soon after arrived in Holland, and caused no small sorrow in many
well-meaning hearts among the Anabaptists there, who were moved with
heartfelt sympathy for their dear fellow believers, the more so since
already some of them were in severe imprisonment, and others in the
confines of Zurich, had now for many years been deprived of the use of
their property.
Hence, in various Dutch cities, yet especially in the city of
Amsterdam, there was presented, by certain men delegated thereto, in
the name and by the order of their churches, to the noble, honorable
lords burgomasters of said place, the distress of the aforementioned
oppressed friends, and a formal request made for favorable letters of
recommendation to the magistrates of the cities of Berne and Zurich
respectively, for the release of the aforementioned prisoners, and the
restitution of their goods, etc. This was subscribed with the names of
H. Vlaming, W. J. V. Coppenol, and G. Grates.
This request having been delivered, the noble, honorable lords
burgomasters and rulers of the aforementioned city, very fatherly
and kindly consented to the matters presented, giving thereupon this
appointment:
The burgomasters and rulers of the city of Amsterdam have consented to
grant the above requested letters of recommendation.
Done this 29th day of January, 1660, and subscribed,
N. NICOLAI.
Thereupon followed the promised letters of recommendation to the rulers
of Berne as well as to those of Zurich, reading as follows:
THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF BERNE.
_To the very honorable and highly esteemed lords, our good friends,
the lords burgomasters and pensionaries of the city of Berne_, Very
honorable and highly esteemed lords: A very considerable number of
our citizens, who with regard to their religion are called Mennonites
or Anabaptists, have shown us, that their fellow-believers, dwelling
in the cantons of Zurich and Berne, because of their religion have
to suffer a very severe persecution, insomuch that many of them have
been cast into prison, without that it was granted them, to leave the
country with their families and goods.
It is for this reason then, that the abovementioned citizens,
sympathizing in their hearts for their fellow-brethren, on account
of their distress, have, through Christian, as well as human zeal,
requested letters of recommendation from us, in order that by means
of the same they may have a favorable access to your noble lordships,
to prostrate themselves before your excellencies, with respect and
proper humility, to excite compassion and pity in you for those who
are persecuted, that you will give and grant them the liberty and
reasonable permission, to leave the dominions of your lordships, with
all that belongs to them.
They are a class of people who, under our government, and that of our
predecessors, have lived for many successive years, and do still live,
in this city, with all quietness and peaceableness, as has also been
the case in divers other cities of this state; willingly contributing
for the support of the Republic, as much as is imposed upon them;
discharging further the duties of good citizens and subjects, who have
on no occasion been found deficient, in manifesting an unusual love
towards the confessors of the Reformed church.
They still recently, while our brethren the Vaudois, were so cruelly
dispersed, contributed in this city, simply upon our recommendation,
even to the sum of about seven thousand pounds Dutch money, to be used
in the support of said Vaudois.
It is therefore for this reason, Very Honorable and highly esteemed
Lords, that we, considering these reasons, could not refuse to grant
the effect of our Christian love to these our worthy citizens,
interceding for them with your lordships, in favor of their
fellow-brethren; praying your lordships, if you cannot be moved to
let these poor people live under your government here, even as we do,
that you would at least be pleased, to deal gently with them; granting
them, according to the pattern and example of those of Schaffhausen, as
also of the Duke of Neuburg, a Roman Catholic Prince, the liberty, and
proper time, to remove with their families and goods; in which we doubt
not your lordships will do a true and genuine work of mercy. We on the
other hand assure you, that we shall not neglect, when opportunity
offers, to reciprocate such obligation in all that in which your
lordships shall deem our intercession to be proper; as being truly,
Very Honorable and highly esteemed Lords, very ready to serve your
lordships, The Lords Burgomasters and Rulers of the City of Amsterdam.
_The 11th of February, 1660._
By order of said my Lords.
Subscribed: N. NICOLAI.
NOTE.--It would be sufficient for the intelligent, if only the first
mentioned letter were given, since the following contains almost the
same words and circumstances; but as it was thought by some, that this
work would not be complete, if any thing lacked of that which was also
written to Zurich, we shall place said letter here in full.
THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF ZURICH.
