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._
We believe and confess, that God, willing to show his very great love
to the human race (who through sin had fallen into death and into
much corruption), and to perform by the deed his gracious promises
made to the fathers (Gen. 3:15; 12:3; 22:18; Deut. 18:18), sent to
this purpose his only (John 3:16), dear (Luke 9:35), and beloved Son
(Matthew 3:17), who was from eternity (Heb. 1:2), by whom all things
were created and made (Col. 1:16; Heb. 1), into this world (John 3:17;
1 John 4:9), who gladly obeyed the will of his Father (Ps. 40:8; Heb.
10:7), and came from above (John 3:31; 8:23), from heaven (3:13; 6:62),
came forth from his Father (16:28), leaving his divine glory (17:5),
form (Philip. 2:6), and riches (2 Cor. 8:9), descended (Eph. 4:9), came
into this world (John 16:28), so that the virgin Mary, by the power
of the Most High (Luke 1:35), conceived him (Is. 7:14; Matt. 1:23;
Luke 2:7), so that also the same, and no other, was born of her (Is.
7: Matthew 1:25; Luke 1; Gal. 4:4). For although Mary bore the Son of
God in another form, than in which he was with the Father before the
foundation of the world; yet it is nevertheless the same, whose goings
forth have been from of old, from everlasting, Micah 5:2; Is. 9:6. For
the Word or Son became flesh. John 1:14. Yea, he that was like unto
God, became like another man. Philip. 2:7. The Son of God appeared
in the form of sinful flesh (Romans 8:3), and God was manifested in
the flesh (1 Timothy 3:16), so that the second man Christ is the Lord
himself from heaven. 1 Cor. 15:47. Hence that which the apostles saw
in Christ, with their eyes, heard with their ears, and handled with
their hands, was of the Word of life; so that they saw that eternal
life which was with the Father. 1 John 1. For God brought his first
begotten Son into the world, whom all angels and men must worship.
Heb. 1:6; Philip. 2:10. And when we thus believe, we have in our favor
the testimony of God and of all the righteous, who with one accord
unanimously exclaim: that this visible man Christ is the Son of God
(Matt. 3:17; John 1:2; 9:37; 11:27; Matt. 16:16; 1 John 4:10; 5:5),
who dwelt among men (John 1:14: Zech. 2:10; Bar. 3:37), and whom the
high priests, because he confessed himself to be the Son of God, also
condemned to death. Mark 14:64; John 18:35. For, not knowing him, they
nailed the Lord of glory, that is the Lord from heaven, to the cross. 1
Cor. 2:8; 15:47. There the Son of the living God suffered (Heb. 5:8),
whom God did not spare (Rom. 8:32), but delivered him up for the life
of the world (John 3:16; 1 John 4:14), to the most ignominious death
of the cross. Philip. 2:8. There the Son of God shed his precious
blood for the forgiveness of our sins (Acts 20:28; Col. 1:14; 1 John
1:7; Rev. 1:5); he by whom God made the worlds, by himself purged our
sins. Heb. 1:2,3. He was buried, and the third day was raised from the
dead by the glory of the Father. 1 Cor. 15:12; Acts 3:26: Rom. 6:4; 1
Thess. 1:10. He ascended up to where he was before. John 3:13; 6:62;
16:28; Eph. 4:8; 1 Tim. 3:16. He is sitting there at the right hand of
the Majesty of his Father (Eph. 1:20; Heb. 1:3), whence he shall come
in the clouds of heaven, to judge the quick and the dead. Matt. 24:30;
Acts 10:42; Rev. 1:7.
