Chapter CXLV: Conclusion: Of the Sixteenth Century (1)

We will take leave of this sixteenth century with a certain conclusion appended to the Martyrs Mirror of the year 1631; wherein we will say nothing, as far as respects the sense of the same, but what our dear fellow believers have said in that work.

We have here presented to you, kind reader, many beautiful examples (as we have found them in printed works of former times, as well as in those of more recent date, from different regions, from the criminal records of city and country), of men, women, youths and maidens, who faithfully followed their Savior, Christ Jesus, in the true faith, feared God from the inmost of their soul, and with a pure heart sought eternal life; who flourished and shone as bright lights, before all the world, in the love and power of God, their mouths flowing in wisdom with the holy word and doctrine of the Lord; which appeared more in the manifestation of the Spirit, than in elegant language or human wisdom; for their thoughts, words and actions were all to please their Leader and only Shepherd, for whose name’s sake they gladly delivered up their lives into temporal death, as not seeking to possess a worldly and peaceful kingdom here upon this earth, but, as true strangers, to journey to the eternal and heavenly fatherland, well knowing and having experienced, that they that will live godly must suffer persecution. There must also be noticed the difference between the children of God and the children of unrighteousness, between the persecuted and the persecutors, because we know, and it can clearly be shown from the holy Scriptures, that from the beginning of the world the unrighteous, whose works were evil, always envied, reviled, persecuted and oppressed those that were righteous and practiced virtue, for an unreasonable zeal impelled them to it. And it has been observed, that many times the teachers or leaders, who ought to have taught and led the people to the true religion, and into the way of life, misled them to idolatry and into the way of error and death. The shepherds, who ought to have carefully fed the sheep of the Lord with the word of God, and protected them against the ravening wolves, have fattened themselves, and paid no attention to the flock, but presented to them mostly human doctrine and the reasonings of their own mind; clothed themselves with the wool of the sheep, and thus, in the appearance of sheep but the nature of wolves, themselves been disturbers and devourers of the flock, or have delivered them into the talons of the eagle, and the teeth of the lion. So also, the ministers of God, who were endowed with great honor and dominion by the Lord, and who had received the sword to punish the wicked and to protect the good, did not content themselves with these high offices and honor, but, abusing their power, through instigation or ignorant zeal, laid their hands in the Lord’s husbandry, and inconsiderately plucked off the wheat for the tares; and though it tended to the salvation of the oppressed, it was nevertheless a presumptuous procedure, thus to root out, destroy and thoughtlessly condemn with an unjust judgment, the green plants in the Lord’s field, before the harvest; for no one but the Lord himself can truly know who is worthy of the fire or of the garner.

Hence there are no savants upon earth wise enough to step into any office of the only wise God, and to execute the judgment which he has reserved for himself; for who can fathom man’s heart, save he that sees all things, and knows all mysteries, who penetrates the hearts and reins, and knows the thoughts of all men. Such things indeed are not man’s province, for men are often, though they think they are standing, cumbered with sin, unbelief and perverted views, much more than they are aware of; and all that men know and believe here is but in part. Besides, the examiners of the faith can easily be blinded or deceived by lies and a hypocritical life.

Hence those who would defend persecuting and killing for matters of faith, and represent and urge it as right, accomplish no good by their fury, but instead of good wheat they gather much impure chaff, and fill the sheepfold with dissembling, hypocritical goats. And if any one thinks, that it does not behoove a king or prince to tolerate all sorts of doctrines, persuasions or heretics in his country, but that he may practice such a religion in it, as he understands to be needful for the salvation of his subjects, and to prohibit all others; such a one must also consider this, that if in any country several princes, differing in religion, should come to rule one after another, and each one, seeking to enforce his faith, pollute the land with the blood of its inhabitants, such a country would be nothing else than a hell, or a pool full of disquietude and oppression, where the minds of men would be in such lamentable misery, as ships, which on the dreary and turbulent ocean are rocked hither and thither in the storm by all sorts of winds, till they at last suddenly perish. But how can they so greatly hate and cast out any one for the faith, even though he should err? this is not the nature of the children of God, who do not oppress even the unrighteous, even as it is not the nature of the sheep to devour the wolves, but to flee from them, and suffer devouring.

