by sin, and judged or sentenced to condemnation, so that Christ did not come to judge or to condemn that which was already judged, but to redeem from judgment and condemnation all those who rightly, by faith, accept his grace (Tit. 2:11), that is, those who die unto and forsake their sinful life, repent and amend; in a word, those who are born again, and live after the Spirit (John 3; Rom. 8), as the Scriptures abundantly testify in many places.

“But the others, who do not rightly accept, by faith, unto the amendment of their entire life, according to the holy word of the Lord, this love, grace and redemption, abide notwithstanding, held captive by their sins, under the condemnation and wrath of God, and will on account of their unbelief, impenitence and unrighteousness not see the kingdom of God, nor inherit eternal life, because they still continue in sin, and thus cannot receive redemption and forgiveness of sins; and if they have once received it, yet, when their new sins exceed the old ones, it may go worse with them than before, because they are so ungrateful, and do not keep their promise of amendment. For Christ bore our sins in his own body on the tree of the cross (on this condition of our amendment), that we believers, being dead to sins, should live unto righteousness: by whose stripes we were healed. For we were as sheep going astray; but are now returned unto the Shepherd and Bishop of our souls. 1 Pet. 2:24,25. From this we may clearly perceive, that those who do not die unto their sins, nor live according to righteousness, are not yet healed or redeemed by the stripes and death of Christ; for they are not yet by faith returned unto God, from their sins, wherein they still live. Hence they in vain assure themselves, of eternal life, and of their redemption by the death of Christ, since they are still bound by their sins. Either they must turn from their sins to God, obediently to serve him all the days of their life, in all holiness and righteousness of faith which is pleasing in his sight; or they still remain captive, unbelieving and condemned, as the Scriptures declare more abundantly than I can designate; for I have never had a Bible in prison. Let each examine himself. 2 Cor. 13:5.

“Mark now, how poor mankind receive redemption and salvation, as they think. One hears and sees openly enough that almost the entire population of Europe are called believing Christians, though by their wicked works they hardly show that they are natural men, since they live more unnatural than irrational beasts. Nevertheless, they are taught by their teachers, that they are called children and heirs of God (Ezek. 13:10), which they also claim they are, being so firmly persuaded of and settled in it, that there are very few of them who can be turned, advised, helped or drawn out of the prison, water, or fire of damnation (Jude 23); for they are already too wise in themselves, already helped, and delivered from death as they think and say, though in this their sinful life and ungodliness, they lie enveloped in perdition; and clothed with a beautiful name, being called Christians and children of God, though they lead a worse life than do Jews, Turks, or Saracens, who do not pretend to be Christians, as these, who so openly and shamelessly forsake Christ, in idolatry with wood and stone, which they call an excellent worship; in avarice which they style only industry; in pride, which with them is only neatness; in lasciviousness and adultery, which they term only friendship; in drunkenness, which they call enjoyment, pleasure, glee, good naturedness, or good cheer, even as they know how to name and varnish over every form of wickedness and sin, as though they were nothing but virtue and righteousness. As though they were blameless, many of them are not willing to be reproved for the lusts of their flesh, in dicing, gambling, singing, jumping, dancing, strutting, boasting, in order to be nowhere the least, but everywhere the first, if possible; in vain, false, and renowned arts of earthly worldly and carnal wisdom; in litigating, sueing, swearing; in subtle, fraudulent, wicked inventions and traffics; in lying, cheating, quarreling, cursing, fighting, and killing, if not in deed, then with the heart; in hatred and envy, defaming, backbiting, foolish talking, jesting, joking, unprofitableness, impropriety, in all manner of lustfulness and wantonness. This is nearly everywhere as common as daily bread; herein and herewith they spend, abuse and fritter away, to the perdition of their souls, the precious time of grace, their life, and every good creature of God; which good gifts of God we have received from his grace for our good, thereby obediently to serve our God and Creator blessed forever, to the honor of God, the salvation of our souls, and the edification and love of our neighbor. For God is not willing that any should perish, neither has he pleasure in the death of sinners; but he is longsuffering, and waits for all to repent and will have all men to come to the knowledge of the truth, and be saved. 2 Pet. 3:9; Ezek. 33:11; 18:32; 1 Timothy 2:4.