The final cause of the sending, advent, incarnation, and suffering
and death of the only begotten Son of God in this world, was to save
sinners (1 Tim. 1:15; Matt. 18:11), or to reconcile the sinful world
to God the Father, John 3:17; 1 John 2:2; 2 Cor. 5:19. Hence he is also
the only foundation (1 Cor. 3:11), the only door to the Father (John
10), the only way to eternal life (John 14:6), and the only meritorious
cause of justification (Acts 13:38; Rom. 3:24), and of eternal
salvation; for there is salvation in no other, as the apostle Peter
says, neither is there any other name under heaven given among men,
whereby they must be saved, than in the name of our Lord Jesus Christ.
Acts 4:12. To him be praise, honor and glory forever and ever. Amen.
This was subscribed by twenty ministers of the Anabaptists (who are all
well known), in the name of their churches; as of Amsterdam, Haerlem,
Leyden, Delft, Rotterdam, Dergoude, Schiedam, Bommel, Blockzijl, etc.
This confession of faith, concerning the articles about God and the
incarnation of the Son of God, etc., having been delivered to the
deputies of the Court of Holland, produced satisfaction with their High
Excellencies, and hence the establishment of greater peace and liberty
for the Anabaptists in said country, although to the dissatisfaction of
those who, through bitterness, had first endeavored to disturb their
peace, and, if they could have succeeded to cause an oppression or
persecution of them.
NOTE.--Just in time two manuscript tracts, in the Swiss language,
were sent to us, both of them having been sent before this date, from
the Swiss parts, to divers churches of our fellow-believers, but
principally to those of Amsterdam, at the request and in the name of
some of the oppressed brethren; also, in general, of the ministers and
elders of the church in the Palatinate and Alsace.
The first was written and completed on the 15th of September 1645, and
bears the signature of Jeremiah Mangold.
The second, in the month of February, 1658, by M. Meyli.
These two tracts, both of them written with one design and purpose,
and sent to us, shall aid us in the carrying out of the work we have
undertaken; namely, to extend the history of the holy martyrs who
suffered for our common Christian faith, to this our present time, and
bring it to a completion.
In order to do this in the best manner, and to bring these matters
(which in one tract are described very diffusely, and in the other,
very briefly, and sometimes abruptly), into a convenient form or shape,
we shall not grudge the labor of treating them from their first rise,
and to follow up the matters chronologically (though they are described
indiscriminately), and to indicate each time, in order that no error be
made, as to which tract from which we have taken it.
OF THE INAUGURATION OF THE LAST SWISS PERSECUTION; TOGETHER WITH THE
CAUSES OF THE SAME, 1635.
The blooming rose of the church of God, in the Swiss countries, had now
for about twenty-one years enjoyed tolerable peace; for it appears,
that the thorns which before and about the year 1614 had grown up over
it for its oppression, were satisfied with the blood of the last named
Hans Landis; until, in the year of our Lord 1635, the old hatred of
the misnamed Reformed broke out again in those parts, and principally
in the city of Zurich, which, already one hundred and ten years
previously, namely, A. D. 1525, in the time of Zwingli, when their
church was but five years old (as was shown _fol. 80, col. 2_), had
commenced with public decrees against the Anabaptists.
This originated principally in the conversion of a certain influential,
rich, and respected man in the city of Zurich, named Henry F., who
being chosen ensign by the authorities there, found his soul troubled
with anguish and distress, and became unwilling to be used in the war,
in which he was now to serve; hence seeking advice with the church
of the defenseless Christians or Anabaptists, he entered into their
covenant, and forsaking war, was there accepted through baptism,
and recognized as a dear brother of said church. This, through the
instigation of the learned there, was very illy received by the
authorities in the aforementioned city; the more so, since he continued
to live undisturbed on the borders of their territory, and this right
opposite their adversaries, namely, the Roman Catholics.
Thereupon it followed that the magistrates issued a command, that all
the Baptists (who contemptuously were called Anabaptists) should have
to go to church with them and attend their worship, if they wished to
retain their liberty.