And why will they force any one to the faith, which only God can give to man? He that errs, errs for himself; if he falls, he falls unto his Lord, who can and will lift him up again, for he calls and invites every one to it, offering to him water and fire, life and death; each may choose what he will. And this choosing, seeking or finding of a faith to his salvation, is certainly as free to every citizen or inhabitant, as it is to the king or prince; for does not Christ call to him all that are burdened and heavy laden? Hence no one may think, that such calling concerns only the rulers, and that it is enough for the subjects, to look to and follow them. O no! each shall have to give an account for himself; for at the last judgment every one’s heart, whatever his rank or title, shall be equally closely searched; the counsel of every heart shall be made manifest; each shall receive reward according to his own works; and it shall not concern only the princes or the shepherds. No one shall there be responsible for another, but every one shall find his own burden heavy enough to carry. However, one need not be surprised, as though some new or strange thing happened, if God thus tries and purifies his elect. For if even the Prince of life and of salvation had to enter into his glory through much suffering; if the way to get into the joyful kingdom was so narrow for him, how shall his followers get there, except by the same way? What guilt was there in him? What wickedness, uproar, or crimes did he commit? Why was this harmless, innocent, spotless Lamb (which sought the harm of no one, but the welfare of all) persecuted so malignantly? What made the blind scribes so incensed at him? and why were they so exceedingly eager to follow the advice of inconsiderate Caiaphas? And was not the cause of all this the fact that mad ignorance urged them on? which so ofttimes inflamed the heads of the people, so that they (as though it had been a great service to God) wanted to exercise dominion over the minds as well as over the bodies of men, and use the sword to constrain the faith as well as to civil unity. However not all rulers were infected with this madness, for it was seen that the Gentiles, who were called strangers to the knowledge of God (as Felix, Festus, Agrippa, Gallius, and the like), were more considerate in well administering the office they had received, in careful maintenance of the common peace, and, according to Gamaliel’s wise counsel, committing to God the dominion over the faith, than the envious Jews, who according to the promise ought to have been children of God and true branches in the true olive tree. And thus we see, that God, who does all things according to his good pleasure, at some times and places, still grants such authorities who do not compel their subjects in matters of faith, but only seek their peace and welfare; even as we in our time lived to see a Polish and also a French king, who did not so strictly examine their subjects concerning their faith, nor investigate whether the same agreed with the common belief; but solely, whether their course of action tended to hinder or advance the welfare of the country, which they considered with sincere love and sought to promote.

Herein also not too much praise can be bestowed upon the Lords States of the United Netherlands, who, however vehemently they have sometimes been incited to it, do also not consent to such blind zeal in the way of constraint of conscience and investigation of faith. And since we are commanded to pray God for the magistrates, that we may lead a quiet, peaceable and godly life under them, how much more are we bound to thank God for his loving kindness, who also grants us the grace, that we may dwell under the protection of such authorities who oppose the wicked zeal of these blood-thirsty tyrants of conscience (as we have now enjoyed it in this country for about fifty years), and who according to their ability execute their offices, leaving the dominion and investigation of man’s heart and conscience to God.

We are also most solemnly bound to pray the Most High for them, that he will constantly keep them in this purpose, and moreover give them wisdom and understanding, so to rule their country and people, that all may tend and conduce to the peace of the subjects and the honor of God; that he may also give them such believing hearts, that they may truly know whereto they are set here by God, and, finally, walk before him in such a godfearing manner, that at the last day (when the crucified Jesus Christ shall appear with his mighty angels, in the clouds of heaven, as an almighty Potentate, Victor and glorious King, to execute vengeance upon all those that have not known God, and not obeyed the Gospel) they may also be glorified with all God’s saints, and appear with the elect believers in the resurrection and the revelation of the heavenly glory, to be clothed with the same, by the power of Christ, and with him to inherit the imperishable glory in perfection, and possess it forever and ever, without end. Amen.

AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTEENTH CENTURY,

FROM 1600 TO 1660.

SUMMARY OF THE MARTYRS IN THE SEVENTEENTH CENTURY.

[After the preceding, sixteenth century closed with the burying alive of Anneken van den Hove, in the year 1597, the following, seventeenth century commenced, not without threats, and the shedding of the blood of the pious witnesses of the Lord.

The first year of this century begins with a decree (though not unto death), published by those of Groeningen and Sneeck against the Anabaptists.

Huybert op der Straten. Trynken his wife, Pieter ten Hove, and Lysken te Linschoten, near Witgensteyn, for the aforementioned faith, led around the gallows, scourged and banished from the country, in 1601.

Hemes Nimrich, a teacher of the aforementioned people, and others, four years subsequently, namely, 1605, near Steyn, scourged out of the city, Hemes having first been led through under the gallows.

Marcus Eder and Hans Poltzinger apprehended on the 24th of April, of the same year, at Nimbach, in Bavaria, and on the 26th of the same month taken to Riet; and, for the steadfastness of their faith, finally put to death with the sword, and burnt with fire, on the 26th of August, A. D. 1605.

Hans Landis beheaded in the city of Zurich; further observations touching the circumstances of his death; for the year 1614.

An account respecting a certain prohibition published by those of Aerdenborgh against the Anabaptists, and what was done by the Lords States General of the United Netherlands for the abolishment of the same.

An extract from certain letters of said Lords States to the Lord of Haultain, Governor of Sluys, as also to the bailiff and magistrates of Aerdenborgh, for the cessation of the oppression began A. D. 1619.

A decree of those of Deventer against the Mennists or Anabaptists, A. D. 1620.

A note touching severe slanders against the Anabaptists in Holland, and how they, by a certain confession of faith, defended themselves before the States of said country, A. D. 1626.

The inauguration of the last Swiss persecution, as also the cause of the same, A. D. 1635.

The progress of the inauguration of said persecution in the castles Wadischwyl, Knonow and Groeningen, as also in the consistory, at Zurich, A. D. 1636.

Concerning said persecution, and the manner in which twelve brethren were apprehended, and imprisoned in the place Othenbach, at Zurich, as also how it terminated, A. D. 1637.

Hans Meyli, Sr., and his son’s wife, conducted to Zurich and imprisoned, A. D. 1638.

