of the sad history of the imprisoned, converted, banished and executed
Anabaptists, which as I well know has seemed very incredible and
strange to you, and that you have been greatly grieved: _because they
who formerly suffered persecution themselves here now persecute others_
for their religion; and force the conscience of others with fire and
sword, whereas they formerly taught (which is the truth); that no man
has a right to _rule over the conscience of another_; and that faith is
a special gift of God and cannot be implanted in man by any physical
force, but through the word of God and the illumination of the Holy
Ghost; also, that heresy is not a carnal, but a spiritual crime, which
God alone must punish; that lies must be overcome not by force, but
with the truth; _that the disposition of the children of God is, not to
put others to death for their faith, but to be put to death themselves
for the testimony of the truth_; finally, that the shedding of blood
for the sake of religion is a sure sign of antichrist, who thereby
sets himself in the place and judgment-seat of God, and ascribes to
himself dominion over the conscience (which belongs to God alone). I
am well aware, I say, that this matter has greatly grieved you and
every sympathizing heart; yet I hope that you will hereby not become
offended or take occasion to doubt the true faith; but will think (as
is also the truth) that it has not been sanctioned or approved of by
some of the godfearing and learned, of the English, as well as of the
foreigners that are here.
Moreover, though this church should approve of it, you nevertheless
well know that the truth does not depend on men, who are but frail,
weak, sinful, and changeable, so that those who are good and godly
to-day, may to-morrow fall into great sins, especially if their affairs
prosper in this world; but that our comfort and hope, religion, faith
and salvation consist in God, who is unchangeable, and whose truth ever
remains uniform. By him we have also been taught and warned beforehand,
that we should not be offended at the scandals of this world, which
are many and of various kinds, and are also often caused by those who
shelter in the church of Christ. Even as Paul declares concerning what
befell him, the persecution which he suffered from false brethren was
not the least.
I would write you more about this matter, if time did permit me. Hence
I will conclude here, and pray the Lord, that he will strengthen
you and all the godfearing and lovers of the truth, in virtue and
godliness, to the salvation of the soul. Amen.
Your obedient son,
JAQUES DE SOMERE.
* * * * *
Wherefore, let them that suffer according to the will of God commit
the keeping of their souls to him in well doing, as unto a faithful
Creator, 1 Peter 4:19.
THE FOLLOWING WRITINGS ALSO APPEAR TO HAVE BEEN DRAWN UP PARTLY BY THE
ASSISTANCE OF SAID JAQUES DE SOMERE, AS A FAVOR TO THE PRISONERS, WITH
THEIR CONSENT.
_A supplication, presented to the Queen, in behalf of the prisoners in
England, but not received by Her Majesty._
In consideration of your Majesty’s laudable goodness and grace,
famous far and wide among all nations, because you have always used
discretion in all matters, and especially in the matter of religion
and conscience, and have recently shown this in our fellow-believers;
we entirely trust to your Majesty, that you will be pleased to show us
poor prisoners and strangers the same mercy, since we are in the same
state and condition, and in the same faith, which we humbly present
to your Majesty in Christ, for Christ’s sake, that your Highness
be pleased to peruse the same, and, according to your wisdom and
grace, considering the unimportant difference, graciously judge of
it. We testify before God and your Majesty, that if we could feel or
understand otherwise in our conscience, we should with all our heart
accept and confess the contrary, seeing it would be a great error on
our part, not to prefer living in a true faith, to willfully dying
in a false faith. Likewise, will Her Majesty be pleased to consider
according to her innate goodness and wisdom, that it does not behoove
us to speak dissimulatingly, otherwise than we believe with the heart,
in order thus to escape the danger of temporal death, and that it is
impossible to believe differently from what we feel in our conscience;
as also, that it is not in our power to believe this or that, even as
an evil doer can voluntarily do well or cease to do evil; but that the
true faith must be poured into men’s hearts by God, whom we daily pray,
that he would give us his Spirit, that we may understand his truth and
Gospel.