_To the very honorable and highly esteemed lords, our good friends, the
lords burgomasters and syndics of the city of Zurich._
Very honorable and highly esteemed Lords: A very notable number of our
citizens, who with regard to their religion are called Anabaptists,
have shown us, that those of their persuasion have now for several
years been compelled, because of edicts published against them, to
leave their abodes and goods in the canton of Zurich, without that it
was granted them, to take their aforementioned goods with them, nor to
enjoy the profit and income from the same, even to this day.
It is for this reason then, that our said citizens, sympathizing in
their hearts for their fellow-brethren, on account of their distress,
have, through Christian as well as human zeal, requested letters
of recommendation from us, in order that by means of the same they
may have a favorable access to your noble lordships, to prostrate
themselves before you, and to entreat you with respect and proper
submission, to have compassion and pity for those of their church;
giving them, or to those whom they have authorized, the liberty and
reasonable time, to dispose of their aforesaid goods, which are
situated under your lordships’ jurisdiction, in order that they may
convey them away to where they may deem it convenient or necessary.
They are a class of people, who, under our government, and that of
our predecessors, have lived very peaceably for many years, and still
live, in this city, as also in divers other cities of this state;
contributing with all diligence, to the support of the Republic, all
that is imposed upon them, and discharging the duty of good citizens
and subjects; who have on no occasion that presented itself been
found deficient, to manifest their Christian zeal in an uncommon
manner against those of the Reformed religion; even as they also still
recently, when our brethren the Vaudois were so cruelly dispersed,
contributed in this city alone, upon our recommendation, even to the
sum of about 7000 pounds Dutch money, to be used for the support and
comfort of said Vaudois.
It is therefore for this reason, very honorable and highly esteemed
lords, that we, in consideration of the same, could not refuse this
present effect of our Christian love, to these our worthy citizens,
interceding for them with you, praying your lordships in favor of
their fellow-brethren: if your lordships cannot allow this poor
people to live under your government as we do here, that you would
at least be pleased to deal a little more gently with them, granting
them, according to the example of those of Schaffhausen, and also of
the Duke of Neuburg, a Roman Catholic prince, the liberty and proper
time, to dispose of their goods and effects, in order that they may in
pursuance therewith convey or transport the same to where they shall
deem proper; in which we in no wise doubt, your lordships will do a
true work of equity and mercy. We also assure you, that we on our part
shall in no wise fail to evince our reciprocal and mutual duties, in
all that in which your lordships shall deem it well to commit it to our
intercession, as being truly and sincerely, very honorable and highly
esteemed lords, very affectionately yours, and ready to serve your
lordships. The burgomasters and rulers of the city of Amsterdam.
_The 2d of March, 1660._
By order of said my lords.
Subscribed: N. NICOLAI.
Thus did the noble and most laudable rulers of the city of Amsterdam,
as fathers over their dear children, full of compassion and mercy, act
in the matter of the afflicted and oppressed Swiss friends. God be
their shield and very great reward. May he bless their wise reign. May
he grant, that their days may endure as the days of heaven and earth.
The very good example of the aforementioned rulers took such great
effect in the hearts of some of the leaders in the French church
of said city of Amsterdam, that they were also moved, and kindled
with a holy zeal of compassion, to labor in like manner, by friendly
petitions, to the magistrates as well as to the members of the
consistory of the cities of Berne and Zurich, for the deliverance and
liberation of the oppressed.
With regard to this, we could, if it were necessary, show their own
writings. Truly, a miracle of the Lord! Who should ever have thought,
that Zion’s deliverance should come through this way? But it is here,
as the apostle has said for the consolation of the pious: We know that
all things work together for good to them that love God. Romans 8:28.
We are persecuted, but not forsaken. 2 Corinthians 4:9.
TO THE BLOODY THEATRE OF THE ANABAPTISTS, OR NON-RESISTANT
CHRISTIANS.[365]
[365] This poem, by P. Van Braght, written to his brother, the
author, on the occasion of a severe illness, from which he was not
expected to recover, during the progress of the work, appears in the
original, on page 58. During the progress of the work on the present
edition it was translated by A. B. Kolb, and hence we give it a place
here.--_Publishers._
_To my Brother T. J. Van Braght_:
A zeal and heavenly desire prevades th’ inspired strings
Of David’s harp, whose tuneful chords a mournful feeling brings;
When fear of death was strong within, those strains from Zion
would roll,
In psalms to demonstrate his grief and gloominess of soul.