This year (1639), fruitful of martyrs and martyresses, many having suffered in prison, at Zurich, in body as well as in life; an account of whom is given in order; namely; Catharina Mulerin; the four sisters, Barbara Meylin, Ottila Mulerin, Barbara Kolbin, and Elizabeth Meylin; as also, Elizabeth Hilzin; the brethren, Hans von Uticken, Burckhardt Aman, Jacob Egly, Ully Schedme, surnamed Schneider, Jacob Rustenhel of Horgerberg, Stephen Zehender of Byrmensdorf, Ulrich Schneider, with his two sons, Henry Gutwol of Lehnmer, Hans Jacobs Hess, as also his wife.

A certain manifesto published by those of Zurich in excuse of the persecution commenced, answered and refuted by the persecuted; in the aforesaid year 1639.

Werner Phister, and his son’s wife, as also Gallus Schneider, Rudolph Bachman, and Ulrich Muller, put to death in the year 1640, at Zurich, in the prison Othenbach.

A supplication of those of Amsterdam to the council of Zurich, for mitigation of the persecution; as also the answer, A. D. 1642.

Felix Landis (the son of Hans Landis) dies of hunger and want in prison Othenbach, A. D. 1642; his wife delivered out of her bonds.

Rudolph Suhner, a young lad, follows in the footsteps of the aforesaid Felix, and also dies of want, A. D. 1643.

A number of women suffer much for the truth, namely, Elizabeth Bachmanni, Elsa Bethezei, Sarah Wanry, Verena Landis, Barbara Neff, and Barbly Ruff, about A. D. 1643.

Henry Boiler dies bound in prison, A. D. 1644.

A certain letter from Switzerland, touching the threats made by those of Berne against the Anabaptists in those parts, A. D. 1645.

Mention is made, A. D. 1650, of a decree published by those of Schaffhausen against those called Anabaptists.

A certain mandate proclaimed against the Anabaptists, three years later, namely, 1653.

Ully Wagman and another brother, both imprisoned; Ully dies A. D. 1654, while the other brother remained in prison long afterwards.

A certain letter from Mackhenheym, in defense of the brethren persecuted in Switzerland, sent to Amsterdam, A. D. 1658.

Seven teachers apprehended at Berne, namely, Ully Bogart, Anthony Hinnelberg, Jegly Schlebach, Hans Zaug, Ully Baumgartner, Christian Christians, and Rudi Peters. See year 1659.

A decree published by those of Berne, against those called Anabaptists, on the 9th of August, A. D. 1659.

A record of what the Lords States of the United Netherlands did with those of Berne, for the mitigation of the aforesaid decree, by letters of recommendation, as also of letters of recommendation of some Dutch cities in particular, for the same purpose; A. D. 1660.

Herewith this whole work, and consequently the whole Book of Martyrs, is abridged and concluded.]

* * * * *

This century will be brief, and extend not over much more than half a century. Neither will the martyrizations that occurred in it be so severe as those in any of the preceding centuries. Beheading people, or suffering them to die of want in prison, will be the severest punishments that were inflicted according to the body upon the following witnesses of the Lord. In the meantime, when the north wind of persecution began to blow its fiercest, according to the course of the times, the pleasant south wind of rest and liberty from persecution intervened. The most, however, mischief in this brief century, in the parts of Zurich and Berne, was caused by such as called themselves Reformed; others, who bore the same name, and especially the rulers of the United Netherlands (as being friends of peace, and enemies of constraint of conscience), opposed it, and kindly and in a fatherly manner protected the innocently persecuted ones, according to all their ability.

This work begins with Groningen and Sneeck in Vriesland, and ends with Zurich and Berne, in the confines of Switzerland. This is the order which we shall follow.

OF A DECREE PUBLISHED BY THOSE OF GRONINGEN AND SNEECK AGAINST THE ANABAPTISTS, A. D. 1601.

With the beginning of this century, when the constraint exercised by the papists upon the faith and conscience of the pious, began to cease somewhat, some who had separated from popery, and yet nevertheless retained the disposition of the papists, in the matter of oppressing others for their religion, poured out their bitterness not only upon those who had formerly oppressed them, but principally upon such as had never done them evil, but always good; however, not unto death, nor severe punishment of the body, but lighter and lesser penalties, of which those of Groningen and Sneeck were the inventors and inaugurators. Which decree, as far as it is directed against the Anabaptists, we shall copy literally.

THE DECREE.[349]

[349] Let no one take offense at the words of this decree; for we
desired to give them unchanged.

The burgomasters and the council make known: Whereas it has come to our certain knowledge that not only many in the city and in the jurisdiction of the same presume to exercise and practice, contrary to the treaty sworn to and made with the city, A. D. ’94, another religion than the Reformed, to the adulteration of the word of God, to the misuse of his holy sacraments, and to the offense and seduction of many persons; but that also nearly all disorders and abuses in and without the marriage state, and also others contrary to the Christian church regulations established and customary here, creep in and are practiced; and we by virtue of our office recognize it our duty to meet and check all this with proper penalties: therefore, we have ordained, and do ordain and decree by these presents, as follows:

Firstly, that the exercise of all other religions than the Reformed is herewith again strictly prohibited.