Moreover, it is well-known to Her Majesty, that we are not a turbulent
people, neither seek to instigate any rebellion against Her Majesty,
but much rather daily pray the Lord for her prosperous reign and
welfare according to soul and body (Jer. 29:7); finally, that we have
not sought to spread our faith in this country, nor are we able to do
it, since we are simple and unlearned trades-people, and inexperienced
in divinity. These and other reasons we humbly entreat Her Majesty
to consider for our benefit, and in particular to be mindful of Her
laudable and princely grace, which is a marvel to all nations, and
which has ever appeared in all matters, but especially in the matter of
religion and conscience.
It was subscribed:
HENDRICK TERWOORT, JAN PIETERSS, CHRISTIAEN KEMELS, GERRIT VAN BYLER,
HANS VAN STRATEN.
A CONFESSION OF FAITH OF THE PRISONERS IN ENGLAND, IN CONNECTION WITH
THE PRECEDING SUPPLICATION.
Touching our faith of Jesus Christ our Savior: We not only believe in
his incarnation, but also regard him, who denies that Christ is come
in the flesh, to be the antichrist. 1 John 4:3. Hence we believe with
the heart and confess with the mouth, that the eternal Word of God was
from the beginning with God; that the Son of God became man when the
fullness of the time was come, for the salvation and redemption of
men; that he was conceived of the Holy Ghost, and through the power of
God the Most High, born of the blessed virgin Mary, and manifested of
the seed of David; that he is the fruit of the body of Mary; and that
inasmuch then as the children are partakers of flesh and blood, he also
himself likewise took part of the same. Hebrews 2:14.
Finally, we believe that he is the promised seed of the woman that
has bruised the serpent’s head; we also believe, all that is further
written concerning him in the holy Scriptures; and we place the hope of
our salvation solely in his death and resurrection. But herein alone is
the difference, that we can as yet not find it in our conscience to say
that he took his flesh from the substance of the flesh of the virgin
Mary; since we do not find this expressed in the Scriptures; hence we
forbear to inquire into the mystery of God.
As regards the baptism of children, we believe that infants are in a
saved state and belong to the kingdom of God; but as we do not find a
commandment or an example in the holy Scriptures, to baptize them, we
deem, according to the ordinance of Christ, that one ought to wait with
baptizing them, till they are able to confess their faith in the church
of God. In the meantime we do not condemn the churches that hold other
views.
Regarding the magistracy, so far as the office in itself is concerned,
we confess that it is not only good and profitable for the maintenance
of the common welfare, but also ordained of God, for the protection of
the good and the punishment of the evil; that he has not received the
sword in vain, to whom we also are bound, through God’s commandment,
and ready, to show all subjection and service. We believe that it does
not behoove us further to inquire into or judge of this matter.
But being constrained in our conscience by questions as to whether
the magistrate can be a Christian, we say that to human eyes it will,
for manifold obstacles, be hard and difficult; nevertheless we do not
despair of it, since that which seems impossible to men is possible
before God, according to what Christ says in the gospel concerning the
rich. Matt. 19:26.
Finally, as to swearing: In this article we agree with the Dutch
preachers, that we may, with a good conscience, call God to witness in
a matter of which we know and are certain.
These articles, as contained here, we simply believe, notwithstanding
the conclusions which some, out of their own understanding, draw from
them to the contrary.
Hence we beseech Her Majesty, for Christ’s sake, to bear our weakness,
and to consider that if we could feel somewhat different in our
conscience, we would most gladly accept the same from the heart, and
confess it with the mouth.
Thus we humbly pray God for Her Majesty’s long life, prosperous reign,
and eternal salvation. We doubt not but that she will be pleased to
show us poor prisoners and strangers such grace as has already been
shown to our companions, for which thanks be to God and to Her Majesty.
Subscribed by:
HENDRICK TERWOORT, JAN PIETERSS, CHRISTIAEN KEMELS, GERRIT VAN BYLER,
HANS VAN STRATEN.