Such zeal, O brother, did I see from thee, like flashes burst,
As thou the Christian martyrs’ deaths and steadfast faith rehearsed:
E’en at the very time when sore afflicted, thou didst lie,
And thou didst seem to realize that thou must shortly die.
Wilt thou not save that care and zeal which thou dost now exhaust,
And cease awhile that sacrifice, which all thy strength has cost?
And with the sick and weak awhile from active service hold,
In which, as I have said, thou hast engaged with zeal untold.
Yet, well I know that thou, like Christ, must ever onward go,
And teach the world the word of God, while traveling here below.
To show the world what we should bear, and what the martyrs bore:
Thou wast, by studying God’s blest word, impelled to work the more.
P. VAN BRAGHT.
TERTULLIAN’S CONSOLATION AND ENCOURAGEMENT TO THE MARTYRS IN PRISON IN
THE TIME OF THE HEATHEN EMPERORS, IN THE YEAR 200.
Ye blessed and chosen martyrs of Jesus Christ, receive from me also,
somewhat that may tend to your spiritual refreshment, in addition to
the temporal comfort and maintenance with which the lady, the church,
has supplied you from her own breasts, and the brethren from their
individual labor. For, it is not profitable to nourish and cherish
the body, while the spirit is permitted to suffer hunger; and when
assistance is rendered to that which is weak, we should not neglect
that which is still weaker. However, I am not the person to address
you. Nevertheless, the most consummate soldiers are addressed, not only
by masters and their superiors, but also by plain persons and those
of inferior rank, receiving occasionally abundant and circumstantial
exhortations from them. Hence, it has frequently happened, that the
representations and admonitions of such persons, have afforded them
signal advantage.
Therefore, ye blessed, above all things, grieve not the Holy Spirit
who has accompanied you into prison; had he not entered with you,
you would not now be in bonds. Strive, therefore, to retain the Holy
Spirit with you there, that he may lead you from prison and conduct
you to the Lord. The prison is indeed the house of the devil, in which
he keeps his household; but you have gone into prison for the purpose
of trampling upon him in his own house; for when you contended with
him without, you totally vanquished him. Wherefore, he shall not say:
“They are in my power, I will tempt them with disgraceful hunger, with
apostasy, or with dissension among themselves.” He will flee from your
sight, and hide himself in his abyss, like a frightened, halting,
torpid, accursed and vanquished serpent.
Moreover, he shall not be so successful in his kingdom, as to excite
dissension among you, and incite you against one another; but he shall
find you equipped and armed with concord, since your peace is to him
a war. Even though some of you have not enjoyed this peace in your
churches, yet they have usually obtained it through prayer, from their
fellow martyrs in prison. You ought, therefore, to have and preserve
this peace among you, that you may impart the same to others. Other
hindrances, such as parents, etc., have accompanied you to the prison
door. Thenceforth, you are separated from the world, and much more from
the perishable things of the world. It should not be a source of fear
and distress to you, that you are separated from the world; for when we
consider that the world is rather a prison, we can perceive that you
have rather escaped from than been committed to prison. For the world
is filled with greater darkness, obscuring the minds of men. The world
binds sinners with more ponderous chains, in order to keep their souls
in bondage and security. The world exposes adulterous mankind to more
desolating impurities. In fine, the world contains more prisoners;
namely, the whole human family; and, moreover, is awaiting a sentence,
not this sentence of aldermen or judges, but the judgment of God.
So, ye blessed, ye are now in a place of refuge or safety from the
prison of the world; true, there is darkness in that refuge, but you
are a light in that darkness. There are indeed prisoners there, but
you are God’s freedmen; there is a loathsome smell there, but you are
a sweet savor. These judges have to look for a judge, but you it is
who shall judge these judges. 2 Cor. 6:2; Rev. 3:21. Those may indeed
be distressed who sigh after the wealth of this world, but a true
Christian had already renounced the whole world when he was out of
prison: and now that he is in prison he also renounces the prison. To
you who have renounced the world, it matters not in what part of the
world you are. And if you have but some of the joy of this life, it is
profitable dealing to lose or relinquish a trifling bargain, in order,
thereby, to gain a greater one. I forbear mentioning the magnitude of
the reward and glorification to which the martyrs are called of God.