And if any one be found to allow his house or place to the Anabaptists, contrary to the church regulations of this city, for the purpose of preaching or holding meetings therein, he shall each time be fined ten dollars.

The preachers, as aforesaid, if found to be preaching, shall for each offense be fined ten dollars, or be imprisoned two weeks on water and bread; and when detected in thus preaching the third time, shall be expelled from the city or the jurisdiction of the same.

And all that shall be found attending such preaching or gatherings, shall each time be fined two dollars.

Whoever shall be found to have rebaptized any one, shall be fined twenty dollars; and when detected the second time, shall be imprisoned on water and bread, and expelled as aforesaid.

Again, unbaptized children shall not receive inheritance, according to the city statutes.

No one also shall be admitted to any administration or office, public or private, nor be accepted as a witness, except he render the solemn oath required for it.

And all that refuse such oath shall be punished as is proper according to law.

(NOTE.--Here follow two other articles, which do not properly belong to this matter; hence we have omitted to place them here; but proceeding we read thus:)

As regards the disposing of the aforesaid fines, one half shall go to the informer, and the other half, like other fines, fall to the city and its jurisdiction.

Thus resolved on the 5th of September, to be published by the bell on the ensuing Monday.

The aforewritten, touching the exercise of religion, was published by the bell, the 7th of September, 1601, old style.

See _Chronijck van den Ondergang, edition 1620, page 1539, col. 2, compared with the apology of the decree, letter A., fol. 4_; also, _Tegenberecht, letter A., 3, 4_.

FURTHER OBSERVATION.

Whether this decree by those of Groningen and Sneeck caused any serious oppression, then or about that time, by way of banishment or the like, to those baptized according to Christ’s ordinance, we have not been able to learn; but that they afterwards in those places proceeded much more severely than the decree justified, by hard imprisonment, etc., against those people, we have found only too much to have been the case; however to the great good and happiness of those who suffered this for the testimony of the Lord and his holy truth.

Moreover, said year did not end without the shedding of blood of the saints, and the spoiling of their goods, in the parts of Witgensteyn, as will appear from the following account.

FOUR PERSONS, NAMELY, HUYBERT OP DER STRATEN, TRIJNKEN HIS WIFE, PIETER TEN HOVE, AND LIJSKEN TE LINSCHOTEN, NEAR WITGENSTEYN LED AROUND THE GALLOWS, SCOURGED, AND BANISHED FROM THE COUNTRY, A. D. 1601.

In the year of our Lord sixteen hundred and one it occurred that Johann von Steyn, Count of Witgensteyn, Lord of Hamburg, being a member of the Calvinistic church, purposed to abolish the Romish and Lutheran doctrine, and at the same time laid his hands on the defenseless sheep of Christ, which were contemptuously called Anabaptists, and put them in prison.

Among these are mentioned by name, Huybert op der Straten, Trijnken his wife, Pieter ten Hove, and Lijsken te Linschoten, which latter, as we have learned, was an aged woman of over seventy years.

The first three mentioned were imprisoned twelve weeks, the latter seventeen days, she having been apprehended much later.

They suffered much temptation, by way of bitter threats as well as by entreaties, in order to cause them to apostatize; but when they (the persecutors) could not destroy their souls, or cause them to apostatize or depart from the truth all four were finally condemned upon a false accusation (namely, that they had been convicted with the holy Scriptures, which was altogether untrue, and that they would nevertheless continue in their deceptive heresy of Anabaptism, etc.) in this manner:

That all their property should be forfeited, and that each should be scourged with rods, to the number of about forty stripes, and moreover be forever banished from the country; which was accordingly done.

Thus, say the authors, they stripped these innocent, pious persons, led them around the gallows, and scourged them, spoiled them of their property, and shamefully drove them forth with empty hands, and sent them out of the country. See _preface to the old Offerboeck, of the year 1615, letter iij, col. 1_.

HEMES NIMRICH, A TEACHER OF THE ANABAPTISTS, TOGETHER WITH SEVERAL OTHERS, SCOURGED OUT OF THE CITY, FOR THE TESTIMONY OF JESUS CHRIST, HEMES HAVING PREVIOUSLY BEEN LED THROUGH UNDER THE GALLOWS, A. D. 1605.

Under the aforementioned Count of Steyn (or Witgensteyn) in Germany, though he was called Reformed, the Anabaptists also at this time, had to suffer much persecution for their faith.

A teacher of said faith, named Hemes Nimrich, was apprehended together with several others. “He was led to the gallows,” writes P. J. Twisck, “not knowing but he was to be beheaded; but when he arrived there, he was (as had been done to the preceding persons) led through under the gallows, and severely scourged; the other prisoners were scourged out of the city.” _Chron. van den Ondergang, page 1590, col. 2._

MARCUS EDER AND HANS POLTZINGER, A. D. 1605.