ANSWER TO THE LETTER OF JOHN FOX; WRITTEN BY THE PRISONERS AT LONDON,
A. D. 1575.
Reverend and well beloved Sir Doctor Fox: We have read your letter,
from which we learn the endeavors you have put forth in our behalf,
with Her Royal Majesty as well as with her wise council, for which we
greatly thank you, even as we also do for your good admonition, which
notwithstanding it seems to us to be written somewhat severely, we are
nevertheless assured proceeds from love and from a good zeal which you
have for the truth and the welfare of your neighbor; hence we cannot
but give it a good interpretation. However, we are very sorry that you,
not better understanding our point, have an opinion of us different
from what we would like; since you think that through our singularity
and obstinacy we not only give offense to the church of God, but also
greatly offend God, and overthrow our salvation.
What cause you have thus to think of us, we do not know; however, we
can assure you of this, that we seek with all our heart to serve the
only God and Christ in a good conscience, and to edify our neighbor as
far as is possible to us.
Hence we willingly accept whatever the holy Scriptures declare to us,
and wish that we would be left to adhere to the simplicity of the
word of God, and not with subtle questions to be driven further, than
we with our feeble understanding can comprehend or answer with the
Scriptures. We confess (even as you say) that Jesus Christ the Son of
the living God, when the time was fulfilled, was born of woman and
became truly man.
We confess that the flesh of Christ is not a fantasm or ethereal, but
true, human flesh, like unto us in all things, except sin; that he is
the promised seed of the woman, David’s son, and the fruit of Mary’s
body. Finally, we believe all that the holy Scriptures further testify
of him; and whether we live or die, we do not place our salvation in
our works or holiness, but solely in his death and resurrection. Hence
we cannot wonder enough, what more could be required of a Christian,
since you yourself quote from the apostle: “Though we have known Christ
after the flesh, yet now henceforth know we him no more. Therefore if
any man be in Christ, he is a new creature.” 2 Cor. 5:16,17.
By this the apostle sufficiently indicates to us that we ought rather
to observe and appropriate to ourselves the fruits of the incarnation
and the sufferings of Christ, than arrogantly to dispute about the
origin of his flesh; which we yet confess as far as the Scriptures tell
us concerning it; contenting ourselves with what you request of us,
that he is come in the flesh. If people only were satisfied therewith,
and would not compel us to confess that Christ has his origin from
the substance of Mary’s flesh; which because we cannot comprehend or
believe, for the reason that the word substance is not mentioned in
the holy Scriptures, and, therefore it is concluded against us, that
we believe that Christ is not true man, and in short, that we deny
our salvation; whereas, on the contrary, according to the dictates of
love, it ought to be concluded: That, when we say that Christ had just
as true, human flesh as our first father Adam had before the fall, we
at once confess him to be true man and our Savior, especially when we
confess this with express words. If you reply to this, that you find
little or no difference between your faith and ours, except in the
expression, _substance of the woman_, and that we ought not therefore
obstinately to reject the same, we rejoin, on the other hand, that we
ought not to be constrained thereto by force, but that our weakness in
this respect ought to be borne with, since we cannot believe otherwise
in our conscience, and should greatly sin against God, if we were to
speak contrary to the testimony of our conscience.
Hence, if we are put to death (which we do not hope of her Royal Grace)
we testify before God, that we do not die for this or that article
(which if we could, with arguments, be made to believe, we would accept
with all our heart), but for our conscience’ sake, to which if we act
contrary, though we did well, we nevertheless do ill, and witness
against ourselves, as you with your learning can understand far better
than we simple and unlearned people.
Finally, we are men, and what is more, unlearned men, who are liable to
err; and hence we will always show ourselves teachable to all those who
can show us something better with the Scriptures; but that they want
to constrain us thereto with fire or sword, this appears to us a vain
undertaking, and to militate against reason; for it is indeed possible,
that through fear of death we could be made to speak differently from
what we understand; but that we should understand otherwise than we
believe, you know to be impossible.
Therefore those who should deal with us on this wise, offer us this
alternative, either temporal or eternal death: temporal, if we adhere
to what our conscience declares to be right, or the truth; eternal,
if we act and speak contrary to our conscience. But we have a better
hope of her Royal Grace, which has hitherto not deemed it well to put
[any one] to death for the matter of religion; well knowing that the
true faith is a special gift of God, implanted in man, not by fire and
sword, but through the Holy Ghost and the preaching of the external
word of God. And we ought to consider well, that formerly we were all
heretics here, who if we had been made to die in such a condition,
would all have had to suffer the death of both body and soul. But we
will here conclude this matter, thanking you for the trouble to which
you have been pleased to go for us, and requesting you that you will
do the best in our cause, with the council, and especially before Her
Royal Majesty, who, if our point were well known to her, we doubt
not, would, according to her excellent wisdom and usual grace, deal
mercifully with us, since we willingly show Her Majesty all reverence
and subjection, praying for her long life and prosperous reign. Amen.