Rev. 3:21.
Still, we would hereby compare the life of the world and the prison
life; the spirit gains more in prison than the body loses. Nay,
the body loses not the necessaries of life, in consequence of the
providence of the church and love of the brethren. But the spirit,
moreover, makes such acquisitions as are every way advantageous to
faith; for there (in prison) you see no strange gods; there you are not
offended with their images; there you are not molested by the great
throng of men, which takes place at the festivals of the heathen; you
are not enveloped with foul stench; you are not terrified with the
shrieks of the horrid exhibitions, and with the fury and insolence of
tumult, when the heathen tragedians make such vain representations. You
are not disgusted with the sight of public brothels; you are free from
offense, from temptation, from evil thoughts, nay, from persecution.
The prison affords to Christians all the advantages derived by the
prophets from their solitary wilds. The Lord was wont to withdraw from
the people, that he might enjoy the more freedom in prayer, and in
retirement from the world. Nay, in the wilderness, he manifested his
glory to his disciples. We will, therefore, discard the name _prison_,
and substitute that of _separation_, for, though the body is therein
secluded and confined, yet all things are open to the spirit. Let the
spirit then issue forth and wander abroad, not in shady orchards or
spacious pleasure houses, but let it travel in the way that leads to
God. Phil. 3:20; Col. 3:2; Heb. 13:14. So often as you expatiate in the
spirit, so often will you be beyond the confines of the prison. The
feet are free from the shackles, when the hands are uplifted to heaven;
the mind carries the whole man with it, taking him wherever it goes:
hence, our hearts should be wherever we should have our treasures.
Matt. 6:21.
But be it so, ye blessed, that the prison is irksome to the Christians:
yet we must remember, that we are called to the warfare of the living
God. Eph. 6; and the more especially as we have taken the sacramental
(baptismal) vow. Nay, no soldier marches to war with joy and delight.
He marches forth to the battle, not from his bed, but from his tent,
equipped and girded about, when the whole work is a series of trouble,
sorrow and turmoil; nay, in peace they are free from labor. They teach
with trouble to endure the fatigues of war; they march under arms,
they exercise in the field, sink ditches and saw wood for the various
kinds of armaments and fortifications. All is one continued labor and
toil, lest the body or the mind should be influenced by fear; from the
evening twilight till the dawn of day, from the heat of summer to the
cold of winter, from the taking off of the coat till the putting on of
the armor, from silence till clamor, from tranquillity till alarm.
Therefore, ye blessed, inure yourselves to all the hardships of the
soldier, for the exercise and strengthening of the mind and body. You
are now marching in a good contest, in which the living God is the
dispenser of the prizes, and the Holy Ghost the keeper; the coronation
is an everlasting jewel, the citizenship angelic existence in heaven,
a glory that shall endure forever: therefore, it is Jesus Christ who
dispenses the prizes to you, who has given you the unction of the Holy
Spirit, and advanced you to this grade of honor; may he withdraw you
from lighter work before the day of battle, that you may be assailed
with greater violence, and your strength be confirmed; for the
combatants have to undergo severe discipline and exercise, in order
that, by exertion, their physical powers may be improved. For, for this
end they are kept from venery, rich victuals, and strong drink; they
are subjected to constraint, tortured and exercised; and the greater
preparatory exercise they take, the greater is their hopes of victory.
Now they do it, says the apostle (1 Cor. 9:25), to obtain a corruptible
crown; but we shall obtain an eternal one. We should, therefore, make
the prison a place of trial and exercise, that we may be inured to
every misfortune and inconvenience, and so appear with the greater
confidence, before the judgment-seat of Christ.
We are not unacquainted with the declaration of the Lord Jesus: “The
spirit is willing, but the flesh is weak.” We ought, therefore, not to
fear or be dismayed, since the Lord declares that the flesh is weak;
but he has told us beforehand, that the spirit is willing and ready,
in order that he might know which should be subject to the other,
namely, that the flesh should serve the spirit, the weaker submit
to the stronger--that the former might also acquire strength of the
latter. The spirit should converse about the general eternal salvation,
and not about the inconvenience of the prison, but meditate upon the
contest, and what greater hardships may still be in reserve. Perhaps
the flesh will be terrified at the huge sharp sword, the lofty gallows,
the ravenous beast, or the exquisite pain of the flames, and the
numerous instruments of torment; then will the spirit and flesh stand
in opposition. What though this be great cruelty, numbers have suffered
it with great joy; nay, persons have voluntarily desired and longed for
it, in order to acquire honor and a name; and not only men but women.