On the 24th of April, A. D. 1605, two brethren, named Marcus Eder, a cart-wright, and Hans Poltzinger, a tailor, were apprehended for their faith and for the sake of the divine truth, at Nimbach in Bavaria, where they were traveling through and were betrayed. Early in the morning on the 26th of April both were taken prisoners to Riet, where they remained in confinement until in the fifteenth week. In the meantime they dealt with them in many and various ways, seeking to make them apostatize from the faith. Two Jesuits were also brought to them from the town of Oting, who were to instruct them, and teach them their faith. But they continued firmly and steadfastly in the true faith, and would not hearken to the voice of strangers. The priests at Riet often came to them, and wanted to persuade them to their faith; but the brethren said: “It is a faith of idolatry and fornication, a faith of sin and blasphemy, as the fruits testify.” And thus they did in no wise suffer themselves to be moved, but always defended themselves well according to the truth and the simplicity of Christ, concerning what God had made known to them; and thereto they would adhere unto the end; and though they, by God’s permission, should deprive them of their lives, they could not harm their souls.

Now when all the false doctrine of the priests could accomplish nothing with them, they gave them over to the executioner that he should try his skill on them, and had them twice very cruelly tortured, wanting to know of them, who had lodged them, and who they were to whom they wanted to go; the brethren however would not tell them, but said that it was not necessary for them to know.

Now when they could in no wise accomplish their purpose with them, there came, after much proceeding, an order from the government at Berckhausen, that they should be executed with the sword, and then burnt with fire.

When they arrived at the place of execution, brother Marcus requested the executioner, that he should first execute Hans, which he also did; and when this had been done, Marcus said to the people, of whom there were many present: “God be praised, my brother has overcome; and I will do likewise.” After these words brother Marcus was also beheaded, whereupon both were burnt together. This occurred on the twenty-sixth day of the month of August of the aforesaid year. The executioner had received orders, that if he should perceive that one of them wanted to recant, though he should already have drawn forth the sword, he should yet forbear and not proceed with it; but in this hope they were disappointed. Thus these two brethren testified to the faith and the divine truth valiantly and steadfastly unto death, with their blood; God, who gave them power and strength thereto, be praised and thanked forever.

The following brief account, which is found in the _Chronijck van den Ondergang, page 1590, col. 2_, will serve as a confirmation of the foregoing.

In the year 1605 (says the writer), on the 24th day of April, Marcus Eder and Hans Poltzinger, Anabaptists, were apprehended for the faith, at Nimback, in Bavaria, and taken prisoners to Riet, where they remained in confinement until the fifteenth week.

When they could neither by the Jesuits, nor by the priests, move them from the faith, they gave them over to the executioner to try his skill on them, and had them tortured twice very cruelly, wanting to know of them, who had lodged them, and who they were to whom they wanted to go; but the brethren would not tell them. Thereupon both of them were executed with the sword, and their bodies burnt together, on the 26th of August, of the same year. Compare the aforementioned chronicle with _Jac. Th. Dal.,_ and _W. Att. letters_.

HANS LANDIS, A. D. 1614.

That the bloody constraint or dominion over the consciences of men still obtains, is a sad thing, and especially is it to be deplored, that those who boast of being, more than others, followers of the defenseless Lamb, have not more the nature of the lamb, but much rather that of wolves in them. It certainly cannot stand as an excuse, that such a course is conducive to the maintenance of purity of the church; but it appears to be a hot zeal to weed out the tares (or what they judge to be tares); whereas the servants of the lord, when their zeal urged them to root out the tares, did not venture to do it: but asked permission, and when they were forbidden to do it, they forbore. If these would also ask, or examine the law book of their Lord, they would find there, that the Shepherd does not teach his flock to devour, but sends them as sheep among wolves; that it is also not his will, that the erring should be destroyed, but that they should be guided into the true way; and that he also does not desire the death of the sinner, but that he should repent and live. And many other similar doctrines, all of which tend to the salvation and not the destruction of men. But it is very evident that there is still a veil before their hearts, so that they cannot understand this; or that a frantic zeal has inflamed their hearts to such blood-thirst, that they cannot tolerate it, that any one should walk the way to heaven in any other manner than just as they have chosen it, and in which they want to compel every one to walk, as was seen in the year 1614, at Zurich, in Switzerland, in the case of a pious witness of the divine truth, named Hans Landis, a teacher and minister of the gospel of Christ, who had gone up the river Rhine, where he had his place of residence, to feed and refresh with the word of the Lord some souls that were hungering and thirsting for righteousness.

When the council at Zurich learned of this, they, instigated by the disposition of the envious scribes and Pharisees, could not tolerate this, but instantly caused it to be forbidden him, as though they had thought thereby to hinder the true progress of the word of the gospel. But he, who knew with Peter, that we must obey God’s commands more than the commandments of men, had such love to the truth, and to the young suckling’s on Zion’s breasts, that no human threats could induce him to forbear feeding them with the true food of the soul. Hence the enviers of the same apprehended him, and sent him ironed from Zurich to Solothurm, to the papists, expecting that he should forthwith be sent to sea or upon the galleys; but through the help of good-hearted people he was there released; but subsequently apprehended again and taken to Zurich, where he was rigorously examined concerning his doctrine, and when he would in no wise desist from his godly purpose or from his faith, they showed in him, that their decree of eighty-four years previous was not yet forgotten, neither had the spirit of it died of old age; for, according to the import of the same, they sentenced him from life to death, and hence, in the month of September of the aforesaid year, 1614, for the sake of the truth he was beheaded as a true follower of Christ. Which they nevertheless would not acknowledge, but pretended, and persuaded the common people, to deceive them, that he was not punished and put to death for his religion, but for his obstinacy and disobedience to the authorities.