“What more should our Lord God do for man, than he has done? Does not then men’s condemnation proceed from their unbelief, disobedience, neglect, abuse, guilt, sin, obduracy, and ingratitude, because they will not by faith unto repentance accept this grace and incomprehensible love of God? But they reject this repentance, and would still enjoy this grace and salvation in their sinful life, from which they do not turn.[296] For since men have also the freedom to abuse themselves or their own life, and every creature of God, though this is not the will of God, only he permits it, therefore men, by their first birth, live contrary to the word and will of God, hence, unnaturally, disobediently, ungratefully, unreasonably, heedlessly, according to the will of the devil, are devilishly and carnally minded, covetous and ambitious, unmannerly, immodest, faithless, perjured, hateful, envious, unmerciful, without compassion, impatient, morose, cruel, and revengeful; in short, had men the power of wealth, and of their body, and were there no human authority which they fear and dread more than God, men might live in such an inhuman manner that we might almost have a hell upon earth; for though now men are feared more than God, still it is altogether too bad.[297]

[296] See whether a criminal is pardoned, if he is not willing to
amend his ways.

[297] Many think they are good Christians, because they do not steal
or commit murder, and because they do not perpetrate violence or
highway robbery, or because they refrain from evils which they can or
dare not do; however, this is no virtue in their case.

“Many that are poor refrain from drunkenness because they have no money or pledge, while the rich may refrain from it on account of their honor or pride, or because they have no company according to their liking, or because they wish to preserve their health and mind; and for such reasons also lasciviousness is avoided. Men often refrain from stealing on account of the gallows, and from murder because of the wheel; in short, every sin is left uncommitted more on account of constraint, shame, and fear of men, than from voluntary goodness for the Lord’s sake. And though men are so devoid of shame and given up to evil that they openly keep brothels, and live far more detestably than beasts; they are nevertheless called Christians, and claim to be children and heirs of God by grace. How much more then those who manage it a little more decently and secretly, as they think, though they frequently are much worse? Can one do worse, than those who without shame live in adultery and other secret sins, when God the Lord knows every secret of the heart? Rev. 2:23; 16:7. O if men’s sins were written on their foreheads, how constantly would they keep in the house, and conceal themselves in corners, holes and dens, so as not to be seen by men.

“But they are not ashamed before God, nor afraid of him, from whom they cannot hide; and who can kill the body, and cast both it and the soul into the fire of hell. Intelligent and impartial reader or hearer, prove whether these false Christians in this their improper and unchristian life can be saved through God’s mercy and the death of Christ, or not? even as they presumptuously say, that the kingdom of heaven is for them, and not for the beasts, and besides utter so much nonsense, as though they were raving, as they also are, so that a true Christian may well be ashamed and afraid to see or hear their madness and their unrighteous works. 2 Pet. 2:8.

“O depraved and wanton men! Though the Jews, because they were called Abraham’s seed, claimed to be God’s children, Christ showed them that a thief, liar and murderer from the beginning, even the devil, was their father, because their works were evil. John 8:44. This may have seemed strange to them, even as it may seem strange to those who obey not the Gospel of Christ, that according to the testimony of the holy Scriptures they are called, and are servants of sin (Rom. 6:20), an evil and perverse generation of serpents, vipers and adders (Matt. 3:7), the seed of the devil, children and heirs of wrath (Eph. 2:3), accursed and of eternal damnation, seed of Cain, Ishmaelites, filthy swine, devouring dogs, ravening wolves in sheep’s clothing (Matt. 7:15), that is, under the cloak of sanctity, uncircumcised, gentiles, aliens and strangers from the covenants of the promise of eternal life, who have no part in the kingdom of God, though they entertain a vain hope of it; without God, without Christ, godless and idolatrous in the world. These evil works are the nets, snares, fetters, blocks, chains, bonds, and imprisonments, with which the prince of this world, the devil, who works in the children of disobedience holds men captive, blinded and bound at his will. Eph. 2:2; 2 Tim. 2:26. And so long as the false Christians go or creep about bound by their sins, and entangled in their unrighteousness, they boast in vain and heap one great lie on top of another, when they boast that through Christ they are redeemed and freed from their sins, when they still live in their toils, and because of their unbelief and disobedience are predestinated unto eternal damnation, unless they turn from their sins to God, and by faith rightly receive his grace unto repentance; whereby they will not perish, but are predestinated to eternal life, and become vessels of honor prepared unto glory, according to my simple view. Rom. 9:23.