Subscribed to by:
GERRIT VAN BYLER, HENDRICK TERWOORT, HANS VAN STRATEN, JAN PIETERSS,
CHRISTIAEN KEMELS.
PAUL GLOCK, A. D. 1576.
In the year 1576, Paul Glock, who had been imprisoned without
intermission for nearly nineteen years, in the country of Wurtemberg,
came to his deliverance, after he had suffered much during his
imprisonment, and at first been greatly tormented and tortured, and at
such times been tempted in many and various ways, by the authorities as
well as by noblemen and Lutheran preachers; they tried him with hard
imprisonment and also with light imprisonment. In the year 1566 they
did not try him for a whole half year, and also permitted him to go out
several times, on his promising them with his word, that he would not
go away without their knowledge. Subsequently, when the court-chaplain
of the prince and others examined him, and he still firmly adhered to
his faith, and would not regard their magistracy, sword, and war, as in
harmony with Christianity; they said that he was not worthy of going
among the people; that he must remain in confinement all the days of
his life, even until his death, or until he should say that they were
good Christians. In the year 1567 he was sick, from Epiphany until
St. John’s day, being very feeble and miserable, lame in his hands,
and also in his knees, so that he was not able to stand up. He also
had great pain in his mouth, so that for some time he could eat no
bread, and there was no hope that he would ever get well again. When
his enemies learned of this, they thought, “Now is our time,” and sent
two priests to him, who were to dispute with him, and to persuade him,
in regard to infant baptism and the sacrament, and that they should
convert him to themselves, since God so visited him with sickness. But
brother Paul said: “Show me a Christian flock that has grown up by
your preaching, doctrine and faith, and I will unite with it; and if
there be anything in me that is contrary to God, I will lay it aside
and forsake it, and adopt that which is better.” Then the two priests
said: “The Christian church cannot be pointed out with the finger.”
Brother Paul said: “It is evident what false prophets you are; Christ
showed his church and disciples, when he stretched out his hand over
his disciples, and said: Whosoever shall do the will of my Father which
is in heaven, the same is my brother, and sister, and mother. Matt.
12:50. Also: A city that is set on a hill cannot be hid. 5:14. Further:
Ye are the light of the world. The apostle Peter also speaks of it,
where he says: Ye are a chosen generation, a holy nation. 1 Pet. 2:9.
Paul also shows her [the Christian church] where he says: Ye are the
temple of the living God, the seal of mine apostleship. 2 Cor. 6:16;
1 Cor. 9:2. But since you do not know her, you are the children of
the night and of darkness, and not members of the body of Christ; and
since you cannot show me Christ’s body, how should I trust and commit
myself to you, that you should make a Christian of me, when you have
not yet shown me one Christian in your church. You are even as Ahab’s
four hundred false prophets; into whose deceitful mouth a false spirit
has been put, to deceive the whole world; yea, you are the thieves and
murderers that now come to kill and steal.” 1 Kings 18; John 10:8.
When he gave them such an answer, they were astonished that he could
so answer them in his sickness, and did not come to him any more for
a long time, to dispute with him. They also said: “Though your cause
be right and good, it can yet not be tolerated, for it has never been
tolerated.” Brother Paul said: “Yes, the ungodly and the world could
not tolerate Christ, his apostles, or any of the righteous; so also
you, for you are ungodly, unrighteous, and wicked men, whose belly is
their god. Philip. 3:19.