In this they evinced their old nature of Pharisees; who, when they condemned to death the innocent Lamb, the Savior of us all, did not say that it was for his virtuous doctrine by which he converted man to God, but that he had to die for his blasphemy. And this is the nature of all tyrants, to heap upon the innocent, besides sufferings and death, also false accusations. But when the last day of judgment shall come, when they must also expect and shall receive a sentence for their inconsiderate sentences, and shall lament in amazement: “Behold, these whom we once had in derision, and a proverb of reproach, how are they now exalted;” then they shall too late repent of their wicked course, and lament it forever with gnashing of teeth.

But on the other hand, this pious martyr and witness of God, and all the righteous that are still under the altar and wait for the fulfillment of the number of their brethren who shall also make their robes white in the blood of the Lamb, shall receive a glorious reward, and shall then together, in shining raiment, with great boldness, as valiant heroes and confessors of Christ, with the wise virgins, be admitted by the Bridegroom to his marriage, where they shall enjoy eternal happiness, and possess the kingdom of the Father, prepared for them from the beginning. Amen.

FURTHER OBSERVATIONS TOUCHING THE PERSON AND THE DEATH OF HANS LANDIS.

Having through our good friends B. Louwr and H. Vlaming come into possession of a certain extract from a letter dated, A. D. 1659, July 19–29, from one of the preachers at Zurich, who witnessed the death of the aforementioned martyr, we have deemed it well to add it here, that is, as much of it as is necessary to be given here for fuller information.

“Further you remember,” he writes, “that Hattavier Salr. witnessed the beheading of Hans Landis, which I also still remember well, having seen it myself in the Wolfsstadt, the whole transaction being as fresh in my recollection, as though it had happened but a few weeks ago.”

Continuing, he speaks of his personal appearance and the manner of his death, saying,

“Hans Landis was a tall, stately person, with a long black and gray beard, and a manful voice.

“When he, cheerful and of good courage, was led out, by a rope, to the Wolfsstadt (being the place made ready for his execution), the executioner, Mr. Paull Volmar dropped the rope, and lifting up both of his hands to heaven, spoke these words:

“‘O that God, to whom I make my complaint, might have compassion; that you, Hans, have come into my hands in this manner; forgive me, for God’s sake, that which I must do to you.’

“Hans Landis comforted the executioner, saying that he had already forgiven him: God would forgive him too; he well knew that he had to execute the order of the authorities; he should not be afraid, and see that there was no hindrance in his way.

“Thereupon he was beheaded. After his head had been struck off, the executioner asked: ‘Lord Bailiff of the Empire, have I executed this man rightly according to imperial law and sentence?’ Otherwise it was customary to say: ‘This poor fellow,’ etc. As though he believed that he died saved and rich.

“The people were of the opinion, that the executioner by dropping the rope meant to indicate to Hans that he should run away, it was also generally said: that if he had run away, no one would have followed him, to stop him.” So far the aforementioned extract.

_Further Statement._--It is also appropriate to give here what has been stated to us through credible testimony, namely, that when the aforementioned Hans Landis was standing in the place of execution, to be put to death, his dear wife and children came to him with mournful crying and lamentation, to take a last and final adieu and leave from him. But when he saw them, he requested them to go away from him, in order that his good resolution and tranquillity of heart for the death awaiting him might not be disturbed or taken away by their weeping and grief; which having been done, and he having commended his soul into the hands of God, the quickly descending stroke of the sword put an end to his life.

OF A CERTAIN PROHIBITION PUBLISHED BY THOSE OF AERDENBORGH AGAINST THE ANABAPTISTS, AND WHAT WAS DONE BY THE LORDS STATES GENERAL OF THE UNITED NETHERLANDS FOR THE ABOLISHMENT OF THE SAME, A. D. 1615.

Also at Aerdenborgh in Flanders they began to put into execution various means for the oppression of the Anabaptists who resided there and had escaped the claws of the Romish wolf, the cause of which was a certain prohibition emitted by the Bailiff and the council of said city; in which said people in the first place, were refused liberty in the practice of their religion, insomuch that they were not allowed to assemble for this purpose, neither in the city, nor within the limits of its jurisdiction.

Thereupon there began they to afflict these innocent and defenseless people, not only with heavy fines, but also with arrest and imprisonment.

This sad beginning would, to all appearance, have culminated in greater mischief to the aforesaid people, had not their High Mightinesses, the Lords States General of the United Netherlands, who had received information of this, opposed it with a certain mandate, whereby those who were the cause of said oppression were prevented from proceeding with the execution of their aforementioned prohibition, and on the other hand, liberty of religion was granted to those that were oppressed. The contents of the aforementioned mandate are as follows:

_The States General, etc., to the Bailiff, Burgomasters and Judges of Aerdenborgh._

_Honorable, etc._: We have learned with surprise, that, contrary to our resolution announced to Your Honor by our order by the clerk, Jan Bogaerd, you still hinder the members of the community called Anabaptists or Mennonists, residing in Aerdenborgh and the parts under its jurisdiction, in the freedom of their assembling and the exercise of their religion in Aerdenborgh, and trouble and oppress them, by prohibiting their assembling, by arrests, and fines.