“Mark what Christians these are, because they say that there is a gracious God, which the devil also believes, and trembles; moreover, they say that they are sorry for their sins, and still they go on in them, the longer the more, the older the worse, and under the cloak of the grace of God commit all kinds of sin, the one in this, another in that, so that no wickedness is left undone. Let every one search the secrecy of his heart, and he will better understand and find what I, prisoner, here write. One man cannot alone commit all these sins, for his life is too short and insufficient. For it is generally seen that sins leave men when sickness or old age comes, which, however, does not tend to their repentance, amendment, or salvation, though many who are robust and healthy abandon and deceive themselves, saying: I shall repent when I am old, when I lie upon my death bed, or I care not longer to serve the world; if any one sorrows for his sins then, and the end is good, all is well.

“O vain consolation! for what kind of repentance can that be, when one is no longer able to commit sin and wickedness? it is nothing but mocking the Lord, sinning presumptuously, and rejecting his grace. O that all men captive in sin at the will of the devil (2 Tim. 2:26), would always consider this, and thus give the more diligence, so that through grace their souls might become disengaged and free from the snares of the devil, or sin; even as a prisoner according to the body gives diligence to obtain his liberty, so as to escape bodily death for a brief and uncertain time yet, though he ultimately cannot escape it. If men believed that God is just, and that he will not suffer any evil to go unpunished in impenitent sinners, they would be terrified, and through fear of God’s righteous judgment forsake their sins; but now they are comforted in their misfortune by their preachers, with flattering words and soothing sermons, with grace, peace, mercy and salvation; whereas they ought to be reproved for their sins, and threatened with the anger, wrath, fury and displeasure of God (Rom. 2:8), and eternal damnation, so that they might repent while the door of grace is open for a little while yet. 2 Cor. 6:2.

“I know of nothing that so securely and firmly holds men in the sleep of sin till the Lord comes as a thief in the night, as to call good evil (Isa. 5:20), the Gospel a sect (of which all manner of evil and falsehoods are spoken), and to change the truth into lies. The Christians are called heretics and deceivers; every good work, virtue and righteousness is so misnamed, perverted, painted in such abominable colors, and the worst construction put upon them, so that men are afraid of them, as though they would be led astray by the truth, and of God. The devil, on the other hand does not appear half so ugly as he is represented and I have here described him, but disguised by a beautiful semblance of love, and changed and transformed into an angel of light, as though he were sent of God, and were himself God. 2 Thess. 2:4. Then are his lies called nothing less than Gospel and truth; Babylon is called the church of God; idolaters are styled my lords; lying and cheating are termed prudence and cleverness; fighting is called valor, and murder, simply misfortune; and thus, many like shameful deeds, upon which an honorable construction is put, so that evil is called good. But woe unto such, as Isaiah says. Is. 5:20. Thus, the ministers and children of the devil know how to change, gloss over, name, and construe in the most favorable light into good works virtues, and all manner of righteousnesses, all their evil works, vices, sins, and manifold unrighteousnesses; as, avarice into industry and pride into neatness.