In the year 1572 the preachers of the Prince came to him the third
time, to the castle of Hohenwithing, talked much with him, and examined
him concerning many things. In the year 1573 they had him brought into
the city of Aurach, where then were the preachers and the steward of
the country (who is the next after the Prince), and they disputed with
him about infant baptism. They said: “Children have faith, and hence
they are justly brought to baptism; for the apostle says: Without
faith it is impossible to please God.” Heb. 11:6. But Paul said: “The
apostle does not say this of children, nor does he speak to children,
but with adults; and he further says in the same place: He that cometh
to God must believe that he is, and that he is a rewarder of them that
diligently seek him. Now place before me a child, and if it shows so
much confession and faith, then baptize it freely.” They said: “A child
needs no confession.” “Then it also needs no baptism,” said he. Then
they were silent about that, and began to speak of the magistrates,
saying that they were Christians, since the apostle calls them God’s
ministers. The brother replied: “The apostle calls them ministers
(Romans 13:4) because of the council, and the council does not belong
in the house of God or Christ.” They said: “The council does certainly
belong in the house of God.” The brother said: “Then show me a lawful
magistracy in the house or church of Christ; for the apostle ordained
all offices in the house of God: hence show me where he ordained the
princes or worldly kings with their offices in the church.” Then the
preachers began and said: “Cornelius was a centurion over soldiers, and
became a Christian.” Acts 10:1. They also mentioned Sergius Paulus, and
said that he had been the deputy of the country. Acts 13:7. Then the
brother asked them, whether they also believed that the apostle had
preached the Gospel to them, by which they had to become believers,
and whether, also, the apostle had been a true follower and teacher
of Christ. They answered: “Yes.” He asked further: “did he also judge
in a worldly manner--bear a sword?” They said: “No; but he wielded a
spiritual sword and judgment.” “As you then also confess,” said the
brother, “you also well know that the apostles preached the Gospel
to Cornelius and Sergius Paulus; also that the people wanted to make
Christ a king, and that he fled (John 6:15); again: The princes of the
Gentiles exercise dominion over them; but it shall not be so among
you; ye shall not resist evil (Matt. 20:25; 5:39): from all this they
could easily learn that in following Christ they could not administer
any worldly magistracy or governorship; or if they wanted to be like
Paul, who says: ‘Be ye followers of me, even as I also am of Christ.’”
1 Corinthians 11:1.
Thereupon they were silent, and then began and said: “God forgives all
men or sinners, however great their sins may be.” The brother answered
and said: “I believe this too, if they truly repent and are sorry for
their sinful works.” But he asked them, whether they also likewise
forgave their fellow members and brethren, when they had sinned. They
said: “Yes.” He said: “Why then do you hang your criminals, and help
them to the gallows and the wheel; seeing you have forgiven them their
sins, and they are your brethren?” Then they laughed over their own
folly, and finally said: “For this reason the magistracy is ordained,
that they should punish that which is evil.” The brother said: “Is
repentance then a crime too?” The preachers said: “No; but it is a
benefit.” The brother said: “Has the magistracy then power or a command
from the Old or the New Testament, that they may put to death the
righteous or penitent (as you say that they have eaten your sacrament,
and are also become Christians)?” They said: “They must nevertheless be
punished, as a warning to others.” The brother further asked, whether
they also believed that, when by their preaching of infant baptism and
the sacrament, they made such a criminal in prison pious, and he would
accept the two articles, he was then a Christian, and could be regarded
as a Christian? The preachers said: “Yes.” The brother said: “If he is
then become a believer, as you say, he has also been sealed with the
Spirit of God, according to the words of Paul; is this not your belief
too?” They said: “Yes.” The brother said: “Then his body must also be a
temple of God, because the Holy Ghost dwells in him.” 2 Cor. 6:16. They
said: “Yes.” “See once then,” the brother said, “how you act, how you
dishonor the temple of God, hanging it to the gallows; do you not know
what the apostle says: If any man dishonor the temple of God, him shall
God also dishonor and destroy? 1 Cor. 3:17. Behold your magistrates,
what fine Christians they are, if they thus slay the penitent and
dishonor the temple of God, if it is as you say and confess.”
When he said such things to them, they looked at each other, as though
they wanted to say: “We do ill with such a confession of Christianity.”
They then began to speak of the Supper, and asked him what he thought
of it. He answered: “I think much of it, when it is observed as Christ
ordained it; but as you observe it, I do not think anything of it, and
it is also vain to speak much with you about it.” Then they were silent.