Whereas we desire that the aforesaid members of the community belonging to the Anabaptist persuasion be allowed to enjoy just as much freedom, with all quietness and modesty, in their mind, conscience, assembling, and exercise of their religion, in Aerdenborgh as is the case every where else in the provinces, cities, and places of the United Netherlands, without any contradiction or resistance; except that you may exercise an oversight over their gatherings, as far as they deem it well, and that they, to this end, may inform you every time that they desire to assemble. Hence we command you, to govern yourselves precisely in accordance with this, to the better maintenance of tranquillity, peace and unity in the aforesaid city; without causing the apprehension or execution of the aforesaid members for any fine or contravention, because of previous gatherings. Upon this we shall rely, and, etc. Given this 1st of May, 1615.

This agrees with the minutes preserved in the rolls of their High Mightinesses. Signed,

N. RUYSCH.

FURTHER OBSERVATION, A. D. 1619.

When the aforesaid mandate had been drawn up, and properly delivered by order of their High Mightinesses, the hope was indulged in that it would be obeyed, and thereby the peace desired accomplished, but through the intervention of envious and malevolent persons this hope was frustrated; for it was sought, notwithstanding said mandate to find cause whereby the liberty of the aforementioned people might be annulled justly as it were, and their peace disturbed.

To this end served, or at least was used, a certain ordinance decreed in July of the year 1619, by order of the Excellencies lords in power against certain individuals. Though this ordinance had no reference whatever to the Anabaptists, yet their assembling and religious worship was prohibited; hence they again addressed themselves with humble supplications to the High Mightinesses of the United Netherlands, to the end that they might be delivered from this disturbance of their peace, and freely permitted (as had been ordained before) to practice their religion; whereupon followed another mandate to the governor of Sluys, and the bailiff and magistrates of Aerdenborgh, it read as follows:

_The States, etc., to the Lord of Haultain, Governor of Sluys and the adjacent parts; as also to the Bailiff and Magistrates of the city of Aerdenborgh._

_Noble, august, honorable, dear, particular_: We here send you the adjoined request presented to us in the behalf of the members of the community called Mennonites or Anabaptists, residing in Aerdenborgh who complain that they are disturbed in the free exercise of their religion which we have granted them in the aforesaid city; you doing this under the pretext of the decree emitted by us on the 3d of July last; whereupon we have deemed it necessary to advertise and explain to you, that it is not our intention that the supplicants be comprehended in the aforesaid decree of the 3d of July, but that the supplicants shall retain, enjoy, and continue in, said freedom in the exercise of their religion, in Aerdenborgh, even as they have previously had and enjoyed. Hence we charge you, to govern yourselves in accordance with this, without further troubling the supplicants, as that they have to follow our previous concession and resolution. Hereupon we shall rely and commend you into the high protection of the Almighty. From the Hague, the 16th of November, 1619.

This agrees with the minutes preserved in the rolls of their High Mightinesses. Signed,

N. RUYSCH.

REMARK AS TO WHAT FOLLOWED HEREUPON.

After this second mandate there followed in the aforesaid city and its jurisdiction the hoped for peace, at least so that we have learned of no note-worthy disturbance or obstruction of religion.

Meantime the mischief broke out again in other places, especially at Deventer, though also from those professing the Calvinistic doctrine; insomuch that the authorities of said city, instigated by certain bitter and malignant persons, endeavored, through a certain edict containing divers punishments against the Anabaptists, to abolish the gatherings of those professing that belief; an account of which we shall forthwith give.

OF AN EDICT OF THOSE OF DEVENTER AGAINST (AMONG OTHERS) THE SO CALLED MENNONISTS OR ANABAPTISTS, A. D. 1620.

When the year sixteen hundred and twenty, after the birth of Christ had come, the aforesaid magistrates emitted an edict, not only against the Romanists (from whom they had formerly suffered persecution themselves), but also against the Mennonites or Anabaptists, who had always shown themselves peaceable and friendly toward and among them, whereby they prohibited, among others, also the assemblies of the Anabaptists, yet not on pain of death.

That this may be well understood, we shall correctly copy the edict; as far as it is directed against the Anabaptists, and present it to the impartial reader.

EDICT.

The magistrates of the city of Deventer prohibit all citizens and residents of their city; that no Mennists, etc., shall hold any secret or open assembly or meeting where any preaching ...[350] marriage, or any other exercise of religion is practiced; under whatever pretext the same may be done; on pain that those who shall be found to practice it shall forthwith be banished from the country forever; and every person that shall be found at such a place or in the assembly, shall forfeit the upper garment and twenty-five guilders in money; the second time, the upper garment and fifty guilders; the third time, to be punished arbitrarily. And he that lends his house, for the purpose of holding such gatherings, forfeits a hundred guilders; the second time, two hundred guilders; the third time, he shall be banished forever. See _Chron. van den Ondergang, Book 17, for the year 1620, etc., page 1825, col. 1_.

[350] That which is left out here concerns the religion of the
papists; hence we have omitted it.

* * * * *

For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps. 1 Peter 2:19–21.