“Who can reprove them therein? And therewith the devil blinds them so artfully and firmly to his will, so that they think themselves to be pious Christians, and are not willing to be reproved by the truth for their sins, but claim to be unblamable children of God; moreover, they say, like Christ’s disciples: “Our Father, etc.” But let every one examine himself, whether he is born of God, because he knows how to palliate his sins; and whether he so sanctifies and adorns the name of God, and does his will, and whether he carries himself before God as an obedient child before his father; otherwise he joins lie upon lie in his prayer, which in that case is a curse and an abomination before God. In short, he that committeth sin is born of the devil, and knoweth not God, John 8:44; 1 John 3:8; and they that are carnally minded cannot please God. Hence, mark whom impenitent sinners call upon as their father. Blind indeed must he be who cannot perceive this, and hardened he that is not willing to repent.

“O dear reader or hearer, if I may pray you, it is my heartfelt desire of you, that you would always consider (and regulate yourself accordingly,) that men shall give an account of every idle word they have spoken; how much more then of their deeds. And every one shall receive the things done in his body, according to that he hath done, whether it be good or bad; namely, before the righteous judgment of God, where anger, hatred, envy, yea, not loving in deed and in truth, speaking scornfully or spitefully to one’s brother, Raca, thou fool, or offending him, will be deemed and judged murder, worthy of the council, of judgment, and of hell fire. Matthew 5:22; 1 John 3. In like manner, disobedience will be regarded as witchcraft; to look upon a woman to lust after her, as adultery; and any other evil which is desired with the heart, and consented to with the will (though the power for, and the commission of it be wanting), will be judged and punished as an accomplished evil work. 1 Sam. 15:23; Matt. 5:28. Not to keep his word, will be considered lying and perjury, and a good oath, so called, will be as severely recompensed as a bad oath; for Christ has prohibited all swearing; Matt. 5, as also to hate one’s enemies, and not to love them like one’s friends; and many like things. Now mark how adultery was punished under the law by the judges; for those who committed adultery were stoned to death. Lev. 20:10. And it is daily seen, how witchcraft, homicide or murder are punished by the secular lords with fire or the sword unto death. Mark, how Adam, for one sin, likewise Cain, then the whole world, with the flood, Sodom and Gomorrah, and the adjacent cities, with fire and brimstone, Egypt, and afterwards the idolaters in Israel and murmurers against Moses, were punished according to the justice of God, for our example. Of how much sorer punishment then are they worthy who murmur against Christ, change his truth into lies, and do not receive his grace and redemption by faith, unto the amendment of their life, but reject the same, living presumptuously in their sins. Heb. 10:29; Rom. 1:25. God who did not spare the angels who had sinned, will also not spare those who through unbelief are unrighteous and false Christians, but punish them with a sorer punishment than Sodom and Gomorrah, which were turned into ashes and condemned and overthrown for an example unto all them that commit ungodliness, and do not repent. 2 Pet. 2:4,6; Jude 6; Matt. 11:24; 2 Pet. 3.

