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.