OF SEVERE SLANDERS AGAINST THE ANABAPTISTS IN THE PROVINCE OF HOLLAND, ETC. (TO INSTIGATE TO PERSECUTION), AND HOW THEY DEFENDED THEMSELVES TO THE STATES OF SAID COUNTRY, ON THE 8TH OF OCTOBER, A. D. 1626.

In the meantime men did not cease to slander and speak evil of the doctrines of the Anabaptists; especially about the article which they confessed concerning God, as also touching the incarnation of the Son of God, etc., even as though they advanced the most absurd, yea, ungodly opinions in regard to it; which was done, in order, if possible, to cause a persecution of these people, even in the midst of the Netherlands.

For this occurred in such a way, that also the high magistrates and States of the country were exercised with regard to it; who, to get full information about this matter, gave orders to divers churches of the Anabaptists, to make a uniform confession touching the aforementioned articles, and to deliver the same to their noble High Mightinesses.

To this the aforementioned Anabaptists were not averse; inasmuch as they composed these articles in writing, and delivered them, on the 8th of October, A. D. 1626, to the deputies of the Court of Holland. The contents thereof were as follows:

_Of the only God, Father, Son, and Holy Ghost._

We believe from the heart, and confess herewith according to the testimony of the word of God, that there is one, only, eternal, almighty, merciful and just God (Deut. 6:4; Matt. 19:17; Ps. 90:2; Isaiah 40:28; Rom. 16:26; Gen. 17:1; Ps. 103:8; Philippians 2:4; Dan. 9:7), and none other (1 Corinthians 8:4,5), to whom there is none like (Ex. 8:10; Is. 46:9), whose greatness is immeasurable, and his form indescribable, 2 Chr. 6:18; Job 11:8,9. Before whom, above whom, and beside whom, there is no other, Is. 43:11; Deut. 10:17; 32:39. Who is of himself that he is, Ex. 3:14. To whom all things that are owe their existence, Gen. 1; Ps. 146:6; Acts 14:15. Who is the Alpha and Omega, the first and the last, the beginning and the end, Rev. 21:6; Is. 41:4. Who knows, sees, and hears all things, Ps. 94:11; 1 John 3:20; Ps. 33:13; 94:9. Who alone is good, and the fountain and source of all good, Matt. 19:17; James 1:17. Wherefore to him, blessed be he, belongs and must be given all divine honor, fear, love and obedience (Ps. 29:1; Luke 2:14; Deut. 10:12,20; 6:5; Matt. 22:37; Jeremiah 11:7), which may not be shown to any other, neither to angels, nor to men, nor to any other, whether they be heavenly or earthly creatures, Rev. 19:10; Acts 10:26. For he will not give his glory unto another, neither his praise to idols, Is. 48:11; 42:8. But although God in the aforesaid manner manifests and makes himself known in general by his word: yet by the same word he also shows himself distinctively and separately, as, namely: That there are three that bear record in heaven, 1 John 5:7. Not three gods, but one Father, one Word or Son, and one Holy Ghost, even as this was shown, when the Lord Christ was baptized (Matt. 3:16); and is also taught in the words of Christ, where he commands his disciples to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Matt. 28:19. So that therefore, according to the word of God, the Father is the true Father of the Son (Matt. 7:21; 10:32,33; 16:17; Mark 14:36; John 17), from whom the Son proceeded in an incomprehensible manner from eternity, and was born before every creature. Micah 5:2; Col. 1:15. Hence the Son is also the true Son of the Father (Ps. 2:7,12; Matt. 3:17; 17:5), so that also the Father, as far as he is the Father, is not the Son, John 3:16,17; Rom. 8:3; Gal. 4:4. That likewise the Son, as far as he is the Son, is not the Father, John 16:28; Rom. 5:10. But that herein the Father is another than the Son, and the Son another than the Father, John 5:32,37; 10:25,29; 15:24. That also the Father and the Son, as far as they are Father and Son, are not the Holy Ghost. That also the Holy Ghost, as far as he proceeds or is sent out by the Father, in the name of the Son, is another than the Father or the Son. But as far as the Father is God, eternal, uncreated, but the Creator of all things, with many other divine attributes, herein we believe that the Son and the Holy Ghost are one with the Father, to whom one and the same title of God, in the highest significance, honor, service, and obedience, belongs.

However, the manner, how and wherein Father, Son and holy Ghost are three and also one, we do not think that God has so fully revealed to us in his word; that also all the knowledge of it is not necessary to salvation, since it is a high or deep mystery, which here in this life can be known but in part, as if seen through a glass darkly, 1 Cor. 13:12. The perfect knowledge and true contemplation of which, is hoped for by faith, in this life, but will only hereafter, in the life eternal, be fully known. 1 John 3:2. Wherefore deep investigation of this matter, beyond or above the word of God, is more subtilty than Christian simplicity. The terms, _of one essence_, _trinity_, _three persons_, invented in former times by the ancients, we avoid, because they are unknown to the Scriptures, and because it is dangerous, in naming God, to use other words than those of the holy Scriptures. By the words, three beings, or three in one being, previously used by Jaques Outerman, as also by some of our teachers, we understand nothing else than what is comprehended in this our preceding confession.

_Of the incarnation of the Son of God._