But when they could not do this with a good conscience, and hence
refused to comply with it, the magistrates, incensed at this, towards
the close of the year 1635, caused many of them to be arrested, all of
whom, with the exception of three, escaped (since the prison was not
strong) and fled from the hands of the persecutors. The other three,
however, namely, Rudolf Egli, Uhbi Schmied and Hans Muller, remained,
and were each separately imprisoned, in the council house, where they
persevered about twenty weeks, amidst much conflict, adversity and
temptation, inflicted upon them in order to make them apostatize from
their faith.
But when they in no wise wished to apostatize, and their adversaries
could accomplish nothing with them; inasmuch as they indeed promised,
if they should be released, to render their authorities, as they had
previously done, all proper honor, subjection, and taxes, but that they
would in no wise go to their church, nor attend their worship (which
was the principal point); they were enjoined, that they, in order to
come to a resolution, should deliberate and advise with their brethren;
wherefore they, provisorily, were released from their imprisonment and
bonds for a month’s time.
Afterwards, when they, according to the charge given them, and their
promise, returned, and could still not consent to or follow with a good
conscience that which the authorities demanded of them touching their
religion, they were again confined in prison.
But when, as before, their good resolution and firm faith could not
be changed, they were finally again released upon the aforementioned,
condition, but afterwards, having proved what they had to expect, they
did not again appear before them without safe-conduct. But all these
things were but the beginning of sorrows. Compare _Tract, Jer. Mang.
after the preface, fol. 1, A._, with _Tract, M. Meyli, fol. 2, A_.
PROGRESS OF THE INAUGURATION OF THE AFORESAID LAST SWISS PERSECUTION,
IN THE CASTLES WADISCHWYL, KNONOW, AND GROENINGEN, AS ALSO IN THE
CONSISTORY AT ZURICH, IN THE YEARS 1636 AND 1637.
In the following year, namely, 1636, on the 17th of March, also on the
17th of August of the same year, and also on the 8th of September, and
towards the close of the year, but finally, in May of the following
year, 1637, nearly all Anabaptists, brethren as well as sisters, in the
parts of Switzerland, but principally, in the territory of Zurich, were
summoned before certain persons, political as well as ecclesiastical,
whom the authorities had delegated thereto.
First in the castles Wadischwyl, Knonow, and Groeningen, where they all
had to make known their names and surnames, which were written down.
The second time, again in the same castles, where they were informed:
That they should conform to the common mode of worship in the churches;
which they refused.
The third time, at Zurich, in the consistory (however not all, but
only some), where they disputed with them about three articles of
religion, namely, about baptism, the Supper, and church discipline, or
evangelical excommunication; so that when they had declared their views
touching these points, as also concerning the whole foundation of their
faith, and asked the committee, whether one could not be saved with
such a faith; they received for an answer: “Yes, one could be saved
with it.” However, in the evening, this having occurred during the day,
they were again greatly reviled, reproached, and threatened with regard
to their faith; for, as the proverb says: “When the fox’s skin does not
reach, they use the lion’s pelt.”
The fourth time, again in the same consistory, where it was told them:
That they should indicate all their movable and immovable property;
with the promise that not one stiver should be taken therefrom; which
they candidly did and declared; hence all their property was written
down and registered, and they were then put in arrest.
The fifth time, again in the aforementioned castles, to which end a
letter of safe-conduct was given them. Here they were asked, what they
had resolved as regards conforming to the common worship, etc., which
they had been enjoined to consider; whereupon a letter from the high
Bailiff, by the order of the high authorities, was read to them, which
contained: That if they would not go to church, and therein obey the
authorities, they should be imprisoned in certain places, and have to
expect no mercy.
In the meantime the aforesaid brethren and sisters frequently requested
permission to leave the country (namely, with their property), but
consent was never granted; only two things were offered them, of which
they might choose one, namely, 1. That they should have to go to church
with them; or, 2. That they should have to die in the prisons in which
they were to be confined.
The first they would not promise or consent to, and hence had to expect
the second.