“If then we are to be saved through God’s mercy, we must repent, must be obedient children of God, born again of him, and must follow Christ in the regeneration and the footsteps of faith, through the narrow way unto eternal life; nor are we then saved through the merit of good works, but by the grace which came through Christ. Eph. 2:5. For though we lived holy, blameless, and perfect in all righteousness (as the Scriptures require), and suffered for the truth a death more bitter than that of Christ which with us men is impossible, yet we could not be saved through our own good works, but only by God’s mercy, and the grace of our Lord Jesus Christ, who alone has wrought out our salvation. And if we sought or placed our salvation in our good works or our sufferings, we should commit idolatry, and we were our own idol, if we trusted in ourselves. But now our salvation depends only on the mercy of God, and not on our running and following after. Rom. 9:16. Though we should run and follow after ever so well (which is our bounden duty), so that we attained, and already had, the perfection (that for which we are apprehended of Christ), and had done all those things which are commanded us, and which it is our duty to do, we were yet only unprofitable servants. Philip. 3:12; Luke 17:10. How much more unprofitable then are we now, with our many defects, though we willingly strive after and should gladly perform that which is good, and are sorry that we are not perfect[298]. Hence we have great reason, and are in duty bound, to humble ourselves very low under the abundant grace of God, and to pray; for eternal life is a gift of God, and not a debt or reward proceeding from our labor, merit, or good works; for we are God’s workmanship, created in Christ Jesus, unto good works, which God hath before prepared that we should walk in them (Ephesians 2:10), as is our duty to do, in the least as well as in the greatest. But the wages of sin is death; hence we must hate and fear sin, that we do not consent to or commit it, if we want to be saved by the grace and gift of God. Thus, we are delivered through Christ from the bonds of the devil, or sin; let therefore no one say or hope that he is saved by his good works, which are far too insufficient. That, also, no one say: “Should we not take thought, should we not gain a livelihood, else on what should we live? except to them who say that one is not to support himself by the labor of his hands, but to go idle.” Matt. 6:25; Luke 12:22; Eph. 4:28. And that, also, no one say: “No man knows the hour and the day of the Lord, except to those who have set the hour and the day, from doing which may the Lord keep me.” Mark 13:32; Matt. 24:42; Luke 12:40. Beware of frivolous babblers, for scorners will speedily come to an end. 1 Cor. 15:33. And if, when you speak your mind, or reprove with meekness that which does not meet your approbation, and one resist you in the good, be silent instantly, that you may retain your peace and the tranquillity of your conscience. If it vex you, do nevertheless not engage in contention, that you may be found in peace when the Lord comes. 2 Pet. 3:14. We must here at any rate suffer violence and wrong; but it will not last long; hence, let us possess our souls in patience. Luke 21:19.

[298] That no one say: We cannot be perfect; except to those who say
that they are perfect. There is nothing so good as that men will not
contradict it, even with the Scriptures.

“The fourteenth week of my imprisonment, the first day of January, so called, A. D. 1568. I trust that the present year will not pass like the former. Watch and pray, for you know neither the day nor hour; but the godfearing may consider whether this is the year in which the Lord will deliver his elect and believers; let every one take warning.”

JAN THIELEMANS AND JOB JANS, BURNT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, IN THE HAGUE, IN HOLLAND, IN THE YEAR 1568.

Hands were now laid in the Hague, on the beloved friends of the Lord, so that they did not hesitate to deprive them of their lives with flaming fire.

This became apparent in the case of two very pious and godfearing men, one of whom was named Jan Thielemans, the other Job Jans. To both of them, at that place, because they faithfully adhered to the Lord their God, and could by no torture be moved from the steadfastness of their faith, their sentence of death was read in court, namely, that, in pursuance with the decrees of the Emperor, and the King of Spain (who called himself Count of Holland), they should be put to death with fire as heretics; which was executed on the 18th of December, A. D. 1568, on both of them, after they had committed their souls into the hands of God.

_Further observation, concerning the death sentences of the aforementioned martyrs._

We have this year, 1659, on this occasion, through some of our friends in the Hague, requested by way of authenticated copy, the use of the proceedings of the court, from the criminal records of the year 1568, but especially of the death sentences of the aforementioned martyrs (as recorded by the papists), which, as appears, are still extant in the original; but as A. D. 1648 peace was made with Spain, with condition of forgiving each other all previous wrongs, and consequently, to mention them no more, the actuary was afraid to make out a copy of these particulars, as well as concerning others of our fellow believers that were put to death during the papistical reign, fearing it might tend to their reproach, and prove detrimental to the peace concluded.

This aim of the actuary was not bad, since it springs from carefulness in regard to a matter of great importance; but in the meantime these holy martyrs must suffer abridgment, since their matters, which otherwise necessarily (even out of the mouth of their adversaries, might be made known to every one), must thereby remain hid. This by way of notice.

_The first letter which Jan Thielemans wrote in prison._

I wish you, my dear friends, grace and peace from God the heavenly father, through Jesus Christ his dear Son our Lord, as a friendly greeting. Amen.