Hence, ye blessed, you may know how to deport yourselves according to
the measure of your race.
It would consume too much time to mention all who have been executed
with the sword, under the influence of a strong desire for such a
death. Among females, there is _Lucretia_, who, being ravished, pierced
her bosom with a dagger in the presence of her friends, that she might
leave behind her the fame of her chastity. _Mutius_ burnt off his right
hand, in order, thereby, to acquire a name. How, also, that many other
extraordinary inconveniences and tortures have been suffered for the
acquisition of worldly honor and fame, we omit for brevity’s sake;
and add: If temporal honor is worth so much torture and pain, endured
through strength of mind, so that fire, sword, gallows, wild beasts,
and torture were contemned for the reward of human fame, I may well
say, that this, our affliction, is extremely light in comparison of the
heavenly glory and the divine reward. If glass is so valuable, how much
more precious are jewels? Who, then; would not much rather suffer so
much for a real, substantial good, when so many endure so much for an
unsubstantial one. I now dismiss the consideration for temporal fame;
still the strife of indignation and that of martyrdom are analogous,
etc.
This outward exercise, ye blessed, the Lord has not permitted to enter
the world to no purpose; but, for our sakes, to warn us, thereby, that
we shall be put to shame and confusion at the last day, if we are
afraid of suffering for the sake of truth unto salvation, that which
others have endured for the sake of vanity, unto perdition, etc. And
in conclusion, let us consider the end or design of the creation of
man, at which we must arrive, that such reflection may stimulate us to
prepare ourselves resolutely to endure those calamities which equally
befall the willing and the unwilling, (namely, the punishment of death,
etc.) There is no person who would not still suffer for man’s sake; why
then should we hesitate or fear to suffer in the cause of God, who will
recompense us with the purest love, and with joy and everlasting glory?
Meditate upon this, ye blessed.
INDEX.
--A--
Abraham of Cholchester burned, 332
" put to death, 533
" Picolet, 783
" " letter of, 784
Absalom van Tomme, 560
Address of Zeno to Candidates, 208
" to the worldly minded, 14
" " " young, middle-aged, and old, 14
Ado Trevirensis, baptism, A. D. 1076, 253
Adrian, a bishop punished, 210
" Corneliss and others, 506
" " a prayer, 507
" " an admonition, 508–510
" " a confession, 510–515
" de Rieu, 676
" Willems, 692
Adriaen Brael, at Bruges, 629
" den Burry, 659
" Ol, 783
" van Hee and Joos Meeuwens, 562
" Pan and his wife, 595
" " a letter from, 595
" " another letter, 595
" Pieters and Barber Joosten, 810
" Janss Hoedemaecker burned, 841
" " " 1st letter, 841
" " " 2d " , 842
" " " 3d " , 843
" Rogiers, 900
" " first letter, 904
" " sec’d " , 905
" " third " , 906
" Hoedemaecker, 943
Adriaenken Jans burnt, 855–856
" " letter, 881
" " " to her, 883
Advertisement, 1076
Aechtken of Zierick--zee, 599
Aedesius, brother of Apphian drowned, 175
Aeltgen Baten and Maeyken Wouters, 1033
Agapitus, put to death, 126
Agathonica and others put to death, 111
Agathopus, a deacon, drowned, 175
A lad of fifteen years, 483
Albanus, a teacher, burned, 192
Albert of Gaul martyred, 221–222
Albigenses, confession of, 274
" or Waldenses, distinction of, 293
" a plain distinction, 295
" 180 burned, 295
" 60 " at Casser, 296
" 100 " , 296
" 50 " for the faith, 296
" 400 " at Lavaur, 296
Alexander of Phrygia executed, 112
" the Greek martyr, 114
" of Jerusalem put to death, 127
" burned at Alexandria, 129
" torn by wild beasts, 136
Alcibiades martyred, 113
Alfuard put to death, 258
Algerius, a youth, letter, 548
" offered up, 551
Allert Janss, 807
Aloida and Nunilo put to death, 235
A man burned in London, 297