This is the manner of the proceedings that preceded the last
persecution of the believers in Switzerland. _Jer. Mang., Tract, fol.
2, A. B.;_ also, _M. Meyli, fol. 3, A. B_.
OF THE AFOREMENTIONED PERSECUTION ITSELF, HOW IT OCCURRED, AND IN WHAT
MANNER TWELVE BRETHREN WERE APPREHENDED, AND IMPRISONED AT ZURICH, IN
THE PLACE OTHENBACH (WITH SOME CRIMINALS); AND HOW IT TERMINATED WITH
THEM, A. D. 1637.
After the aforementioned proceedings of the Swiss authorities against
the true believers in those parts, had taken place, and said believers
could not answer according to the former’s pleasure, since their
consciences did not feel free to do so, the aforementioned authorities,
especially those of the city of Zurich, in the month of May, 1637,
sent out their beadles in great numbers, who with raging and storming,
cursing and swearing, cutting and chopping, even as ravening wolves
among a flock of sheep, violently entered the houses of the believers,
and took with them nearly all that they could get, sparing none; young
and old, men and women, those enceinte, and mothers with infants, well
and sick; among whom twelve brethren are especially mentioned by name,
in the writings of the friends from Zurich; all of whom were imprisoned
in the city of Zurich, in a very damp prison, called Othenbach, with
some criminals; where much grief, vexation and misery befell them,
solely for the steadfastness of their true faith. Some of them, who
could not endure the severity of the imprisonment, the lack of food,
and other hardships, died in bonds; some, however, escaped, by the help
of God, unknown to the authorities, through the prison being opened,
without doing violence to their faith; which matters will be treated
more clearly and circumstantially in their proper place. Compare this
with _Jer. Mang., fol. 3, B_.
NOTE.--In the year 1637, in the month of May, three brethren, the
names of two of whom are Jacob Rusterholtz and Peter Brubach, were
summoned to a certain place and kept prisoners, by the high Bailiff
of Wadischwyl. There was also imprisoned at this time, Hans Landis the
second, a confirmed minister of the church in Horgerberg; as also his
daughter, Margaret Landis, who remained imprisoned about sixty weeks
in Othenbach. In the meantime the authorities sold their property,
realizing seven thousand guilders from it, which they kept for
themselves.
Again, one Rudolf Egly, who two years previously, namely, 1635, had
been imprisoned with two other brethren, in the council-house at
Zurich, but had escaped, was now, A. D. 1637, again imprisoned, his
house destroyed, the children driven out of it, and everything sold;
from which there was realized about five hundred guilders, which the
authorities also took into their possession.
Afterwards his wife, Martha Lindingerin, was apprehended and confined
at Othenbach, in a very damp prison. For a time she was very harshly
treated, and also severely tempted in regard to the common money
belonging to the poor of the church, of which her husband had charge;
for she was conducted into the torture chamber, and the executioner
sent for and placed beside her, and she was threatened with severe pain
and torture, if she would not indicate it.
In consequence of this she weakened, and gave the desired information,
whereupon she was released, and the property of the poor saints seized,
amounting in money and notes to about two thousand rix-dollars.
But when her spirit, as it seems, could not rest, and she bewailed
this with great sorrow, she was, a considerable time afterwards,
again apprehended, and imprisoned in Othenbach; but was, with a good
conscience (by breaking out), on the Friday before Easter, with others
of her brethren and sisters, delivered from bonds.
Compare both tracts, viz.: Mangold and Meyli.
NOTE.--In continuation, we shall now show from the first mentioned
tract of the Swiss elders and ministers, what persons, as far as we
have learned of them, were apprehended during this persecution, as also
how it terminated with them.
HANS MEYLI, SR., AND HIS SON’S WIFE, ABOUT THE YEAR 1638.[351]
[351] The exact time, when this occurred, is not mentioned by the
writers; but we find, from the circumstances, that it was about the
year 1638.